Dr. MANNYNGHAM's SERMON Preached before Her Majesty, AT WHITEHALL, February the 28th. 1693/4.   

A SERMON ON THE Sincerity and Integrity of the Heart.  
Preached before Her Majesty, AT WHITEHALL, February the 28th. 1693/4.  
By T. MANNYNGHAM, D.D. Chaplain in Ordinary to Their Majesties, and Rector of St. Andrew-Holborn.  
Published by Her Majesty's Special Command  
LONDON: Printed for S. Smith, and B. Walford, at the Princes-Armes, in St. Paul's Churchyard, 1694.   
PSALM CXXXIX. 23.24. 
Search me, O God, and know my Heart: Try me, and know my Thoughts:  
And see if there be any wicked way in me, and lead me in the way Everlasting.  
THis Psalm is supposed to have been made by David, when he was under the Persecution of Saul, when his Enemies accused him of Wicked Designs against the Government, and laid many things to his charge, of which he knew himself to be no ways guilty.  
This put him upon the Justification of himself, and the clearing of his Innocency betwixt God and his own Soul; which he performed in a very solemn and deliberate manner, by appealing to the Omniscience of God, when he had with much exactness, and a peculiar elegancy described it in the former part of this Psalm. For here he acknowledges the Spiritual Nature of God, whereby he is present to all the Thoughts of our Minds, to all the Desires of our Hearts, to the most secret Designs, and hidden Counsels of the Soul: That there is no getting out of his Presence, no concealing any thing from his Knowledge; that there is no Night, no Darkness with respect to Him; but that all things are in a full Light and Manifestation to his Allseeing Eye.  
Now, when he had declared what just Apprehensions he had of the Divine Nature; and how clearly he was convinced, That there was no Thought of his Mind, no Word of his Mouth, no Inclination of his Heart, but what was perfectly known to that Infinite Spirit, who gave him his Soul, and framed all the Parts of his Body, who knew his down-sitting and his uprising; who was about his Paths and about his Bed, and was acquainted with all his ways: when he had wrought such a full Conviction and Awe in his Soul, of the Infinite Knowledge and Presence of the Divine Power; then he delivered himself up to the Trial and Examination of that All-knowing Spirit; desiring, that he would search to the very bottom of his Heart, discover all the Foundations of his Soul, and see if there were any wicked way in him, any evil Purpose or Design, any mischievous Imagination, of which his Enemies accused him: And if he found that he was innocent and clear, that he would still protect and assist him under that Integrity of his Heart, of which he was so greatly Conscious to himself; that he would lead him in that Path of Uprightness and sincere Piety, which would be sure to bring him at length to Everlasting Life.  
Now, tho' this solemn Appeal to God, which David made in this Psalm, may seem to concern his Innocence, only in respect to those particular Crimes which were then objected against him; as that he had entered into a Confederacy against the Crown and Life of Saul; and in pursuance of that Design, was a Favourer and Supporter of Wicked and Bloody Men; (the Thoughts of which he utterly detested, and declared, That he hated them with a perfect Hatred) yet we cannot conceive, but that when David vindicated himself from those particular Accusations, he likewise at the same time appealed to God for the General Integrity of his Heart; for so the Acknowledgement of the Omniscience of God did require him to do, who was acquainted with all the Designs of his Heart; and if he had indulged himself in any Evil way whatever, he could not expect any Protection and Assistance from God.  
The particular Crimes therefore which were objected against him, were the Occasion of his appealing to God for the General Integrity of his Heart, as far as his own Search and Examination could reach: and if God by his severer Scrutiny, by any further Trial of Afflictions, should discover to him any Deceitfulness of his Heart, or any way of Wickedness which he himself had not yet observed, he was ready to forsake it upon Conviction, and to be lead in the Upright Path, the way Everlasting.  
Search me, O God, and know my Heart; Try me, and know my Thoughts; And see if there be any wicked way in me, and lead me in the way Everlasting.  
