Lectures Upon Psalm 51, Part 7 · Lecture 95
Lecture XCV. On Psalme LI. 6. August XIX. MDCXXVIII.
And in the hidden part thou hadst made me to know wisedome.
WE have already heard that David suing unto God for mercy in the pardon of those heinous sinnes hee had falne into, doth make humble confession of his sinne and accuse himselfe before God for it; not onelyonly in grosse and generall, ver. 3. but more fully in the three verses following. For 1. He acknowledgeth his sin in particular, that very sin that Nathan had charged him with, ver. 4. I have done this evill in thy sight. 2. He aggravateth his sinne by foure arguments; that is to say, 1. From the consideration of the person against whom hee had sinned, verse 4. Against thee, thee onelyonly have I sinned, and done this evill in thy sight. 2. From the consideration of the fountaine and root from whence this his sin did spring, even his vile and cursed nature, ver. 5. Behold I was borne in iniquity, and in sinne did my mother conceive me. 3. From the consideration of that delight the Lord taketh in the truth and uprightnesse of the heart, which hee found his corrupt heart so farre from specially in the committing of these foule sinnes, in the beginning of this sixt verse, Behold thou desirest truth in the inward parts. 4. Lastly, From the consideration of that truth of saving grace which God had wrought in him before he fell into these sinnes; in these last words of the sixt verse, And in the hidden part, thou hadst made me to know wisedome. For so I read the words. 1. Because the originall will beare this sense as well as the other; as might be shewed by many other places of Scripture (where words of the future tense are put for the preter-perfect tense) and as appeareth by the judgement of the most and best interpreters (that is to say, the Septuagint, the vulgar latine, Pagin, Vatablus, Tremellius, Calvin, Bucer, the Geneva translatours) who all understand the words to be meant of the time past, not of the present or future time. 2. Because this sense doth best agree with the scope of the place; for David doth yet continue in the aggravation of his sinne, and in professing his humiliation, and sorrow for it. The summe then of these words is an aggravation of his foule sinnes from the consideration of that sound conversion, and truth of grace that God had wrought in him before hee did thus fall.
And in the words there are these three principall things to bee observed. 1. The description David maketh of his owne true conversion and regeneration, In the hidden part he had knowne wisedome. 2. The author and worker of this his conversion, In the hidden part thou hadst made me to know wisedome. 3. The end and purpose David had in mentioning the truth of his conversion in this place; that is to say, to aggravate and increase his sinne by the consideration of it.
Nota.And for the first of these three points (before we can receive that instruction which the Holy Ghost intendeth to give us in them) three questions must first be moved and answered for the opening of the words.
Quest. 1.First, What meaneth he here by Wisedome?
Answ.I answer, By wisedome he meaneth true religion and piety, the knowledge of the right way how to serve God and to save our owne soules. This onelyonly the Holy Ghost calleth true wisedome. VntoUnto man he said (saith Iob 28.28.) the feare of the Lord, that is wisdome. Teach us so to number our daies, to be so perswaded of and to thinke of the uncertainty of our lives (saith Moses in his prayer, Psal. 90.1….) as we may apply our hearts unto wisedome. As if hee had said, As we may seriously study and endeavour to please thee, and provide for the salvation of our owne soules. But wisedome is justified of her children, saith our Saviour, Matth. 11.19. As though he should say, Though the right way of salvation which Iohn Baptist and I doe teach, be despised and rejected by the world, yet by all those that God hath appointed unto salvation, it is approved of and received.
Quest. 2.Secondly, What meaneth he here by the hidden part?
Answ.I answer, By it he meaneth the heart, which he called before the inward parts. Thus the Lord himselfe expoundeth it, Iob 38.36. Who hath put wisedome in the inward parts? or who hath given understanding to the heart? So the Apostle calleth the regenerate part the hidden man of the heart, 1 Pet. 3.4. because it is hidden and concealed from all men. Who can know it? Ier. 17.9. Thou even thou onelyonly (saith Solomon, 1 King. 8.39.) knowest the hearts of all the children of men.
Quest. 3.Thirdly, And how is hee then said here to have knowne wisedome in the hidden part?
