Lectures Upon Psalm 51, Part 6 · Lecture 74
Lecture LXXIV. On Psalme LI. 6. Novemb. 6. MDCXXVII.
Behold, thou desirest truth in the inward parts; and in the hidden part thou hadst made me to know wisedome.
WEE have already heard out of the former verses of this Psalme, that David in seeking to God for mercy, in the pardon of his grievous sins, doth make confession of his sinne, and accuse himselfe before God, and that not only in grosse and generall, verse 3. but more fully in these three verses following. For, 1. Hee acknowledgeth his sin in particular, that very sin that Nathan charged him with, verse 4. I have done this evill in thy sight. 2. The fountaine and root from whence this his sin did grow, even his vile and cursed nature, verse 5 Behold I was borne in iniquity, and in sin did my mother conceive me. 3. From the consideration of that uprightnesse, and truth of heart, which the Lord so much desireth, and which he found his corrupt heart so farre from, specially in the committing of this soule sin. (For, oh, what a deale of fraud and cunning did he use in this matter, to hide and cloake his sin. 1. Hee sent for Vriah home, and perswaded him to goe and lodge at his owne house, 2. Sam. 11.6. 2. When perswasion would not serve, hee made him drunke, in hope that that would provoke him to lust, verse 13. 3. When all this would not serve, nor hee could get Vriah to father the child, hee procureth him to bee made away, that so by marrying of his wife, he might cloke his sin the better, ver. 15.) in the beginning of this sixt verse. Behold, thou desirest truth in the inward parts. 4. From the consideration of that measure of saving knowledge and grace, which hee had received from God, before hee fell into this sin, in the last words of this verse. And in the hidden part thou hadst made me (for so I read it, and not thou shalt make me) to know wisedome. And thus you see the scope and drift of this verse, and what coherence, and dependance it hath on that which went before.
The words divide themselves naturally into two parts, as they doe containe two arguments and considerations, whereby David doth amplifie and aggravate his sin. 1. What a one God would have David and all his children to bee; that is to say, Vpright in heart. 2. What a one David was, before hee fell into these foule sins; that is, God had wrought soundnesse of grace in his heart. In the hidden part thou hadst made me to know wisedome. In the former part, three points are to bee observed. 1. The thing, the grace that God desired, that God would have to bee in David and all his children. Truth, thou desirest truth; that is, sincerity, and uprightnesse; which is opposed to guile and hypocrisie. So is truth taken, Iosh. 24.14. Feare the Lord, and serve him, insincerity, and in truth. And 1 Cor. 5.8. Let us keepe the feast with the unleavened bread of sincerity, and truth. And Iohn 1.47. Behold (saith our Saviour of Nathanael) an Israelite in truth (foreign) in whom is no guile. 2. The subject, the place where God would have this grace to be, in the inward parts, that is, in the heart. For so wee find this place interpreted by Iob 38.36. Who hath put wisedome in the inward parts? or who hath given understanding to the heart? And by our Saviour, Marke 7.21. From within, out of the heart of men, proceed evill thoughts. And by the Apostle, Ephes. 3. who when hee had prayed for them, verse 16. that they might be strengthened by Gods spirit, in the inner man. He expoundeth himselfe thus, verse 17. that Christ might dwell in their hearts by faith. The heart is the proper seat of this truth and sincerity. For then a thing is said to be spoken or done in truth. 1. When that which is said or done, agreeth with the heart, and proceedeth from it. As a good man is said. Psal. 15.2. To speake the truth in his heart. He speaketh the truth in his heart, because he speaketh as hee thinketh. 2. When the purpose and intent of the heart, is upright in that which a man speaketh or doth. My father (saith Solomon in his prayer. 1 Kings 3.6.) walked before thee in truth, and uprightnesse of heart; therefore in truth, because in uprightnesse of heart. Therfore also is this sincerity called singlenesse of heart. Acts 2.46 When a man in that which he saith, and doth, hath but one heart, not a heart, and a heart, a double heart, (Psalm. 12.2.) one heart for that which hee pretendeth, and another for that which he intendeth. It is said, that the Zebulonites that came to make David King. 1 Chron. 12.33. were not of a double heart. And that is expounded verse 38, that they came with a perfect or an upright heart. A true heart is called a whole heart also, Psal. 119.10. a false heart is called a divided heart. Hosea 10.2. 3. and lastly, The note of observation that David prefixeth before this Behold. As if he should say; this, this is that which I cannot but take notice of, and thinke much upon, that whereas I am by nature so filthy and corrupt, and have so much falshood, and hypocrisie in my heart, which hath beene the maine cause of this my fearefull fall, thou art a God that lookest for, and requirest, yea, desirest above all things, and delightest in the truth and uprightnesse of the heart, and where that is wanting, all that a man can doe, is nothing in thy sight. Now all this cunning and falshood he had used, doth greatly augment his griefe and shame, when he considereth how much the Lord delighteth in truth, and abhorreth hypocrisie.