Which Words may afford us these Three Considerations, 

1. What is that Sincerity and Integrity of Heart, which God indispensably requires from all of us. See if there be any wicked way in me.  
II. How we may best judge of this Sincerity and Integrity of our Hearts, viz. by searching and examining our own Consciences; and especially by being willing to appeal to God's Omniscience in that Matter: Search me, O God, and know my Heart; Try me, and know my Thoughts.  
III. That it is only this Sincerity and Integrity of the Heart which can entitle us to the Protection and favourable Assistance of God. Led me in the way Everlasting.    
1. What is that Sincerity and Integrity of Heart indispensably required from all of us. See if there be any wicked way in me.  
Now according to the Psalmist's own Expression in another place, God requires Truth in the inward Parts; That the real Intention of our Minds should be to please him in all things, or that our Obedience should be performed upon a True Principle, the Authority of God, or a Conformity to his Will, which is that we mean by Sincerity.  
There are many Ends which Men may propose to themselves in the same Action or Undertaking; but that which makes an Action Religious, is the performing of it with a principle regard to God, and to His Commands.  
A Man may be sober and temperate, because it is agreeable to his Constitution, and conducing to his Health; because he would preserve a fair Reputation in the World; or to keep himself in such a State of Mind and Body, as may give him the truest Relish of sensual Pleasures, and a long Enjoyment of Temporal Ease and Happiness: Upon such Principles as these, the more Refined Epicureans may be very temperate and sober Persons, and look like men of great Moderation in the Eyes of the World, and yet be high Sensualists still.  
But whosoever governs his Appetites upon a true Principle of Religion, does it upon the account of the Laws of God, and in imitation of the Example of Christ; that by withdrawing himself from the Pleasures of this World, his Heart may be more fixed upon Spiritual and Heavenly Enjoyments; and that he may live in a Preparation to part with all his present Satisfactions, when the Providence of God shall lay the Cross upon him, or when Death shall summon him to departed out of this World.  
All the outward things in Religion are capable of being Dissembled, or at least, of being acted upon Low, and unworthy Designs: Men may give Alms out of a Principle of Vainglory; make long Prayers, as a Preface to Injustice; Fast and Mortify only to appear Devout; receive the Sacrament in compliance only with Custom, and the expectation of Neighbours; They may Read the Bible out of Curiosity, or in order to make Objections against it, or only to fill their Memories with its Phrases, without considering the Wisdom and Holiness of those Writings, or without making them a Rule of Faith, and a Law of Life: And many may come to Church only to make their best Appearance, and to be Diverted, rather than Edified by a Sermon; whereas the only solid and lasting Principle of these and such like Duties, is a Sense of our Obligation to God, a complying with his Authority and Will; a Design of promoting his Glory, by our hearty and ready Obedience, and of saving our Souls in the Day of the Lord.  
There are some secular Considerations, which may come in as Vnder-Motives to our Duty; because God has been pleased to make use of them to invite us to Virtue and Holiness: such as a good Name, or fair Reputation in the World; Health and Plenty, and Length of Days; which are represented in the Book of Proverbs, as the Noble Retinue, and the Lovely Attendants of true Wisdom and Piety; such as serve to make her Amiable and Glorious in the Eyes of all People; and therefore must be allowed to have some attracting Force in them, and to be inducements to a good Life; but then we must take care that they be so in a subordinate manner, that they be not the chief and principle Things for which we are willing to serve God: for these outward Advantages are but Accidental, or the usual Blessings of an ordinary Providence; they are not the certain Fruits of Righteousness, or its Essential Reward: Persecutions, Afflictions, and a calamitous State of Affairs, may hinder us of those Ornaments of Virtue, and spoil us of those Motives to Religion; but nothing can break our good Purposes, when they are Bottomed upon the true Principle, the Authority and Will of God.  