Answ.I answer. He did not onelyonly see and discerne in his judgement the right way of salvation, but God had made him able also with his heart, and in affection to approve and like of it, to know it feelingly, experimentally, effectually. And indeed this is the onelyonly right and saving knowledge. This was the knowledge of Christ that the Apostle made so high account of. Doubtlesse (saith he, Phil. 3.8.10.) I count all things but losse, for the excellency of the knowledge of Iesus Christ; that I m…y know him and the power of his resurrection and the fellowship of his sufferings; that is, experimentally and effectually. And they that know not God and his waies thus in their heart, but in their braine onelyonly, know him not aright. As it is said of the Priests Elyes sonnes, 1 Sam. 2.12. (and may be too truly of many a Minister now, even of such as can preach well) that they knew not the Lord.
The words then being thus opened, we see this Doctrine doth naturally arise from them for our instruction.
Doct. 21That true and saving knowledge is the principall worke of Gods grace in the conversion of a man. See the proofe of this Doctrine in three points.
First, In every one whom God doth convert and regenerate hee worketh saving knowledge & spirituall understanding. This is the tenour of the new covenant, Ier. 31.3…, 34. I will put my law in their inward parts, and write it in their hearts, and will be their God and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord, For I will forgive their iniquity and I will remember their sinne no more. Every one whom God receiveth into covenant and to favour, whose sinnes he forgiveth, even the least, the weakest of them all, shall have an understanding heart given unto him, he shall not be onelyonly taught by men, God himselfe will be his teacher, God will write his law in his heart.
Secondly, This is the first worke of Gods grace in the regeneration and conversion of man. As in the first creation, this worldly and naturall light was the first worke that God made, Genesis 1.3. so in the regeneration of man, which is a second creation this spirituall and supernaturall light is his first work. After two daies will he revive us, (saith the Church, Hos. 6.2, 3. speaking of their true conversion and turning unto God) in the third day he will raise us up, and wee shall live in his sight, then shall wee have knowledge and endeavour our selves to know the Lord. As if she had said, So soone as ever hee hath begun to revive us, we shall have knowledge. So when God sendeth Paul to convert the Gentiles he mentioneth this as the first worke and fruit of his ministery, Acts 26.18. he saith he sent him to open their eyes, and to turne them from darknesse unto light. As if he had said, To deliver them from their blindnesse and ignorance and to breed knowledge in them. So speaketh the Apostle of the Iewes, 2 Corinthians 3.16. Neverthelesse (As if hee had said, Though there bee now a vaile upon their heart) when it shall turne to the Lord, the vaile shall bee taken away. As though hee should say, So soone as ever they shall be converted, they shall be able to understand, what Moses hath written concerning Christ.
Thirdly, and lastly, The change and conversion of a sinner is said to consist in this. Bee yee transformed (or changed saith the Apostle, Romanes 12.2.) by the renewing of your mind. When the mind is once renewed, a man is transformed, the saving change and conversion of his heart is wrought. Ye have put on the new man which is renewed in knowledge (saith the Apostle, Col. 3.10.) after the image of him that created him. As if he should say, The man that hath this knowledge is certainely renewed, become a new creature, hath Gods image stamped upon him. After ye were illuminated (that is, after ye were effectually called and converted saith he to the Hebrewes 10.32.) ye endured a great fight of afflictions. To be inlightned with this knowledge and to bee converted and effectually called, he maketh all one thing. And as the state wee were in by nature, and all the misery we were subject unto in that estate, is called darknesse and consisted chiefly in the blindnesse and ignorance we then lived in; so the estate of grace, and all the comfort and happinesse we enjoy in it, is called light and consisteth chiefly in the spirituall knowledge and understanding that we doe enjoy in it. Ye were once darknesse (saith the Apostle, Ephes. 5.8.) but now are ye light in the Lord. So speaketh the Apostle, 1 Pet. 2.9. Shew forth the praises of him that hath called you out of darknesse into his marvellous light. Gods saving grace in the heart of man, his effectuall calling and conversion, is seene in nothing more then in delivering him out of that darknesse, that blindnesse and blockishnesse and ignorance that was in him by nature, then in opening of his eyes and renewing his mind, then in causing him in his hidden part to know wisedome, as the Prophet here speaketh.
