Choice and Practical Expositions on Four Select Psalms

SERMON XI.

IN this present Verse before us, we may (for orders sake) take notice of two general parts: First, The Petition itself, 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 itself, 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 anything else, that his heart might be clean; and so thereby shows us, what should be desired of everyone 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 itself: 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 preeminence 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 endeavor to reform their hearts; they must labor 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 Savior 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 Murder, 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 walked 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 humor 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 extrinsical, 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 endeavor 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 fullness, we shall be enabled 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 itself 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 molded 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 show itself 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 show themselves in him, but rather the contrary; his heart is from hence become dead and flat, and indisposed to anything 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 mere 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 show 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 willfully 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 thyself the same for duty, nor thou shalt not find thyself 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 itself 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 itself 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 innocence, and unblameable conversation?

Besides, This does further meet with the fond conceits of many persons, who think that when they fall into sin, and willfully wound their Consciences, that it is the easiest matter that may be to recover and get them up again. As they think 'tis easy to have sin pardoned, (as I shown unto you the last day) so they think 'tis easy 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 easy 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 shown 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 signify thus much unto us, that he was himself unable to do it. O Israel, thou hast destroyed thyself: but in me is thy help, Hos. 13.9. We may wound ourselves, but it is God only can heal us; we may throw down ourselves, 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 ourselves 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 endeavor ourselves, 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 dependence upon God himself to do the thing for us; as David here, (no question) he was not wanting to his own endeavors 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 shown 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 Murder 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 itself 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 itself 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; men's 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 vigor and sparkling of the soul, that's the spirit.

This is further expressed 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 bias of the mind, the vigor 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 ourselves endeavor 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 World, which goes no further than the brain and understanding, and which is fetched out of the Principle of Philosophy and Natural Reason: Alas! this will not hold, and it is but poor considered in itself, 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 vigor, 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 expressed 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. We 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 show us what is likewise desirable of ourselves, even integrity and uprightness of spirit. He would not falsify, 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. We 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 terror 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 inquired 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 steadfast in his Covenant. And so Hos. 7.14. They have not cried 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 Savior, 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 herself, Psal. 44.20, 21. We have not forgotten thee, nor dealt falsely 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 settled and resolved. There are many good motions now and then in the mind to repentance and amendment of life, as there is occasion administered 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 itself 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 forever 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 settled 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 persuaded 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 unsettledness, 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 anything is, the more cause have we to be resolved upon it, and constant to it. In evil things, the more unsettled, the better; but in good things, the more unsettled, 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 ourselves, the greater need have we to make ourselves sure by a fixedness and constancy of resolution, and thereby as it were to bind ourselves 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 ourselves, 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 endeavor after this constant spirit.

Let us therefore all we can bring ourselves 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 honorable: 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 immovable, our labor shall not be in vain in the Lord, as the Scripture itself 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 endeavor 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 itself, Create in me a clean heart, and renew a constant spirit in me. And this for the first particular, viz. The thing itself 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 mixed 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 labor 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 Encouragement 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 crucify 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 endeavor 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 thyself, 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 choose: 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 endeavor, 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 endeavors 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 administered, and strongly received. It is not the hearing of anything 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 heartlessly, but with some life and vivacity.

And last of all, which is not the least, be still fetching power from Christ, who is a Quickening 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.

SERMON XII.

IN this present Verse before us, David deprecates the Judgments of God, which he feared might seize upon him; and those of two branches, which may make up the two Parts of the Text: First, Exclusion from the presence of God, Cast me not away from thy presence. And, Secondly, Deprivation of the Spirit of God, And take not thy holy Spirit from me.

Before we come to speak concerning these Parts distinctly, there is somewhat in general to be observed from them; and that is of the Nature of these Punishments, what they were, which (we may perceive) were still spiritual; These were those which David so declined. From whence we may collect thus much; That Spiritual Persons are commonly most afraid of Spiritual Judgments. There were divers other things besides, which David had cause to suspect as coming upon him, and so to tremble at them. He might have considered how God had dealt with his Predecessor Saul for the sins which were committed by him, how he had rent the Kingdom from him; and he might well think that he deserved as much from God himself. He might have considered also what God had threatened to himself by the Prophet Nathan, That the Sword should not depart from his House, 2 Sam. 12.10. And one would think that he should rather have carried his Petitions in such a way as this; Lord, Do not cast me out of my Kingdom; Lord, Do not destroy my Family; Lord, Do not take away from me those outward Comforts which as yet I partake of. This would have been the Prayer of some men in such a condition as David was now in; but we hear not a word of these from him: No, but that God would not deprive him of his presence, nor of his Spirit besides. This is that which affects holy Persons above anything else, such evils as pinch them within the compass of Religion and Christianity, and which interrupt the freedom of their Communion with God Himself; this is more to them than all other evils besides which in this World are incident to them.

And the reason of it is this, namely, because they very well know, and are in their Judgments and Understandings convinced that these are the greatest evils of all. Evil men understand not Judgment, but they that seek the Lord understand all things, says Solomon, Prov. 28.5. The People of God they understand the Nature of Spiritual Judgments, that they are the greatest and saddest of any; which they are in a twofold respect; First, As considered in themselves, and that mischief which is contained in them; and, Secondly, In regard of their influence and extent.

First, As for themselves, they are the greatest, as depriving of the greatest good, and carrying the greatest smart with them: This, those which are the Children of God know, and that upon this account, because they are so well acquainted with the contrary comfort. Everyone prizes any loss according as he is any way sensible of the Gain which is lost by it. What's the reason that worldly men make so much of worldly losses, of Friends, and Honors, and Estates, and such things as these? (which may be lamented also in a moderate way, for Grace does not take away in us natural affection) but what is it, (I say) that makes men to be so much in these things? it is because they understand what they mean. Why now thus it is also in Spirituals: God's Children, because they know what it is to enjoy God's presence, therefore they are so afraid of being deprived of it. And agen, because they know what it is to have the Spirit of God bestowed upon them, therefore are they so apt to bewail the taking of it away from them; they know such Judgments as these to be very sad as considered in themselves. And then agen in regard of their influence; They know that such Judgments as these have other Judgments attending upon them; and so they have: First, As to Temporal Judgments, they are oftentimes fore-runners of them: As the Gospel comes not alone, so it goes not alone, nor the Comforts which belong unto it. When God afflicts men with Spiritual Judgments, which it may be they do not regard, he has other Judgments for them, following of them, which they are more sensible of, and those they usher in these; when David was cast out of God's presence, he was in danger of somewhat else with it; and so are others with him. It's safe to keep in good Terms with God; not only in reference to the advantage of our inward man, but likewise to the security of our outward, which is much hazarded from the want of the other.

And then especially as to Judgment to come. Spiritual Judgments where they are not prevented, they end in Eternal Judgments, and in their own Nature they tend unto them. Temporary casting out of God's presence, it tends to final and absolute rejection: And the loss of God's Spirit for a time, it tends to the loss of it forever: this it does in its own Nature, however through the goodness of God it does not always take effect; as the firing but of one Room in an House, it speaks the firing of the whole Building; and the firing but of one House in particular, the destruction of the whole City, though God does graciously come between. Now the Children of God they consider things in themselves, and the Nature and tendency of them, as it becomes wise men to do, and accordingly judge of them; and hence are so much afraid of Spiritual Judgments.

This then serves to show unto us the difference betwixt these and other men. As for men of the world, they never care for such things as these, nor are affected with them: as long as they may but enjoy the things of the world, their Corn, and Wine, and Oil, and such things as these, they never care for the Light of God's Countenance to shine upon them. Tell them of being cast out of God's presence, and having his Spirit taken away from them; Alas, they know not what these things mean; and when they hear others complaining of them, and putting up Bills and praying against them, they do but scoff at it, and think it a fond and foolish business: but now the Servants of God they are really affected with these things, as knowing and finding the real evil and mischief of them.

Which therefore accordingly should serve to awaken men in this particular, to consider of things aright, that namely, These Spiritual Judgments are the worst Judgments of all; and these are those which God does now more especially dispence under the times of the Gospel, over what he did under the times of the Law, and less of his more immediate woundings. In former times we read of God's striking men presently dead in their sins, and afflicting them in their outward persons immediately; Er and Onan God slew them presently for their wicked and ungodly carriage; The Sodomites smitten with corporal blindness for their inordinate lusts; Nadab and Abihu offering strange fire, presently killed with fire from Heaven; and Uzzah stricken for laying hold on the Ark; we seldom or never hear of such things as these now. What's the reason of this? because the Judgments of God now are more Spiritual, and carried in a more Spiritual way. He has now other kind of punishments, giving them up to an hard heart, and a reprobate mind, and an obdurate sense, and a seared conscience, and vile affections, and the lusts of their own minds, to barrenness, unfruitfulness, unusefulness: These are his Judgments which he inflicts now, which are the worst and heaviest of any other, and which therefore accordingly we should learn to lay to heart, and to be affected with them, and to think if God should lay them upon us, we were but in a sad and woeful condition, though we should have never so much of the World besides, Health, and Wealth, and Honor, and all the comforts we can think of, these spiritual evils would be most grievous to us of any other.

