Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 7
SERMON VII.
PSAL. 51.6.
And in the hidden part thou shalt make to know Wisdom.
We must still remember the general Argument which we are upon in the Course of this Exercise; and that is to lay open unto you the Duty of self-purifying. A main Branch of this Duty consists in the Work of Repentance and Humiliation, whereby we discharge our selves of that Guilt which we have formerly contracted: And this agen it is best performed when it is done with the greatest ingenuity, and heartiest confession and acknowledgment. The more our sins are displeasing to us, the more are we pleasing to God, and likeliest to be accepted of him in our approaches to him for pardon and remission of them to us. Now this is that which is here eminently observable in the practice of the Prophet David, who is here propounded as a pattern to us: He amplifies and aggravates his sins both from the consideration of God's Nature in general, and from his carriage also to himself in particular: The former in the first part of the Verse, Thou desirest Truth, &c. And the latter in the second, And in the hidden, &c. The first of these we have already dispatcht.
THe second general part of the Text, is the Intimation of God's carriage to David for his particular; which is signified in these words, And in the hidden part thou shalt make me to know Wisdom. VVe may look upon this clause two manner of ways: First, in its simple Proposition: Secondly, in its Scope and Reflection, according to the force which it carries here in this place.
And, First, to take it simply in its Proposition, we will begin with it so; wherein we have already propounded four particulars: First, The Nature of Grace; and that is Wisdom. Secondly, The Author of Grace; and that is God. Thirdly, The Seat of Grace; and that is the hidden part. Fourthly, The Conveyance of Grace; and that is Instruction, or saving Illumination. The two former of these we have already spoken to, and dispatcht; and the third we have a little entred upon, and only mentioned somewhat to be handled, which we were prevented in by reason of the time; we shall now, with GOD's gracious Assistance, enlarge it further, and so proceed.
This Third is exprest to us in that word Be-sathum, which our last English Translation renders in the hidden part, though some others have other senses and conceptions of it. VVe may briefly reduce it to a threefold Interpretation: Either, First of all, as taking it subjectively, the hidden part for the hidden part of the man. Or else, Secondly, as taking it objectively, the hidden part for the hidden part of the wisdom. Or else, Thirdly, as taking it modificatively, the hidden part for the hidden way of the Conveyance. According to the first Notion of it, so it does signifie to us the seat of this VVisdom where it rests; according to the second Notion of it, so it does signifie to us the matter of this VVisdom, which it is occupied and conversant about; according to the third Notion of it, so it does signifie to us the manner after which it is infused and put into the soul. And of each of these in their order.
We begin with the first, by taking it first subjectively, for the seat of this Wisdom in which it rests, in the hidden part, i. e. the hidden part of the man; this is the chief and proper seat of it. The Work of Grace and Conversion it is seated principally in the inward part. Thus Rom. 2.29. He is a Jew which is one inwardly. And 1 Pet. 3.4. The hidden man of the heart is that which being adorned is in the sight of God of great price. And Psal. 45.13. The King's Daughter is all glorious within. By the inward part, we are to understand, First, the Judgment and Ʋnderstanding, which is to be partaker of a new Light over what it had in the state of Nature. As in the First Creation, God commanded light to shine out of darkness; and the first thing which he made was light: so also in the new Creation, he does the same likewise, he opens mens eyes, and turns them from darkness to light, as the Apostle speaks, Act. 26.18. That is, by vouchsafing them a knowledge of those things which before they did not know.
Secondly, This inward part does not only signifie the Ʋnderstanding and Judgment, but also the Will and Affections, which have a new Byas and Principle put into them, and do savour the things of God after a gracious and heavenly manner, from whence they may be said to be made partakers of Wisdom.
Yea further, (which the Scripture also sometimes mentions) the Spirit, and inmost retirements and corners of the Soul. Ephes. 4.23. Be ye renewed in the spirit of your mind. And I pray God sanctifie your spirit, &c. 1 Thess. 5.23. Religion it lies close, and it lies low and deep, searching into the very soul and spirit, the secret windings and turnings of the heart. As Corruption on the other side is deep, so likewise is Grace, and goes as far for the working of it as that does, that so the Medicine may be as large as the Disease, and the Plaister as broad as the Sore, it is the inward man which is the subject of it. Now when we say so, there are two things hereby to be understood; First, that it is there originally; and Secondly, that it is there principally: Grace it is first in the hidden part, it is there that it begins; and Grace it is chiefly in the hidden part, it is there that it is more eminently than any where else.
