Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 11
SERMON XI.
PSAL. 51.10.
Create in me a clean Heart, O God; and renew a right Spirit within me.
As there is a double evil in sin, the guilt and the defilement; the guilt binding over to punishment, and the defilement leaving a stain in the Soul: so there is answerably a double desire in the Heart of every Christian; the one of Justification and forgiveness, the other of Sanctification and Holiness, of pardon of sin, and power against it. And these two they are not alone, but in conjunction one with the other. A Gracious Heart does as much desire to have Holiness, as to have forgiveness; to have his sin healed, as pardoned; which is that that we may take notice of in David, through the course of this present Scripture, in his accesses and addresses to God. The former, to wit, pardon and forgiveness, with the assurance hereof to his Conscience, that he makes petition for in the three Verses which we have already handled, and concludes it in that which we finisht the last Sabbath, Hide thy face from my sins, &c. The latter, to wit, Holiness and Sanctification, it is that which he petitions for in the three Verses, which we have now behind, and begins with in this tenth Verse, which I have now particularly laid before you, Create in me, &c.
IN this present Verse before us, we may (for orders sake) take notice of two general parts: First, The Petition it self, in its simple Proposition. Secondly, The Repetition or Ingemination of the same Petition. The simple Petition we have in those words, Create in me, &c. The Repetition in these, And renew, &c.
We begin with the first, viz. The Petition it self, Create in me a clean heart, O God. Wherein agen we have three particulars more: First, The Thing petitioned for, and that is a clean heart. Secondly, The Conveyance of this Thing which is petitioned for, and that is by way of Creation. Thirdly, The Person who is petitioned to about it, and that is God himself.
For the first, The Thing petitioned for, it is a clean heart; this was that which David now desired above any thing else, that his heart might be clean; and so thereby shews us, what should be desired of every one else. This is the main thing desirable, even purity and cleanness of heart, that God would bestow this blessing upon us. This is that which the Scripture does abundantly commend unto us in sundry places, Psal. 73 1. Truly God is good to Israel, even to such as are of a clean heart. Psal. 24.3, 4. Who shall ascend into the Hill of the Lord? &c. He that hath clean hands, and a pure heart. Matth. 5.8. Blessed are the pure in heart, for they, &c. Still this cleanness and purity of heart, it is commended as the principal thing to be pursued by us. This it is upon a double account; First, As of the greatest Eminence; and, Secondly, As of the greatest Influence.
First, As of the greatest Eminence, considered in it self: The Heart it is the best part of a man; therefore there is cause for desiring of the cleanness of that above all the rest. As we see in an House, one would have all the Rooms clean in it; but if there be any better than another, some choice and peculiar Chamber that we desire should be so especially. This now is the condition of the Heart, it is the best Room in all the House: it is best for the Constitution of it; and therefore it should be best likewise for the Qualification: It's best for its use and employment, and therefore it should be best likewise for its ordering and disposition: That which is the best of us, should be the best in us. We value of Rooms according to the Guests which we entertain into them; and this is the preheminence of the Heart, wherein God himself takes special delight to dwell, and to reside; and therefore we should take special care for the cleaning of it, not to put such a worthy Guest and Friend as He is, into a foul and impure Lodging: The Heart should be clean for its Eminence.
But, Secondly, It should be so also for its Influence; and according to this sense especially (though not excluding the former) are we to take it here in this place, in this desire of David. He was now upon the business of Repentance, and Reformation and Amendment of life, to set upon a new course of life over what he had of late taken up; and now see here where he lays the Ground-work and Foundation of such a business as this, namely, in the cleansing of his heart, Create in me a clean heart, O God; he begins with that; this is the Spring and Fountain of all amendment, and reformation whatsoever. They that desire to reform their lives, they must endeavour to reform their hearts; they must labour to have right spirits in them, (as it follows afterwards in the Text) or else all will be in vain unto them, whatsoever they apply themselves to as concerning this matter. The reason of it is clear, because the Heart is the Original and Spring of all evil, as our Saviour himself hath told us, Mark 7.21. From within, out of the heart of man, proceed evil thoughts, Adulteries, Fornications, &c. Because these come out of the heart, therefore the way to take these away, is to have the heart rectified and reformed; the Streams must be cleared in the Fountain, and the Disease must be cured in the cause and root of it: This David knew well enough, and therefore it is that he instances in it: He does not say, Keep me from Adultery, that I fall no more into that; or, Keep me from Murther, that I be no more guilty of that: but, Create in me a clean Heart, as that which was the surest and most compendious course that could be taken for him. A man is never secure from the acts of sin, till he has first mortified the Principles, and till his Heart and Spirit is set against them; that is indeed, till he be truly regenerate and born again, (for that is to have a clean heart created in us, in the proper notion of it) This is the only preservative against the breaking out of sin.