Again further, we may here occasionally take notice of the circumstances in which David was so afraid of these Spiritual Judgments; and that is, being now exempted from some others, David he should now indeed by the Law of God have suffered death for his Adultery; and it was that which did belong unto him: but he, whether by his Greatness or Policy, shifted off that; yea, but now he was from hence so much the more in danger from God. The less obnoxious any are to Temporal Judgments, the more in danger are they of Spiritual; and where they escape the hands of Public Justice, they are more liable to punishment from God himself. This David knew well enough, and therefore would make all secure here as near as he could, as counting this far worse to him than the other: It was more tedious to him to think of being cast out of the presence of God, and to be deprived of his holy Spirit, than to lose either his Crown or his Life; which makes him to be so earnest and importunate in these Deprecations. But so much may suffice to have spoken of the words in the general, in the common drift and scope of them.

We come now to them in their particular parts; and here (as I said) there are two distinct Branches considerable of us: First, David 's declining of expulsion from the presence of God: and, Secondly, David 's declining of Deprivation of the Spirit of God.

We begin at this time with the first, as it lies here before us in the order of the words of the Text, his declining of expulsion from the presence of God, Cast me not away from thy presence. And here there are three Points which are naturally deducible from them: First, That there is a special and more peculiar presence which the people of God have with him, and he with them, Thy presence. Secondly, That it is a most sad and grievous condition for any to be cast out of this presence; David here earnestly begs and prays to God that he would not cast him out of it. Thirdly, That the guilt of some heinous and more notorious sin, does much endanger this casting out: whiles David was now conscious to himself of these great sins which he had committed, he was now justly and upon good ground afraid lest he should be cast out of the presence of God.

First, (I say) There is a special and more peculiar presence which the People of God have with him, and he with them, Thy presence. There's a common and general presence which God has with all his Creatures, which they cannot be removed from, viz. The presence of his Essence, whereby he fills all things: Do not I fill Heaven and Earth? says he, Jer. 23.24. And Psal. 139.7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven, thou art there: if I make my bed in Hell, behold, thou art there, &c. Such a presence as this is, David did not mean in this place, but hereby he understands some presence more peculiar and appropriate, which we are now to inquire into what it is: In general, it is that presence of his Grace and special favor, which he had hitherto partaken of from him.

Now this it is of various Explication: First, There is a presence of Employment, to be in the presence of God, i. e. To be serviceable to him, and to be employed by him: This is an ordinary expression of such a matter as this is, as we shall find in the Language of Scripture. Thus Prov. 22.29. Seest thou a man diligent in his business? He shall stand before Kings; he shall not stand before mean men. Shall stand before them, i. e. shall do service to them. So 1 King. 10.8. Happy are thy men, and happy are these thy servants which stand continually before thee, and that hear thy wisdom, the words of the Queen of Sheba to Solomon, concerning those that attended upon him, where one phrase is explicated by another; those that stood before him, they were his Servants. So agen, Matth. 18.10. speaking of the Angels of the least Saints, They always behold the face of my Father which is in Heaven: Behold his face, that is, they are ministering to him. And this is one way, in regard whereof we are said to be in the presence of God, namely, so far forth as we are used and employed by him in any work which he commits to our trust, especially of Public Service, whether in Church or Commonwealth. That's the first, The Presence of Employment.

The second is the Presence of assistance in that work which God calls us to. God is not only present with any, when he is pleased to make use of them: but when he owns them, and draws near to them in it; when he helps them, and enables them to the performance of those services which he calls them unto, and in which he makes use of them; when he gives not only an opportunity of service, but also strength and present virtue for the discharge of it. Thus Luk. 5.17. when divers came to Christ with their Diseases, it is said, That the power of the Lord was present to heal them; i. e. God now shown forth his power in Christ, who was ready to deliver them. So Act. 10.38. it is said of Jesus of Nazareth, that He went about doing good, and healing all that were oppressed of the Devil; For God was with him; with him, as assisting him in that service, which as Mediator he had called him unto; according to that in Joh. 8.29. He that sent me is with me: The Father hath not left me alone, for I do always those things which please him. And Joh. 16.32. I am not alone, because the Father is with me. This was that which God promised to Moses, when he sent him upon a special Employment, Exod. 33.14. he said, My Presence shall go with thee, and I will give thee rest; and Moses returned back agen upon him, Verse 15. of the same Chapter, If thy Presence go not with us, carry us not up hence, &c.

The third is the Presence of Admission to Worship and Divine Ordinances. The Tabernacle, and Temple, and Ark, and Sanctuary, they were special pledges of God's Presence, and so to be admitted hereunto; for the performance of solemn Worship and Service was reckoned to be in his Presence. Thus Psal. 132.7, 8. We will go into his Tabernacle, we will worship at his Footstool. Arise into thy rest, O Lord, Thou and the Ark of thy strength. And Verse 13, 14. The Lord hath chosen Zion, He hath desired it for his Habitation. This is my Rest forever, here will I dwell, for I have desired it. Thus also Psal. 42.2. My Soul thirsteth for God, even for the living God: O when shall I come and appear in the presence of God? In the presence of God, that is, in his Ordinances, wherein God does especially exhibit himself.

The fourth and last, which is the chiefest of all, and that which seems here chiefly to be intended, is the presence of God's gracious Acceptance and Communion with the Soul. Then we are said to be in God's presence after a special and peculiar manner, when he does reveal himself as near unto us, and as well pleased with us, and does also draw our hearts to a special delight and complacency in himself. Now such a thing as this there is within the compass of practical Christianity, not only when God does employ his Servants, assist them, and admit them to his Ordinances; but also when he does so work upon their hearts, and vouchsafe such a gracious influence upon their spirits, as that they are now like Friends mutually present and conversing one with another: This is such a business as is not capable of demonstration to another, but is only known by sense and experience, but yet it is such as all the Servants of God have upon occasion made profession of.

Now therefore this is that which we should all labor to find in ourselves at one time or other, nay, endeavor that it may be in us always. We should not content ourselves with God's general presence, the presence of his Essence, in regard whereof he is said not to be far from everyone of us; for in him we live, move, and have our being, Act. 17.27, 28. But we should endeavor after the presence of his Grace, that so in this sense we may not be 〈 in non-Latin alphabet 〉 , Atheists, and without God in the world, as the Apostle expresses it in Ephes. 2.12. Seeing there is such a thing as this is, (as no question but there is, and as appears here by David 's fear of being deprived of it) we should labor to be acquainted with it, and to have a share and interest in it, that it may be vouchsafed to ourselves. That's the first Point, There is such a Presence, &c.

The second is, That it is a most sad and grievous condition for any to be cast out of this Presence: This is clear from David 's so earnest deprecating and declining of it, Cast me not, &c. And it holds good according to all those senses and exceptions of God's Presence which we have hitherto mentioned to you; in which (if ye please) ye may consider it, and take notice of it to be so.

First, As to the Presence of Employment, it is a miserable thing to be cast out of that, when God shall forbear to employ a man, and to make use of him, shall lay him aside as a broken Vessel, wherein is no pleasure; this is very sad, and such as all men have cause to decline. For what is the Life of our Lives, and the main happiness of them? Is it not especially to be useful, and to be serviceable in our several Generations, to the Glory of God, and the comfort of his people? Is it not as much as may be to advance the public good in our particular places? Yes, out of doubt it is, and the more we do it, so much the better. The greater opportunities God gives us of doing him service, the greater Honor he puts upon us, and we do not so much honor Him, as he honors us in these Dispensations. This is the Dignity of the Magistracy, and this is the Dignity of the Ministry, that they are Employments wherein God is glorified; and those which are exercised in them, they do so far forth stand in the presence of God, and are said to do so in a special manner. These are the two Anointed Ones, that stand before the Lord of the whole Earth, Zech. 4.14. The nearer Employment any have in reference to God, the more do they stand before him, and are said to be in his Presence, which is so much the greater Honor to them, and so should be accounted of by them: And as so, so the contrary dis-service is the greater disparagement. We count it a disgrace for men to be put out of the service of men like themselves; how much worse is it then for them to be cashiered and discarded of God's service? How should all men be afraid of this? and even in this sense pray to God that he would not cast them out of his Presence, but rather make them Vessels of Honor fit for their Master's use? Sometimes God does in a way of favor not put them properly out of service, but when they have done him a great deal of work, he gives them their Quietus est, and discharges them honourably: This is a very great Blessing, and does not come under this Notion of expulsion from his presence. But when God in anger and indignation does refuse either at all to employ them, or by reason of some provocation does refuse to continue them in it, as the Lord with the unjust Steward in the Gospel, Give an account of thy Stewardship, for thou mayst be no longer Steward. This is sad and fearful.

And so is it very sad likewise upon the same account when men shall put out themselves, as there are some idle persons which care not to be serviceable in any lawful calling, others decline those services which God in Providence calls them to, and that sometimes out of base and unworthy Principles: what do those but with Jonah, flee from the presence of the Lord? as we find that expression used of him, Jonah 1.3. who when God would have sent him to Nineveh, ran to Tarshish; and so meet sometimes also with Jonah 's success, a Tempest, and Storm by the way. It's ill to be cast out of the presence of God, by taking it for the Presence of Employment. That's the first.