First, it is there originally, it is there that it begins; this is the first step of Reformation, to have a change wrought in ones heart, from whence it works it self into the whole man. There are some who think they are reformed, when they are reformed only as to their outward carriage, and as to their outward parts, Hands, Tongues, Eyes, Feet, &c. But, alas, this is a mistake. A man may be reformed in all these upon common Principles and Considerations, and yet for all that be naught and unsound for the main: but then is a man so as he should be, when his inward part is rectified; because this it is of general influence, and will have workings upon all the rest, therefore Matth. 13.33. the Kingdom of Heaven is compared to Leaven hid in three measures of Meal, till the whole was leavened. When Grace is once infused into the heart, it will then diffuse it self through the whole man: but when it is only in the outward parts, the inward may be altogether untoucht, and unaffected with it. That's then the right Conversion, which takes its rise and beginning from within us; for Grace it is there originally.
Secondly, it is there principally, the mind being the chiefest part of the man: the renewing of the mind is consequently the chiefest part of Conversion, and wherein it shews it self; though the other is not to be excluded, yea is necessarily to be taken in with it, as an Evidence and Demonstration of the former. There's no true Grace in the inward man, where there is not an expression of it in the outward; (for it is not so in the hidden part, as that it is hidden in that part) but it is in the hidden after a most excellent manner; it is chiefly and principally in the mind, and soul, and spirit.
The Consideration of this point teaches us therefore, as the Prophet Malachy advises, to look especially to our spirits, and to take heed to them. For God is a Spirit, and will be worshipt in spirit, &c. There are a great many which rest themselves in outward performances, and the multiplication of Christian Duties, and there's an end; but never regard what kind of hearts and affections they have in them; as if all Religion lay in the outward man. Now David here teaches us the contrary, whiles speaking of himself he says this, That God had made him to know Wisdom in the hidden part, and that he delighted in Truth in the inward parts, which he does, as we have shewn, with some emphasis; and it was so much the more seasonable now, as he was now himself in the exercise of an outward act of Religion, in Confession and Humiliation: This though he was careful of, yet he was not satisfied with, neither would rest himself contented in it, but has an eye to the frame and temper of his heart in it. And so it should be with us: Duties they are not to be neglected, even outward and external performances, there is a necessity for them, that so we may prevent an errour and miscarriage on the other hand likewise. And so there is also to be a Regulation and Reformation of the Body. But it is not here that Religion is to terminate and to pitch it self with us; no, but to be carried a little higher, even to the regulating and reforming of the soul and inward man.
And when we speak agen of this, (to take in all with us) to remember it in its full explication of mind, and will, and affections, and innermost spirit, which is here (as I take it) properly the hidden part; men may partake of some enlightning in their understanding, and have some knowledge of wisdom there, and yet be far enough off from that knowledge or wisdom either which David here speaks of in the Text, unless they have hearts and spirits closing with those truths, as we shall have occasion to speak more hereafter out of the following words in the Text. God esteems of our interest in Truth, according to our love of it, and affection to it; when our hearts are enflamed with it, and we delight in it above any thing else; this is that which is most acceptable to Him. And as it is most acceptable to Him, so it should be also most desirable of us, which we should for our particular most endeavour and apply our selves to, that it may be found in us: because as Grace is in every part else, so it is in this especially, and principally above all the rest. This may accordingly teach us upon this account to have recourse still to God for the bestowing of this upon us, as (according to some Translations) David here seems to do before us, (for so the future may be put for the Imperative) Thou wilt make me, &c. i. e. do thou make me, &c. We should pray for gracious and holy Affections, answerable to Divine Illuminations; and as we know any thing more at any time, so desire that our hearts may be wrought up to the power and efficacy of it. This is indeed to know wisdom in the hidden part. And so much of the word taken subjectively.
Secondly, It may be taken objectively, The hidden part, not only of the man, but also of the wisdom; and so it agrees with some Translations, yea very many, and those of good note, as the Septuagint, foreign. And St. Hierom following that, Incerta & occulta sapientia; with divers others following them; and that also of our own Authors, Thou hast made me to know the secret and hidden things of wisdom. We may, if we please, take it so, and then it may be very well reduced (as I have formerly in part hinted) to three Heads: First, The Mysteries of Faith, and Supernatural Illumination. Secondly, The Mysteries of Practice, and Christian Experience. And, Thirdly, The Mysteries of Providence, and Divine Dispensation. Each of these are the secrets of Wisdom.