This clean Heart here which David makes mention of, it is not to be taken only morally, but spiritually, for an Heart truly changed and renewed by Grace, as the second expression carries it. When a man is once this, then Corruption has its deadly stroke and wound in him, from whence it cannot be so active and vigorous as in other men, and as before it was in himself, as we may see in all those who have been made partakers of it. It has had this influence and effect upon them, to keep them from the prevalencies of lust. Thus it was (for example) with the Corinthians, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified. And thus it was with the Colossians, Col. 3.7. &c. In which ye also walk'd sometime, &c. But now ye have put off all these, and have put on the new man: Their putting on the new man, made them to put off all the deeds of the old, which nothing else would. Regeneration is the only Spring of Reformation; whatever is short of this, it is short both of a clean heart, and a clean life.
The Consideration of this Point may therefore serve as a direction to us concerning this business. There are many who desire sometimes to be freed from the actings of sin, wherein perhaps they find some outward trouble and inconvenience to themselves, but they take not the right course and way for it; they go about to restrain the acts of sin, without mortifying of the corrupt habits, and to alter their Conversations, without changing of their affections, which is in vain expected by them. This is to begin at a wrong end, and such as will never take effect, so as to hold out and continue. As if a Physician should go about only to stop the fit, and never purge out the humour which feeds it, and gives nourishment to it: so do many in regard of their lusts; they think it enough for them if it may be for such a time they do abstain from such and such Commissions, when as their minds in the mean while are as good to them as ever they were, and as eagerly bent upon them. Of this nature are all those forced restraints which many are curbed by, of Education, and fear of punishment, and hope of reward, which are only extrinsecal, and never come at the Soul. To these we may add, Vows, and Purposes, and Resolutions, which though they are good means and helps to be used, yet if they be separated from this cleansing of the heart, they come to nothing; as we see in many who are frequent in them, and yet never the better for them. What's the reason that divers persons they make strong Vows against such and such sins, and take up purposes never to act them, or to commit them more; and yet when they have fresh opportunities and temptations, fall into them again? It is because their Hearts have not been yet changed and cleansed. Nay, let me add this hereunto, That in such cases they are many times the worse. Vows and purposes against sin, where the Heart is not cleansed from it, do but stir up desires more to it, and make them more violent upon it, occasionally from this restraint; it being a part of the Corruption of Nature, nisi invetitum, to endeavour that most, which is forbidden; which Satan, our Spiritual Enemy, knows well enough; who therefore is ready to make his Advantages of them, if he be not herein prevented.
The sum of all comes to this, That therefore we take special care for this cleansing and purifying of our Hearts; and that as considered at large, so more particularly with this reference to the ordering of our lives and conversations, and the subduing of sin in us: where the deeper and higher we go, still the better. This is the method to be observed by us, to close with Christ in the Covenant of Grace, whereby we may be united to him, and become new Creatures; and then our Hearts being purified by Faith, and receiving Grace from his fulness, we shall be inabled to all the acts of new Obedience which are required of us.
But here it may haply be interposed, Was not David now a New Creature, and his Heart clean as to the work of Conversion, when notwithstanding he fell into those sins? How do we then make this cleanness of Heart a Principle of Preservation from them, and Antidote against them.
For answer hereunto we must know thus much, That though this general work of cleansing the Heart in Regeneration and Conversion to God, and the beginning of a new life in us, be the main and principal Thing required of us, as to the ordering of our lives; yet this is not enough and sufficient without watchfulness, and continual excitement and provocation of Grace received; the neglect whereof now in David was the occasion of his present falling, and so is in many others besides. Therefore though we lay this for a chief and main ground, that our Hearts be changed, and cleansed in general; yet it is not without particular cleansing to be daily added thereto, as we shall hear more anon out of this Petition which David makes for himself here in the Text. But so much of that first particular, viz. The Thing it self petition'd for, A clean Heart.
The second is the Conveyance of it to him, and that is by way of Creation, Create in me a clean Heart. Creation in the proper Notion of it, is the Production of somewhat out of nothing; and so there are two things considerable in it; The one is the Distance of the Terms each from other; And the other is the Greatness of the Power, which is exercised about them; and both of them appliable to our present purpose in hand, of creating in David a new Heart.
