Davids Learning, Commentary 2

Davids Learning · Commentary 2

p. 20VERSE 2.

To whom the Lord imputeth not sinne:]

THis is the third phrase, wherein the Prophet setteth down free remission of sinne. In the words are two things; first, what must not bee imputed; Sinne. Secondly, who must not impute it; the Lord.

But before wee enter into the phrase, one question may be mooued.

Why doth the Prophet vse such variety of phrases, as, Quest.easing, couering, not imputing of sinne? any one seemed enough to expresse his minde.

For sundrie weighty reasons: as, First, to shake, if it Answ.were possible, the drowsinesse and deadnesse of men, who are without sense of this doctrine: for the most hauehave cast their conscience on a sleepe or slumber; and while they turne away from the iudgements of God, or fauour their owne lusts, are farre from seeing the danger of sinne; and their vnfeelingnesse causeth them to sing peace to themselues: therefore the Prophet implying sinne to be, first, an vnsupportable burden: secondly, a lothsome nakednesse and filthinesse: and thirdly, a desperate and infinite debt, would driue out the lazie to seeke peace with God, and neuer hold such peace with their sinnes.

Secondly, to shew how hardly a troubled conscience receiueth comfort in this perswasion, that his sinnes are forgiuen, and therefore needeth more force and perfwasion; whence it is, that as needing a speciall prop, in the Lords prayer, that Petition is backed with a reason, Forgiue as we doe for giuegive: and secondly, we hauehave not only Gods promises for this Article as for others, but his oath also: for hee hath sworne to put away our sinnes, though he cannot lie, that wee might hauehave strong consolation.

Thirdly, that by all these formes of speech we might p. 21conceiue a plenaric pardon and full remission of all sin, guilt and punishment, temporall, and eternall. If we be eased, then the punishment is forgiuen as well as the fault; else were there little ease. If God see it not, hee seekes out no rods for it. If the sinne be couered, so are we also from punishment. If the Lord impute not sinne, how can he iustly punish it? only guilt bindes to punishment, but here is no guilt; it is forgiuen, it is couered, it is not imputed. Besides, remission and satisfaction are opposite; that is not remitted, which is punished.

Lastly, the Apostle addeth, Coloss. 2. 14. that the bill or bond is cancelled: if the hand-writing be cancelled, there remaines no action. Fourthly, to note the persons to whom, and the degrees by which this happinesse is attayned. The persons are such as are weary, laden, burdened, and broken-hearted; those, not who lye snorting and sleeping in sinfull pleasures, nor such as swell in conceit of their wealth and righteousnesse, are puffed with an opinion of felicitie; but such as see their pouertie, and inabilitie to discharge their debt; such as who by the stirring of their conscience and spirit of bondage, hauehave beene driuen out to seeke happinesse in Christ, and out of sorrow gayned their ioy.

Now, the staires to rise to this blessednesse are in these three wordes: First, being pursued by the wrath of God to the sacrifice of Christ, that by faith apprehended, easeth him of his burthen: Secondly, the bloud of the couenant purgeth him from an euill conscience, and the robe of Christs righteousnesse couers the corruption of his nature, so as God with a cleere countenance can behold him: and thirdly, because he is still subiect to sinne and pressed as with a weight, the Lord imputes not his weaknesses to him, but makes them as if they were not, and thus giues him heauen before heauen: by these degrees he iustifieth the vngodly.

Now to the phrase it selfe. The word imputation signifieth p. 22properly an accounting, reckoning, and allowing some thing to another of fauour, as marchants, who when they will forgiue a debt, doe not put it into the reckoning, and so doe not impute it. Here it is vsed metaphorically; and not to impute sinne is an action of God, whereby he putteth out of his booke and reckoning the sinnes and transgressions of beleeuers, and by imputing to them the righteousnesse of Christ to become theirs, makes all their vnrighteousnesse as if it had neuer beene; as contrarily, when he requireth the sinne, and inflicteth the penaltie, he is said to impute it.

How can God account of sinne as no sinne? or if hee Quest.doe, how can he be iust?

It is proper to God to account of things that are not, Answ.as if they were, yet without any violence or impeachment to his iustice: for though hee impute not the sinne to the beleeuing sinner himselfe, yet he doth to his surety Iesus Christ, of whom he exacteth his whole debt.

One cannot be wise by the wisedome of another, nor Obiect.learned by the learning of another, and therfore it seemes one cannot stand righteous by the righteousnesse of another.

Christ and the beleeuing Christian are one, as two ordinarie Answ.men cannot be: and therefore the righteousnesse of Christ, imputed to the beleeuer, is the beleeuers owne righteousnesse, by reason of that vnion which is between Christ the head and the members.

But the same soule that sinneth, shall die.Obiect.

This must be vnderstood with these exceptions: first, Answ.if he continue in his sinne without repentance. Secondly, if he become not a beleeuer in Christ.

But there is no man but abideth a sinner, so long as he Obiect.carryeth the body of flesh about him.

So soone as a man is iustified, hee is vnguilty before Answ.God; and further, that sinne, which is present with him, is in-dwelling sinne, but not raigning, so as he is not denominated from it.

p. 23But eueryevery man doth daily fall from his righteousnesse, Obiect.both by reason of inherent corruption, and of actuall sinnes which passe from him; and therefore faileth of the former imputed righteousnesse.

No, the couenant of God is an euerlasting couenant, Answ.more stable then the Mountaynes, and no vnfaithfulnesse of man can make God vnfaithfull. Isa. 54. 10. The Mountaynes shall remoue, and the Hills shall fall downe, but my mercy shall not depart from thee, neither shall the couenant of my peace fall away, saith the Lord, that hath compassion on thee.

The phrase of not imputing sinne, implyeth this doctrine, Doctrin.that Sinne is a debt: and often the word (debt) is put for sinne: as Matth. 6. in the Lords prayer, Forgiue vsus Sinne an infinite debt.our debts: what Matthew calls debts, Luke calls sinnes. Matth. 18. 24. In the Parable; the King begun to reckon with one that owed him a thousand talents. Luc. 7. 47. Of the sinfull woman; many debts are forgiuen her, foreign.therefore shee loued much. Luc. 13. 4. Thinke yee that those, on whom the Tower of Siloam fell, were greater debters then the rest?

Now we may not thinke, that sinnes are therefore called debts, because we owe them to God, to whom wee owe all louelove, feare, obedience, and duetie, but by similitude Reasons.and resemblance from ciuill debts: for first, eueryevery debt ariseth of some contract betweene the creditor and 1.the debter: so God is the great creditor, Man is the debter, whose debt ariseth out of the contract and first couenant of workes, Doe this and liue. Secondly, eueryevery creditor hath a bill, bond, or booke, wherein the debt standeth 2.to be seene, and there remaynes vn-cancelled and vn-crost, till the debt be satisfied. The bill or bond betweene God and man, is his Law, which shewes the parcells of this debt, and how it riseth: it shewes the forfeiture, and the totall summe, whereto the sinner is bound to satisfie.

The Morall Law is Gods bond against vsus, the handwriting p. 24of ordinances which is against vsus, Col. 2. 14. and contrarie to vsus.

The Law shewes the parcels of this debt; namely, that we are bound.

First, to the obedience of the whole Law, in perfect louelove to GOD, and our neighbour; whence Rom. 13. 8. louelove is called a debt to our neighbour; this debt wee still owe notwithstanding our transgression.

Secondly, the Law sheweth that sinne is a debt, in regard of the corruption which accompanieth the transgression, and the blot which the sinne committed leaueth in the offender, which is attended with an aptnesse either to the same, or any other sinne, by reason of the former act. That this is a debt, appeares because the Law requires perfect puritie and sanctimonie, which we owe vntounto God, though the hearts of vsus all be full of corruption and vnholinesse.

Thirdly, the Law sheweth the forfeit, which is the guilt, binding ouer the sinner to punishment both temporall and eternall. This curse of the Law by reason of transgression wee are indebted to vndergoe, we owe vntounto Gods iustice, by reason of sinne, eternall death, without which Gods iustice cannot be satisfied.

4. The Law sheweth how, and wherein we wrong our neighbor, & bindeth vsus straightly (besides the satisfactiō to God) to a recompence of the wrong done vntounto him.

Thirdly, sinne is a debt, because it brings a man eueryevery way into the seate of a debter. First, it argues and brings 3.a man into a weake state, which is very comfortlesse: what a grieuous burden is debt aboue a mans abilitie? Secondly it makes a man hide his head for shame. Thirdly, hee loseth his libertie, that he dares not goe abroad. Fourthly, he feares the Sergeant and the Iayler continually: and fiftly, at length hee is catcht and clapt vp in prison, and thence comes not out, till hee hath payed the vttermost farthing, but there is laid in bonds and p. 25chaines of darknesse for euer.

Fourthly, because till sinne be discharged and satisfied 4.for, the sinner hath all these sinnes vponupon him: but as a debter once satisfying the debt by himself or a surety, and compounding with the creditor, is as free as if hee had neuer come in debt; so for sinne once discharged, the sinner is neuer charged with it any more.

Now sinne is discharged two wayes: First, when the debter himselfe satisfies in his owne person, according to the strict letter of the Law. Thus the damned men and Angels discharge their debt to God, who because they are able to pay, are kept in perpetuall prison, and damned euerlastingly, as a man dying in prison satisfies all: But no liuing man can thus satisfie Gods iustice, if God shal straitly mark what is done amisse. When we hauehave done all we can, we are vnprofitable; there is not a clause in the bond, which we hauehave not forfeited a thousand times ouer, & so hauehave we broken in anfinite Law, sinned against an infinite God, deserued an infinite punishment, which no finite creature can sustaine, neither man nor Angell.

The second vvay of discharging this debt is Euangelicall; namely, when another satisfies for the debter: and thus the debts of beleeuers are discharged, through the satisfaction of Christ, who hath payed the vttermost farthing for the Elect. And this is the not imputing of sin here meant, which is all one with the free remission and forgiuenesse of it.

But Math. 18. 26. the seruant said; Master, hauehave patience Obiect.with mee, and I will pay thee all: therefore wee our selues may pay our owne debts.

First, it is a Parable, and this is not the maine scope.Answ.