Secondly, By taking it for the Presence of Assistance; that's the second, and what necessarily belong to the other for the making of it complete. For God to give a man opportunities of service, and not to give him abilities for it, that is to be absent from him, when he is present: Therefore this Presence must be taken in (I say) with that, and it is sad to be deprived of it, when God shall not own a man in that work which he takes in hand, but withdraw himself from him; do as in Pharaoh 's Chariots when he took off the Wheels from them, that they moved heavily; this is very sad. For a Magistrate, when God shall take away the Spirit of Government from him, as he did from rejected Saul: Or for a Soldier, when God shall take away the Spirit of Strength and Fortitude from him, as he did for the time from Sampson: Or for a Minister, when God shall refuse to assist him, and go along with him in his work, as the Lord threatens the Priests in Malachi, that he would send a Curse upon them, and cast dung upon their faces; this is a very grievous condition. Indeed in all these Employments assistance is not always alike, as to particular times and seasons; but when the Lord in the series and course of them shall withdraw it, this is the misery of it. Now therefore accordingly we should so reckon and esteem of it, not judge of our Employment so much according to the presence of men with us, as from the presence of God, when he meets with us, and owns us in them. As in the Ministry, it is not so much the presence of people, a full and large Congregation, (though that have its opportunities with it) as rather the presence of God himself in it: If but two or three are gathered together in his Name, and he be amongst them, that may satisfy and suffice. What advantage is it then to have a full Church, and an empty Pulpit? to have the applause and approbation of men, unless God himself do testify his gracious acceptance, and vouchsafe his comfortable assistance? which is all in all in such businesses as these are, and principally to be looked after by us.

Thirdly, Take it for God's Presence in his Ordinances, it is sad also to be cast out of this, to be denied the Privilege of the Public Assemblies: This was that which David sometimes bewailed more than anything else, that he could not come to the House of God, nor enjoy Communion with him in those Dispensations; and so it is indeed a sad affliction in itself, and so to be reckoned. Indeed there are many that do not think it so, they find no miss of it at all, because they know not what belongs unto it: They that relish not the sweetness of the Ordinances then when they enjoy them, they make nothing of the loss of the Ordinances then when they want them. But David, and such as he was, have other apprehensions of these things, and that for good cause, whatever Atheistical persons, and such as have no tincture of Religion may esteem of it, it is a very great Judgment to be excluded from the Public Assemblies, and the opportunities of meeting with God in such Dispensations as these are, wherein he imparts himself to his people.

And if it be such a Judgment to be deprived of them passively, what is it then to be so actively? what is it for People to deprive themselves of them by their own willful neglect and contempt of them. This is the greatest Judgment of all for any to be given up hereunto; which yet is that which too many in these days are guilty of, and yet do not consider it; which Excommunicate themselves, and do willfully put themselves out of such Privileges as these.

Fourthly, and lastly, By taking God's Presence for the Testification of his special favor and good will, and respect to the Soul; it is sad also to be cast out of this; and this was that which David (as I conceive) meant in this place: David he had not now at this time that freedom in his accesses to God as sometimes he had had; God did not hold out his Golden Scepter to him when he came before him; when he put himself as it were upon God in his addresses and supplications to him, he was not so welcome to him as sometimes he had been, but God shut the door upon him, and carried himself as a stranger to him, and as one who would now have no more to do with him; this was that which was very grievous and irksome to this holy man, and therefore he cries now to him, O cast me not out of thy presence.

The Presence of God (for the clearing of this more fully to us) may be taken two manner of ways, either actively or passively; actively, for God's beholding of us; passively, for being beholden by us: now either of these did David look upon as a sad affliction to be deprived of, either of God's gracious looking upon him, or his comfortable looking upon God; and in reference to either does he say, Cast me not out of thy presence.

First, Taking it actively, for God's gracious looking upon him, he would not be deprived of that; he would not have God to express himself as a stranger to him, or to deny him his former freedom with him: this he does by all means deprecate and decline, as a very great mischief to him, and that which he was more sensible of than of anything else besides. As an ingenuous Child looks at his Fathers putting him out of his sight as the greatest evil; when he shall turn him out of doors, and bid him be gone out of his presence, this is more to him than many Corrections: even so was it now with David, for God to deal in this manner with him, and to refuse to look pleasingly upon him. For why? The Presence of God is that which puts life into everything, according to the Nature and Quality of it. Take it but in his ordinary Presence, that Presence which he vouchsafes to the Creatures, they have a liveliness and a refreshment from it; his Presence of support and sustentation, whereby they live, and move, and uphold, it is all from his Presence; and so it is proportionably, and more especially with the Presence of his Grace to his Children; it is that which quickens them, and puts spirit into them, when nothing else will, so that to be deprived and destitute of it, is a very great affliction, as for the World to be deprived of the Sun.

Agen, Secondly, Take it passively, for the comfortable beholding of God, it is sad also to be deprived of this, when they cannot see the beauty and glory of the Lord, Psal. 63.2. when they cannot behold him shining forth to them in the face of Jesus Christ: this is a grievous and miserable condition, yea, it is in a sort a representation of Hell itself. For what does Hell consist of? It consists but of two things, Poena sensus, & Poena damni; the punishment of sense in the feeling of exquisite torments, and the punishment of loss in being deprived of the Beatifical Vision and glorious sight of God himself. Now this latter is in the judgment of all Divines made to be the most lamentable, to be shut out of the Kingdom of God, and cast out of his presence: This is done partially, and representatively here in this life, which therefore David does here decline as a most sad and miserable condition, which indeed it is; and that's the second Observation.

The third is this, That the guilt of more notorious sins does hazard and endanger this: whiles David was conscious to himself of those great sins which he had now committed, he was afraid lest herefrom he should be cast out of God's presence. This it holds good as to all those particulars before spoken of in the foregoing point.

First, As to the presence of Employment, it does endanger the exclusion from that; God will not in such cases as those vouchsafe to use men in his service, but lays them aside as persons of no worth, when they once fall into them. Therefore 1 Cor. 9.27. Paul says that he kept under his body, and brought it into subjection, lest when, as formerly, he had preached to others, 〈 in non-Latin alphabet 〉 , he should at last become a cast-away, 〈 in non-Latin alphabet 〉 , a man unacceptable for service. Such as these they are reprobate silver, and so shall be called, because the Lord has rejected them, Jer. 6.30.

There are some sins more especially which have an influence hereupon; as,

First, Pride and Self-conceitedness; those who are too high opinionated of their own worth, and think God beholding to them for their service, God scorns to make use of them, as taking a special delight in humble and lowly spirits.

Secondly, Idleness, and unfruitfulness, and unfaithfulness; when men do not employ those Talents which God has given them, God takes away those Talents from them, or at least suspends the exercise of them; Be faithful in a little, &c.

Thirdly, Abuse of Gifts, and misspending them to the dishonor of God, either vainly or else corruptly; this provokes God in such a case to withdraw them: when men either play and trifle in sacred and serious matters, or else use their Wits at any time against God, then he blasts their Parts and Wits to them.

Fourthly, Base and sinister ends, when men have false and unworthy Principles, which act them, and set them on work; their own Gain, and Credit, and Vain Glory, and Popular Applauses, not Conscience and Respect to God's Glory: this is another thing which provokes God especially, who will not only have our work, but our hearts.

Secondly, As to the Presence of Assistance, it also forfeits that: Though God continue men's Employments, yet he will not so frequently concur with them in them, when in this manner they withdraw from him: but he rather troubles them, and interrupts them in them; as Saul, though he still enjoyed his Government, yet he was forsaken as it were by God in it, and so expresses himself about it, 1 Sam. 22.7, 8. and 1 Sam. 28.6. God gave him answer no way, neither by Dreams, nor by Urim, nor by Prophets.

Thirdly, As to the Presence of the Ordinances, there's an ejection also from them, sometimes in Divine Providence denying of an opportunity, sometimes in special exercise of Judgments, and the Censures of the Church, as the Incestuous Person who was amongst the Corinthians, was Excommunicated by the command of the Apostle, and so thereby was also cast out from the presence of God himself, that presence which he is pleased to vouchsafe to the Public Assemblies.

Lastly, And especially still as to the presence of God's Grace and Favor expressed, Cast out of that: God knows not how to look favourably upon a rebellious Child; No, but as David to Absalom, He shall not see my face; and as Cain, he went out of God's presence. Those that venture upon such courses as these, they presume very far, and accordingly they smart for it. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight; Thou hatest all workers of iniquity, &c. Psal. 5.4, 5. That's the third Observation; and so much of the first general in the Text, viz. David 's declining of expulsion from the presence of God, in these words, Cast me not out of thy presence.

The second is like unto it, (which therefore must not be separated from it, but yet we shall be briefer in it) as being somewhat relating to these words, And take not thy Holy Spirit from me. This is the second Judgment or Punishment, which David here so prays against. By the Holy Spirit of God here, we understand not so much the Person, as the Gifts and Graces of the Spirit: Now these are of two sorts; either common, or sanctifying; the Gifts of Holiness or Sanctification, or the Gifts of Service and Edification; either of these are the Holy Spirit of God in the Language of Scripture. The former, viz. The Gifts of Sanctification, they are the Gifts of the Holy Spirit of God, as making holy, and considered in his work of sanctifying: The Gifts of Edification, they are the Gifts of the Holy Spirit of God also, but Holy, as being Holy in himself, who has that Title justly fastened upon him, even there where he does not impart it, and communicate it to us. Now according to either of these senses and interpretations, may we conceive that David prayed against the taking of this Spirit from him.