Then the Doctrine that wee are to learne from the first part of the verse, is this.
Doct. 20That truth and uprightnesse of heart, is that which God highly esteemeth of, and desireth, and delighteth in above all things. Observe the proofe of this Doctrine, in five points and degrees.
First. The Lord would have all his servants upright in heart, hee would have that obedience, and service that is done unto him, to bee done in truth and sincerity, that is that that hee looketh for at our hands, which hee greatly desireth, and longeth for. Hee cannot abide hypocrisie, that wee should counterfeit, and halt with him. My son (saith the Lord, Prov. 23.26.) give me thine heart; that is it that I looke for. So Ioshua 24.14. calleth upon the people. Now therefore feare the Lord, and serve him in sincerity, and truth. Are not thine eyes upon the truth? saith Iere. 5.3. As if he should say, Is not that the thing thou lookest after in all the workes of men, in all the services they doe unto thee? The true worshippers (saith our Saviour, Iohn 4 23.) shall worship the father in spirit and truth; for the father seeketh such to worship him. Hee even longeth for such servants, as will worship him in that manner.
Secondly. This is that that the Lord delighteth in. Such as are upright in their way (saith Solomon, Prov. 11.20.) are the Lords delight. I know also my God (saith David, 1 Chron. 29.17.) that thou hast pleasure in purightnesse. We can by nothing we are able to doe, gratifie and please the Lord so much, as in this.
Thirdly. This is all in all with God, the onelyonly thing that hee requireth of us, let our hearts bee true to him, and hee hath enough. Indeed this comprehendeth much (as wee shall heare) and where this is, nothing can be wanting, and therefore the Lord asketh no more but this. This is all that God required of Abram, in that covenant that he made with him, Genes. 17.1. Walke before mee, and be thou upright. So speaketh Samuel also to the people, when hee would renew the covenant betweene God and them. 1 Sam. 12.24. Only feare the Lord, and serve him in truth, with all your heart. So runneth the covenant also that God made with David and his posterity, 1 Kin. 2.4. If thy children take heed to their wayes, and walke before me in truth, with all their heart, and all their soule, there shall not faile thee a man upon the throne of Israel.