First, The Mysteries of Faith, and Supernatural Illumination. God had discovered these to David, which he does also to all Believers besides; he acquaints them with the Truths of Religion, and that also after another manner than he does other men, 1 Cor. 2.7. We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our Glory; which none of the Princes of the world knew, but God hath revealed them to us by his Spirit. The hidden wisdom, what was that? that is the saving truths of the Gospel, these are in themselves Mysteries, and hidden from carnal eyes, but made known to the Children of God, as Matth. 11.25. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. This is one priviledge of Regeneration, to be acquainted with the high Doctrines of Religion.
Secondly, The Mysteries of Practice and Christian Experience. As every Profession besides has its Mysteries and Secrets which belong to it, so also has Religion; Mysteries which pertain to the practice and exercise of it: There are the secrets of God's loving embracements which he vouchsafes to the soul, which more eminent Christians have the sense and experience of; His friendliness and familiarity with them, wherein he condescends unto them; The hidden Manna, as it is called Rev. 2.17. And David he had the knowledge of this, The secret of the Lord it is thus with them that fear him, to shew them his Covenant, as it is in Psal. 25.10.
Thirdly, The Mysteries of Providence and Divine Dispensation, These are likewise called the Secrets of Wisdom. Tagnalumoth Chokniah, Job 11.6. Oh that God would speak, and shew thee the secrets of wisdom, it is the wish of Zophar for him: Those secrets were the secrets of his Providence, and the wisdom which he does manifest therein. The wisdom of the Times, to know and understand them, according to that in Dan. 2.22. &c. He giveth wisdom to the wise, He revealeth the deep and secret things, he speaks it concerning the changing of the times and seasons: As these things are in the hand of God, so he does discover to some of his Servants many things in order thereunto for the discerning and apprehending of them. As it is said of the Children of Issachar, 1 Chron. 12.32. That they were men that had understanding of the times, to know what Israel ought to do. This is a priviledge where-ever it falls, and such as was never more desirable than in these days and times in which we live. And that's the second Explication, The hidden part, as it may be taken objectively, for the matter which this wisdom consists in.
The third is by way of Modification, and so some Translations carry it, Thou hast secretly shewed me wisdom; that is, after a secret manner, and in a secret way. God that made the Heart, speaks oftentimes secretly to it, as Job 4.12. Now a thing was secretly brought to me, Jegunnah li davare, a word was stollen to me, as it properly signifies. This is that which God often-times does, He whispers in the ears of his Servants, a voice behind them, Isai. 30.21.
And so much for that third particular, which I propounded in this second general, to wit, the Subject, or Object, or Manner of this special Instruction, It was wisdom in the hidden part.
The fourth and last is the Conveyance it self, Thou hast taught me, or made me to know wisdom; i. e. in one word, Thou hast converted me, and brought me to the saving knowledge of thy self in Jesus Christ. Now this (for the right understanding of it) does consist especially (and for the most part) in these particulars: First, In the discovery of the miserableness of our natural condition: Those whom God does make to be partakers of this Heavenly Wisdom, he does first of all, through the Ministry of the Word, which is the means he works by, gives them a sight of their natural folly; He convinces them to be by Nature Children of wrath, in a wretched and lost estate; and subject to eternal Condemnation: He shews them their sin, and their misery in regard of sin; whereby he humbles them, and laies them low in their own eyes, Psal. 25.9. The meek will he guide in judgment, and the humble he will teach his way. God humbles men before he advances them; He makes them fools to themselves, before they are wise to him, as 1 Cor. 3.18. He pulls down strong-holds, If any man among you seem to be wise in this world, let him become a fool that he may be wise. This is that self-denial which Christ requires of those that intend to be his Disciples, Luk. 9.23. If any man will come after me, &c. The first work in Conversion is to make a man to see his wretchedness before Conversion, and accordingly to be affected with it; I say, to be affected with it. It is not only to be perswaded in a man's judgment that his estate by Nature is miserable, but to have answerable affections hereupon of grief and fear, and the like, as an effect of the spirit of bondage working in him, which yet is not alike and the same in all kind of persons.