First, The Spirit, that is, the Spirit of Holiness and Sanctification, considered precisely in that work; he prays against the taking away of that, not as in his Judgment, and dogmatically believing that it would absolutely be taken away from him; but out of his affection, expressing his desires still to retain it, and more particularly begging of God that he might not lose the measure and degrees of it in him, which he felt now to begin to decay; and in the nature of it, threatening the absolute extinction of it. For this we must add by the way, That when we teach that the Spirit of God cannot be quite taken away from Believers, we do not hereby deny but that of itself it is as well extinguishable as any other habit besides of the Soul; but we are kept by the power of God through faith unto Salvation, 1 Pet. 1.5. And God does work Grace in his Children after such a manner, as that his seed remaineth in them; and it is as impossible to destroy in them absolutely the Principles of saving Grace, considered as Christians, as it is the Principle of Human Nature considered as Men: but yet these Principles may be much weakened and abated in them, and the vigor of them taken away from them, which therefore David here begs of God that it might not be so done with him. And indeed this is such as every good Heart trembles at to think of, when it grows lower in the Graces of the Spirit, as having less love and delight in holy things, less savor and relish of God's Word, and less fervor and zeal of spirit for God and his Glory, which likewise commonly follows upon such presumptuous provocations. When Christians do at any time venture upon such notorious crimes as these are, they go the very next door to the absolute quenching and extinguishing of the Spirit of God in them, and to have it wholly taken from them.

But, Secondly, Take not thy holy Spirit from me; that is, in the common Gifts of it, the Gifts of Employment and Edification; and there were common Gifts of the Spirit which David was now afraid might be taken away from him, according to a threefold capacity in which he was, 1. Of a King; 2. Of a Soldier; and, 3. Of a Prophet.

First, Of a King, and so take not away from me thy Spirit; i. e. Take not from me the Spirit of Government. David was afraid of this, that having provoked God as he had now done by his sin, God should have taken away this Spirit from him, as he did from Saul before him. When Saul came first to the Kingdom, The Spirit of the Lord came upon him; God gave him another Heart, and turned him into another man, as it is recorded of him, 1 Sam. 10.6, 9. But now having rebelled against God, he had this Spirit of God taken from him, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him: He lost those Gifts of Authority, and Prudence, and wise Administration, which he had been before endued withal; and David was now afraid that the same case might have befallen himself, which he looked upon as a very great evil and inconvenience to him, as that which would make him contemptible, and lay him open in the eyes of the World, especially having been before so eminent for it.

Secondly, Take him in the capacity of a Soldier; Take not away thy Spirit from me; that is, the Spirit of Courage and Magnanimity; David feared lest upon these his miscarriages he might be deprived of that. David he was a Man of War, and exercised in Martial Affairs, from whence it was necessary for him to have a Warlike Spirit, as being the best Weapon of all: A Soldier when he loses his Courage, he loses his Cause, and there is nothing which does more bespeak the one than the other. Now this David was in great danger of by reason of his sin. There is nothing which does so easily daunt a man, and shake him, and take away his Courage, as a guilty Conscience; this it lays him flat, and possesses him with a Spirit of Horrour; as it is said of Him in Isai. 7.2. His Heart was moved, and the Heart of his People, as the Trees of the Wood are moved with the Wind; that is, They were full of trembling and astonishment. This is the effect and consequent of some more grievous and heinous miscarriage, and David was justly jealous of it.

Thirdly, Take him in the capacity of a Prophet, which (as I conceive) is here chiefly intended; and so Take not thy holy Spirit from me, is, Take not from me the Gift and Spirit of Prophecy, which I have been hitherto endowed withal. There are some who have imagined as if David had occasionally from this his sin lost the ability of making Psalms; but that is not so probable from this very Psalm which we have here before us, (unless we shall now look upon him as in his recovery and restauration: ) but however, there is no question but there was some difference and alteration upon his Spirit in this respect; or if not actually inflicted, yet feared, and upon very good ground, which drew this prayer from him; and it shows us how sad a thing it is to be deprived of such kind of abilities. This is the common and general Conclusion which does result from all the former Explications. Take this Spirit of God in whatsoever Gifts of it ye please, whether of Government, or of Fortitude, or of Prophecy, or of whatever other ye can name, it is very sad to be deprived of them, and to have them taken away from those which have had them.

This it is, not only as an Argument and Symptom of God's displeasure, but also in the thing itself; which by how much the better it is, so much the worse is it to be deprived of it, and still as any Gift is of greater influence and improvement than other.

The Consideration whereof should be a warning to all Christians to take heed of that which gives ground and occasion hereunto; take heed of grieving, quenching, vexing the Holy Spirit of God, from whence there may be danger of having the Spirit taken away from you: This is done by living in some known and notorious sin; The Spirit of God will not vouchsafe to reside in such a mind as that is. If he does vouchsafe sometimes to impart himself in his common Gifts, as he does now and then even to the vilest sorts of men; yet he does but so much the more aggravate their Judgment and Condemnation from it, and now and then also he does very much impair them, and diminish them in them.

But especially as any have made more pretence to God and to Religion, they shall be sure to smart for it, and that in all kinds whatsoever, in the loss of their common gifts, and in the abatement of their sanctifying; there will be a mighty confusion and distraction upon them in this respect, and they will not be the same men as they have been in former times; nay, it is an hundred to one if they be not assaulted with a quite contrary spirit, as it was with Saul; for these two they go seldom asunder; when the Spirit of God departs from any, the Spirit of Satan comes in his stead; as on the other side it is said of our Savior, That when the Devil left him, the Angels came and ministered to him, Matth. 4.11. But so much for that, viz. The second Spiritual Judgment which David here declined and prayed so against, which was the Deprivation of God's holy Spirit. And so much also of this whole eleventh Verse, Cast me not away from thy presence, and take not, &c.

SERMON XIII.

IN this present Verse before us, we have two Petitions more, which David presents to God in this condition in which he now was, which may serve to make up the Branches of our present Discourse. The first is laid down in those words, Restore unto me, &c. The second in these, And uphold me, &c.

We begin in order with the first, Restore unto me the joy, &c. Wherein agen we have these three particulars considerable: First, That David had sometime the joy of God's Salvation. Secondly, That David had now lost this joy of God's Salvation, which sometimes he had had. Thirdly, That David desires to have this joy of God's Salvation which he had now lost, to be restored to him agen.

For the first, (I say) David had sometime the joy of God's Salvation vouchsafed unto him. By the joy of God's Salvation, we are to understand that joy which does arise out of the hope and apprehensions of Salvation; the joy of assurance; this was that which David once had, as does appear from hence, in that he desires it may be restored unto him. Restauration is not a simple Collation, a bestowing of somewhat anew, but a return of somewhat again which has been formerly bestowed: so that whiles David prays that the joy of God's Salvation might be now restored unto him, he does hereby intimate that a time there was, when as indeed he was made partaker of it, and did really and actually enjoy it. That which we may observe from it is, That there is such a thing as this is in deed and reality, even a joy arising from the hopes of Salvation, which God's Children have imparted to them. Thou hast put gladness into my heart, &c. says David elsewhere, Psal. 4.7. There are few of the Servants of God but sooner or latter, whiles they pass through this World, have their hearts and spirits enlarged with this joy whereof we now speak.

Indeed the times of conferring it are promiscuous, and such as cannot be set by us determinedly; but yet there are three seasons especially wherein it is more peculiarly vouchsafed: First, Upon conflict with great Temptations: Secondly, Upon suffering of great Afflictions. Thirdly, Upon undertaking of great Service.

First, Upon conflict with great Temptations, when Christians have wrestled much with Satan, and their own Corruptions, and through God's Grace got some victory over them, God does then in such cases crown them with the spirit of joy, and greater consolation. Thus Rev. 2.17. To him that overcometh, will I give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new Name written, which no man knoweth saving he that receiveth it. Thus we know it was with that holy man Job, his conflicts were the forerunners of his joy. Those which yield to every Temptation and Corruption which seizes upon them, they cannot expect to have this inward and spiritual comfort which is here mentioned, but the contrary rather; no, this it is the reward of self-denial, and reluctancy, and striving and contending against sin: yea, not only against absolute sins, but the shadows and appearances of them. When Christians are so careful of themselves, and so afraid of displeasing of God, as that they will sometimes rather restrain themselves of their lawful comforts, than run an hazard of the breach of God's Law, God does in this case abundantly recompense it, and make it up to them in the joy of his Salvation, and the witness of his Spirit in their hearts.

Secondly, Upon suffering of great Afflictions; This is another occasion of this joy, Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my Soul. God's comforts they come in the midst of trouble and distracting thoughts. When Christians are under greatest crosses and trials here in this world, then does God delight to manifest his own presence and Salvation to them. As the tender Mother that expresses her affection most to the Child that is sick; even so does God to those which are his; he knows their souls most in adversity, as the Scripture speaks. When Christians do abound and overflow with these earthly comforts, they seem to be satiated with them, as that they need nothing else; and therefore God oftentimes does withdraw from them: but when they are in trouble, that's the fittest time for himself to draw near unto them; 1 Pet. 1.7, 8. Ye rejoice with joy unspeakable, &c.

Thirdly, Upon undertaking of some special Service. When God has any work more than ordinary for his Servants to do, he does then think fitting to oil the wheels of their Souls with this joy of gladness, from whence they may more cheerfully perform it: He gives them this earnest in hand of their future pay; especially as the work itself has greater difficulty and discouragement in it. Thus we see it was with the Apostles after Christ's decease, when they were to manage the great Affairs of the Church, and preaching of the Gospel, Christ poured forth his Spirit upon them in great abundance, not only as to matter of enablement, but as to matter of encouragement; not only as to assistance, but as to comfort, and exceeding joy; and so he does likewise proportionably with other of his Servants still, even to this present day.