Now if we shall inquire into the ground and reason of this why the Holy Ghost ascribeth so much unto knowledge; we shall find two reasons of it principally.
First,Reason 1 Because knowledge is the foundation, and that that giveth strength and stability to all other graces. If the good profession we make, if our faith, our love, our zeale, our repentance bee grounded upon sound knowledge, then they will last, and abide as the house that is built upon a rock. But if these graces, or any other holy affections seeme to bee in us in never so great a measure, certainely they will bee of no continuance, unlesse they bee grounded upon knowledge. See this instanced in three particular graces. First, Our zeale and love to God and goodnesse, will never hold out unlesse it be grounded upon sound knowledge. This I pray (saith the Apostle, Phil. 1.9.) that your love may abound yet more and more, in knowledge and in all judgement. As if he had said, I know to my great comfort that you are now full of love to God, and to his truth and to his servants, and I pray God yee may continue, and increase in this grace, but that can ye never doe, unlesse your love, your holy and good affections be supported and grounded upon knowledge and sound judgement. Secondly, We shall never be able to abide constant in the profession of the truth unlesse we be well grounded in the knowledge of it. The Apostle telleth us, Ephes. 4.12—14. that the function of the ministery was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Sonne of God, that wee might bee no more children tossed to and fro and carried about with every wind of doctrine, by sleight of men, and cunning craftinesse, whereby they lie in wait to deceive. As if hee had said, 1 The Church of God will never want seducers and false teachers; and 2 they are very cunning, and will bee ready to cheat us with their false dice; and wee 3 are naturally like little children easily cousened, or like ships upon the sea that have no anker, 4 wee shall never bee able to hold the truth, and keepe our selves from being deceived and seduced by them, unlesse by living under a sound and constant ministery, wee ground our selves well in the knowledge of the truth. So the Apostle speaking of some that perverted the writings of Paul, 2 Pet. 3.16. saith they were such as were unlearned and unstable men. Vnlearned men and such as want knowledge, must needs be unstable men, they cannot continue constant and steady in the profession of the truth. So our Saviour giving the reason why those hearers whom he compareth to stony ground, proved temporaries indured but for a time saith of them, Mar. 4.16, 17. 1 that they had no root in themselves, they were never well grounded in the truth, 2 that they did receive the Word immediatly with gladnesse, they were somewhat too hasty in receiving the truth, if they had first taken paines to examine well the grounds of it (as those Bereans did, Actes 17.11.) before they had received it, they would not so soone have fallen from it. Certainely no constancy in religion can bee expected from those men that are not well grounded in the knowledge of the truth. Thirdly and lastly, Patience and comfort in affliction will never hold out nor continue, when the fiery triall shall come, unlesse it be well grounded upon knowledge. This is plaine by that prayer which the Apostle maketh for the Colossians, Col. 1.9—11. I cease not to pray for you, and to desire that you may bee filled with the knowledge of his will in all wisedome, and spirituall understanding, that yee may walke worthy of the Lord unto all pleasing, being fruitfull in every good worke, and increasing in the knowledge of God. Strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulnesse. Marke 1 how earnestly he prayeth for increase of knowledge in them that had already greatly profited in it; 2 that he desireth this as the meanes whereby all other graces that were in them, were to receive their strength, specially the grace of patience to beare the crosse of Christ with comfort. As if he had said thus, I know it is not possible for you to be strengthened in patience, nor to hold out in the fiery triall with comfort, unlesse you be filled with the knowledge of Gods Word, in all wisdome & spirituall understanding. This the Apostle teacheth us, Rom. 15.4. Whatsoever things were written aforetime (by the holy Prophets) were written for our learning, (to teach us, to breed knowledge in us) that we through patience and comfort of the Scriptures might have hope. As if he should have said, All true patience and comfort, and hope in the time of affliction, is grounded upon that, which we have learned in the holy Scriptures. This David confirmeth to us by his owne experience in many passages of the 119. Psalme. That Psalme appeareth plainely to have beene made in the time of great affliction both outward and inward, that David was exercised with; and we shall find that in all his affliction he cryeth there unto God, for nothing so much, for nothing so earnestly as he doth for knowledge in the Word of God, See this in verse 124, 125, 143, 144, 169. And why doth hee thus cry for knowledge? Certainely he knew nothing was able to support and stablish his faith and hope, his patience and comfort in his affliction but onelyonly this.