First, There is the distance of the Terms, and they are at as great a distance as any can be, Nothing and Being. To make that which is not to be, this is to create: Upon which account (to speak strictly, and to apply the phrase in its utmost emphasis) David before this time should have had no Grace at all in him. But we are not so to take it; David was even now already a Regenerate Person, and had true Grace wrought in his Soul, even then when he made this request; without which he could not well, and in such a manner have made it. The hearty desires of Grace, are the beginnings and evidences of that Grace in part wrought which is already desired: Therefore we are not to understand it in its proper sense, but in its reduced; not what David absolutely was indeed, but what he was in his own present sense and feeling, and apprehensions concerning himself: He was now by reason of these great sins which he had now fallen into, interpretatively, devoid of Grace, and as one that had no work of Holiness or Sanctification in him at all; and so is it likewise with all others which are in the same state and condition with him. In this expression of David's in the Text, we have the grievous and desperate effects which a great sin makes in the Conscience; so that He which hath Grace, is upon the point as if he had none; as one which is to be newly moulded and fashioned, and created again. And this will appear unto us in two particulars especially: First, As to matter of the exercise of Grace: And, Secondly, As to matter of comfort. In either of these respects is a Believer under a great sin, as void of Grace.
First, As to matter of the exercise and activity of Grace; He is as if he had no Grace here: As a man in a swoon, though his life be in him, (as it was said of Eutychus when he fell down from the third Loft, Act. 20.10.) yet it does not shew it self in the operations of it; even so is it with a man in this case, which is wounded with some grievous sin, though there may be some sparks of Grace in him, yet they do not appear and shew themselves in him, but rather the contrary; his heart is from hence become dead and flat, and indisposed to any thing that is good; there's a general awkness and listlessness upon him as to holy things; yea, not only so, but a strange propensity to the contrary. The commission of sin it does increase that corrupt Principle from whence it was at first committed; the acts intend the habit; and he is now more viciously inclined occasionally from such transgressions in him. This was the case at this time with David, upon his venturing upon those presumptuous miscarriages he had so grieved the Spirit of God in him, as that he forbore now either to stir him up unto good, or to assist him in it: No outward difference in him to this purpose from a meer carnal man.
Secondly, As to matter of the exercise of Grace, so especially as to matter of comfort. He was as void of Grace here, no sense or feeling of it in himself; Conscience being now wounded, could not reflect comfortably upon him, nor he could see nothing right in himself. And so is it also with many others in the like condition, as we shall have occasion to shew more hereafter (God willing) out of the following Verses. Innocency and Comfort go together for the most part: where we are careful to preserve our Integrity, and our Consciences undefiled, God delights to express himself graciously and comfortably to us, as a piece of reward in this life, before reward; where we do not, we shall smart for it, as David here did, and as he implies in this expression.
The use of all comes to this, as a word of Caution and Admonition to all the Servants of God especially, to have a care and heed of themselves in this particular, how they wilfully and presumptuously run into any sin whatsoever; especially which is more scandalous and notorious than others. If they shall do so, they may see here how it is likely to be with them, even as with those which had no work of Grace or Holiness at all in them; that so they may not rest themselves upon the opinion of Grace received: for if they have it, they shall be little the better for it in such circumstances as these are we now speak of, which is matter of serious Consideration. As Sampson, when his locks were cut, the Spirit of God departed from him, and he became as another man, as the Scripture testifies of him; even so will it likewise be with thee for all that habitual Grace which is in thee, if thou once venturest upon such and such courses, whosoever thou art. Thou shalt not find thy self the same for duty, nor thou shalt not find thy self the same for comfort, as thou hast been at other times, and in former days. No, no; there will be a strange alteration and change in thee, and such as will provoke thee to call to God for a new creating of thee, as David here does, Create in me a clean heart, O God. Therefore take notice of it for thy good, and take heed of giving way to the enticements and allurements of sin, which carries so much evil along with it, as if not absolutely to deprive of Grace, yet of the exercise and comfort of it, so as to be thought as none at all.
Yet further, we may take this expression of David's as a note of accurateness and exactness in him; not as thinking himself to be wholly devoid of Grace, but as counting it no Grace in comparison, and therefore speaks of it as if it were none. This is the difference betwixt a good Christian and another man, that another man thinks no Grace to be a great deal, a Christian he thinks some measure of it to be in a sort none at all: when as he has not such a degree of it as he could wish for, and aspires unto, he thinks he is in a manner void, and destitute of it. The more truth of Grace any one has, the more sensible is he of his defects and wantings of it. And so much of the first thing in this phrase of Creation, to wit, the distance of the Terms, no Grace and some.