This is that then (for the Use of it) which we should labor to find in ourselves; seeing there is such a thing as this is, that we be partakers of it for our particulars, as that which will be a great help and supportment to us in our pilgrimage, and for this purpose walk in such ways as from whence it may be bestowed upon us; being such as will stand us more instead than all the jollity of the world besides. But I will not insist upon this Point now, having spoken already, and very lately, at large of it, out of the eighth Verse of this Psalm, in these words, Make me to hear joy and gladness. So much therefore for that, the first Point here implied, That David sometime (and so others with him) did partake of this joy of Salvation.

The second is this, That David now at this time, (when he made this Prayer and Request to God) had lost it, and been deprived of it; that's also in this desire of restitution, a present want of what has formerly been enjoyed: And so it shows us another case and condition which the Children of God are capable of, and liable to, and that is to lose their spiritual comfort; those who have sometimes had it, they may now be without it, they may be destitute and void of it. Ab esse ad posse valet consequentia; that which is, we may conclude it may be without any scruple: And so here from the Text; we see it was so de facto in the Prophet David, and therefore we may be sure it may be proportionably in any other besides him; and so indeed it may: Spiritual comfort, and the joy of Salvation, it may be taken away from those which have it.

And the reason of it is this, because there is no promise or engagement of God for the contrary. God has never made such a bargain with his people, as continually to fill their hearts with comfort: Salvation is one thing, and the joy of Salvation is another. As for Salvation itself, that is such as cannot be taken away from God's Servants, they have always a right unto it, and an interest in it: but for the joy of Salvation, this is otherwise; it is such as God does dispense or withdraw as he pleases, and sometimes upon no other account than his own good will and pleasure: He now and then shows his Sovereignty and Prerogative in this particular, as he did in Job. This teaches us therefore not to lay our chiefest stress hereupon. Though this joy and comfortable temper of a Christian be very desirable, (as we shall hear more hereafter) yet we should not make this our principal bottom and foundation, but rather the free grace and love of God in Jesus Christ. A Christians life is in faith rather than in feeling; therefore if he judges of his state and condition as to eternal Salvation, according to this he may very much deceive himself, and walk uncomfortably all his days. There may be the hope of Salvation, where there is not the joy of Salvation; and there may be the title to Heaven, where there is not the evidence and assurance of this title made good to the Soul: He that walks in darkness, and sees no light, must trust, &c. Isai. 50.10.

But to come home nearer to the scope of the Text. As this joy of Salvation it may be lost, so we may here take notice in what way it is lost more especially, and that is by rebellion and sin against God: This hazards the joy of Salvation in those who sometimes have enjoyed it. This is clear from this example before us; David was now deprived of spiritual comfort in his Soul, and it was not so with him in this respect as sometimes it had been: yea, but how came it to be so? Oh, it is easy to tell how, if ye do but reflect upon the tenor of this Psalm, wherein he makes confession and acknowledgment of sin. David had exceedingly provoked God by willful and presumptuous Transgressions; sins against Light, and against Conscience, and against Nature, and against the work of Grace itself. And now can we wonder that he should be deprived of the joy of God's Salvation? Oh certainly no; there was no other likelihood or probability for it; no less could be expected: And so there is this in it, That great sins are destructive of great comforts: The living in any known miscarriage, it will deprive men of the evidence and assurance of God's love and favor towards them; so that those who sometimes have had it, shall now want it. When I say great sins, it is not to lessen or extenuate any, (for no sin is properly small) but yet all are not equal and alike, there is a difference and distinction of them, and that also as to this particular; sins of weakness and human infirmity, which are bewailed and strived against by God's Servants, (as I have formerly hinted to you) they do not darken God's countenance to his Servants, for then none should ever have any joy or comfort at all: for there is no man, whosoever he be, that hath not his failings and corruptions in him: but such sins as are of a more heinous nature, and smaller sins which are countenanced and allowed: sins according to these circumstances, and with these aggravations, they are great eclipsings of spiritual joy.

And that upon a threefold account: First, Because they wound Conscience, and make a great gash in that: a wounded spirit cannot be a joyful spirit; these two they do cross one another. Now this is the case with such sins as these, they do exceedingly wound the spirit, and lay the conscience exceedingly waste: they break the bones, as I have formerly shewn you out of the foregoing Verse. Now as broken bones are full of pain and diseases, have no rest nor quiet in them; even so is it with cracked Consciences, they have no rest (much less joy ) in themselves, but rather the contrary affections of horror and anguish of Soul. This we may observe in several instances; take it in the first sin of all, in Adam, you know how it was with him, when he was stripped of his innocence, he was stripped of his joy with it, he went and hid himself for fear of God's displeasure. And so Cain his Son, after him, what a perplexity did the guilt of his Conscience work in him? And so Peter, (a better man than he) when he had sinned, what sadness did it procure him, when as he went out, and wept bitterly? These sins they wound the Conscience; That's the first.

Secondly, They weaken Grace; That's another account of it also. Joy it is a fruit of the Spirit, and it is reckoned in order of the first, Gal. 5.22. The fruit of the Spirit is joy. Now it is of the Spirit precisely considered in its work of Holiness and Sanctification, so that where Holiness and Sanctification is diminished, joy will likewise be diminished with it. As Christians Graces do decay, so does their comfort, which will not flourish upon withered Branches. Now sin it strikes at Grace as being most directly opposite thereunto, and such sins as are here spoken of more especially: these do in their own nature destroy Holiness in us, and take away the Graces of the Spirit; and because they do so, they do take away the joy of it with it, which is an attendant thereupon. This we may in part take notice of from the very connection in the Text, in the conjunction of this Verse with the last clause of that before, Take not away thy holy Spirit from me, and Restore unto me the joy of thy Salvation: Where there is a loss of the Spirit of Holiness, there will be a deprivation of the Spirit of joy: These sins they are destructive of comfort, because (in their own nature) they are destructive of Grace.

Thirdly, Because they drive away God, and his gracious Presence with the Soul: there can be no further comfort or joy in any Soul, than there's a sense and apprehension of God's favor and presence with it. Where God will not look pleasingly upon a Christian, he can have no true joy in himself. Profane and Atheistical persons, which know not what belongs to God's presence, they may have their mad mirth and jollity notwithstanding; but such as at last aggravates their misery to them: but a true Christian can have no further spiritual joy than he has countenance from God, who is the God of his joy. And this also we may gather from the coherence, Cast me not away from thy presence, and Restore unto me the joy of thy Salvation. In God's presence is fullness of joy, Psal. 17. ult. Now God will not vouchsafe his presence in such cases as these are: Will a discreet Father smile upon a rebellious Child, or vouchsafe him any countenance of favor? No certainly he will not: whatever his thoughts may be towards him, and his intentions about him, yet he will never open them, or express them to him in such a condition: No more will God to those which are his Children, when they are guilty of such miscarriages against him, he will not vouchsafe them his countenance or gracious presence; and as long as they are excluded his presence, how can they be any other than deprived of spiritual comfort? And thus ye see an account of the Point in these particulars, why great sins are destructive of great joy: First, Because they wound the Conscience. Secondly, They weaken Grace. Thirdly, They drive away God, and grieve Him and his Holy Spirit; and God's grief, and a Christian's joy, cannot consist, and hold together.

Now what does all this come to, but to that which we have formerly pressed upon the like Considerations? That therefore we take heed of such courses as these are: we cannot have Arguments enough against them, whiles we have Natures and Inclinations in us carrying us to them. Now this is one amongst the rest, as depriving us of the joy of God's Salvation, if we were ever partakers of it. And this is sad enough, though there were nothing else in it. Sins of willfulness and presumption, they do in the nature of the thing (as I have formerly declared) deprive even of Salvation itself, (upon which account the Apostle tells us, and tells us again, That they which do such things shall not inherit the Kingdom of God, Gal. 5.21.) But they do moreover actually, and in the very event deprive of the joy of Salvation whosoever are involved in them, that so we may be all of us seriously deterred from them, and take heed of being guilty of them: For who would willingly part with such a Jewel as this is? Saint Paul he chose rather to die, than that any should make his glorying void, his Apostolical and Ministerial joy, with which so he might finish his course, he counted not his own life to be dear unto him, Act. 20.24. But what may we then think of Christian joy, and the joy of Salvation? who would willingly part with that? Now this is that which they run a venture and hazard of, which fall into such sins as we have now mentioned unto you, as of the casting out of God's presence, and the taking of his Holy Spirit from them, as we have heard out of the passages before: so of being deprived likewise of the joy of God's Salvation, which we have here now intimated in this present Verse. And that's the second Point here considerable and observable from this prayer of David for the restoring of God's Salvation, That he had now at this time lost it, and been deprived of it.

The third is this, That he desired now to have it returned and restored unto him. The other two Points were only implied and supposed, this is declared and expressed; and there are two things agen in it: First, That the return of this spiritual joy is a thing desirable, it is that which would be. Secondly, That the return of this spiritual joy is a thing possible, it is that which may be: There's each of these in it.

First, I say, It is that which is desirable, which one would willingly be partaker of. This we gather from David's earnestness and importunity which he makes for it: when David had now (through his sin) this Divine joy taken away from him, or eclipsed unto him, he does not now set himself down as indifferent whether ever he had it again; no, but he begs and sues for it, and is altogether restless in himself till he do in some measure obtain it; and so it becomes everyone else to be besides, having lost it, to be most importunate for it.