Fourthly. The Lord valueth, and esteemeth of us, and of all our words, and actions, according to this; this is the very ballance of the Sanctuary, whereby hee weigheth them all. 1. Thus the Prophet describeth a good man. Psal. 125.4. Doe good ô Lord to those that be good. Who are they? And to them that are upright in their hearts. 2. A little grace, a small measure of knowledge and faith, the meanest and poorest service we doe unto God, is of a great price, and worth with him, where hee seeth uprightnesse of heart. Philadelphia is said, Revel. 3.8. to have had but a little strength, and yet of all the Churches Christ wrote to, hee findeth least fault with her, shee pleased him best. 3. Nay the Lord will beare with many frailties, and faults, where hee seeth there is truth in the inward parts. See three notable examples of this. 1. Asa had sundry great faults, which you shall see recorded, 2 Chron. 16.10.12. And yet because of this, see what a testimony the holy Ghost giveth of him. 1 Kings 15.14. Neverthelesse Asaes heart was perfect with the Lord, all his dayes. As if hee should have said, for all his slips and frailties, hee was a good man, because his heart was upright. 2 The second example is of Iehoshaphat his sonne, of whom also we read, that hee had many great frailties. Hee made a league of great amity with Ahab, 2 Chron. 18.3. Hee went with him to battell against Ramoth Gilead, though hee had heard what Micajah the Prophet spake against it, 2 Chron. 18.27, 28. Though hee had beene reproved for this by Iehu the Prophet, 2 Chron. 19.2. yet doth he after that againe, joyne himselfe in speciall league with Ahaziah, Ahabs sonne, a most wicked man, 2 Chron. 20.35. And he bestowed his sonne Iehoram, in marriage upon Ahabs daughter, 2 Chron. 21.6. And yet for all this, God accounted him a good man all his dayes, 1 King. 22.43. Hee turned not aside from doing that which was right in the eyes of the Lord. And why did God so esteeme of him? Surely because his heart was upright with God. For, saith the Prophet Iehu to him, 2 Chron. 19.3. Neverthelesse, there are good things found in thee, in that thou hast prepared thine heart to seeke God. And as it is said, 2 Chron. 17.6. His heart was lift up in the wayes of the Lord. He was unfeinedly, and zealously bent in the purpose of his heart to please the Lord. 3. The third and last example, is of the people that received the passeover in Hezechiahs time, of whom it is said, 2 Chron. 30.18. that they did eate it otherwise then it was written; they swerved in that holy service from the expresse direction and commandement of God. For they had not cleansed themselves according to the purification of the Sanctuary, they came not so prepared to the Sacrament as they ought to have done. And yet did God passe by this fault and imputed it not unto them but at the prayer of Hezekiah healed, and forgave them, made his Sacrament effectuall to their comfort for all that. And why so? The reason is given, verse 19. They had prepared their hearts to seeke God in that his ordinance, the bent of their heart was upright with God in that service. You see then what account God maketh of the uprightnesse of the heart. 4 On the other side, The greatest shewes of goodnesse that can be in a man, the best workes he can doe, are of no worth with him, if this be wanting. Iudas repented, confessed his sinne in particular, and made restitution also of that hee had unjustly got, Matth. 27.3, 4. and all to no purpose, because his heart was rotten and unsound. The Pharisee led so civill, and honest a life, that he justified himselfe before men and was highly esteemed for it, as our Saviour speaketh, Luk. 16.15. but was of no reckoning with God. And why? Our Saviour telleth us, Matth. 23.…8, Ye outwardly appeare righteous to men, but within ye are full of hypocr…sie and iniquity. The people in Ezekiels time, frequented his ministery diligently, tooke as great delight to heare him as as ever they did in any musicke, yet were they starke naught in Gods account. And the reason is given, Ezek. 33.31. their heart was false, their heart went after their covetousnesse. Iehu shewed great zeale for Gods glory, and did much for the advancement of it, and gloried of it unto good Ieho…adab, 2 King. 10.16. Come with me (saith he) and see my zeale for the Lord. And yet did the Lord account of him no better then of a murderer. I will avenge (saith hee, Hos. 1.4.) the bloud of Iezreel upon the house of Iehu. And why? Because in doing that excellent peece of service his heart was not right, as you shall see, 2 King. 10.31.