The second is the greatness of the power, which is exercised about it: That's another thing considerable in Creation, that it requires an Almighty Power for the effecting of it; to create it is a work of Omnipotency, and so is it likewise to work Grace in the Heart, so the Scripture expresses it self about it, Ephes. 1.19. That ye may know what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power. And as it is thus in the working of Grace in us at first, so is it also in the Recoveries of Grace upon any decay or diminution of it in us: It requires such a power as this is, for to bring it to pass; even that Power which wrought in Christ when he raised him from the dead, and which was active in creating of the World.
The ground hereof is that which we hinted before, viz. The distance of the Terms, Grace decayed, and Grace restored, are at such a remoteness one from the other, that nothing but Omnipotency it self can reconcile them; it is not an ordinary power which is able to reach thereunto.
This it serves still to aggravate such miscarriages as these are, and to divert us so much the more from them. That Disease which is most desperate, and difficultly recovered, requires the greater care for the shunning and avoiding of it; and men make it so for the most part in the things of the World, and those matters which concern their Bodies: why should not they do so likewise in these Spirituals, which concern their Souls? Why should they put themselves upon such straits, and exigencies, and extremities, as will require so much ado for the helping and redeeming them from them; and not rather do all they can to keep themselves within the bounds of innocency, and unblameable conversation?
Besides, This does further meet with the fond conceits of many persons, who think that when they fall into sin, and wilfully wound their Consciences, that it is the easiest matter that may be to recover and get them up again. As they think 'tis easie to have sin pardoned, (as I shewed unto you the last day) so they think 'tis easie to have sin healed, and the scars of it to be made up to them. But, alas, they are very much mistaken; and in this, as well as in that: No, 'tis not an easie matter, and so they will find it, if they put it to the issue, as David here did; when he speaks of it, he represents it to himself, and to us, as a matter of difficulty, no less than as to make a World, Create in me a clean heart, &c. There's a greatness of power which goes to it. And that's the second thing in this first general, the Conveyance of the Thing petitioned, by way of Creation.
The third is the Person petitioned to about it, and that is no other than God himself, Create in me a clean heart, O God. When he had said, Create, he said God in saying that, (for who can create but He?) Creation it is the work of a Deity, because a work of Omnipotency, as I shewed before: but here he more particularly expresses it, that we might the more take notice of it: This was a work too hard for David himself, he could not compass it, and therefore goes to God to do it for him, Do Thou create; Thou that createdst in me a Heart at first, do Thou create it in me anew agen: Thou that gavest me the first workings of Grace, be pleased also to vouchsafe me the recoveries and restitutions. Therefore in the Original Text it is not only create it in me, but create it for me. Bera li Elohim. To signifie thus much unto us, that he was himself unable to do it. O Israel, thou hast destroyed thy self: but in me is thy help, Hos. 13.9. We may wound our selves, but it is God only can heal us; we may throw down our selves, but it is God only can raise us: We may spoil our Hearts, and cause cracks and distempers in them, but it is God only can create us agen.
And if we cannot of our selves recover Grace, how much less able then are we to infuse it at first? Where are those now which plead for freedom of will, and make it in a man's own power to convert and turn to God when he pleases? when as David, a man regenerate already, yet goes to God to be recovered of his backslidings, as finding it a work too difficult for himself to effect, or bring to pass. No, as Jeremy 10.23. O Lord, I know that the way of man is not in in himself: It is not in man that walketh to direct his steps. We are his workmanship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them, says the Apostle, Ephes. 2.10. Where (by the way) whiles David says here O God, we must take notice how God is here taken not absolutely, but God in Christ; by Him were all things created, Col. 1.16. And as in the first Creation, so also in the second; we are his workmanship, created in Christ Jesus. It is God in the Covenant of Grace that does bestow Grace upon us, and so He does it, and none but He, who works in us both to will and to do of his good pleasure, Philip. 2.13. And who alone sanctifies us also, 1 Thess. 5.23.
Therefore in all defects and decays, we see what course is to be taken by us; even to take this example before us, and to do as David here did, desiring God to be assistant to us herein, and that He would create this clean Heart in us, and for us; Lord, do Thou create, &c. We must do in this case, as we would do with a watch, or some such piece of work which were out of frame; carry it to him that first made it, and desire him to make it agen for us, and to set it right, as being best able to do it: Even so we should do with our Hearts, when they are out of frame, and out of tune; go to God, and desire Him to repair them for us; for He is able to do it, and He alone. As the Potter in Jer. 18.4. when the Vessel was marred, he made it again another Vessel, as seemed good to himself; so can God do with our Hearts, and we are not to neglect him herein, but to have recourse and redress to Him to this purpose.