And this in regard of the great benefit and sweetness of it; especially to those who have already found what it is, as this restoring does impart with it, as I shown in the former Point. The desires after restoring any comfort, are more than after bestowing it, because in this there is a sense of its worth, which in the other always is not. God's Children which have felt the sweetness of this joy, when once they had it, cannot but therefore now very much desire it, now that they are deprived of it, and have cause to do so upon this very account. We see in losses of the World, how earnest men are upon restaurations; in sickness, to have the restoring of health; in restraint, to have the restoring of liberty; in scandal, to have the restoring of reputation: in case of any special impoverishing and deprivation of their Temporal Goods, to have their Estates restored unto them; and how much more does it then concern them to have joy restored to their Souls?

Yea, they will think it so, and be accordingly affected, if they be that which they should be; whereas those who know not what these things mean, had never any sense or feeling of them at all upon themselves, they are not at all moved with them, nor carried after them.

But, Secondly, As it is desirable, so it is also possible; That's another thing implied in this Petition. The Prayers and Requests of God's Servants coming from the Spirit of God in them, and such desires as he himself puts into them, do suppose a reality in the Object which they are carried unto; and so amongst the rest this now in hand, whiles David prays that God would restore him this joy, he supposes that it was such as was possible to be again recovered and restored unto him.

I say, It was possible; I do not say, It was easy; This I do not say, Easie, that it was not, nor is not for any other in the like case. Those which have ventured upon presumptuous courses, as they do not easily procure sin to be pardoned and forgiven unto them, nor they do not easily procure sin to be mortified and subdued in them; so they do not easily neither recover their former joy. Nay, this latter is more difficult than all the rest: sin may sometimes be pardoned, and also in some manner subdued, when yet the joy which has been driven away by it is not so easily restored agen, at least to that degree and measure which it was in before sin was committed and ventured upon by them. Therefore some Divines are of opinion, (not without probability of some truth) that David after these great sins which he had now committed, did never recover himself to that sweet and comfortable condition which he was in before their commission: though God pardoned him, and was Friends with him, and (as he promised) had done away his sin; yea moreover, expressed himself lovingly and favourably to him; yet he had not that sweetness in God, nor that intimacy and freedom with him which he had in former times. Therefore he desires in the next clause, (which we shall come to in its place) that God would uphold him with his free Spirit.

And this the Lord does in great wisdom, that so his people may see what it is to sin against him, and that they smart sufficiently for it. These sins of David they cost him very dear, and so dear, as that (no question) but he often wisht that he had never committed them; both for the horror of spirit which he felt, and the joy of spirit which he had so hardly renewed agen.

But yet we still add, That there is a possibility of restoring of it, at least in some competent measure; and so David had it to himself, as may appear by some of his Psalms which were penned after this miscarriage: In particular, the third and fourth, both penned upon the occasion of his Son Absalom 's Rebellion, which was after this his sin in the Murder of Uriah, and a punishment of it. In these two Psalms, especially the fourth, David expressed that great joy and gladness which God had put into his heart, more than of the Corn, and Wine, and Oil. So then, there is hope in Israel concerning this matter; Spiritual Joy which is lost may be restored, that so Satan may not herein prevail against God's Servants by Temptations to despair from trusting in God.

Well, but how may it be so? and what is the readiest way hereunto? First, This course which David here takes in this present Psalm, by solemn and serious Humiliation of the Soul before God; That's the way to get into favor agen. Godly sorrow is the only way to spiritual joy: When we bewail our sins before God, and acknowledge both the foulness of our iniquities, and the justice and equity of our Corrections, this it procures both pardon and assurance.

Then, Secondly, Lying at God's foot, and acknowledging his free Grace in Christ: As Christ must procure us our pardon, so also our joy. God is always well-pleased with Him, and so consequently with all his Members in Him and for Him; the more then we cleave to Christ, and hang upon God's goodness in Him, the better it will be for us; Urge God that it was his free Grace that gave thee joy at first, and let the same free Grace move him still.

Thirdly, Do thy first works; Spiritual Joy is recovered in the contrary way to that in which 'tis lost: Therefore consider what it is whereby thou provokest God to remove it, and by the doing of that which is most opposite to it, thou mayst persuade him agen to restore it; by crucifying those lusts more especially which before thou hadst prevailing in thee, and by performing of those Duties more vigorously which before were omitted by thee.

Fourthly, and lastly, Attend upon the Ordinances, the Word and Sacraments, and the Communion of Saints; these are means to recover our joy: God sometimes upon such occasions as these sets in with us. How did the Spouse receive Christ's presence? By her spiritual converse with him; and so shall we do likewise; and so likewise by hearing of the Word, this it often brings joy with it; so the Sacrament, which is a sealing Ordinance, that hath the like effect with it in the conscionable improvement of it. But so much for this third Point, and so also of the first Branch of the Text, in David 's Prayer for recovery of his joy, in these words, Restore unto me the joy of thy Salvation; that's the first.

The second follows, And uphold me, or stablish me with thy free Spirit. In this there are two particulars more which David begs of God: The first is, Stability, or sustentation, Uphold, or stablish me. The second is, Ingenuity, or freedom of Spirit, With thy free Spirit.

In the first, David begs of God sustentation, or establishment, Stablish me, &c. This is another blessing which the best of God's Servants stand in need of, to be established in goodness. Hence it is that the Scripture does so often make mention of it, 2 Thess. 2.17. Our Lord Jesus Christ himself comfort your hearts, and stablish you in every good word and work. 1 Pet. 5.10. The God of all grace make you perfect, stablish, strengthen, settle you. James 5.8. Stablish your hearts.

The reason of it is this, Because Grace it is but weak in us, and Corruption is strong, which are very prone and inclinable to evil, and we have little strength in ourselves to withstand it, and oppose against it, as we may see in the stoutest Champions of all; Peter, a man of eminent note, an Apostle and Disciple of Christ, yet how unstable and uncertain was he, when time was? though he thought himself a jolly man, and that he could resist the strongest temptation, even though others were foiled with them, Though all men should forsake thee, yet would not I; yet when it came to the trial and proof of it, we know how it was with him. And so Paul, when he was buffeted with Satan, what need did he find in himself of the sufficient Grace of God to sustain him, and keep him up? Lot, how soon was he overtaken? And so David here in this place, but a bare turn of his eye, and it undid him.

Now therefore this serves to make us low in our own eyes, and to take heed by all means of presuming upon our own strength: We should with David here go to God for establishing Grace, not resting ourselves contented with the beginnings and first workings of it in us, but desire further strengthening and confirmation, that we may hold out to the end. David saw what cause he had to do so from this his present experience; he perceived the falseness, and deceitfulness, and uncertainty of his own heart, by this his backsliding, and now he durst not trust it anymore: We should ourselves learn by this example to mistrust ourselves; He that trusts in his own heart, is a fool, Prov. 24.21.

And let us (I say) go to the right Spring, which is the Grace of God in Christ, as the Scripture represents it to us, 2 Cor. 1.22. Now he which establisheth you with us in Christ, is God. It is God that establishes, and it is God still in Christ, rooted and built up in Him, and stablished in the Faith, as it is Col. 2.7. Of ourselves we are ever and anon falling, in a tottering condition, it is by His Grace we stand, and so far forth as we are by Faith knit and united to Him. This makes the state of a Believer to be surer than that of Adam in Paradise: Adam when he was in the state of innocence, though he was in an holy estate, yet he was not in a sure estate, because his Grace was in his own keeping, and himself capable of falling, as too sadly proved by the event: But now the Grace of every true Christian, it is rooted and settled in Christ, who is His Head, and so does keep him by the power of God through faith unto salvation.

There are some Graces especially more than others which do tend to stability in us, so that God by working them in us, does work that, as humility and sight of our own weakness; this it does so far establish us, as it causes us not to trust to ourselves, and our own strength. So Faith which carries us out of ourselves to God, and causes us to depend upon Him, whiles we rest upon a strong and able Pillar▪ we are thereby sure to be sustained and held up. Thirdly, Sound Knowledge, &c. These are the Graces that tend to our establishment, which is the first particular in this second Petition of David 's, Uphold, or stablish me.

The second thing which he prays for, is freedom, or ingenuity of spirit, With thy free Spirit. The Hebrew word Nedivah, which is here translated free, is very emphatical; it is sometime rendered by principal, as Job 30.15. Nedivathi, My principal one; i. e. as we translate it, my Soul. We may as it is here expressed in the Text, carry it to a threefold Qualification; First, Spiritus Libertatis; Secondly, Spiritus Ingenuitatis; Thirdly, Spiritus Principalis: Either, first, as it is here in our Books to freedom and ingenuity of spirit; or else, as some others have it, to nobleness or heroicalness of spirit: either of these are here intended by David.

First, Freedom or ingenuity of spirit, Stablish me with thy free Spirit. Christian freedom or liberty, it is considerable with a double reference, either to matter of evil or good.

First, For evil, so it is to be free from it, and this was one thing which David desired, that iniquity might not have dominion over him; as in another place, that freedom which the Apostle Paul speaks of, Rom. 6.22. Being made free from sin, ye become servants to God. There's no greater freedom than this; a man that's in thralldom to his lusts, he is the greatest Slave that is, which a Christian does most of all abhor; he desires that sin may not reign and rule in him, nor he be subject to the power of it, as unregenerate persons are, and look upon themselves as happy notwithstanding. A carnal person thinks there is no greater happiness than to have a freedom as to the works of sin, in matter of judgment and opinion, to have a freedom and liberty here, to be of what mind and belief he pleases; and in matter of practice and conversation, to have a freedom and liberty here, to walk and live as he lists, and this they call Christian Liberty: But a good Christian he does by no means desire such a freedom as this is; he would not be free to sin, but free from it; and that's freedom as to matter of evil.