Secondly, feare forced the seruant to promise more then he was able to performe. But if no seruant bee able to pay one talent, much lesse is he able to pay 10000. yea the Parable teacheth, that hee that ought but 50. pence, was as vnable to pay it, as he that ought 500. Luke 7. 41.

p. 26But is this not to impute sinne, to iudge a sinner as no sinner? not to require the sinne, not to inflict the penaltie? Obiect.how will this stand with Gods Iustice?

It is proper to God to account of things, that are not, Answ.as if they were; so also of things, that are, as if they were not, without any violation of iustice, it beeing an Euangelicall imputation, not Legall (for that vvould not stand with iustice) whereby GOD accepts Christs satisfaction in full payment.

But is this no imputing of sinne, seeing wee pay the Obiect.whole debt in our surety? is this a forgiuenesse of a debt, to exact it wholly?

It is a free forgiuenesse, and no imputing to vsus that receiue this grace, we conferre nothing to it, it cost vsus nothing Answ.but good acceptance. God the Father saw nothing in vsus, why he should not impute our sinne, but giuegive vsus so free redemption. God the Sonne saw nothing that wee could returne to gratifie him againe in any measure: so in regard of God and vsus, it is a free forgiuenesse and no imputation to vsus, though it bee not so to Christ.

If sinne be a debt, then note the misery of sinners, and Use 1.our wofull estate before God by reason of sinne, being no better then desperate banquerupts, laden with debt and danger, & vnable to satisfie the least farthing. What remaines, but either the mercy of the Creditor, or perpetuall prison?

Thou that canst say, thou owest not all the world a penny, I challenge thee, and arrest thee of an infinite summe, and the forfeite of a bond aboue all thy substance, if thou hadst the Kingdomes of the earth at thy dispose, & wert the god of the world. I ask no more witnesses then thy own conscience, First, to proue the debt: and therefore it is time to bestirre thee, and looke about thee to procure thy libertie. If thou hast paide all thy debts to men, thinke of Gods debt at length, for this must bee satisfied, and thou shalt know that delay is no p. 27payment. Thou that wouldst neuer come into bonds for any man, thou hast not kept thee out of bonds, which wil cast thee into euerlasting bands, if thou lookest not the better and timelier to thy selfe.

Secondly, see the carelesnesse of most men, that runne Vse 2.on still in sinne and increase their debts, which endanger them to Gods iustice and wrath, like prodigall dingthrifts that neuer regard how much they runne vponupon the score, and neuer think that a day of reckoning and payment will come. If wee see a man, who is a borrower of eueryevery man, and takes no care to pay any man, wee vvill conclude he must needs breake one day. And many vvho scorne & shame at such courses with men, are bold with the Lord, and runne in with him still: but let the Creditor care for his debts, they will not torment themselues with them. Many deceiue themselues and thinke GOD respects not their sinnes, especially if they bee small ones: but small or great, they be vvritten vp and stand in Gods debt-booke or inuentorie, till they bee wiped away: the least debt imputed casts thee into perpetuall prison. Besides, seest thou not what a fearefull debt one sinne of ADAM hath brought vponupon vsus all? Secondly, considerest thou not, how the LORD enquires to punish sinne in the third and fourth generation, euen as the fathers debt is required of his sonne and posteritie? Thirdly, thou that owest the least, doest thou not owe too much already? and if thou summe vp thy Debtbooke, thou shalt see thou hadst neede runne in no farther: for thou art so farre in as thou must be sold for it, or else CHRIST must for thee. Fourthly, thou that thinkest sinne a small thing, and a trifling or dribbling debt, consider of the blood of Christ and the merit of it, which must wash away small sinnes as well as great. Consider the forfeit in the exquisitenesse and eternitie of the torments of hell, and then tell me how small a mote sinne is.

p. 28Thirdly, seek to come out of debt, and that is, by seeking pardon of our debt, Math. 5. 25. Agree with thine Aduersarie, Vse. 3.while thou art in the way. The aduersarie is the Lord, who will prosecute and put his bond in suite against vsus (and the greater the Creditor, the more heauie is the debt:) it will be our wisedome to agree with him in the way, whilest hee friendly reasoneth with vsus in the Ministrie, lest Death the Lords Sergeant arrest vsus and we be cast into perpetuall prison, into hell, neuer to bee released. Pray and intreat him (as Christ hath taught) to remit our debts, not to impute, not to require them, not to exact our forfeits, not to sue our bond, nor cast vsus into prison, but to pardon our faults and punishment, and accept of Christs satisfaction, whereby hee hath cancelled that handwriting, which was to bee layed against vsus, and by fasting it to his crosse, did crosse out all our reckoning; and seeing he must be satisfied, pray him to take it out of his Sonnes coffers, who is become suretie for vsus.

Fourthly, acknowledge a wonderfull merciemercy of God to forgiue and not impute so great a debt; for a rich Vse. 3.man to forgiue a poore man a debt of a pound or two, would be thankefully taken: our God rich in merciemercy forgiues our debt not by pieces, and not because he cannot get it from vsus, but freely and fully forgiues the whole debt, Luk. 12. Did not I forgiue thee all? yes, the good Samaritane will discharge all for vsus.

Now, in way of thankefulnesse what remaines for vsus to doe, but; First, beware of running into further debt? A man that hath felt the burden of debt and hath bin in bonds, will make hard shift to keepe out: and doe not thou heape vp wrath against thy selfe.

Secondly, though we shall daily by corruption runne vponupon scores, yet wee must take heed our debts stand not too long in Gods Booke vnraysed, but daily renew our repentance and so wipe them away.

p. 29As they be daily written, let them bee daily blotted out, let them not bee like the sinnes of Iudah, written with a penne of iron, and with the point of a Diamond.

Thirdly, if thy Creditor forgiue thee all, Luk. 12. goe thou and doe the like, bee mercifull as thy heauenly Father is mercifull. In wrongs and iniuries offered, abstaine from malice and reuenge; count the wrong and iniurie as if it were not, impute it not; for thus thy heauenly Father doth with thee, and thus thou desirest hee should doe for thee. Wouldest thou hauehave an Ocean of merciemercy fall vponupon thee? and wilt not thou let a drop fall on thy brother? Thus shalt thou testifie thy thankefulnesse, and thus as Rom. 3. 5. our vnrighteousnesse shall commend the righteousnesse and glory of God, which is not in the nature of our sinne so to doe; for our sinne rather rewards him with shamefull contempt and dishonour; but, First, both in respect of his admirable goodnesse in pardoning so great sinnes: Secondly, and our thankefull acknowledging of that grace in walking answerable and worthie of it.

The second thing in this phrase is,

The person that must not impute sinne, is the Lord, Isa. 43. 25. I, euen I am he, that putteth away thine iniquities for mine owne sake, and will not remember thy sinnes. So Chap. 48. 9. 11. For my Names sake will I deferre my wrath, and for my prayse will I refraine it from thee, that I cut thee not off: For mine owne sake, for mine owne sake will I doe it.

For, first, not all the Angels and Saints in the World, Reasons.whether in Heauen or Earth, can forgiue the least sinne, because they cannot satisfie the debt, nor cancell the bond.

Secondly, the Scribes and Pharises saw cleerly (though blind in many other things) that none but GOD could forgiue sinnes, Luk. 5. 21.

Thirdly, the Lord is the father of mercies and the God of all comfort, whereas there is no comfort without pardon of sinne. And with thee is merciemercy, Psal. 130. 3. that p. 30is, with thee alone, to whom it is proper to say, I will forgiue sinne.

Fourthly, who can forgiue sinne but he? who is a God like thee, that passest by the iniquitie of thy people? who can remit a debt, but he to whom it is due? If another doe it, he abuseth both the Creditor and debtor.

Whose sinnes yee remit, they shalbe remitted: therefore Obiect.Ministers can remit sinne and not God alone.

God onelyonly remits sinne by his proper authoritie and power, which is here meant; the Minister onelyonly ministerially, Answ.declaring that which God doth. Can Ministers remooue burdens, giuegive a couer large enough, and remit anothers debt?

Is my sinne against a Priest or against the Pope of Rome, that he must bestow pardon on me?

Shall I hide me vnderunder the Saints wings? or what bond of theirs hauehave I broken, which they can release mee of? Nay rather, say, First, Against thee, against thee hauehave I sinned, and prayeth for merciemercy onelyonly from him. Secondly, If I owe a man nothing, I care not for his forgiuenesse and forbearance. Thirdly, There merciemercy is a poore mercy, I need a rich mercy, Eph. 2. 4. God rich in mercy, 1. Pet. 1. 3. who of his great mercy hath begot vsus. Theirs is too strait a mercy, I need those large mercies, of which Dauid speakes, Ps. 119. 156. Thy compassions are very large.

And now hauing spoken of the person, whose sinne is thus freely remitted, wee come to speake of the blessednesse promised vntounto him.

Blessed.

NOw we are to enquire, First, what is meant by the blessednesse pronounced on such a man as hath this ease, couer, and acquittance from his sinnes. Secondly, the instructions to be learned.

By blessednesse is meant an effect of iustification, namely, that happy state and condition of a man, arising p. 31from all those heauenly blessings in Christ, which are chained together, Ro. 8. 29. 30. as from Gods prescience, predestination, vocation, iustification, sanctification and glorification. This blessednesse of a man in Christ hath two degrees. First, in this life, which may bee called a blessednesse of grace. Secondly, in the life to come, which is a blessednesse of glorie. The former, is heere principally meant, which may be reached in this life, and necessarily draweth after it the other, as he that draweth one linke of a chaine, draweth the whole.

Pardon of sinne is such a gift as makes a man fully happy: Doct. 1.for the Text cleareth it thus.Pardon of sin maketh an happie man.

First, that which remoueth all miserie and burden, maketh a man happy; such as are the curse of God due to sinne in this life and the life to come, the guiltinesse Reasons.of conscience, horrour of soule and expectation of vengeance, 1.which is hell before hell, &c. But this doth pardon of sinne, it is the ease of our burden.

Secondly, that which brings into fauour with GOD 2.otherwise an enemie, so as God and man can now walke together as friends, God can looke with a cleare countenance on man, and man looke vp with sweet comfort in his God. This makes a man a happy man; the light of Gods countenance is better then life: But this doth pardon of sinne, which couereth all our nakednesse and deformitie.