Indeed we must endeavour our selves, and use those means which God has appointed us; in which sense we are called upon to do so, Ezek. 18.31. Cast away from you all your transgressions, and make you a new heart, and a new spirit; it is to be understood in the use of the means especially, but still in a dependance upon God himself to do the thing for us; as David here, (no question) he was not wanting to his own endeavours in attendance upon the Ordinances, and stirring up those small remainders of Grace which were yet at bottom in him; but he dares not trust to these, or rest himself satisfied in them, Create for me a clean Heart, O God.
Before I pass this first general, I may here upon the whole matter observe a good and profitable course, which was here taken by David, as a good Item and direction to others in this condition in which he now was; and that was (as I may say) to begin the World agen, and to set himself to a general and universal Reformation of himself, as if he had never any Grace at all in him. Though (as I shewed before) he had, and that (no doubt) but a good measure of it too, yet he would not own it in this particular case, but forgets what was behind, and presses forward to that which was before, as Saint Paul of himself, in Philip. 3.13. so does David here, who would not only have his heart purged as to those particular sins before mentioned, his Murther and Adultery, but as to the general frame and constitution of it: As when he prays for the pardon of these sins, he prays for the pardon of all, Blot out All mine iniquities: So when he prays for the healing of these sins, he prays for the healing of all, Create in me a clean heart, O God. And so much for that, viz. This Petition of David in its simple Proposition. That's the first general.
The second is the Petition in the Reduplication, or doubling of it, And renew a right spirit within me. Wherein agen we have two Branches more observable of us: First, The thing it self desired, and that is Rectitude of Spirit: Secondly, The manner of bestowing it, and that is by way of Renovation, and spiritual repair, Renew a right spirit within me.
We begin with the first, viz. The thing it self desired, a right spirit; wherein there are two terms further to be explained by us: First, What is meant by spirit; and, Secondly, What by a right spirit.
First, What by spirit. Now for this we must know, that there is a great force and emphasis laid upon this word in Scripture; we find it often used, not only the soul, but the spirit, and that in some kind of difference and distinction from it, or as adding somewhat to it: Thus Ephes. 4.23. Be ye renewed in the spirit of your mind; not only in your mind, but in the spirit of it. So 1 Thess. 5.23. I pray God your whole spirit, and soul, and body, be preserved blameless, &c. And so Heb. 11.12. speaking of the Word of God, It pierces to the dividing asunder of soul and spirit; where the spirit is divided from the soul, and made somewhat of a Notion and Consideration different from it. Now the Question here is, What we are to understand by it? The Heathen Philosophers were not apprehensive of it; it was a faculty which they never dreamt of. The spirit of the mind; Not as if it were a distinct faculty, but an advancement and elevation of the other: We are by it either to understand the rational part distinct from the animal, or (which I rather incline to) the rational part in the refinings of it; illud quod eminet in anima, the more eminent and divine Ray of understanding and will; mens mentis, and anima animae, the mind of the mind, and the soul of the soul, the more deep, and intimate, and intricate part of it; the vigour and sparkling of the soul, that's the spirit.
This is further exprest to us by that which is added in the Text, Within me, as signifying the special intimacy of it. Thus Isai. 26.9. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: Where again we have a distinction made betwixt the soul and the spirit, and the spirit is declared to be that which is most intimate and retired, which the Church would seek God withal. Thus now David here in this place, he desires the rectifying of his spirit, that that might be regular, and orderly in him, whatever else were besides; and so hereby he represents unto us the perfect frame of a godly man, who as he desires to be good universally and generally in every part, so to be best in the better part: If there be any part better than other, to be still better in that; not only in the body, but so much the more in the soul; and not only in the soul and mind, but so much the rather in the spirit of it, which is the bent and byas of the mind, the vigour and activity of it, he would be best in that.
And the reason hereof is this, Because hereby he has closer communion and familiarity with God: He that's joined to the Lord, is one spirit. As on the contrary, by wickedness here, he has so much the more affinity with Satan, who lays siege to this part which is in us more than any other.
Now accordingly we should our selves endeavour hereunto likewise. There are none which are so wicked, as those which are spiritually wicked; nor none which are so good, as those which are spiritually good. Look by how much Grace and Holiness does at any time take hold on our spirits, so much the better still we are. There is a dull kind of Religion in the VVorld, which goes no further than the brain and understanding, and which is fetcht out of the Principle of Philosophy and Natural Reason: Alas! this will not hold, and it is but poor considered in it self, if there be no more with it: but that Religion which makes us acceptable to God, and approved of him, is that which lies in the spirit of our minds, when our whole hearts in the full strength, and vigour, and intention of them, are carried out after him, and do more immediately close with him; this was that which David here looked after. And so much for what is meant here by spirit.