Secondly, As to matter of Good, Stablish me with thy free Spirit; that is, as to all the ways of Holiness, and Godliness, and Sanctification, a freedom in point of duty; this is that which David here intends, and this (for the opening of it) is twofold: First, A freedom to duty; and, secondly, a freedom in it; the one respects the undertaking of it, the other respects the performing of it; and each of them desirable of us.

First, To Duty, for the undertaking: David desired in himself that which the Scripture in some other places calls a readiness to every good work; which is contrary and opposite to listlessness and indisposition. He would not be brought to good Duties by mere force, as a Bear to the Stake, but by a promptness and spontaneity of disposition of his own accord, as sometime he professes of himself, O God, my heart is ready, my heart is ready, I will sing and give praise. The People of God they are a willing people, and so they are called, Psal. 110.3. So they are when they are indeed themselves, and so they would be continually. This was that which David did now particularly desire in himself, and that very seasonably; for sin it had so far possessed him, as that it took off his heart from good, and he had not that mind to it as formerly he had. Now he prays to God to give him a free spirit, that is, a mind graciously disposed, which every Christian should aim at in himself, by having an heart in some manner suited to the duty he performs.

Secondly, As freedom to Duty, so freedom in it, as to the acting and performance: for after that we have got our hearts off, so as to be willing to do that which God requires; yet there is oftentimes a deadness upon us in the things themselves. Now this is that which we should endeavor to be freed from; to have our hearts enlarged in the service of God, and carried out with much facility and expedition; as David in another place, 1 Chron. 29.14. Who are we, that we should offer so willingly? This as it is most pleasing to God, so it is also most delightful to ourselves. There's a double benefit by it, God accepts Duty better at our hands when it comes off thus freely from us, and we do best satisfy ourselves (if we be right) as to the performance of Duty, when it comes from us with such kind of hearts and affections as these are.

To help us hereunto, we must,

First, Labor for gracious and genuine Principles in us, and hearts in some manner fitted to the nature of the Duties themselves we go about. I delight to do thy will, says David: Thy Law is within my heart, Psal. 40.8. When people shall undertake Duties only out of fashion, and custom, and formality, as mere Tasks, their hearts cannot be free in them; but when they do them out of good Principles, and a Spring of Goodness and Holiness in them, then they will be right.

And here we must labor for affections answerable to the nature of the Duty itself we undertake: for every particular Duty has a particular Spirit belonging unto it, as fitting for it, Prayer, and Hearing, and Conferring, and so of the rest; where there's strength, there will also be freedom.

Secondly, We must as near as may be, be free from all carnal entanglements. That heart which is not freed from sin, cannot be free in Duty; the one follows upon the other; so long as men have any lusts which rule and bear sway in them, these will obstruct them, and hinder them in goodness.

Thirdly, Labor to have an holy boldness and confidence in the presence of God, and assurance of his good will towards us: This will very much expedite our spirits. The good will and favor of the Master puts life and spirit into the Servant, and into his work from it; therefore these two are both of them very pertinently joined together in the Text, Restore unto me the joy of thy Salvation, and stablish me with thy free Spirit; because it is joy that gives freedom.

Lastly, As David here gives us a pattern, Beg of God himself to bestow this Spirit of freedom upon us: I will run the ways of thy Commandments, when thou shalt enlarge my heart, Psal. 119.32. He that gives us a Command for Duty, he must give us Expediteness in it, or else we shall never be able to go through it with any delight; and he that frees us from the bondage of sin, must also free us to the performance of Duty. That's the first sense of the word, A Spirit of Ingenuity.

Secondly, Spiritus Ingenuitatis, that is, The Spirit of Adoption, a Child-like Spirit, Rom. 8.15, 16. A Spirit which is afraid to offend out of love to God. There's a great deal of talk sometimes of Good Nature and Ingenuity in the World; but there's no such Ingenuity as Piety, no such Good Nature as Grace: A good Christian has most truly an ingenuous Spirit.

This Ingenuity is more especially considerable in serving of God upon terms of love and thankfulness. An Ingenuous-spirited-man the more kindness he has received from another, the more tender will he be of offending him: Now David had exceedingly miscarried in this particular in regard of God; He had not only done sinfully, but disingeniously, as we shall find God himself charging him with it, and hereby aggravating his sin against him, 2 Sam. 12.7, 8, &c. Thus saith the Lord, I anointed thee King over Israel, &c. And I was ready to do more for thee; and yet thou hast transgressed against me. Oh this now when David bethought himself, struck to his heart; and therefore he prays that God would stablish him with an ingenuous Spirit, and as became one of his Children especially, that he might carry himself suitably to God's Grace and Goodness to him. There's not only Duty in Religion, but Ingenuity, which good Christians stand much upon, as an engagement to him, to keep him from those sins which others fall into, and to do those Duties which others omit.

The last is an Heroical Spirit, Spiritus Principalis, so this Ruech Nedivah does import likewise. This is expressed in two particulars also: First, In scorning and declining of base and unworthy practices; and, Secondly, In undertaking of those which are more noble and honorable.

First, In scorning of base ones. A Christian should be careful to maintain such a frame of spirit in him, as from whence he may think himself too good to do anything which may seem unworthy of his Christian Calling and Profession; Shall such a man as I do this? We are never so as we should be, till we do to this purpose reverence ourselves: so that whiles others keep from sin out of fear, we do it rather out of scorn, as thinking it a matter below us, and unworthy of us in our condition: This is a noble and principal Spirit.

Then, Secondly, This expresses itself also in the undertaking of Services more honorable, when a Christian is willing to do some great thing for God, and more than of ordinary achievement, when he is content to put himself even upon some hazardous and difficult employment, when he is called to it for the Cause of God: This is another expression of this noble and generous Mind.

Though we may further more particularly restrain it to David 's particular place and calling in which he now was: He was a Prince, and would have a Princely Spirit now bestowed upon him, or rather restored unto him, which now by his sin was somewhat perished and decayed. David by the loss of his Innocency, had also lost his Authority, and his freedom in the rebuke of others, as we shall have occasion to show more hereafter out of the following words; and now he prays to God that he would bestow this Freedom and Majesty upon him, And stablish him with his free Spirit.

But yet further, Because it is said here, By Thy free Spirit, we may therefore if we please understand the Spirit of God, not only as bestowing a freedom of Spirit upon us as to himself, and in his Service; but also as vouchsafing a Spirit of freedom to us, in his own converse with us; making this to be the sense of the words, That God would not henceforth be reserved unto him, and carry himself as a stranger towards him, but be more free and open to him; and especially as hinting to him the granting of his Requests and Petitions, and that he is now in special favor, as Dan. 9.23. And thus it agrees very well with that Verse before, Cast me not out of thy Presence. There is nothing which does serve more to stablish and support the heart of a Christian, than the Spirit of God working and moving thus freely in him, and to him, &c. That's the second Branch of the Petition, which I have now finished, and so this whole twelfth Verse with it, Restore unto me the joy of thy Salvation, and stablish me, &c.

SERMON XIV.

IN this present Verse we have two general Parts considerable: First, David 's promised endeavor; and, secondly, David 's expected success upon that endeavor. His Endeavor, that we have in these words, Then will I teach Transgressors thy ways; His Success, that we have in these, And sinners shall be, &c.

We begin with the first, viz. His Endeavor, Then will I teach, &c. Which is considerable two manner of ways; first, In the simple Proposition of it, I will teach, &c. and, secondly, In the relative connection, Then I will, &c. For the first, David 's Endeavor in the simple Proposition of it, is laid down in these words, I will, &c. Wherein agen we have three particulars more; First, The Performance itself, and that is Teaching. Secondly, The Persons whom this performance extends unto, and that is Transgressors. Thirdly, The Thing or matter which it is employed in, or conversant about, and that is Thy Ways. Here's the Master, and the Scholars, and the Lesson.

First, To speak of the former, The Performance itself, I will teach: By Teaching here we are not to understand Ministerial Teaching, and the Public Dispensation of the Ordinances, which is a peculiar within itself, and belongs only to such who are especially called and appointed thereunto. There are many, who when they hear mention of Teaching, they are presently opening the Pulpit, and think they must get up into that; but they mistake both in so thinking, and in so doing; This it pertains not to them, this Teaching of Office, as was said in like case to Uzziah, 2 Chron. 26.18. No, but there's another kind of Teaching, which is here intended, that David was exercised in, and which the Scripture does exhibit to us as to be practiced by all others. There's the Teaching of Parents, and Masters of Families, instructing and catechizing of those which belong unto them. Thus Gen. 18.19. it is said of Abraham, that he would teach his Children, and his Household after him. And there's the teaching of Neighbors and Christian Friends one of another; thus David in another place, Come ye Children hearken unto me, and I will teach you the fear of the Lord, Psal. 34.11. This is such a kind of teaching as lies upon every Christian, whosoever he be to perform, and which David more particularly means in this particular Text. He would in the way of his converse and dealings with men in the world, as he had occasion to meet with them, instruct them in the ways of God, and convey those truths unto them which he had the experience of in himself. This, I say, is such a Christian Performance, which lies upon all those which are Professors of Religion to undertake, and is in sundry places of Scripture commended unto us. Thus Col. 3.16. Let the word of Christ dwell plentifully in you, teaching and admonishing one another, &c. So Heb. 5.12. For the time ye ought to be Teachers of others. And Rom. 15.14. Able also to admonish one another. And as we have it in the Precept, so also in the Example: We read in Joh. 1.35. &c. of Andrew instructing his Brother Peter, and of Philip instructing his Friend Nathanael. So Act. 18.26. Aquila and Priscilla they took home to them eloquent Apollos, and instructed him in the way of God more perfectly. All these they were not the Instructions of the Public Ministry, but of private and ordinary conversation.