In quiet Times, and when the Age is in good Temper, Religion may be very profitable even towards the bettering of our Circumstances in this World; it may bring us to great Honour, and place us in the Favour and Esteem of most People: It may be attended by Riches and Plenty, and the fairest Accommodations of this Life; and all the while, none of these splendid things may in the least abate of the sincerity of our Hearts; because we are resolved to continue in the same design of serving God, tho' he should take away the Hedge that is about us: And tho' his Providence should deliver us over to bitter Trials, yet with Holy Job, we would hold fast our Integrity.  
Virtue is always Virtue, and Duty is ever Duty to the sincere Christian; his outward Condition or his Fortune may alter, but his Heart and his good Intentions are still the same: His Eye is upon God and his Laws, upon his Immutable Nature and Holiness; That is, his Compass to Sail by in the Voyage of Life; and let it be never so Dark and Cloudy, he still Steers on: All other Motives may vary and change, but the Fear and Love of God is our sure Direction, and will establish us in the right way.  
As Sincerity has respect to the Principle upon which we are to act, so the Integrity of the Heart has respect to all the Commandments of God; it will not consist with a Partial Obedience, it will not allow of any one Sin, tho' men's Constitutions and Natures, their Business and Employments, the Examples of the Age, and the Vicious Customs of the World, plead ever so hard for the retaining of that one Sin: for the allowance of any one Sin, which we know to be such, is a direct Violation of the Authority of God, and is inconsistent with a State of Pardon and Grace.  
If we be contented that there remain any way of Wickedness in us, we have not yet truly Repent, neither can we expect that our Prayers should be heard; for if we regard Iniquity in our Hearts, the Lord will not hear us.  
What the Psalmist here calls any Wicked way, we may understand either of a habit and course of Sin, or of any Indulgence to any one beloved Lust; or of any secret Design and Purpose of committing any Evil whatever: If there be any thing of this Nature permitted to remain within our Souls, we have not that Integrity of Heart which God indispensably requires to make our Repentance true, and our Religious Service acceptable to him.  
But then we should do well to consider, That the Integrity of the Heart is to be judged of by the Truth and Seriousness of our Resolutions and Endeavours, both to discover what ways of Wickedness there are in us, and then to put them from us, and to guard ourselves against them for the future by an honest and hearty Diligence. As to some Remains of Corruption, some Tendencies towards Evil, some Strive of the Flesh with the Spirit, some sort of Infirmities and Slips, which are not separable from the strictest Life, and some Defects and Imperfections in our best Actions: These are the Misery and Burden of our Fallen Nature, these are Matter for the Exercise of a continual Humiliation; and notwithstanding these Infirmities, our Hearts may be right with God, when we allow ourselves in no way of Wickedness, in no Course of Sin, in no Indulgence of Appetites, in no Design of complying with any evil Thoughts, Desires and Tendencies, but sincerely endeavour to suppress and weaken the Remains of our Corruption, and to perfect Holiness in the fear of the Lord.  
Thus we see what is that Sincerity and Integrity of Heart, which God indispensably requires from all of us, to qualify us for his Pardon and Grace, and to make us true and real Christians.  
Sincerity requires that we serve God upon a Right Principle, without Hypocrisy, and with a due Sense of his Authority and good Pleasure. Integrity calls for our Resolution and Endeavour to obey all the Commandments of God, without making a Reserve for any way of Wickedness whatever.  
The 2d Thing I proposed, was, how we may best judge of this Sincerity and Integrity of our Hearts, viz. by examining of our own Consciences to that degree, as to be willing to appeal to God's Omniscience in that Matter: Search me, O God, and know my Heart; Try me, and know my Thoughts.  
The Examining and Searching of our own Hearts is a necessary and a difficult Duty; all pretend to it, but there are few, I fear, who perform it thoroughly.  