The second is what is meant by right. Now this is better exprest unto us by taking in the Translation in the Margin together with it, which renders it a constant spirit, and so the Original word Nakon seems to import. VVe find the very same word to be used to this purpose, Psal. 112.7. His heart is fixed, &c. Nakon libbo. In brief, there are two things which seem to be intended in it; the first is evenness of carriage, and the second is firmness and fixedness of purpose and resolution.
First, In this expression David desires an even carriage of heart, that is, a right spirit, neither turning to the right hand nor to the left, but equally pois'd and ballasted in him: And so he does hereby shew us what is likewise desirable of our selves, even integrity and uprightness of spirit. He would not falsifie, or play the Hypocrite and Dissembler in this work of repentance which he was now about, but he would be hearty and serious in it; and so should all others be with him. This is that which God especially regards and looks to in us, as we have heard formerly out of the sixth Verse of this Psalm, Behold, thou desirest Truth in the inward parts: because God desires it, we should go most after it.
And that for this reason especially, as not being otherwise acceptable to him. VVe see how amongst men, things are regarded according to the truth and rightness of them: a right Pearl, and a right Diamond, it's worth more than an hundred Counterfeits; and if it be not so, it is not at all esteemed: even so is it likewise with a right heart and spirit towards God, when we confess and bewail our sins, with a true hatred and detestation of them, and as having our spirits indeed set against them. This David now desired in himself, and was jealous of the contrary. There are sometimes false qualms upon the Conscience, when terrour is a little upon it, and punishment represented to it, O then it would all on a sudden be better and reformed; but yet in the mean time the heart and spirit is not rectified and renewed, but remains still the same: This is that which God takes notice of in the Israelites, Psal. 78.34. When he slew them, then they sought him; they returned, and enquired early after God. Well, but what follows hereupon? Ye may see in Verse 36, 37. Nevertheless they did but flatter him with their mouth, and dissembled with him with their tongue: for their heart was not right with him, neither were they stedfast in his Covenant. And so Hos. 7.14. They have not cryed unto me with their heart, when they howled upon their beds. They assemble themselves for Corn and Wine, and they rebel against me. And agen, Verse 16. They return, but not to the most High. They are like a deceitful bow, which turns aside, as it is also Psal. 78.57.
This is that which God cannot abide, nor God's people when they come to themselves: there's nothing which will serve their turns but sincerity, as David here seems to plead for it. He was afraid lest he should be false, and he did above all things desire to be right; which we should do also with him: and that the rather, as considering that there's no deceiving of God's all-seeing eye. If men cheat and cozen one another, they may do it sometimes, and not be discerned, which does so often encourage them in it: they may have false spirits, and not be known: yea, but they cannot do so with the Almighty God, who knows the heart, and is a Searcher of the reins and spirits, and knows what is in man, as it is said of our blessed Saviour, Joh. 2.25. This is God's Prerogative and Property, whereby he is described, That createth the spirit, and declareth to man what is his thought, Amos 4.13. And so Jer. 17.10. I the Lord search the heart, I try the reins, &c. And so Revel. 2.23. we meet with the like expression. This the Church was sensible of her self, Psal. 44.20, 21. We have not forgotten thee, nor dealt falsly in thy Covenant. If we have, shall not God search this out? for he knoweth the very secrets of the heart. And so Solomon, Prov. 24.12. Doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? This is that which should make us right in our spirits, and be careful of sincerity in them, because there's no mocking of God.
But, Secondly, As in this expression we have signified an evenness of carriage; so likewise a firmness of purpose: so a right spirit is a constant spirit, that is, an heart which is setled and resolved. There are many good motions now and then in the mind to repentance and amendment of life, as there is occasion administred for them; but then they quickly vanish, and die, and go out like a spark falling into the main Sea. But now David would prevent this in himself, he would not only have a good aim and intention, but this kept up in him, so as to abide and continue.
This is another disposition in a gracious heart, where it finds it self carried to any good, to desire to be constant in it. Thus David in another place, 1 Chron. 29.18. when he found himself in a good temper and frame as to contributing to the building of the Temple, O Lord God of Abraham, &c. keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare, or stablish their heart unto thee; the same word with this in the Text: this is that which the Scripture does frequently commend unto us, a full purpose, and setled resolution to persist, and to go on still in goodness: This is called a cleaving to God's Testimonies, Psal. 119.31. I have stuck unto thy Testimonies, O Lord, &c. A determining to keep God's Word, Psal. 119.57. I have said, &c. An engaging of our hearts to draw nigh unto God, Jer. 30.21. And accordingly it is that which God's people have observed, Psal. 17.3. I have purposed that my mouth shall not transgress. Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgments. And Act. 11.23. Barnabas perswaded those of Antioch, that with full purpose of heart they would cleave unto the Lord. This is a constant spirit, and it is opposite to all remissness, and unsetledness, and indifferency of spirit in Religion, and in the ways of Reformation, which is that which is odious to a Christian, and is much declined by him.