If any man shall object against this,Object. That many of the Martyrs were most constant in their profession and shewed marvellous patience and comfort in their sufferings that yet had very little knowledge; we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were; or what a Sacrament is; nay one of them answered she had heard there was one Sacrament, but what it was she knew not, Page 2091. of another we read that was so simple as he was commonly reputed litle better then an idiot, Pag 2232. of another who in a letter of his doth admire this, himselfe, that knowing himselfe to be so unlearned and ignorant as he was, yet he found such strength and assistance from God in his sufferings as he did, Page 2080.
To this I answer,Answ. 1. That all these had full and certaine knowledge out of Gods Word of those truthes that they did suffer for, though they were very ignorant of many other. 2. They were filled with the knowledge of Gods will according to their measure, their knowledge was fully proportionable to the measure of the meanes and capacity that God had given them; and the least pot may bee as full, as the greatest vessell that is. 3. That little knowledge that they had was saving and spirituall, they were taught it of God; in the hidden part God had made them to know wisdome; or els they could never have held out in such sufferings, with such constancy and patience as they did. And this is the first reason why the Holy Ghost in the Scripture doth ascribe so much unto knowledge, it is the foundation of all other graces, and that that giveth strength and stability unto them.
Secondly,Reason 2 Knowledge is the seed from whence all other graces doe grow; it is the meanes whereby they are bred and begotten in us. This point is evident even in nature, for the will and affections are moved by the understanding; that sitteth at the sterne in the soule of man. A man can neither love nor hate, desire nor feare, rejoyce nor… mourne for any thing, but according to the apprehension hee hath of it first in his understanding. But see the proofe of this out of the holy Scripture in these two points. 1. God doth never ordinarily worke any saving grace in any that hath no knowledge. 2. Where knowledge is once truly wrought, by the spirit of God, all other saving graces will follow.
For the first, See what the holy Apostle saith, 2 Pet. 1.2, 3. Grace and peace bee multiplied to you through the knowledge of God, and of Iesus our Lord. Knowledge is the meanes to bring us to the sense of Gods free grace and to that sweet peace that is the fruit of it, yea to have them multiplied in us. But he goeth further in the next words. According as his divine power hath given us all things that pertaine to life and godlinesse, through the knowledge of him that hath called us to glory and vertue. Knowledge is the meanes whereby God giveth and worketh in us every other grace also No man can attaine to true saith till hee have knowledge. How shall they beleeve in him of whom they have not heard? Rom. 10.14. And Esa. 53.11. By his knowledge shall my righteous servant justifie many. No man can pray aright or do any other service unto God, till hee have knowledge. Know thou the God of thy father, and serve him with a perfect heart, saith David to Solomon, 1 Chron. 28.9. My lips shall utter praise: when thou hast taught me thy statutes, saith David, Psalme 119.171. As if hee had said, Till then I can never doe it. Bee more ready to heare, (saith Solomon, Eccles. 5.1.) then to give the sacrifice of fooles. Till by hearing of the Word wee have gotten knowledge, all our prayers and services we doe unto God are but the sacrifice of fooles, they are not the fruits of Gods grace and spirit, nor acceptable unto him. To conclude this first proofe. God will have all men (his elect of all sorts saith Paul, 1 Tim. 2.4.) to bee saved and to come unto the knowledge of the truth. This knowledge of the truth, is the meanes whereby all those shall bee saved whom God will save.