Thirdly, that wherein we are iustified before God, is 3.our blessednesse; but in not imputing of sinnes is our iustification, as the Apostle from this place proueth, Rom. 4. 6. 7. Hence is it that Zachary in his Song, Luk. 1. 77. sayth, that God by remission of sinne teacheth the knowledge of saluation.

Fourthly, and lastly, euen nature will draw this confession 4.from the worst, that the best to be happy need pardon, that if God straitly mark what is done amisse, none could abide, and that eueryevery man by the Law is accursed.

p. 32Secondly, and much more doth the Scripture teach, that before God hauehave begunne his grace with a man, his whole life is hatefull, his mind and conscience polluted; yea and after, eueryevery thing is imperfect, so as the best workes need pardon.

Thirdly, and most of all the experience of the godly confirmeth this truth. Neuer did any man feele the burden of sinne, and Gods wrath in his soule for it, but hee could say, his happinesse was to be eased. Neuer did any see the ougly face of his sinne, and Gods angry face beholding it out of Heauen as a consuming fire, but hee would proclaime him happy, whose sinne is couered. Neuer did any feele Gods Tribunall set vp in his conscience, and God and his conscience casting him for his insufficiencie, but he did place his peace and happinesse in Gods not imputing his sinne vntounto him.

If blessednesse stand in the pardon of sinne and imputation Use 1.of righteousnesse, then not in merits and satisfactions. This vse the Apostle draweth out of this place, Rom. 4. If righteousnesse stand in the hiding of sin, then not in meriting it. Besides, there are but two wayes of discharging debts, eyther forgiuenesse or payment; If I pay, it is not forgiuen.

Popish doctrine standeth here against the light of the Scripture, in the Campes of naturall reason, which suggesteth, that something must bee done by a man to his owne iustification, as the young man, What good thing shall I doe to be saued? And the Papists neuer asking God what they should doe, set themselues on workes satisfactorie, which hee neuer enioyned, as Donations to Churches, Pilgrimages, Fastings, Pater-nosters, Aueës, Creeds, Inuocations, Visitations, & Oblations to Saints, keeping and kissing, yea, praying to Reliques, Merits of Saints, Workes supererogatory, Purgatory, Vowes, Vigils, Masse-chantings, Iubileës, martes of pardon, and a thousand such Symoniacall trickes, to make a sale p. 33of remission of sinnes, all which wage battell and warre to this learning of Dauid. Of all these in generall will one day bee said, Who required these things at your hands? these things so derogatorie to the bloud of Iesus Christ, which cleanseth vsus from all sinne. Secondly, to the nature of iustification, which is the full absolution of a sinner before God, by reason of Christ who is made our righteousnesse by imputation.

Thirdly, so derogatory to the truth of the doctrine concerning good Workes, which are farre from iustifying or meriting. I speake of good Workes, euen of grace, which, first, are imperfect in number: secondly, in degree; not being done with all due intents, nor the whole heart and strength, neither can be, because the heart is partly spirituall, partly fleshly; the best workes therefore hauehave flesh and corruption in them, and whatsoeuer is defiled, performeth not the Law, needeth a couer, and cannot in it selfe be accepted. Thirdly, they are imperfect in the person. No good worke can proceede from any but a good worker, and a iustified person: first, make the tree good, and then the fruit will be good also: therefore they cannot iustifie, seeing the person is already iustified. And the Sequuntur iustificatum, non praecedunt iustificandum.iustified person, when he doth the best, is vnprofitable, he cannot answere one of a thousand: and if the Lord should marke what is done amisse, who could stand? The best worke hath matter of humiliation, which may exclude all our reioycing. Paul knew nothing by himselfe, but had practised workes of grace many, yet saith, he was not thereby iustified.

But they say, God hath promised a reward of life eternall Obiect.to good workes.

Let them shew a place, where it is promised to the Answ.worke, but to the worker, being a beleeuer, to whom Christs righteousnesse is imputed, in which regards all such rewards are meere mercy.

But Christ hath merited, that our good works should Obiect. 2.merit.

p. 34That is false: for then Christ merited, that our good Answ.workes should fulfill the iustice of the Law, which they cannot, being stayned with sinne, and that they are dyed in the bloud of Christ, maketh them not meritorious of eternall life, but that they bring not eternall death.

Dauid prayeth, Psal. 7. 3. to bee iudged according to Obiect. 3.his righteousnesse.

Righteousnesse is either of the cause, or of the person: Answ.Dauid here speaketh of the former; for hee had a good cause and conscience, though Saul pursued him to the death: but he speaketh not of the righteousnesse of his person before God, of which Iob speaketh, when hee saith, that if hee should iustifie himselfe, namely, before God, his owne clothes would defile him.

The last iudgement is by workes, and therefore iustification.Obiect. 4.

These are diuers workes of God: in the first, namely, in the iustification of a sinner, he doth accept and make Answ.a sinner iust, and this is onelyonly by Christs righteousnesse; in the latter hee declares him iust: and this may bee by workes; so Saint Iames, Let me see thy faith by thy workes; thus they iustifie before men, not before God.

A man is condemned for euill workes, and therefore saued for good workes.Obiect. 5.

If a good worke were as perfectly good, as an euill is perfectly euill, he should; but not being so, we are saued Answ.by Christs good workes, which were perfect. Let vsus detest therefore that doctrine, that misleadeth vsus out of the plaine path to saluation, and cast downe our selues at Gods feet, confesse our sinne, pray for pardon, and plead not merit, but mercy. Let vsus flie forth of our selues to Christ our head, life, and saluation, hee is the carcasse whereunto we must resort; let vsus with Paul account our best workes but dung, and much more all Popish deuices. He hath nothing in Christ, who hath any thing in himselfe, and he that will not rest in that righteousnesse p. 35restored by Christ, hath no part of blessednesse.

Secondly, if it be a blessed estate to hauehave sinnes forgiuen, then must a man certainely beleeue the pardon of Vse 2.his sinnes: for this blessednesse is to bee enioyed in this life (as we noted) and no man can hold and enioy that he hath not. The Church of Rome teacheth, that to doubt is a vertue, and so with-holdeth a man from the sense of this happinesse.

Their reasons are these. We must worke out our saluation Obie ct. 1.with feare and trembling.

This feare is not in regard of Gods mercy and our saluation, but feare of sinne and his displeasure: and this is Answ.not contrary, but stands with assurance of forgiuenesse of sinnes. Psal. 130. Mercy is with thee, that thou mayest be feared.

It is presumption to beleeue so.Obiect. 2.

It is obedience to Gods Commandement. 1. Ioh. 3. 23. Answ.This is his commandement, that we beleeue in the name of his Sonne: now, to beleeue in his name, is more then that he dyed for sinners; else doe the Deuills beleeue as much as we, but they cannot beleeue that Christ dyed for themselues.

None knowes Gods minde concerning him, and so Obiect. 3.can hauehave no assurance, but may only hope well.

No man knowes the secret will of God, but his reuealed Answ.will he may know, namely, that whosoeuer beleeueth, shall be saued; the application of which draweth necessarily this conclusion, Therefore I shall bee saued, being a beleeuer: which is infallible.

Experience sheweth, that the most faithfull and best Obiect. 4.are full of doubtings; therefore, there is no certayne beliefe.

Doubting and Faith may stand, and will dwell together; else would not Christ hauehave said, O thou of little Answ.faith, why doubtedst thou? eueryevery Christian consists of Flesh and Spirit, therefore Faith will bee assayled with doubtings, p. 36and yet in the end triumph.

Hence we see, as vve are to labour for pardon of sinne, so also for assurance of pardon, else can wee hauehave little peace in our selues, and a comfortlesse happinesse. Am I the richer, because I know many other be? or fuller, because many eate? I must take comfort in my own wealth, strength by my owne foode, and ioy in my owne pardon.

Thirdly, vvee must eueryevery one herein place our happinesse, Use 3.euen in Gods mercy pardoning sinne, and accordingly set our hearts and affections vponupon it, longing after this assurance aboue all things in the world. If a malefactor were condemned, and at the place of execution, what is it that would make him happy? What wisheth hee aboue the vvorld? onelyonly a pardon from his Prince; gold and siluer, lands and honors, can doe him no good; only a pardon is the most welcome thing in the World. This is eueryevery mans case, we are Traytors and Rebells to God, our sins hauehave proclaymed vsus Rebells through heauen and earth, the Law hath condemned vsus, we are going on to execution, and eueryevery day neerer then other; wherein then ought wee to place our happinesse, if wee well weighed our estate, but in a gracious and free pardon? We would striue for pardon as for life and death. Miserable men they be, that place their felicitie in any thing else. For consider, that notwithstanding, first, the greatest part of men place their happinesse in wealth, pleasure, honor; and these carry all their hearts: yet this is an earthly and sensuall, and farre from Christian happinesse, which cannot leaue a man vnhappy in the end, as all these doe. Secondly, the most wicked ones that the world hath had, hauehave enioyed the greatest outward prosperitie. Thirdly, the most deare seruants of God hauehave beene strangers in the world, and met with the strangest entertaynement. Fourthly, those whose portion hath beene outwardly most prosperous, yet neuer thought themselues happy out of Gods mercy pardoning sinne; p. 37an example in Dauid; he had riches, honor, pleasu re, a crowne, kingdome, subiects, treasures; but did he place his fclicitie in these things? No, but in the forgiuenesse and couering of sinnes; in whose steps wee must tread. Fifthly, he that would build a firme house, must lay a sure foundation; and wilt thou lay the foundation of thy happinesse in the dust? Lay it in wealth, they hauehave wings; and when they fly away, so doth thy happinesse: why doest thou trust a fugitiue seruant? Lay it in pleasures, it will end in sorrow; and the Apostle saith, It makes a man as a corps liuing, dead while he liueth. Lay it in honor; what a vanishing thing is that, like the footsteps of a ship in the Sea, carried with a strong gale? Yea, lay it any where but in God and his assured mercies, it will proue a tottering happinesse, and the fall of such an happy man shall be great.

Secondly, others thinke themselues most happy in the committing of sinne, and practice of their iniquity; and these are most miserable captiues to the Deuill, so farre from thinking their happinesse to stand in the pardon of sinne, as that they place it in the practice of it. Hence is it that Monsters of men, Deuills incarnate, professe to sweare, quarrell, drinke, riot, whore, and take them the greatest enemies to their happinesse, that would helpe to pull them out of the snares of the Deuill. I would know what other happinesse the Deuill hath, then incessantly to sinne against God, and draw so many as he can into his owne damnation; which expresse image hee hath stamped on numbers, marked to destruction.