Secondly, After this conviction of sin, and misery following upon sin, there is also a conviction of righteousness, the Merit, and Obedience, and Sanctification of Jesus Christ, the Sufficiency which is in him provided as a remedy for the Salvation of all poor sinners that come unto him.
Thirdly, There is for the close of all a powerful and effectual drawing of the heart in these terms and circumstances, to close with Jesus Christ, and to embrace him thus revealed, to give up it self to him, to be ruled and governed by him, and so to relie upon him alone for eternal Salvation; which is the proper and direct act of Justifying Faith, and whereupon immediately follows our Union with Christ as our Head. This is that usual order whereby God works Grace in the heart, and imparts to it this spiritual Wisdom.
Now it is further considerable in these three following Qualifications: First, It is a free work, it is that which God does of himself, of his own accord; there's nothing in us to move him, and incline him to it: It is not of him that runneth, nor of him that willeth, but of God that sheweth mercy. We are (further than the use of the means which God affords unto us) no more but passive in it: This work of Regeneration it is resolved wholly into himself, Joh. 1.13. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Secondly, It is a powerful and efficacious work; it is such as bears all before it; converting Grace, it is irresistible, not but that there is resistance and opposition made against it, and (supposing the corruption of man's Nature) cannot but be so; but it is not such a resistance as conquers, but which is forced to yield. God who commanded the light to shine out of darkness, (says the Apostle) hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. There's no more hindrance of one, than of t'other, Thou hast made me, &c.
And yet, thirdly, It is also sweet and gentle, I drew them with the cords of a man, Hos. 11.4. It is so as to preserve the Soul in the natural liberty and freedom of it. God does not work upon us as meer stones, but as rational Creatures, wherein Acti agimus, as may agen appear by the very expression in the Text, Thou hast made me to know wisdom. It is wisdom, this work of Grace, which does imply counsel and consent in it, as Thou hast made me, does imply efficacy and power, we are moved first by the Spirit of God, and then we move; acted, and then we act, as Cantic. 1.4. Draw me, and we will run after thee. It is Christ that draws, but it is we that run, and that run upon his drawing of us. And these things are considerable, as to the Nature and Qualification of this work of conversion in us.
Now for the issue and effect of it, we may further observe concerning this knowledge, that it is not meerly notional and speculative, but also practical and experimental. It is a knowledge with some savour and spiritual life added to it: A man may know what this wisdom is, for the nature and manner of working, be able to define or describe it so far forth as does belong to the Judgment and Ʋnderstanding, and yet be far enough from the partaking of it: therefore this must necessarily be taken in to make it compleat, which agrees with that which we have said before of the hidden part. Grace it lies not so much in Notions, as it does in Affections; and it is not a business of meer Argument, Reason and Discourse; but it does suppose an inward Principle, and Byass, and Inclination of the Soul, carrying it forth to God through Jesus Christ, as suitablest to it. It is a knowing of God so as the Creatures do by natural propensity know those things which are best for them; a knowing of God, so as to be known by him, as the Apostle speaks, in 1 Cor. 8.3. and Gal. 4.9. And so much also of that fourth Particular in this second General, which is the conveyance it self, Hast taught me; and so much likewise may be spoken of this clause in its simple Proposition, as it lies in the Text.
Now further, Secondly, We may, and must also look upon it in its Scope and Reflection, and with that force and emphasis in which it comes from the Prophet David, who expresses as much to us about himself, that God had indeed wrought this work in his heart, that he had in the hidden part made him to know wisdom. And here agen there's a threefold emphasis considerable of us: First, He discerns it: Secondly, He acknowledges it: Thirdly, He improves it.