Secondly, Where knowledge is once truly wrought, all other graces must needs follow. 1. Sound knowledge will breed holy affections and desires. If thou knewest that gift of God (saith our Saviour to the woman, Iohn 4 10.) and who it is that saith unto thee, give me to drinke, thou wouldst have asked of him, and he would have given thee living water. If a man knew Christ aright he could not choose, but thirst after him and prize him above all the world. If a man did rightly know and were perswaded of the comfort that is to bee found in godlinesse and the reward thereof, it were not possible for him not to desire and be in love with it. And if men did rightly know the torments that are prepared for wicked men, they must needs tremble and be afraid of them. 2. It will draw a man unto obedience and to a conscionable practise of that he knoweth if his knowledge be sound and saving. Give mee understanding, and I shall keepe thy law: (saith David, Psalme 119.34.) yea I shall observe it with my whole heart. 3. It will effectually restraine from sinne and reforme the life of him that hath it. They shall not hurt nor destroy in all my holy mountaine: (saith the Lord, Esa. 11.9.) for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. As if he had said, Where the true knowledge of the Lord doth abound, it is not possible that any oppression or violence should reigne. If yee have beene taught by him, (saith the Apostle, Ephes. 4.21, 22.) as the truth is in Christ Iesus, that yee put off, concerning the former conversation, the old man, which is corrupt according to the deceitfull lusts. As though hee had said, Whosoever hath beene taught of God to know Christ in truth must needs put off the old man. Therefore also the Holy Ghost maketh ignorance the cause of all sinne, calling all the sinnes which are pardonable, and for which sacrifice was to bee offered by the law foreign ignorances, Hebrewes 9.7. the lusts wee had when wee were in ignorance, 1 Peter 1.14. and workes of darkenesse, Ephesians 5.11. Yea hee ascribeth all the ungraciousnesse and wickednesse of men to their want of knowledge and understanding. There is none that understandeth, (saith the Apostle, Rom. 3.11.) there is none that seeketh after God. Why are men so profane, that they never seeke peace with God? Surely their brutish ignorance is the cause of it. Why are men in their hearts and lives so alienated from all goodnesse? The Apostle will tell you the true cause, Ephes. 4.18. They have their understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart.
Object.If any man shall object and say, That this is contrary to all sense and experience, For all sin doth much more abound now in these daies of light then it did in times of greatest darknesse and blindnesse; and in what places now is all outragious sinne so rife, as in those where there is most teaching and where knowledge doth most abound?
Answ.To this I answer in the words of the Apostle, Romanes 3.4. Yet let God bee true and every man a liar. Certaine it is, because God hath said it, that not knowledge but the want of knowledge, is the cause of all the wickednesse of these daies, of these places, of these persons that you speake of. 1. Many that live in these daies of light and in places where the light shineth most bright, are blind and receive no benefit by the light. They are as ignorant as those that live in the darkenesse of Egypt. They love darkenesse more then the light, yea they hate the light, as our Saviour speaketh, Iohn 3.19, 20. For this cause God giveth them up unto vile affections, as the Apostle speaketh of the Gentiles, Romanes 1.26. And marke what he addeth, verse 28, 29. As they regarded not to know God, God gave them up to a reprobate minde, to doe those things that are not convenient; being filled with all unrighteousnesse, fornication, wickednesse, covetousnesse, maliciousnesse, full of envy, murder, debate, deceit, malignity, whisperers, &c. And if God were so severe against them that regarded not but despised the light of nature, what must he needs bee against them that regard not but despise the light of his glorious Gospell. Marvell not though such men be more outragiously lewd (or at least more senslesse and obdurate more hardly moved and brought unto repentance) then any other men in the world. 2. Though it cannot bee denied but many a wicked man hath knowledge (For so the Apostle speaketh of the hypocriticall Iew, Romanes 2.18. Thou knowest his will, and approvest the things that are more excellent, being instructed out of the law; and verse 20. Thou hast the forme of knowledge and of the truth in the law. As if he should say, Thou hast the knowledge of the will of God as it is revealed in his Word, yea thou art expert in the whole body of true religion, gathered out of the law of God, and in thy judgement approvest of it) yet of him wee may say as the Apostle doth, 1 Corinthians 8.2. Hee knoweth nothing yet as hee ought to know. Their knowledge is not true, saving, and spirituall knowledge. They were never taught of him, as the truth is in Iesus, as the Apostle speaketh, Ephesians 4.21. Their knowledge swimmeth in their braine, it soaketh not into their heart. In their hidden part God never made them to know wisedome as he did David heere. But of this wee shall say more when we come to the uses of this Doctrine.