Fourthly, let vsus checke our hearts, that can find so Vse 4.much ioy in these earthly things, and so little in these heauenly gifts of Gods louelove, such as are election, vocation, iustification, adoption, sanctification, which are called the pleasures of Gods house, and they blessed that enioy them: and surely well may they suspect themselues to be as yet vnpurged, that finde not a ioyfull sense of it.

p. 38Alas, will the beleeuer say, I finde little comfort of this doctrine, I finde my heart much more affected to earthly things, I finde not this ioy of my saluation, the sense of Gods fauour in pardoning my sinne, warmeth my heart but a little; what may I thinke of my selfe? may not I hope my sinnes are pardoned?

It is true ordinarily, that a reconciled soule possesseth Answ.felicitie with great ioy, and the heart seazed of Gods louelove, holdeth the consolation of it; yet these rules must be held to vphold the weake Christian.

First, the gift of pardon and louelove, is giuen often before Rules to vphold the weak Christian not feeling his reconciliation.the comfort and ioy of it: when grace is as it were in the seede, and men in the beginnings of conuersion, begin to hauehave right in the tree of life, and to bee adopted, it is not so soone discerned to come vp to a ioyfull haruest, but first is a blade, then an eare, then corne in the eare. And a time there is, when a soule which is partaker of true grace, is busied and taken vp rather with sense of sinne, desires of grace, and seeking of helps and proppes to beleeue, then with the ioy of any thing attained. True desire argues the presence of the things desired, and yet argues not the feeling of it: and that a man may hauehave that gift, which is not felt, appeareth in Dauid, who by Nathan was told, that his sinne was pardoned, and yet long after, he prayeth for the forgiuenes of it, that is, for a more full sense of the forgiuenesse.

Secondly, the gift of Gods free grace is not giuen (in respect of vsus) all at once, nor in the same measure; and therefore the comfort of it is not all alike, or at once: for the righteousnesse of God is reuealed from faith to faith, and so iustification and reconciliation, are in the meanes more and more reuealed, and the comfort is proportionable to the gift. Thou hast not such strong comfort of thy estate as some other, or as thou desirest; thy gift of knowledge and vnderstanding of Gods louelove perhaps, is lesser then his; comfort thy selfe, stirre vp thy selfe in the p. 39meanes to inlarge the gift, and thy comfort shall be inlarged. Hence is it, that the Apostle to the Ephesians, 1. 18. praied, that they whose faith and louelove he had commended, might hauehave their eyes opened to see the hope of their calling by the Spirit of reuelation. Get further knowledge of thy estate, and so thou shalt attaine further comfort.

Thirdly, the state of a Christian soule is not all alike, there is a Christian combate, wherein sometime faith preuailes, sometime doubting; sometime grace hath the better, sometime corrupt nature. When faith is foiled of infidelitie, or kept vnderunder, sense of reconciliation faileth with it. The light of the minde is often eclipsed, as in Ionah, I am cast from the sight of God; and Dauid said Ionah 2. 4. Psalm. 116. 11.Jonah 2:4Ps 116:11once, all men were liars. Now the eye of the soule being so dimme, the comforts of God must needs bee ouercast and clouded: but as the Sunne breakes from vnderunder a cloud, so doth light to the troubled soule: and comfort growes often to a confident glorying, and a ioyfull triumph, as Dauid, Returne, O my soule, to thy rest.

Fourthly, as the carriages of a mans conuersation bee diuers, so be the apprehensions of his comfort: sometimes it is more attended, and carried more purely; sometimes care is remitted, and the course more corrupt. Common infirmities hinder not so much the comfort of saluation, as great sinnes doe, as appeares in Dauids adultery, Restore me the ioyes of thy saluation. If thy comforts be small, it is likely thy corruptions are the greater: here looke to thy former graces, feelings and workes. Bee diligent in awaking thy soule, shake off worldly delightes, which bring it on sleepe, and the deceitfull shew of righteousnes, which bewitcheth it: set thy selfe before God, and thy dulnesse before thy selfe; say, Oh, what hauehave I done all this while?

Fifthly, the Christian is an happy man, whatsoeuer his Vse 5.outward estates be; else hath Dauid misplaced happines.

p. 40And herein is their happinesse, that they are in fauour with God, and can neuer be cast out of fauour againe: all happy men are in a sure estate which cannot be lost. This happinesse of grace is surer then that of nature, which Adam had in innocency; that was lost, because in his owne keeping: this is seated in the fauour of God, which is vnchangeable; vntounto which we are preserued also by the power of God. True it is, the godly may hauehave many afflictions, 1. Pet. 1. 5.1 Pet 1:5and hauehave, as Abraham, Isaac, Iaacob, Dauid, Abel, but none of them, neither inward nor outward, can hinder their happinesse, nay, they shall all further it, Romans 8. all things turne to the best. The worldlings folly is palpable, he thinkes himselfe most happy, when his corne, wine and oyle is increased; as for this light of Gods countenance, it is in the last of his accounts. As for the godly, they count them of all men most simple, and most miserable: and indeede if a man had no other eyes then of his body, no eye of faith, he could not think such blessed, whom the world hates, whom the earth casts off, whom their Country scarce acknowledgeth, their owne kinsfolke will not know, whom their friends forsake, enemies kill; who are made meate for the sword, fewell for the fire, and seldome hauehave liberty to enioy fire and water, or the commonest benefits of nature in safetie. They onelyonly are in mens account happy, whom all men flatter, vvho bathe, yea, drovvne themselues in carnall delight, vvho can tumble in their gold and siluer, vvhose mouth runnes ouer vvith laughter, &c.

But these, vvho are entred into Gods teaching, can hold against their ovvne reason and sense, that they are blessed, that hunger and thirst after rightcousnesse, that mourne novv, that suffer persecution for righteousnesse sake, those of vvhom men speake all manner of ill for Christs cause and Gospell. They iudge not good or euill by any thing afore them: they thinke Lazarus a godly poore man, an happy man, vvhen as Diues vvas a miserable miser. p. 41Their felicitie is not outward, but inward, not earthly, but heauenly; it depends not on man, but on Gods fauour, who hath forgiuen their sinnes for his names sake.

Iudge therefore of thy selfe and others with a righteous iudgement: if heauen approoue thee, care not if earth cast thee out? if God iustifie, who can condemne? if Christ will confesse thee, let thy friends deny thee? Thou hast a sure word and promise of God, by which thou mayest apprehend in sorrow, ioy; in trouble, peace; in nothing, all things; in death it selfe, life eternall. Get faith, and thou shalt clearely behold thy happinesse, if al the world should set it selfe to make thee miserable. Get faith, and thou shalt thinke him only happy, whom God so esteemes, although the worlds miserie is, to place happinesse onelyonly in miserie. Get faith; and thou shalt see not onelyonly Christ himselfe, the blessed Son of God, when he was reiected of the world, and lifted on the Crosse: but euen his members then happy in Gods fauour, when the World most frowneth vponupon them. Faith in the heart onelyonly giueth a rellish to this of our Prophet, Blessed is the man, whose sinne is forgiuen.

And in whose Spirit there is no guile.]

HEere is an inseparable fruite of a iustified person, and a note of a blessed man. First, by spirit, referred to man, is sometime meant the mindes, or vnderstanding part of the soule, with the most inward cogitations of it: so 1. Thes. 5. 23. that your whole spirit, soule and body, &c. and in all places, where spirit and soule are mentioned together. Secondly, sometimes for the heart and inward affections, Rom. 1. 9. whom I serue in my spirit. Thirdly, sometimes for the soule it selfe, God inspired into Adam a liuing spirt, Genes. 2. Luk. 23. Father, into thy hands I commend my spirit. 1. Pet. 3. 19. He preached to the spirits p. 42in prison, that is, soules. So here it is to be taken with the vnderstanding, heart, will, conscience, affections, and the rest of the faculties: and the soule is called by this name, to shew the nature of it, that it is a spirit, as the Angels, nay God himselfe is; farre more excellent then the body, and yet much more neglected.

Secondly, by guile is meant three things in the Scripture: First, in words and promises, deceit and false-hood, when one thing is spoken, another meant. 1. Pet. 2. 22. in whose mouth was found no guile. Secondly, in actions and practice, when one thing is done, another pretended: 1. Pet. 2. 1. Lay aside all guile and dissimulation.

Thirdly, in thoughts and purposes, when the reasonings and inward frame of the heart is vnfound and deceitfull.

This last is here meant: for the better vnderstanding of which, we must enquire: First, what it is: secondly, some seuerall practice of it: thirdly, the vses.

First, the guile of the spirit is an inward corruption in the soule of man, whereby he dealeth deceitfully vvith himselfe Description of guile of spirit.before God in the matter of saluation. I say, it is an inward corruption in the soule, which sheweth both the kinde and seate of it. First, for the kinde; it is a spirituall deceit, and opposite to inward sinceritie and vprightnesse: Secondly, the seate of it is the soule and heart, which since the fall is deceitfull and wicked aboue all things, Iere. 17. 9. hence Iames calleth sinners double-minded, chap. 4. 8. and hypocrites are described by two hearts.

And this may sufficiently cast downe proud flesh, seeing this guile hath taken the chiefe holds; eueryevery mans soule hath in it the seeds of all sinne against the first and second Table, none excepted. Whosoeuer comes of Adam, hath all Adams corruptions, whereof this guile is compact, so that if a man looke onelyonly at himselfe, hee that is to day a Protestant, may to morrow be a Papist; p. 43to day a Christian, to morrow a Diuell; were it not for the promise and power of God, that preferues his to saluation. And in that this deceit lyeth, at the roote of the heart, it is more fearefull, both in that it hath chosen a secret hold, and scarcely can be discerned, as also is in place secretly to infect and poyson whatsoeuer can proceede from that roote, as indeede it doth. Yet few or none complaine of this deadly disease, or will bee knowne to bee annoyed with it: the nature of which is, that the more raging and killing it is, the lesse it is felt. Further, I say, by this guile a man dealeth deceitfully with himfelfe in the matter of saluation. For there is a guile betweene man and man, but this is more sinfull and dangerous, both because it is a deceiuing of himselfe by the lying and slattering of his owne heart; as also that it is before God, as if hee would deceiue him too; as also in regard of the subiects, in the matter of saluation.