Most People will allow it to be a requisite Forerunner to the Receiving of the Blessed Sacrament, and before the Solemn Festivals they will generally set aside some time to consider of their ways and Lives: But do they find it an easy matter to descend into themselves, and to search to the bottom of their Souls? Is there not a natural Averseness in Man to behold his own Deformity, or at least to acknowledge it to be such? Can a Man be easily brought to search and probe his own Wounds? Will not he presently draw back his Hand, and think he has done enough, before he has gone half way, or before he has reached to the Bottom and Core of his Disease?  
When men knock at the Door of their own Hearts, are not Self-love, and Pride, and Security ready to step out, and to tell them all is well? If they be so resolute as to make a further Entrance, they discover perhaps a great many Sins; but they are so Painted and Varnished over by Pretences and Excuses taken from the Customs and Examples of the World, that they hardly know how to condemn themselves for entertaining such modish and fashionable Guests. If they chance to be somewhat more inquisitive, and to open another Scene in their Hearts, they find perhaps a multitude of strong and confirmed Habits of Sin, which have dwelled there a long time, and now plead Possession: They think it almost impossible to get out these settled and rooted Inhabitants; and now they are come to such Strength, to such a twisted and multiplied Interest, they think they had better be let alone, than disturbed to no purpose. If they still go on to make a deeper Search, behold there appears a Fountain of Evil continually bubbling up into impure Desires, sensual Lusts, worldly Designs, and vile Imaginations! then they presently conclude, That this is that which men call Original Sin, the bed of Corruption, the brackish Fountain of Impure Streams, which Poisons all our Nature: And as to this they think it sufficient to acknowledge, that there is such a Noisome Dungeon in every Man's Heart, as well as in theirs, that there is no Obligation to cleanse it, but to lament and bewail themselves for it, is enough.  
Thus we see, how some who undertake a self-examination, may be lead through all the Apartments of Sin and Wickedness without much concern; and be imposed upon by a train of cheats and delusions, and think there is little for them to correct and amend, because they have not yet discovered the great cheat of all, the Decitfulness of their own Hearts: For if they had found out that, and been well ware of it, they would soon have confessed, that no fashionable Customs of the World, no Growth, no strength of Habits, could be any excuse for Wilful Sin; and that Original Corruption was no such Torrent of Evil, but that it might be weakened and diverted; and that they were men's actual and voluntary Sins which fed and heightened that Fountain, and made it so often overflow; that Repentance, and Prayer, and Watchfulness, and a constancy in good Duties, might easily keep it within its Bounds, and reduce it to that low State, that tho' it might sometimes make attempts against a Life of Virtue, yet it should seldom prevail in such Instances as could be interpreted to interrupt a Course of Goodness.  
But now if People would examine their Hearts to some purpose, they must allow themselves a considerable time to do it in, especially those who have not accustomed themselves to this Duty already; they must set about it with much thoughtfulness and concern; they must make themselves very sensible of the horrid Nature of Sin, and that there is no escaping the Wrath of God, if they wilfully retain Iniquity in their Hearts: they must be very careful that they be not imposed upon in this so necessary a Work, by the Wiles of Satan, by the prevailing Viciousness of the Age, by the Treachery and Deceitfulness of their own Hearts: They must recall as many particular Transgressions as they can, and work into their Minds a more earnest and ready Watchfulness against those Sins, which their Constitutions, and their Callings, and their way of Life, and their frequent Falls have made them most liable to: They must compare their Actions with the Rule of God's Word, with the Vows and Engagements they have already made with the strictness of that profession they are under, and with the Spiritual Nature of those Rewards they are preparing themselves to receive.  
And if they would be further satisfied of the Sincerity and Integrity of their Hearts, they cannot refuse the Appealing to God's Omniscience, that they are serious and hearty in what they are doing, that they really design to get a full Knowledge of themselves, that they are not willing to conceal or cover any one Sin; but that having made such Discovery of their Hearts as they are well able to attain to, they are willing and desirous that God would try them further, by that Word of his which is quick and powerful, and sharper than any two edged sword, that is able to divide asunder the Soul and Spirit, the Joints and Marrow, and is a clear discerner of the Thoughts and Intents of the Heart: That if it may be for their further good, God would melt them down in the Furnace of Afflictions, and then make them sensible what Dross there was adhering to them, what mixture of Impurity, which nothing but that Fire could have revealed.  