First, He discerns it, it carries in it an emphasis of discovery; as David had Grace wrought in his heart, so he knew it to be there wrought; he saw it, and perceived it to be so. This is that which every one does not do, but yet which may be done: It is possible for those which have Grace, to discern it, and apprehend it in themselves, though it be in the hidden part, yet it is not always hidden from those which are the subjects of it, but it is revealed and made known unto them, as it was here to this holy man, Thou hast made me to know wisdom in the hidden part; that is also (if ye will so interpret it) to know that particular wisdom which thou hast bestowed upon me. Thus it has been likewise with other of the Saints, as Saint Paul, 1 Cor. 2.12. We have received the Spirit of God, that we might know the things which are freely given us of God. So Saint John, 1 John 5.19. We know that we are of God, and the whole world lieth in wickedness. And so Saint Peter, Brethren, give all diligence to make your calling and election sure, 2 Pet. 1.10. That sureness was not a sureness of the thing, (which was so independently upon them) but a sureness of the person, to make their calling sure, i. e. to make it sure to themselves, that they were indeed effectually called, which the Apostle exhorting them to endeavour, does suppose that it was possible for them to accomplish, and that they were capable of it. This it first of all meets with the contrary opinion of those which deny this present truth, as Papists, and such as they, declaring that a regenerate person is not able certainly to conclude himself to be in that condition: This as it is repugnant to the experience of many Believers, who can affirm as much for themselves, so it is opposite to the scope of this present Text before us, as to the example of the Prophet David, who had not only Grace wrought in him, but also takes notice of it.
Secondly, It serves to provoke us all to search and examine our selves in this particular, to dwell at home, and to see how it is with us; It is that which many take for granted, and are verily perswaded of that it is so indeed with them, and that oftentimes upon very light and easie grounds, but we should assure it, and make it good to our selves, that it is so in good earnest with us.
This we may do especially by looking upon it in its fruits and effects, and considering how it works in us; Grace which is true it is operative, and it pierces even to the innermost parts, as it is here exprest in the Text. There are many which have a touch of Wisdom in their Heads, can reason and argue about it; and others which have a smack of it upon their Tongues, can talk and discourse about it: but he is the true Christian indeed who has his heart seasoned and sanctified with it, and this further drawn forth into his life and conversation, whose corruptions are mortified, whose lusts are subdued, whose ways are reformed, who is made ready to every good work, and who obeys from the heart that form of Doctrine which is delivered unto him, Rom. 6.17. This whiles we find to be in us, we may conclude as much of our selves; and that's the first emphasis, He discerns it.
Secondly, He acknowledges it. David, when he speaks here of God's Grace wrought in himself, he does not simply speak of it, but with some kind of affection and enlargement of soul, and as blessing God for it. He speaks of it as a special favour and mercy vouchsafed unto him, as indeed it was; and so should all others do likewise, which are in like manner made partakers of it. Those which have Grace, it becomes them to acknowledge it, and to reckon it as the choicest mercy which is vouchsafed unto them. And so have the Servants of God still done all along in the Scripture, as Paul, Ephes. 1.3. Blessed be God the Father of our Lord Jesus Christ, who hath blest us with Spiritual Blessings in heavenly places in Christ. And agen, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of Saints in light, who hath delivered us, &c. And so Peter, 1 Pet. 1.3. Blessed be God the Father, &c. who according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of Jesus Christ, &c. Still as any have been sensible of this wisdom made known unto them, so they have acknowledged it, and blest God for it.
And that not without cause, for as much as this indeed is the main business of all, and chiefly to be desired by us; it is not so much what skill and wisdom we have in other matters, (which yet in its place, is to be looked after) but how wise we are to Salvation, and for the good of our own Souls. This is life eternal, to know thee to be the true and living God, and him whom thou hast sent, Jesus Christ. All other knowledge besides it shall cease, and come to an end, when as this alone will hold, and stick to us.
Therefore let as many of us as are made partakers of this Grace, provoke and stir up our selves hereunto; which is a good effect, and demonstration of the thing it self, it being in some measure an evidence and proof of Grace wrought in us, to be affected with it, and to lay it to heart, so should it be with our selves in this respect, we have cause to bless God for many other things besides, as we are at any time partakers of them, for our Lives, and Healths, and Estates, for giving us any measure of other knowledge as to other matters; Oh but for giving us the knowledge of himself in Jesus Christ, for writing his Law in our hearts, and his Truth in our inward parts, which is the Tenor of his gracious New Covenant; this we have cause to bless him for more especially; and that's the second emphasis, He acknowledges it.
Thirdly, He improves it, he makes use of it for his present purpose, and that to a double intent; First, as an aggravation of sin, as it respects himself: And Secondly, as a Motive and an Argument for future Mercy, as it relates to God. First, as an aggravation of his sin, Thou hast made me to know wisdom, &c. And yet for all this have I thus grievously sinned against thee. He does from hence lay the greater load and burthen upon himself, being now in the exercise of Repentance and Humiliation, where every word in the Text has the force of a special and singular aggravation in it; First, as it was sinning against knowledge; Secondly, as it was sinning against wisdom; and, Thirdly, as it was sinning against wisdom in the hidden part: as to the several Explications of it.