To deceiue one selfe of his goods, lands, or outward profit, is an ouer-sight, but nothing to the losse of his soule, heauen, and happinesse: and this is that our Text aimeth at: if these words looke to the former, hee is a blessed man, that hath pardon of sinne, and is not deceiued by the guile of his heart in this point, plainely implying, that there is such guile in a mans heart, about this perswasion of the pardon of sinne, that not onelyonly others, but himselfe also may bee deceiued in his owne estate, and so kept from feeling or seeking his blessednesse in Gods fauour.

Many are pittifully beguiled and thinke surely to be saued, and cry, Lord, Lord, but are sent away with workers of iniquitie; GOD knowes them not. The Church of Laodicea beguiles her selfe with conceit and confidence in her owne sufficiencie, being but poore, naked, and miserable: and such is the power of this corruption, in the heart of a naturall man, that when his sin is found hatefull, hee flattereth himselfe in his owne eyes, and p. 44hath pretences and colours to turne off vprightnesse, Psal. 36. 2.

The particular practices hereof wee will referre to foure heads: the first, in respect of a mans estate before God: secondly, in respect of sinne: thirdly, of vertue and grace: and fourthly, in respect of the worke of the word and Spirit. That wee may better know the nature hereof, we will cast eye vponupon some notable parts of this deceit, which in all this regard it sendeth out in the most, from the which in some degree the best are not exempted.

First, when a man is a vile and wicked person, in Gods 1. Guile of spirit in respect of God.eyes, this guile makes him thinke himselfe highly in fauour with God, Iohn 8. The Iewes bragged they vvere the sonnes of Abraham, when Christ told them they were of their father the Diuell. The Pharise could say, Lord, I am not as this Publicane, when hee was a limbe of the Diuell. And this guile is fed by sundry other delusions: As first, by a conceit of righteousnesse; while men measure themselues with themselues or with some 1.great sinners; so did the Pharise: or by the crooked rule of ciuill righteousnesse; he looked at extortioners, vniust, adulterers and the Publicane: the common speech is, now I am no swearer, no theefe, no drunkard; no I would not for all the world bee so bad as some of these professors, so couetous, contentious, such a dissembler. So for outward righteousnesse, as the Pharise looked at the Law, hee paid tithe of all, and dealt iustly, these pay tithes and dues truely, giuegive eueryevery man his owne, keep their words, are good to their neighbors, and good to the poore, keepe good hospitalitie; but all this while are aliue (as Paul saith) without the Law, not Rom. 7. 9.Rom 7:9considering what righteousnesse God there requires, and not seeing the corruptions of their hearts, neglect inward lusts, rising vp against God and his Law. Whence onelyonly it is, that poore men, who liue in the breach of p. 45all Gods Lawes, despise the Word, neglect Prayer, prophane the Sabboth, sweare without sense or touch, and serue their lusts, yet can carry all with this conceit they meane no harme; whereas if God euer open their eyes to see their faces in a true glasse, they shall see how sinne deceiued them, and shall pronounce the sentence of death against themselues, and the flower of their righteousnesse.

Secondly, this deceit is fed by the bounty, fauour, and 2.blessing of God, who prospereth them in their labours, houses, in themselues & others. O if I were not in Gods fauour, he would not prosper me so long and so sundry wayes! Thus they wil know louelove or hatred by the things afore them. This is the guile of rich men, whose houses being peaceable without feare, pride compasseth them; but little know they the end of their fat pastures, or of their lifting vp, vt lapsu grauiore ruant, that they may catch the greater fall. These seeke not their peace in the pardon of sinne, but hauehave set vp themselues a-fatting till the day of their destruction.

Thirdly, what way soeuer God deale, the heart 3.vvill deceiue it selfe: For let God change his hand, and bring crosses and tryalls on a man, which should shake him vp from drowsinesse and securitie, yet hence without further ground many will presume of Gods louelove: for why? doth not the Lord louelove those whom he chasteneth? and I hope I hauehave my punishment here; vvhen indeede the Lord doth curse them in their counsels and attempts. And thus men throw poyson into the Lords cup; wheras were these signes of louelove, amendment would accompany it, sorrow for sinne, feare of offending, and diligence in good duties; in a word, their security would rise of the pardon of sinne, and not of punishment of them.

The second guile is in respect of sinne: the worke of 2. Guile of spirit in respect of sinne.it is manifold; and that, eyther before the sinne be committed, or after.

p. 46Before the sinne; First, it flatters a man and tolles him on many wayes.Before sinne.

First, it beares him in hand, that great sinnes are but small and veniall, which the sinner easily beleeues, for he 1.would hauehave them none at all. Hence charge men with swearing, rayling, drinking, gaming away the Sabboth, their answere will bee, I would I had neuer done worse! &c. Grosse sinnes with them are but infirmities.

Secondly, that if it be greater, yet GOD will not regard 2.it, conceiuing of God as an idle Essence, that had shaken off his power of iudging the World. The foole, Psal. 14. 1.Ps 14:1that is, eueryevery naturall man sayth in his heart there is no God, to see or require: such frozen persons that say God will doe neyther good nor euill, Zephanie threatens, that Zepha. 1. 12.God will visit them as with lights, lest any thing escape him, and will teare them and none shall rescue them.

Thirdly, when men shake hands with hell and death, absoluing themselues from guilt, while they fauour 3.themselues in their lusts: though the Lord say, Sword, goe thorow the Land, yet it shall passe ouer them; such as blesse themselues, when the Lord pronounceth the words of the curse, Deut. 29. 20. The Lord will not bee mercifull to that man. Yet, what a number of Ruffians, Contemners and Prophaners of the Lords Ordinances, Scorners of Religion, Out-facers of godlinesse, Drunkards, Adulterers and Swearers, whom the Lord hath shut Heauen against, goe on in a gracelesse and ventrous presumption, by this guile kept from seeking peace in season with God; though the Lord say, hel was made for them, they say, I shall escape hell. Isa. 28. 15. Whether of these words shall stand?

Fourthly, they thinke nothing more easie then repentance: this sinne if I doe it, is not vnpardonable, I shall 4.repent and find forgiuenesse hereafter, GOD cals at all houres: so he neglecteth all counsell; those exhortations come not neere him; Seeke the Lord while he may be found; p. 47to day if ye will heare his voyce, &c. I gaue her a time to repent, but shee repented not. The Lord would hauehave purged Reuel. 2. 21.Rev 2:21them, but they would not bee purged; till his seueritie sudenly cut them off as vnprofitable Trees, to the burning.

Would a man bee so carelesse of his bodie, as to suffer a disease to preuaile by weekes, and moneths together; because, so long as there is life, hee may seeke helpe and recouer? no, he will seeke present helpe, be hee neuer so young: but for the soule, men put off care from age to age, and because they can repent hereafter, they will doe that whereof they may repent: and whereof indeed they shall repent though too late.

Secondly, after sinne, the guile of the soule is not After sinne.sleeping, though the conscience often bee: for whereas after bodily harmes men are for the most part wiser, here they are more foolish, vnlesse the deceit be more timely discouered. They can warily abstaine from whatsoeuer hath bred them sorrow or sicknesse: but here the deceite of the heart, first nourisheth and hideth, yea, maketh 1.cloakes and vizards for sinne, to which it is more prone after eueryevery new practice. The truth is, if eueryevery sinne might be seene in it owne colours, it would be as blacke as a Deuill; but that sinne might goe downe the cleanlier and stay in the bowels, the heart ioynes with Satan in the varnishing and colouring of it. Hence is it, that Cut-throat couetousnesse goes masked vnderunder the habit of good husbandry, fornication but a tricke of youth, scarce an ouersight, ryot and excesse is counted liberalitie, drunkennesse but good-fellowship, pride but comelinesse or ornament at most, and blacke vices are growne neere of kinne to the most beautifull vertues.

Secondly, after sinne committed, the wiced heart can 2.defend it; all Eues brood suckt this from her. When God came to her, the Serpent gaue her to eate; when he comes to Adam, his wife gaue him to eat, it seemed but reasonable; p. 48when he comes to Cain, Who made him his brothers keeper? Come to the couetous man, hee hath Scripture for himselfe, He that prouides not for his family, is worse then an Infidell. Come to the Drunkard; why? was not Noah and Lot drunke, and many good men besides? Come to the Swearer, hee is safe, so long as hee sweares nothing but truth, and by that which is good, be it bread or fire or salt, &c. Come to an Athiest that neuer kept Sabboth in all his life, so that with him there is but little difference betweene it and another day of the six; why? was not the Sabboth made for man, and not man for the Sabboth? hee can serue GOD on his horsebacke, none but he and his horse together: another laden with all vnrighteousnesse tels vsus, how the best sinneth seuen times a day. Thus is sinne growne wittie, and strong within the wals of a false heart, and feares no colours nor forces.

Thirdly, If any sinne hap to make any gash or skarre in the conscience, that it troubles a little the sinner; the 3.heart is not backward to seeke to apply remedies, in which are as little helpe, more danger: for it seekes to stoppe the mouth of the conscience, and to choake and stifle the voyce of it: First, by calling in other distractions to take him from such melancholy; it sets Cain on building a Citie, and Saul to fetch in Musicke: so it calls in company, gaming, merriments and other exercises, like water to a dropsie. Little is the ease of forgetting that paine, the cause of which remaineth; it will certainly returne againe. Secondly, by contenting a man with some short humiliation, and as vnsound as short, to flatter God withall, onelyonly forced by feare and selfe-louelove. The Iewes confessed their sinnes, and promised to doe so no more: but they dissembled with their double hearts, and their goodnesse was like the morning dew. How many such flashes made Pharaoh? how many sickemen on their beds hauehave in their affliction sought God? but p. 49it was onelyonly for ease, and to get out of his hands, or for feare, because they saw no way to get out, affecting deliuerance, not repentance, nor seeking sound reconciliation and peace, but a truce; for no sooner recouered, but they are out in the field with God againe, al the time of their straitenesse being quite forgotten. And let softhearted Protestants, that at some Sermons can melt with great motion to teares, and yet afterward make little or no conscience of their waies, but yeeld libertie to their lustes, thinke vponupon this point, and consider how the deceit of spirit ouer-reacheth them.