These are Trials which cannot be proposed and desired, but by an Honest Heart; which must needs give us a testimony and Comfortable assurance that we are Sincere, and that it is our full purpose to serve God all our days, and in all the Circumstances of our Lives with clear Sincerity and Integrity of Heart; especially, if we give ourselves some leisure to consider what we do when we make this Solemn Appeal to God; and with David in this Psalm, employ our Minds for some time on the Spiritual Nature and Omniscience of God, before we desire to be Tried, and Proved, and Examined by it.  
He confesses that it was God that made him, and that saw his Substance before it was fashioned into the curious fabric of an Humane Body: That 'twas his secret power that framed the wonderful structure that fitted all the innumerable parts with due proportion and Contexture, and made it a suitable Habitation for an Immortal Soul. He confesses how the same Spirit and power is present to all the thoughts of his Heart, that there are no foldings, no dark recesses, that can conceal any thing from him, that all the branchings of his Soul, the imaginations of his Heart, the compass of his conversation are registered in his Book, no night, no retirement that can shut out God; no hiding from his Spirit, though he should travel into the remotest Countries, or remain in the uttermost parts of the Sea; nay though he should go down into Hades, and make his abode in the Regions of departed Souls, even there his Power and his Hand would find him out.  
And when he had with such deliberation and exactness considered and acknowledged the Omniscience of God, and viewed it in several Lights, and imprinted it on his Mind by variety of Expressions; then he offers his whole Heart to be taken in pieces as an Anatomy before God; then he offers all his Resolutions and Designs to be examined by that Spirit that searches all things.  
And truly, whoever shall refuse to undergo this Trial, has reason to doubt that there is some Hypocrisy remaining in him, some falseness of Heart, some allowance of Sin, some way of Wickedness, that he cannot yet bring himself to part with.  
We must not think that 'tis the privilege only of some few Saints to appeal to God in such a Case as this; no Man can say his Prayers without doing that which amounts to the same thing; he cannot ask forgiveness of God without a penitent Heart, and no one can be said to repent without a sincere endeavour to avoid all Sin for the future, of which Resolution he knows that God is the Judge.  
The Integrity of the Heart does not oblige any one to say that he has never sinned, or that he has no Inclinations to Evil, or that he has already obtained a Victory over all his sensual and worldly Desires, or that he can promise to himself never to fall into Sin again: these are not the things that are necessarily required to make good the jutegrity of the Heart; but if we have seriously considered our ways, and do utterly abhor every thing that is Evil; if our good Resolutions are fixed and our Prayers are wholly bend toward the pleasing of God in newness of Life, then are we such true Penitents, and such sincere Christians as God will approve of, even when he himself has searched our Hearts, and known our Thoughts; then are we such as he will carry on to greater perfection, as he will lead in the way Everlasting. Which is the  
3d. and Last thing to be considered, viz. That 'tis only this Sincerity and Integrity of the Heart that can entitle us to the favourable assistance of God, whereby he will lead us in the way Everlasting.  
Where there is not an honest Heart there can be expected no fruit of righteousness: Sincerity is the only Soil wherein the word of God can be truly planted, and where the Graces of the Gospel can spring and flourish.  