First, As it was sinning against Knowledge; there was an emphasis of aggravation in that: David, he could not but know that those sins which he committed were sins, Murther and Adultery, &c. and yet for all that would dare to venture upon them: This was an heinous and fearful matter. Sins of Ignorance do not altogether excuse, because it is a want of that Knowledge which should be in us, and it is our own fault that we do not know; but yet they are a great deal less than other sins. As Saint Paul speaking of himself before his Conversion, in his carriage towards the Church of God, says, He obtained mercy because he did it ignorantly in unbelief; so that there is some kind of mitigation from Ignorance, though not total absolution. But now Knowledge that makes it most abominable, and wholly inexcuseable. To him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.17. It is sin, and it is sin with a witness, and in a more eminent manner: It is sin in it self to any other, but it is sin to such a person more especially; this advances it, and adds to it, according to that of our Saviour, Luk. 12.47, 48. He that knows not his Masters will, and does it not, shall be beaten with a few stripes: but he that knows his Masters will, and does it not, shall be beaten with many stripes. Still the more knowledge, the more sin.
Especially if we shall further take in this, that this Knowledge be not only habitual, but actual: Knowledge with reflection and present consideration, as it is probable the case was now with David. He did not only in the general know, and was informed that Adultery was a sin, and that Murther it was an offence against God; but this Knowledge it rose up in his thoughts, and he was effectually possest of it: In the very act it self, his Heart told him that he did that which was odious and execrable, and yet notwithstanding would presume to do it: This was horrible and lamentable indeed, and made his fact so much the worse.
Let this therefore serve as an Item and Remembrance to all such persons as those are, who either have, or pretend to knowledge, and yet presume to sin; which have greater Parts, and Wits, and Means of Knowledge than others have; their sins are so much the more fearful, and will lie so much the heavier upon them at another day. As our Saviour speaking of the Pharisees, Joh. 15.22. If I had not come and spoken unto them, they should not have had sin, but now they have no cloak, or excuse for their sin; the same may be likewise said of many others besides.
This is very pertinently considerable of us in these times and places in which we live, wherein we have greater means of knowledge vouchsafed unto us, and pretend to greater light, and yet for all that have such sins reigning amongst us of Drunkenness, and Wantonness, and Uncleanness, and all manner of Profaneness; to have such Ranting as now we have in times and places of Knowledge, this is the misery of all, this is the Condemnation, as our Saviour calls it, Joh. 3.19. What was that which made the case of Capernaum worse than that of Sodom and Gomorrah? It was their sinning against greater light and knowledge than the other did. And so it may be said of any other people which are in the same circumstances with them, their sins are so much the more heinous and grievous with them: People which live under means of Instruction in such a Nation, such a City, such a Congregation, whatever it be, they have more to answer for in such cases.
Beloved, We should by all means take heed of sins against Knowledge, being such as do more harden and obdurate than any other besides, and are a step and degree leading to that great sin of all, which admits of no repentance or pardon, the sin against the Holy Ghost, and for which God punisht the Heathen in such a manner as we find him to have done, Rom. 1.24. &c. That's the first part of the Aggravation of David's sin, as it was a sin against Knowledge, Thou hast, &c.
Secondly, It was a sin against Wisdom, i. e. against the work of saving Grace in his heart. A man may have knowledge of such courses to be sinful by the common light of Nature, and ordinary conviction and illumination; and to sin against this alone, it is bad enough, as we have already heard. But this of David's was a great deal more than so; it was not only a sinning against Natural Conscience, but against the Principles of Regeneration, and the sanctifying work of the Spirit of God in him; which as we have shewn, is here denominated Wisdom. Now sins of this kind are still more heinous and grievous by far; the better are any mens Principles, the worse always are their sins, and carry a greater weight and burthen with them.
And that upon this account especially, because there is greater strength and ability vouchsafed for resistance. The more power there is against sin, the more guilt as to the commission of it: Now this is that which is considerable in those which are Regenerate, and truly sanctified, that they have a greater measure of strength and power committed unto them for the suppressing and restraining of sin, than others have; there's no such restraining Grace as sanctifying, being a quick and lively Principle, and opposing it self to whatever is contrary unto it; so that to sin notwithstanding this, must needs carry a very great guilt and miscarriage with it.