Thirdly, by satisfying with some outward ceremonie and formall seruice, which when they hauehave done, they shall find, that God is not friends with them. Some after sinne committed, and accusing them, by saying or framing a prayer, though without heart-breaking, faith, or the spirit, draw a skinne ouer their heart, and there is peace for a time: others, whose whole life was spent in oppression, and eueryevery penny worse got then other, if about the time of their death, or after, they giuegive a little money to the poore, or bee liberall for a guilding Sermon, they hauehave peace without any satisfaction or restitution according to the law of repentance. What they hauehave wickedly got, they leaue to their heires, who are made happy by their fathers going to the deuill, as the prouerbe saith. They neuer loosed their bonds of wickednesse, and now are chained in the bonds of blacke darknesse for euer.

The third guile of the heart, is in respect of vertue 3 Guile of spirit in respect of grace.and grace, whereby the vnsound heart doth rest it selfe vponupon counterfeit vertues: for the wickednesse of euerie mans heart by nature is such, that let it be neuer so vicious, yet it will counterfeit any vertue.

First, it will make a man outwardly seeme a true worshipper 1of God, it will bring the body, and frame it to Out ward.reuerence, when there is none within; it will make the p. 50lips draw neere, when the heart is farre remooued; it makes Congregations and people sit before God, when their hearts are gone after their couetousnesse. Idols in Churches are put downe, but idols in mens hearts are set vp: and this is the reason why the Word and Prayer are so forcelesse; wee hauehave mens bodies now and then when they list, but seldome or neuer their hearts.

Secondly, it will make a man outwardly seeme 2.a good Christian, when inwardly he is a Iudas or Demas: an vnsound heart will make a man professe religion, but vtterly neglect the work of it, the forme of godlinesse contents him without the power; so he hauehave a lampe of profession, he cares not for oyle in it: it suffereth him to get knowledge, and rests in that without conscience; it suffereth him to pray, but publikely more then priuately, and to neither ioyneth watching to his prayer; yea, he can shew the shell of any duty, but neuer cares for the kernell.

Secondly, inwardly it can counterfeit the most excellent Inward.graces; as, first, faith, when it hath neuer a iot; it wil presume of Gods mercy, and thinks this presumption 1.faith. What man saith not, hee beleeues, that hee shal be saued? but all men hauehave not faith, saith the Apostle: therefore it is a shaddow without substance.

Secondly, repentance: a man in sicknesse will cry out of himselfe and his sinnes; he will promise if he liue, to 2.become a new man, and practise godlinesse: but when God hath restored him, his wicked heart carries him as farre backe as euer hee was: here was a shew of repentance, but it was counterfeit.

Thirdly, louelove, where is nothing but deuillish malice: two neighbours are fallen out, and are at deadly hatred; 3.at the time of the Sacrament, both of them dissemble louelove and charitie: but after it, they are as malicious and mischieuous as euer they were before.

Fourthly, strength in temptation where is none. Peter p. 514.while he was with Christ, would die with him, before he would deny him: but when the maide daunted him, he saw that that was but a flourish, and that he was not so well acquainted with the wiles of his heart as he should hauehave been. And so of the rest of the graces.

A fourth guile of the heart, is in respect of the worke of the Word and Spirit; when the deceitfull heart forceth 4. Guile of spirit in respect of the worke of the Word, Spirit.the sinner to rest in the restraining of some corruption, in stead of renewing grace: for example; the Word by a common worke of the Spirit, planteth some kinde of vertues, as temporary faith, ioy in the word, reuerence to Preachers, louelove to Professors, releeuing them, speaking for them, and helping them eueryevery way; and yet such are not cleansed from their filthinesse, all their hearts are corrupt, all is ioyned with deepe hypocrisie. Herod heard Iohn gladly, reuerenced him, tooke him for a good man, and did many things: but his heart was right in nothing, for it claue to that speciall sinne of keeping his brothers wife.

And as the heart is, so is eueryevery action, so is the ioy, louelove and labour; some sinister respect it hath, and doth not good purely, and for it selfe. Thus our Sauiour witnesseth, that the good and bad hearers are both in appearance fruitfull, and for a time: but the one is purely affected in bringing fruit, so is not the other.

But doe not the best finde such deceit in doing good, Obiect.as that they hauehave great cause to bewaile it?

Yea, but although reliques of natural hypocrisie mixe themselues into their actions, yet they sway not the hart, Answ.but are striuen against; and the maine motion of the heart is sincere, and chooseth good for goodnesse sake, as in the other it is not. Now when a wicked heart findeth in it selfe knowledge, consent, confession and defence of the word, al which were in Iulian the Apostate, hee rests in this as sauing knowledge; whereas it is a p. 52common gift, whereby the Lord will hauehave his truth witnessed by the enemies of it.

Againe, when a guileful heart comes to a sight of sin, to feare it, to terror of conscience, griefe and vexation for sinne, it rests in that as a sound feare of God; whereas it is a seruile feare like that of the deuils, and the vexation is not for sinne, but for the punishment of it: it is a common worke of the Word and Spirit to prepare the wicked to iust damnation.

Further, when a guilefull heart sees many corruptions cast out, many sinnes broken off, many things reformed; it rests it selfe as in a worke of regeneration: whereas this is a common worke of the Spirit incident to the wicked, whom if God should not represse, there were no liuing for the godly on earth. Haman did refraine himselfe from Mordecai; most sinnes seemed to be mortified in Iudas, but yet he was possessed by the deuill. Infidels liue honestly and ciuilly, abstaine from wrongs, violent lusts, &c. But here is no renuing grace, which mortifieth all corruptions, and reformeth eueryevery thing; and thus was it not in Herod, Iudas, and the wicked. Besides, as in regeneration, the whole childe is borne compleate in all parts; so doth the Spirit begin his worke at the roote of the heart, and within, and not without, as in Infidels, and workes not onelyonly in suppressing and restraining sinne, but also in oppressing it, and renewing the heart and life.

And here it shall not be amisse to adde some further notes of restraining grace, not renewing. And first, in 1 Notes of grace restraining, not renewing.respect of sinne it selfe.

A conceit that grosse sinnes be but infirmities, though they liue and lye in them, bearing themselues vponupon this, that the iust man falleth seuentimes a day, and riseth againe: Prou. 24. 16. falsely vnderstood.

Thus many approue not the excesse of sinne, as vainely to sweare the greatest oaths, insatiable griping and p. 53gaping after the world: but why hate they not all oaths, all couetousnesse which is idolatry: but because there is not a spirit renewing the heart, which mortifieth all deedes of the flesh, all oaths, all lyes.

Secondly, in respect of their affection toward sinne, 2.namely, a pretence of hatred of sinne, when it is but a rash anger. For example: Of all sinnes, which the ministerie is taxed for of the common people, there is none so noted and exclamed against, as their hardnesse, worldlinesse, gathering of goods together; and the sinne is so seuerely obserued aboue all other, as that an honest contented man can scarce be free from this imputation. But now, though the fault bee hainous and too common, what is the reason the multitude so exclames vponupon it? is it because they hate the sinne? surely no: for their owne feete are as deepely sunke in the same mire, and they care not for plucking them out. Angry they are, that another out-gathers them; but if they hated the sinne, themselues would not gather so fast.

Further, many seeme to hate some of their sinnes, and sometimes trouble their sinnes and grosse corruptions, and wish it otherwise and accuse themselues. Many are offended at some errors of Popery, some vaine inuentions, idle and hurtfull traditions, but others are iustified. Here is a shew of hatred of sinne, of error, but it is onelyonly a rash anger: for

First, he that hates one sinne or error, because it is so, will hate all which he knowes so to be: hatred is against kinds, we hate all serpents, all poysons, all enemies: so said Dauid, I hate all vaine inuentions.

Secondly, one or two euils may be disliked of him, that hates no sinne, and the sinne hated but not as sinne, as Absolom hated Amnon for his incest, but himselfe more incestuous.

Thirdly, if thou diddest hate these sinnes and errors as enemies, why doest thou not raise thy power against p. 54them? crie for Christs crucifying power against them: a perfit hatred will neuer be satisfied without death or diuorcement. If thou hatest her in thine heart, why doest not thou put her away? If thou hatedst thy sinnes, thou wouldest forsake them.

Thirdly note, in respect of the word; when men taste the good word and the powers of the life to come, they 3take this to be the Spirit of adoption, and a sound affection. But obserue the difference and falsehood: whereas in Gods children all their affections be affected with it, and they feede on it vntounto eternall life, in these it affecteth their ioy onelyonly, and that for a time. Gods children louelove it, beleeue it, reioyce to meditate of it, rest on it by the confidence of their hearts, long for the accomplishment of the promise, grieue when they doe any thing to hinder that accomplishment, and hate all doctrine against it; whereas the bad ground onelyonly is said to ioy in it as in a nouelty.

Fourthly note, in respect of Gods children; namely, when men louelove them onelyonly so farre, as may serue their 4owne turne, for some by-respect or other.

Rules to know our louelove to be restraining grace, not renewing.

First, eueryevery reuerence of a good man or child of God Vnfailing marks of fained louelove.is not louelove. Herod neuer loued Iohn, but reuerenced him; for he saw that in him, which strucke him, that to hauehave spoken against him, had been to barke against the Sunne. God will hauehave the innocency and grace of his children to be iustified by his enemies, and theirs.

Secondly, one or more good men may be fauoured of those, that louelove no good man. Why did Nebuzaradan fauour Ieremie? because he loued good men? No, but because he had foretold the victorie.

Thirdly, eueryevery good speech in defence of good men, is not a fruit of louelove in the speaker. Pilat loued not Christ, but yet seeing his innocency, asked what euill hee had p. 55done, washed his hands, and was willing to deliuer him. Some good words are drawne out of the desert of good men, not out of the speakers affection. Some out of policie, not out of louelove▪ when men force a friendship, and will speake well, when inwardly they enuie the meate they eate, and the clothes they weare.

Fourthly, that is no louelove of good men, which is not a louelove of their goodnesse. Oh, such a man were a good man, but he is too strict; I could louelove him, if he were not so plaine with me, if hee would let mine eyes alone, and not meddle with my lusts: he were a sufficient man, if he were a little wiser: what need he lose his friends? thus subtle are men to disclaime goodnesse, vnderunder pretence of louing good men.