This setledness and firmness of Resolution, is very requisite and necessary for us in these regards.
First, In regard of the excellency of the things themselves which are here commended to us: The better any thing is, the more cause have we to be resolved upon it, and constant to it. In evil things, the more unsetled, the better; but in good things, the more unsetled, the worse. Now thus are these things here mentioned, which are Obedience and Reformation of life, therefore we must be firm to them: where at any time we have a right spirit, it is fitting we should have a constant spirit.
Secondly, In regard of the natural inconstancy of our own hearts: The more uncertain we are of our selves, the greater need have we to make our selves sure by a fixedness and constancy of resolution, and thereby as it were to bind our selves up.
Thirdly, In regard of the manifold temptations and attempts which are upon us to take us off. There are so many baits laid to unsettle us, that unless we peremptorily determine our selves, we shall never be sure; we have many assaults upon us to shake us, and to make us to let go our hold, for which cause we have need to endeavour after this constant spirit.
Let us therefore all we can bring our selves to this gracious frame, and for this purpose with this holy man David, seek to God for it; for he which gives us the one, must in like manner give us the other: He that gives us the good spirit, must give us the stable spirit; and he that makes us good at first, must make us to continue in goodness; to persevere and hold out to the end, which otherwise we shall not do.
To press this so much the more upon us, let us consider these two things.
First, It is more honourable: Remissness and Inconstancy has always a disparagement upon it; This man began, and could not make an end, what a reproach does it carry with it?
Secondly, It is more comfortable; without this we lose the benefit of all our former beginnings and undertakings, and with it we get a full reward; whiles we are steadfast and immoveable, our labour shall not be in vain in the Lord, as the Scripture it self has promised us; and upon that ground exhorts us to it, in 1 Corinth. 15.58.
To help us herein, let us,
First, Go to God for it, as David here does, Do Thou, &c.
Secondly, Let us take up Goodness at first upon good Grounds, and Motives, and Considerations: our continuance in Goodness is much according to our first embracing and undertaking of it.
Thirdly, Let us endeavour that we may have a new Nature wrought in us; for these two ye see go together, and as in the Text, so also in the thing it self, Create in me a clean heart, and renew a constant spirit in me. And this for the first particular, viz. The thing it self desired.
The second is the manner of bestowing it, and that is by way of Renovation, And renew a right spirit, &c. As the clean heart must be created, so the right spirit must be renewed. This is that which the best that are have need of, even to have their Graces renewed in them; and accordingly it is that which the Scripture does so often invite us to, as Ephes. 4.23. Be ye renewed in the spirit of your mind. So Rom. 12.2. Be ye transformed by the renewing of your minds. This Renovation (to open it a little to us) is of two sorts, either Specifical or Gradual: The Specifical Renovation, that is a renewing from the state of Nature, to the state of Grace; and this is that which they are called to, who are as yet in their unregenerate condition, who are renewed by being transformed in the place before-cited in the Romans, where the one explains the other, Be ye transformed by being renewed. The Gradual Renovation, that is a renewing from a state of Grace decayed, to Grace revived; and this was that which David here meant in this present Text, where he prays that God would renew him, &c. i. e. That he would repair the spiritual breaches upon his soul. And this is that, I say, which the best and holiest men that are have continually need of: It is not enough for them that God works Grace in them at first, but he had need to be still renewing and reviving that Grace which he hath wrought, or else all will not be right with us. Therefore it is that in Scripture we find so often mention made of strengthening, Ephes. 3.16. That God would grant unto you, according to the riches of his glory, to be strengthened with might by his spirit in the inner man. And Col. 1.11. Strengthened with all might according to his glorious power, even those who had Grace in them already.
And the reason of it is this:
First, Because Grace in this life is wrought in us but after an imperfect manner; God's Image it is but rough-drawn upon us, and therefore it must be renewed; our Knowledge mixt with much Ignorance; our Faith with much Unbelief; our Love with a great deal of Remissness and Dis-affection joined with it; for which cause there is need of renewing and of repairing these Graces in us, and of addition still to be made unto them.