When we see men lead unprofitable Lives under the influence of good Instruction, under the outward Observances of Religion, and under all the real Advantages of being very eminently virtuous, if they were not wanting to themselves; then we may be sure that they are not sound at Heart, that all their Religious Actions are blasted by some secret Hypocrisy, and that they cannot prosper in Holiness by reason of some reserved Sin. There is some gainful Injustice that they will not yet lay aside, there are some frauds and cheats that they will not yet separate from their Employments and Callings; there is some lurking Revenge which they have not yet accomplished, some Malice which they desire to execute, or some Sensuality which they know not how to renounce, and if there be any of these ways of Wickedness in many professed Christians, no wonder that they do not thrive in Piety, and that their Souls grow thin and meager under the best Provisions in Religion, and the greatest Plenty of the Gospel: There is some accursed thing, some secret consciousness of an unrepented Gild that spoils those Duties, which they cannot wholly neglect, and yet from which they receive but little benefit: whilst their Souls are in such a wretched condition, divided between God and the World, they do every thing deceitfully and with a double Heart; instead of repenting they only prevaricate with God; instead of confessing their Sins, they try to palliate them; when they should search their Corruptions they only cover it; and when they should heal their wounded Souls, they only skin them over.  
That which we read in the Text, if there be any wicked way in me, the Margint of our Bibles has it, if there be any way of Pain or Grief in me; and it is most certain, that where there is not an Integrity of Heart, there men will find no comfort in Religion; the Ways and Commandments of God are always grievous to such, they walk in the Paths of Duty with a Leg that was broken and is not well set, but has still some Splinters in it that put them to continual Pain. They come to God with a trembling and a king Heart, and can have no Confidence, no filial Trust and Reliance when they appear before him, there is some root of bitterness within that spoils the relish of all their Religious Duties. They pray, but without Faith and Devotion; they do many things in Religion, but without a true Principle of Obedience; they sometimes receive the Sacrament, but 'tis with horror, rather than gladness of Soul, with fear of eating and drinking their own Damnation, rather than with raised Affections and a Spiritual Appetite. Believe it, there is no Strength, no Proficiency, no Comfort to be found in Religion, unless you can bring your Hearts to renounce all ungodliness, and every wicked way: Unless you cleanse yourselves from all Maliciousness, Injustice, Hatred and Contentions, Sensuality and Pride, from all Filthiness both of Flesh and Spirit.  
But if upon a serious Examination we find ourselves to be sincere, and that we are willing to please God in all things, according to our Understandings, and according to our Power; then we may promise to ourselves a gracious Acceptance of our honest and diligent Endeavours, a protection and guidance of our Persons in our lawful Callings and Employments, and a favourable construction of our unvoluntary Slips and Infirmities: Then God and his Holy Angels will be ready to assist us, to preserve us from Dangers, to arm us against Temptations, to lead us in Truth and Righteousness, in Piety and Virtue; which is the sure, the certain, the everlasting way.  
Where there is no design or purpose of Wickedness, there the Heart is prepared for God to write all his Laws upon it, and as it increases in purity, it will be capable of receiving his Laws in a deeper Impression and a fairer Character. Sincerity in the lowest degree is the true Image of God on the Soul though drawn but in weak Colours; a proficiency in Holiness will add a further perfection to it, and quickly give it a stronger Life: The honest Mind receives new Illumination from the Spirit that searches it, and the Thoughts of that Conscience must needs be more awful, where God has been more eminently present.  
Goodness, and Power, and Wisdom, and Mercy, delight to encamp about all those who are fully resolved to serve God in the Integrity of their Hearts, they have a disposition that fits them to receive the Influences of the Spirit, whereby they shall be mightily strengthened in the inner Man: they have a worthiness to be admitted to the highest Mysteries of the Christian Religion, to the nearest Communion with God in Holy Duties, where they shall find their good Resolutions confirmed, their pious Purposes encouraged, their honest Affections raised, and their Sincerity advanced into further degrees of Established Virtue, and whilst they keep on in the plain Path of Duty, and an upright Conversation, they shall be safely conducted through this Wilderness of Temptation and Misery, to the Blessed Mansions of Everlasting Peace and Glory.  
Now to God the Father, God the Son, and God the Holy Ghost, be all Honour and Glory, Praise and Thanksgiving, now and for Ever more.  
FINIS.