Fifthly, thou canst not louelove goodnesse in one, vnlesse thou doest louelove it in eueryevery one; hee that scorneth and disgraceth by wicked termes, the persons of most Professors, loues not indeed the goodnesse of any one, let his pretence bee what it will. The louelove of the Spirit is from Christ in God, and for God.

First, to let many poore ignorant soules see their estate, Vse 1.they say, they are not book-learned, and know not so much, nor can speak much as other men can: but they meane well, and hauehave good hearts to God: but is not this to iustifie a heart full of deceite? Oh, but I see no such thing in my selfe. No matter; that is thy deceit, who art so bewitched with an enemy, who while hee laughes in thy face, priuily stabs thee, and wounds thee to death. No, no, thou art neuer right, till thou beest at warre with thy owne heart, and till thou canst say, and see that thou carriest the greatest enemy thou hast in thy bosome; a deceitfull heart is at bed and boord with thee, lyeth downe, and riseth vp, walkes abroad, and staies at home with thee. And as it is the most enemie to thee, so must thou be to it. Paul was neuer right, till he found this rebel in himselfe, p. 56and that many yeeres after his conuersion.

Secondly, knowing that the spirit is so guilefull, and Vse 2.the heart so deceitfull, suspect it in eueryevery thing, watch it the better; deale with it as with an vntrusty fellow, in whom thou hast found some notable trickes of deceit; worke out thy saluation with feare and trembling: Blessed is the man that feareth alwaies.

Say not with thy selfe, I see not this sinne in my selfe; therefore it is not: or, I see not wherein I hauehave failed in this or that; for all that, thou mayest, seeing the heart is deceitfull aboue all things: and who can see it? carry an holy ielousie of thy selfe, and suspect thy selfe, as Iob did his sonnes; It may be, my sonnes, my selfe hauehave sinned; offer sacrifice, or rather, apply Christ to thy soule for thy failing in the best actions.

Thirdly, seeing the hart is thus deceitful, it teacheth vsus Vse. 3.not to insult ouer others in their falles, seeing our owne hearts may play false with vsus. Let no man say, that he wil neuer doe this and this, as he seeth others do, but suspect his heart, lest it carry him to worse things then they. Peter said, he would rather die, then deny his Master: but the deceitfulnesse of his heart would not let him performe his purpose, which deceit he knew not before; for then he would not hauehave taken it so ill, when Christ foretold him of it. Dauid would hauehave thought scorne the day before his fall, that any should hauehave told him, that he should lie wallowing in so foule sinnes, as he did the day after. Hazael was farre from the sight of that guile which lay hid in his owne spirit, when being told by the Prophet, what monstrous wickednesse should bee done by him; he asked, Am I a dogges head, that I should doe 2. Kings 8. 13.2 Kgs 8:13this? Let vsus therfore make this vse of other mens weaknesses, Oh, if such hauehave so dangerously fallen, in whose hearts I neuer saw such foule things, as I see in mine owne, why should I be high-minded, and not rather feare? Rom. 11. 20.

p. 57Fourthly, labour for a sincere heart void of guile. Here consider three things: First, the notes or markes of it: Vse 4.secondly, the benefit of it: thirdly, reasons to labour for it. First, the notes.

First, in duties: It hath an vpright endeuour, and sincere 1. Notes of a sincere heart.desire to approue it selfe to God in all things; wheras a guilefull heart lookes more at men in good duties, then at God, more at mens commandements, then Gods, at mens approbation, more then Gods. Wee seeke not to 1. Thes. 2. 4.1 Thess 2:4pleasemen, saith Paul, but God who seeth the heart: We care not to bee iudged by men, but stand or fall to our owne Lord; whereas Saul knowing himselfe in disgrace with God, would hauehave Samuel to honour him before the people.

Secondly, in respect of sinne: A sincere heart hateth all sinne wheresoeuer, euen small and secret; especially it 2.is more seuere against his owne lusts then any other, he hates his sinnes past, and bewaileth them, his present sins to break them off, he hates that he doth, he hates sinnes to come, to preuent them, and watch against them: whereas a guilefull heart can hate euen motes in his brothers eye, but not his owne beames; auoides open sinnes, not secret; smaller hee makes small account of, if hee can auoide greater, which make greater noise, and bring greater shame. This man can reioyce in memorie of sin past, and bragge of it as a mad pranke, which should be as a dagger to his heart: whereas Dauids heart smote him for cutting off Sauls lap, and as soone as he had numbred the people: and Peters, as soone as he had denied Christ. This man can reioyce in conceit of a future sinne, whereas Dauid and the Saints vow and sweare to keepe the commandements. He hath his present darting sinnes, which hee will continue in, and not let goe, let God and man say what they will.

But is no heart sincere, but that which is without Obiect.sinne?

p. 58It is not the committing of one sinne, or presence of more, that makes an euill heart (for then none should be Answ.vpright:) but the habite and custome of sinning: and this is, when, first in his vnderstanding he is wise to do euill, but knowes not to doe well: Secondly, when he still wills that which is euill: Thirdly, when his affections still mooue vntounto it: Fourthly, when he walkes in euill, as a seruant of sinne, at the command of it. So is it not with the godly, with whom power is often wanting, but to will, desire and endeuour is present.

Thirdly, a sincere heart professeth religion for it selfe, and delighteth in good men and good things, as the 3Word, Sacraments, and godly company, because they are so, and because they see some part of Gods image in them. Whereas a guilefull heart, not hauing denied it selfe, professeth for by respects and worldly causes, addicted vntounto, not called out of the world; it loueth good men, not for their goodnesse, but for the respect they hauehave in the world, or some other occasion respecting themselues.

If then thou wouldest know, whether thou hast a sincere heart or no; first, obserue thy actions both in their nature and ende: first, in their nature, if they be single 1and pure, so is thy heart: as is the fountaine and the root, such are the streames and the fruit. Secondly, in their end: an honest heart euer aimes at Gods glory directly, whereas a guilefull heart euer propoundeth bad ends of good actions.

Secondly, obserue whether thou makest conscience secretly of all sinne, yea most seriously of those, to which 2thou art most inclined, whether thou hast condemned thy selfe in dust and ashes, whether thou hast resisted and preuailed, or else liest still vnderunder the power of corruption.

Thirdly, consider whether thou daily renuest thy purpose of not sinning against God, as thou renewest thy p. 593daies, and whether thou watchest ouer thine owne hart with an holy suspition, and wilt for Gods will breake thine owne.

Fourthly, marke whether thou louest God in his image, ordinances and children, euen then when the 4world scornes and hates all these: here is a good note indeed of a sincere heart.

Secondly, the benefits of it. First, this sincere heart 1 Benefits of sinceritie.brings the person into acceptance with God: for whom doth he approue, but such as walke before him vprightly? Abraham, Noah, Enoch, Zacharie, Iob, and these are his delight: Prou. 11. 20. Secondly, whatsoeuer worke 2hath such a ground, is acceptable, yea, and called perfect in the Scripture. And indeed sinceritie is all our perfection: sincere persons are called perfect in the way: Psalme 119. 1. All true worship must be done in spirit and truth: Iohn 4. 24. as,

First, prayer must be a lifting vp of the heart, and a powring out of the soule. If I regard wickednesse in my heart, God will not heare me. Prayer proceeding from fained lippes, is abominable.

Secondly, if we come to heare the Word, our hearts must not goe after couetousnesse: Ezech. 33. 31.

Thirdly, if wee come to receiue the Sacraments, wee must hauehave speciall eie to our hearts: for what was Iudas the better to sit downe with Christ at the Passeouer, when his heart was on his money?

And if the inside be not cleane, but the heart bee vnsound, all actions and words must be sutable. Hence euen the graces we hauehave, must proceed from a pure heart, or else are not accepted. Faith must be vnfained, 1. Tim. 1. 5. wisedome without dissimulation, Iam. 5. 17. louelove vnfained in deed and truth: 1. Iohn 3. 18. repentance an vnfained rending of the heart, Ioel 2. else all our labour is lost.

Thirdly, all the promises of God are made hereunto. p. 603Of protection: He is a shield to all them that walke vprightly: Prou. 2. 7. Of direction: The vprightnesse of the iust shall guide them: Prou. 11. 3. Of deliuerance from euill, Vers. 6. The righteousnesse of the iust shall deliuer him. Of supply of good: He will giuegive grace and glory, and no good thing shall bee wanting to them that walke vprightly: Psalm. 84. Of peace and ioy of conscience: 2. Cor. 1. 12. This is our reioycing, &c. Of perseuerance: Colours and shewes cannot bee stable, but they that are in and of the Church, shall abide.

Thirdly, reasons to labour for a sincere heart.Motiues to sinceritie.

First, Gods commandement, Genes. 17. Walke before me, and be thou vpright. Psalm. 51. 6. Behold, thou louest 1.truth in the inward affections. Conformity of manners must goe with reformation of the heart.

Secondly, it is a part of Gods image, who is most single 2.and true; and the beautie of the Church, is to be all glorious within: herein she is conformable to her head, in whose mouth was found no guile, 1. Pet. 3. EueryEvery sonne of the Church must be a Nathaniel, in whom is no guile: Iohn 1. 47. and a true Israelite, euen pure of hart: Psalme 73. 1.

Thirdly, our text affoords a sound reason, in that sinceritie of heart is ioyned with forgiuenesse of sinnes, 3.and is a forerunner to blessednesse, Psalm. 119. 1. Blessed are the perfect in the way. It is a fruit and marke of faith. Sinceritie is a vaile to couer all sinne; because of this, God couers and cures all our iniquities, as 1. King. 15. 14 They put not downe the high places, (which was a great sin) neuerthelesse, Asa's heart was vpright with the Lord all his daies.

Fourthly, if wee would be distinguished from hypocrites, we must labour for sinceritie; wicked ones may 4.outwardly straine beyond vsus, make faire shewes, and hauehave a kind of faith and ioy, &c. but we must outstrippe them all in sinceritie of heart.

p. 61Fifthly, if we would hauehave our duties comfortable to our selues and profitable, when men obiect them vntounto 5vsus, and wee meete with but small comfort in the world because of them, let vsus labour to become true Israelites: 2. Sam. 6. 20, 21, 22. Dauid was mocked for dancing before the Arke, but his vprightnesse bore him vp. Iob had no comfort in his troubles, but onelyonly his sinceritie: Vntill I die, I will neuer take away mine innocencie from my selfe, Iob 27. 5. This also was the onelyonly stay to Hezekiah in the day of his straitenesse.