Fiftly and lastly, The Lord so highly esteemeth of this truth of heart, that hee counteth him that hath this, a perfect man, a righteous man, as if hee had no sinne, no defect, no frailty in him at all. For in the phrase of the Holy Ghost an upright hearted man, and a perfect man are all one. So God calleth Iob 2.3. A perfect, and an upright man. So speaketh David, Psal. 37.37. Marke the perfect man, and behold the upright. So Psal. 32.11. Rejoyce in the Lord ye righteous. Why who can say he is righteous? Hee answereth in the next words, Shout for joy, all ye that are upright in heart. And 97.11. Light is sowen for the righteous, and gladnesse for the upright in heart. Yea Hezekiah in his sicknesse when hee thought there was no way with him but one, 2 King. 20.3. could say of himselfe (and that was strange) that hee had walked before God with a perfect heart; because his conscience witnessed with him hee had walked in truth his heart was upright with God.
The reasons and grounds of this Doctrine are foure principally; three of them taken from the nature of God; and the fourth from the nature of this grace of truth and uprightnesse of heart.
Reason 1First, The Lord wee know is a spirit and therefore looketh for the service of the heart and spirit, his eye is upon that rather then upon any outward thing, So the Lord telleth Samuel, 1 Samuel 16.7. This reason our Saviour giveth, Iohn 4.24. God is a spirit, and therefore they that worship him, must worship him in spirit, and in truth.
Reason 2Secondly, The Lord is a God that knoweth & is able to search the heart, & all the corners and windings of it, and it is to no purpose therefore, to double with him. I know Ephraim (saith the Lord, Hos 5.3.) and Israel is not hid from me. All things are naked, & opened (saith the Apostle, Heb. 4.13.) unto the eyes of him, with whom wee have to doe. This reason the Lord giveth Iere. 17.9, 10. The heart is deceitfull above all things, who can know it? I the Lord search the very heart, and try the reines. And therefore, to thinke wee can flatter the Lord, and please him with good words, and shewes (as it is said the Israelites that perished in the wildernesse did, Psalme 78.36, 37. They flattered him with their mouthes, for their heart was not right with him) is even to lye unto the holy Ghost (as Peter charged Ananios. Actes 5.3. Why hath Satan filled thy heart to lye unto the holy Ghost) a dissembling with him, that cannot bee deceived by us.
Thirdly.Reason 3 The Lord is the God of truth, and so is called, Psal. 31.5. and the spirit of God is called the spirit of truth, Iohn 14.17. In this grace specially consisteth the image of God, in this wee most resemble him, God made man upright, Eccle. 7.29. So the Apostle speaking of the image of God, according to which we were first created, and unto which wee are renewed by the spirit of regeneration, Ephes. 4.24. Hee calleth it righteousnesse, and holinesse of truth. And our Saviour describing the fall of the Angells, the devills falling from God, and loosing of his image, he describeth it thus, Iohn 8.44. Hee abode not in the truth, because there is no truth in him. If there bee truth in our inward parts, wee resemble God our heavenly father, if there bee no truth there, we resemble Satan, and therefore it is no marvell though the Lord take such pleasure, and delight in uprightnesse.
Fourthly and lastly.Reason 4 The uprightnesse of the heart will command and carry the whole man with it. This reason the holy Ghost giveth. Prov. 4.23. Keepe thy heart with all diligence, looke that that that bee sound and upright, for out of it, come the issues of life. Vprightnesse in the hid man of the heart, is like unto the leven, (it is our Saviours comparison. Matth. 13.33.) h…d in three measures of meale, the whole lumpe of dough will savour of it. A good man, cut of the good treasure of his heart (saith our Saviour, Matth. 12.35.) will bring forth good things. If the heart bee upright and good, the speech will bee good, and the actions also. The mouth of the righteous (saith David, Psal, 37.30, 31.) speaketh wisedome, and his tongue talketh of judgement. Why so? The law of his God is in his heart, none of his steps shall slide. If grace and uprightnesse be in the heart, it will make the speech gracious, it will keepe a man from sliding and falling from God, in his whole conversation. It is therefore no marvell, though the Lord desire that above all things, and so much delight in it.