Therefore let this serve to awaken all such persons as those are, who by God's Grace do partake of such Principles, for this purpose to look to themselves: What though Israel play the Harlot? yet let not Judah sin, as the Prophet Hoseah speaks: What though wicked and profane persons, or it may be but meerly civil and moral, which have no more but common Principles in them of Ingenuity, and good Nature, and the like, though these should fall into such and such sins; yet shall Believers, which have the seed of God in them, which are begotten from above, which are born agen, shall these be guilty of the commission of them? Oh far be it from them! Such as these they do not only offend against God's Commandment, and the Law without them, but also against the New Creature, and the New Nature and the Law within them, which makes it so much the worse, and thereby also brings a greater reproach upon the ways of Godliness, as David here also did. And that's also the second part of the Aggravation, as it was a sin against Wisdom.
The Third is, Against Wisdom in the hidden part, the Secrets and Mysteries of it. There are some of the Servants of God which are not only in general acquainted with him, but also have particular interest in him, and receive special favours and pledges from him; which have not only his Heart, but his Countenance, and walking in the light of it, partake of many a secret visit and embracement from him; and such an one was David here, the instance in the Text; He was a man which had much freedom and familiarity with God, much assurance of his love, and favour, and testimony of respect to him: now for such an one as He was, to fall so foully and grievously as he did, this was an high aggravation indeed, and such as could not sufficiently be declared how grievous it was. As to set it forth to you by a resemblance from humane affairs: Take it in the married condition, (which will serve best to amplifie this to us) for an Husband to be unfaithful to his Wife, or a Wife to be unfaithful to her Husband, it is a thing inexcuseable, let the parties be what they will be, though never so cross, or froward, or morose, or the worst we can imagine: but on the other side, when they shall be loving and amiable, it is then so much the more intolerable for either of them to be false to each other in so much sweetness and hearty affection, this were a grievous thing indeed, why this was the case now here with David at this present time: He was a man which (when time was) had had much sweet communion with God, access to him, kindness from him, and yet for all this would thus sin; Oh this was that which struck him to the heart when he considered it, and thought upon it.
And so it may also do any others; for which reason it should serve as a special Argument to restrain from sin. There are some of God's Children which have the priviledge of the beloved Disciple, to lie, as I may say, in his bosom, and to be dandled upon his knees, and to be never out of his arms, whom he follows with daily expressions of his love and good will unto them; Oh how should such as these now more especially look to their ways, and take heed how they carry themselves, lest they forfeit such a blessed priviledge as this?
And where at any time they do miscarry, how should they imitate this holy man, so much the more upon this consideration, to censure and condemn themselves for the greater folly and sinfulness in them? as those Spend-thrifts who have had the greatest Estates, their ruine is so much the more grievous when they become sensible of it. And that's the first part and force of David's Improvement of the work of Grace wrought in his heart, as he makes it an aggravation of his sin, and self-condemnation.
It may further, Secondly, be looked upon by us as an Argument for Mercy and future favour to be shewn unto him, That God who had given him Grace at first, would now bestow further Grace upon him; That he that had given him the Grace of conversion, would now help him in the exercise of repentance, as a fruit of conversion in him; That he that had sanctified him, would pardon him; and that he that killed sin in him in the root, would now vouchsafe to kill it further in the branches and effects of it. This is another emphasis which we may well fasten upon these present words, Thou hast, &c.
And so from David's Petition which (as it is to be supposed by us) was rational and in faith, we may see what is God's disposition, and what he is prone and ready unto, which is thus to do with us: Those whose persons God has justified in general, those he will likewise upon their suing unto him, and repentance and forsaking of their sins, remit and pardon in particular: And those whose Natures God has changed at large, he likewise frees them from the power and tyranny of particular lusts and corruptions in them: This we gather from the scope of David's speech here in the Text, with this emphasis now fastned upon it.
This then shews us the priviledge and advantage of such kind of persons as those are, and so what we should especially look after in our selves. There are many who when they fall into such and such acts of sin, desire sometimes that God would pardon them; yea, but it concerns them first of all to see their persons to be accepted in Christ. And so there are some which sometimes desire to be freed from such particular lusts which are troublesom to them; yea, but they should first of all, and chiefly look to the changing of their Natures, and to see themselves to be new Creatures; so shall they better use this Argument of David here in the Text to this purpose, For in the hidden part, &c.