Sixthly, God hath appointed a day to try thy heart, 6and the soundnesse thereof, to turne out all the windings of it, and hee abhorres the double heart, that turnes it selfe vponupon deceitfulnesse, as a doore vponupon hinges; therefore looke to the singlenesse of it before-hand.

Seuenthly, and lastly, onelyonly they that walke vprightly, 7are Citizens of heauen, Psalm. 15. 2. but as for the hypocrite, he shall not come, or not stand before God, Iob 13. 16.

Fifthly, if thou hast thy heart at some command, yet Vse 5.giuegive it not scope, but keepe it still aboue all keeping, fense and hedge it about, or else it will deceiue thee. Take heed lest there bee in any of you an euill heart of vnbeliefe, and so you be deceiued through the deceitfulnesse of sinne. Aboue all custodies keepe thy heart; watch it in all things: neuer aske the question, which Dauid did concerning the men of Keilah, 1. Sam. 23. 11. Will they deliuer vsus? for assuredly our hearts will deliuer vsus.

Motiues to the diligent custodie of our hearts: First, 1 Motiues to a diligent custodie of the heart.How easily doth a little yeelding ouer-carry vsus to great sinnes? giuegive the heart an inch, and it will take an ell; a false heart askes but a little at first and seemes modest, but it is to draw on to greater. Wee hauehave seene a little sore as bigge as a penny grow to a gangrene, which eates vp the whole body; and a little sinne suffered, is a p. 62gangrene that takes one part after another, till the whole soule be eaten vp. What mischiefs hauehave we heard of by a little sparke? What sowrenesse in the whole lumpe by a little Leauen? Open a sluce, and the waters runne amaine, as the waters from vnderunder the Sanctuarie, from the ankles to the knees, and so to the loynes, and then it becomes a great streame; and surely the prouerbe is true for the most part in sinne, Ouer Shooes, Ouer Bootes.

The enemie cares for no more then one breach, or one gate open to enter at: this is as good as if all the walls were cast downe; enemies be easier kept out then thrust out. And the reason is, because God often punisheth small sinnes with greater, as Peter, hauing once denyed his Lord, could not stay himselfe from a second and third denyall: a iust correction of his want of watching at the first: Therefore, beware of the conception of sinne.

Secondly, as want of watch brings small sinnes to 2.great ones, so it brings great grace often to a small measure, yea to nothing: If men remit of their heat a little, they come from zeale to luke-warmenesse, from that to coldnesse, and so to be frozen in sinne. How many, who falling backe from their first louelove and beginnings, hauehave remitted the performance of religious duties, in former times seene in profession, and in godly practices, but after proued: first, weary: secondly, idle: thirdly, senselesse: and now are openly prophane, and thus hauehave made shipwracke of their soules? And what matter, whether the ship bee cast away at once by violent tempests, or drowned by drops and degrees?

Thirdly, how slily can the heart vnwatched, contriue 3.and carry away sinnes of high nature, and like the Harlot that thinkes none saw her, wipe the mouth, and it was not shee? Why may it not doe a little euill, that great good may come of it? Some can goe to Masse, and doe as others doe, communicate in all the idolatrie p. 63of it, to learne to loath it, and laugh at it. Some can run to Playes, to see filthy vices acted, to hate them the more, and as though it were so, some can giuegive way to such Varlets to make collections, that grudge the collections for Sermons. But doe you not thinke now that the false heart hath chosen her selfe good Schoole-masters? For who euer heard, that chastitie was learned in the Stewes, or honestie at Playes? He is a mad man, that can no other way trie the heat of fire, then by leaping into it.

Fourthly, consider the greatnesse of deceit within, 4.the snares without, and the effects of being taken by them, and the hardnesse to recouer the heart once let loose. All this will inforce the doctrine strongly.

First, the deceit within is wonderfull, seeing the whole frame is euill, the vnderstanding, conscience, memorie, will and affections; our Temples by the fall are become a stable, yea all euill dwells in the soule, a vast Chaos and confusion, inclinable to most odious and lothsome sinnes, whensoeuer Satan shall mooue vsus, who by his interest in our flesh, and our acquaintance with sinne from the beginning, is seldome disappointed.

Secondly, the suares without are eueryevery where: All places are full, the Street, the House, the Boord, the Bed, the Closet, the Church and Pulpit: All duties are full, as Prayer, Almes, Feasting, Fasting: All actions, Eating, Drinking, Trading and Sporting; so as no watch can be sufficient.

Thirdly, the effects of being taken, as shame, griefe, wounds of conscience, broken bones, sharpe corrections which are to follow, torment of Soule, and (without serious repentance) of Soule and Body in Hell: this is the sowre sauce appointed for such sweet meate.

Fourthly, once let the bridle of watchfulnesse goe, the heart will runne away like a wilde Horse, and a long time ere thou canst catch it againe, and bring it into p. 64temper and tune for so good seruice againe.

Fifthly, the heart must bee still kept, that the whole course may giuegive comfort: for the heart of the wicked 5.may be vpright in some particular action, as Abimelech in taking Sarah, Gen. 20. 6. but it is not the ayme of our liues; but the godly, howsoeuer in some particular actions they may shew deceit, yet their comfort is, that the mayne course and carriage of their liues is vpright, as Dauid was vpright in all things, saue only in the matter of Vriah; generall guile possessed him not, but in one particular action.

But by what meanes shall I thus keepe my heart?Quest.

First, often heare and reade the Word, the sincere Answ.Milke, in it selfe, and in the effect: Heb. 4. 12. The Word Meanes of keeping the heart in good order.is liuely, a discerner of the thoughts, it makes a man better acquainted with himselfe, and grow vp in sincerity: it is the hearts glasse: by it as by the Lords Heifer wee shal know the riddles and deeps of our hearts, 1. Cor. 14 Pauls idiot seeing the thoughts of his heart reuealed, falls downe, and saith, God is in you. The Word of God, first, yeelds thee light, it is as a light in a candle-sticke; nothing is hid, which before it is not reuealed. Secondly, it humbles the heart: no gold can bee rid of drosse, till it be molten and dissolued; crooked things are made right by wresting and wringing: so the Word brings the heart to vprightnesse by bowing and terrifying it. Thirdly, it purifies the heart, by working, confirming, and increasing Faith.

Secondly, set thy selfe often before God, and him at thy right hand, whose eyes see the hearts and secrets of men, to shew himselfe strong with the vpright. 2. Chron. 16. 9. Abraham if he would be vpright, must first walke with God: Moses saw him that was inuisible. And indeed hypocrisie riseth from secret Atheisme: Ananias and Sapphira tempted God in their hypocrisie; and impossible it is for a man to speake and doe in Gods presence, and not sincerely.

p. 65Thirdly, set before thee often the last Iudgement, in which all things and persons shall appeare naked, and be not as they seeme, but seeme as they are: thou mayest collude with men, but Gods pure eyes cannot bee deceiued: see Pauls example, 2. Cor. 5. So thinke of after-recknings, and how narrowly things shall be look't too, and what a hard man the Master is.

Fourthly, call thy selfe often to examination, trie thy heart and reines, to see thy guile cleerer, to bewaile and striue against it. Trie thy workes of obedience, obserue thy comfort and peace in them; obserue how thou art affected, when thou takest thy selfe tardy in them. Say to thy selfe, Oh my worke must be cleane, though it be not fine, it may not be blurr'd with hypocrisie.

Take account of thy selfe Morning and Euening, bee seuere in examining it, keep an audit in thy conscience, summon thy senses, looke to the windowes, let not in any deceit by them, or if thou hast, thrust it out and looke better, and the rather because of the vntrustinesse of thy heart: he that is trustie, needes seldomer to bee reckoned with: and therefore Iosiah, 2. King. 22. 7. gaue charge that no reckoning should be taken of them that had the money; for they dealt faithfully: but an vntrustie Pilferer, or a slippery Gehazi, such as our heart is, had need be reckoned with eueryevery day.

Fifthly, marke the wayes, and frequent the company of the Godly and vpright; these will neither flatter thee in thy corruptions, nor suffer them vponupon thee, if thou wilt take vp either their Precepts or Example. This Dauid knew was a good helpe to keepe himselfe vpright. Psal. 119. 79, 80. Let such as feare thee, turne vntounto me and such as know thy testimonies. Let my heart be vpright in thy statutes, &c. Psal. 101. 6, 7. Mine eyes shall be on the faithfull: he that walkes in the perfect way shall cleaue to me.

Sixthly, deale with thy heart as with a slippery man, whom thou darest not to trust: take bonds on him; so p. 66here binde it by vowes and promises, cause it to enter couenant with God. Psal. 119. 106. I hauehave sworne, and will performe to keepe thy statutes. Register these bonds, reuiew them, At such a time, on such an occasion of sicknesse I promised thus and thus, Oh false heart, how hast thou forgotten thy vow?

Seuenthly, being to deale with so vnconstant a thing as the heart is, doe as with an vnconstant man: we take him when we find him in a good veine, and lay hold on the opportunitie; for let him goe an houre, he will be of another minde: so with thy variable heart, when it is warme with any good motion, let it not slip; when thy heart is prepared to prayer, sorrow, reading, let not the opportunitie die, but as Dauid, Psal. 57. 7. O Lord, my heart is prepared, I will arise and giuegive thankes: if the Spirit be quenched, he will be grieued.

Eighthly, pray often that God would open thine eyes to see thy hidden corruptions, and anoint them with eye-salue, that thou mayest discerne thy sinnes, euen when thy deceitfull heart hath apparelled them with the cloke of vertues. Pray with DAVID, Lord renew a right Spirit within me. In one word to perswade to these practices, Consider how we are troubled to be called hypocrites; but what else doth the Lord but call the best of vsus so, when hee saith, the heart is deceitfull aboue all things?

Againe, what an indigne thing is it for a man to bee beguiled of himselfe? Men cannot abide to be deceiued of others, yet most are deceiuers of themselues, and that in a thing which should bee so familiar vntounto them. Is it not a shame to bee deceiued in the knowledge of himselfe, and his owne estate? In a matter of such moment as the saluation of his owne foule? What maruel, if Satan and all other deceiue those, who are so willing to deceiue themselues?