Secondly, As they are imperfectly wrought at first, so afterward: they have manifold weaknings and mouldrings of them through the temptations of Satan, the allurements of the World, the prevailings of the Flesh; Corruption it is ready every day to get ground upon us, and therefore we have need daily to be renewed; as an House which is Weather-beaten, and has Incursions made upon it, it has need daily to be restored and repaired.
Thirdly, We have ever and anon fresh occasions of new service put upon us, which requires new strength: As God renews the opportunities of our improvement, so he had need with them to renew our Graces and abilities for the discharge of them.
The Use of this Point is various.
First, It's matter of Caution, to keep us from security and presumption. Let no man from henceforth trust to Grace received, and so to think he is safe from that: No, but labour to keep himself clear from all declining. If such an one as David, one that had so much Grace as He had, calls for the renewing of his spirit; what need may we conceive that others have of it for themselves? Therefore let him that standeth take heed lest he fall; it is by the Grace of God we stand.
Secondly, It's matter of Comfort and Incouragement in case of falling; that there is hope in Israel concerning this matter. Every falling is not desperate; there is possibility of getting up agen. Indeed there is a falling mentioned in Scripture which admits of no recovery; those that commit that great sin against the Holy Ghost, it is said that it is impossible to renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh, and put him to an open shame: but in other cases it is not impossible, as is here implied in David's Prayer.
Thirdly, It has in it a word of Excitement, even to put us hereupon to endeavour after this renewing. In other things we are ready enough to it, where we find any default, to make it up as soon as we can; where our Bodies are decayed, to restore them; where our Houses are dimolisht, to repair them; where our Leases are out, to renew them: And shall we be less careful in these Spiritual Things? No, but Quod in aedibus facis hoc in teipso facias, as He advises; Do that in thy self, which thou art careful to do in thy House; and do that in thy inward man, which thou art careful to do in thine outward; nay, in thy inward rather and to chuse: It is not much matter what becomes of that, so this be well and flourishing; as the Apostle Paul himself intimates to us, 2 Corinth. 4.16. For which cause we faint not, but though our outward man perish, yet our inward man is renewed day by day. This is that which we should be careful of, and in a special manner endeavour, this daily and continual renewing of a right and gracious spirit within us: we should still every day get some new strength or other in our inward man; New Light in our Understanding for the discerning of Divine Truths; and new Propensities in our Wills to closing and complying with them; and new Vigour in our Affections to make us more active for them: still we should put on this New Man upon us, not only in our endeavours after Grace to be wrought in us at first, but also as well in the strengthenings and Confirmations of it.
And indeed where there is the one, there will be also the other; where there's purity, there will be strength; and where there is Grace, there will be improvement, as Job 17.9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. So Prov. 24.5. A wise man is strong; yea, a man of knowledge increaseth strength. And agen, Prov. 4.18. The path of the just is as the shining light which shineth more and more to the perfect day. Therefore here in the Text, these two Petitions are joined together, Create in me, &c. And renew, &c.
To help us herein, let us go to God to bestow this upon us, as David here does: For this word O God, it refers to both Clauses in the Text; not only to the creating, but to the renewing: He that bestows the first work of Grace upon us, must bestow also the improvements of it with it; and therefore go to Him for it; it is He that gives strength to the faint, Isai. 40.29. And they that wait upon the Lord, shall renew their strength, as it follows there in that place.
But then as we go to God, so it must be to God in the use of the Means, Reading, and Meditation, Hearing of the Word, Receiving of the Sacraments, &c. We must renew our Spirits in such ways as these, which are the Ordinances appointed by God to this intent. How do men reparare deperditum, renew their lost strength as to their Bodies? It is by their Food, and daily Repast, whiles they neglect this, they fail of that. And so likewise it is for our Souls; we get strength in the use of strong Means, such as these are which I have now named. And that agen with a double Proviso, Strongly administred, and strongly received. It is not the hearing of any thing will serve the turn, but the hearing of that which is Food, and which hath strength and substance in it, which is able to nourish. It is not strong Lines, but strong Truths, the words of piety and soberness; and these also strongly received: we must partake strongly of strong Ordinances; not coldly, not flatly, not deadly, not heartlesly, but with some life and vivacity.
And last of all, which is not the least, be still fetching power from Christ, who is a Quickning Spirit. I told ye before ye must go to God, but it is to God still in Christ. As all things are created by him, so by him also they are repaired; and that both as the Pattern and Sample which they are repaired and restored unto, as likewise the Power and Virtue which they are restored and repaired by. It is He that repairs our breaches for us.
So much for that, and so also for the second general, viz. The Petition Reduplicated; and so likewise for this whole tenth Verse, Create in me, &c.