People should by private Conference set on the Teachings of the Public Ministry; and if they would be more conscionable in this and the like, they would (with following of their particular callings) find work enough for them to do: from whence they needed not to intrench upon other Teaching, which belongs not unto them, &c. But when people neglect their own work, it makes them to set upon others; Remissness is the cause of Pragmaticalness.

This is that therefore which we should all endeavor after more carefully; it is a part of the Communion of Saints which we profess to believe, and we should accordingly be helpful thereunto: Husbands they should dwell with their Wives according to knowledge, 1 Pet. 3.7. And Wives should ask their Husbands at home, 1 Cor. 14.35. Parents should instruct their Children, Deut. 11.18. And Christian Friends they should upon all occasions be exhorting and edifying of one another, and provoking to love and good works, and that daily, whiles it is called today, Heb. 3.13. and 10.24. 1 Thess. 5.11. &c.

The second is the Persons this Teaching in particular extends to; and that is Transgressors; David professes he will teach them. There is not the best that are but they stand in need of teaching, even Teachers themselves; those who have the greatest Knowledge, yet they need further Instruction; and those who have the greatest Zeal, yet they need further Provocation: we all, whosoever we be, stand in need of mutual quickening and excitement, in regard of that natural forgetfulness, and dullness, and remissness which is upon us; but if there be any which are guilty of more defects and miscarriages than others, they need it more especially; and accordingly David here promises that he will betake himself unto them, I will teach Transgressors, &c. This it is a very charitable and necessary work, to reduce those that miscarry, and so the Scripture still puts us upon it, Gal. 6.1. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness, 〈 in non-Latin alphabet 〉 , set him in joint agen, who by his Transgression is as it were off the hooks, 1 Thess. 5.14. Now we beseech you, Brethren, warn them that are unruly. And Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, &c. Where we see others to go astray, we ought to do all we can to recover them, and to bring them back agen. It is very acceptable and well-pleasing to God; yea, and it is also very profitable to others, and most beneficial; it is the greatest good and courtesy that we can do them, as in the place before cited, Jam. 5.20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.

Yea further, it is most commendable in ourselves, and most advantageous to us; He that winneth souls is wise, Prov. 11.30. And they that are thus wise, or Teachers, (as the word also signifies, Dan. 12.3.) Hammaskilem, They shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars forever and ever. It holds good not only of that teaching which belongs to the Ministry, but also of private Communion.

The third thing here considerable is the matter which this teaching is conversant about, and that is here expressed to be the ways of God. The ways of God in Scripture are taken in a double sense; either, first, for his ways to us; or, secondly, for our ways to Him: each of these are his ways, and both appliable to our present purpose, and the scope of the Holy Ghost in this place.

First, God's ways to us: they are his ways, as the subject of them, the ways in which himself walks: David would teach these. These (if we take them in the latitude ) they are such as cannot be taught, because they cannot be known. There are some ways of God which are unsearchable, and past finding out: His way in the Sea, and his paths in the great waters, and his footsteps are not known, Psal. 77.19. But the ways which are here spoken of, are more especially his carriage and behavior towards Christians, both as to their sins and repentance, in their falls and in their rising again. David he did now take upon him to teach Transgressors these ways, how severe God was against sin, and more especially in his own Servants; how he would lay it more particularly upon their Consciences above any others, and call them to an account for it; this David would now teach. And so agen, how gracious he was also to all those who by repentance turned unto him, and were unfeignedly troubled before him, so as to hide his face from their sins, and to cast a comfortable eye upon them, and to restore them to favor agen. Both these ways of God, both in his Justice and also in his Mercy, would David communicate to Transgressors.

Thus God's ways to us. And then, Secondly, Ours also to Him, which are his ways likewise; the ways which he has commanded us that we should walk in them; they are in Scripture-language called the ways of God, the ways of Duty, and Obedience, and Thankfulness. What is to be done by us answerably to God's dealing with us, this was the matter of David's teaching in his converse with others. And thus much of his Endeavor, laid down in the simple Proposition, I will teach Transgressors thy ways.

The second is as it is considerable in the connection, and that is in the particle then in the beginning of the Verse, Then will I teach. This word then is not expressed in the Original Text in so many Letters, but is necessarily supplied in the Translation, and so necessarily as that it indeed carries the whole weight of the Text without it; and we cannot handle the words already mentioned so fully as we ought to do, unless we take in this with them, which hath made me speak so little of them as already I have done, reserving our enlargements hereunto; Then will I teach; there's a great emphasis in this; and this agen twofold: First, An emphasis of Order, as it does denote the Consequence of one thing upon another. Secondly, An emphasis of Argument, as it does denote the Motive of one thing to another.

First, This word then, it does carry in it a Methodical emphasis, an emphasis of Order, as it does denote the consequence of one thing upon another. Then, that is, when I shall have received the assurance of pardon to myself in mine own Conscience, and the Grace of thy Spirit restored in their vigor to me; then shall I be ready to teach others the manner of thy dealing and proceeding with poor sinners. And here agen this then may be taken two manner of ways; either emphatically, or exclusively: emphatically, as showing that then he would be sure to do it; exclusively, as showing that till then he was unable to do it.

First, To take it emphatically, Then, that is, in that time, and in this order will I do thus and thus; and so we have in it both the Duty, as also gracious Disposition of that Soul which is converted to God, and that is to endeavor the spiritual good and welfare of others, and to make them partakers of the same Grace together with himself. Thus does David engage in this place in his present condition, Then will I teach Transgressors. We have a special command for this in the words of Christ to Peter, Luk. 22.33. When thou art converted, strengthen thy Brethren. For the opening of which words, as also these in this present Text, we must know that there is a double Conversion which the Scripture does hold forth to us, and both of them do call for this practice which we now speak of, in the proportionable imparting and communicating of it to others.

First, There's the Conversion from the state of Nature to the state of Grace; that's the work of Regeneration and the new Creature, wherein we are at first begotten to God, have our eyes opened, and our minds turned from darkness to light, &c. and have the first Principles of Holiness and Goodness put into us: This is done once for all; we are no more now begotten in Grace, than we are in Nature, and 'tis not this which is here meant.

Secondly, There's Conversion from the state of Grace in the decay and gradual abatements, to the state of Grace in its recovery and strength renewed; or from a state of doubting and spiritual desertion, to a state of assurance and spiritual comfort; and this is that Conversion intended especially both of Peter and David, who being converted either of these ways, but especially the latter, were now to strengthen their Brethren. According to which sense, there are two Branches of the Point:

First, That those who are themselves regenerate, are to endeavor the regeneration of others.

Secondly, That those who are themselves restored, are to endeavor to the recovery of others: I will teach Transgressors thy ways, so as to reduce them; and I will teach Transgressors thy ways, so as to restore them: both are considerable of us.

First, So as to reduce them. The endeavor of their first Conversion, this is that which lies upon all those who are themselves already converted, to bring others out of the state of Nature in which they are, not willingly to suffer them to go on, but to stop them therein, and to bring them into a better way, than as hitherto they have walked in. It's the duty, and it is the property of God's Servants so to do. Every Creature has in it a desire to produce the like to itself. Now as it is so in Nature, so it should be also in Grace; a Christian being made partaker of the Image of Christ himself, should both desire and endeavor that others may be changed into the same likeness with him, and to have Christ formed in them.

Therefore it is that which we should all in our places be mindful of, not only Preachers in the Public Ministry, but also private Christians in their converse one with another, be still doing good in this kind, and be as fruitful as possibly they may be, both for the Honor and Glory of God, the good of their Brethren, especially as any stand in nearer bonds and relation to them; and that as for the first Conversion.

But, secondly, which is here chiefly intended, and which I shall therefore the rather insist on. As to the second kind of Conversion, in restoring upon some miscarriage, or in comforting in case of dejection, and doubt of God's favor, or in admonishing in case of security and presumption. Those whom God has been gracious to themselves, they are to this purpose to be helpful to others. We may for orders sake reduce it distinctly to two particulars: First, Those who are restored to their former estate in Grace, are to help others by way of caution and admonition. Secondly, Those who are restored to their former estate in assurance, they are to help others by way of comfort and consolation: each of these are here intended in this Vow and Promise of David's.

First, To warn and admonish others, where they are restored to their former Grace; to teach them to take heed that they fall not into such ways themselves. David knew now by sad experience what it was to sin against God, especially with such aggravating circumstances as we have heard he did; and now he was resolved to warn others from doing the like.

And so it is very fitting to be: We see in other matters, in things of the World and the Body, he is counted an unnatural man, who having fallen into a Pit himself, does not give his Neighbors warning of it; and what is he then that does not so for their Souls? Ye know how it was with Dives in Hell, he would have then kept his Brethren from that place; yea, but that should have been done before, it is no place nor time then; if ever it be done at all, it must be done now here in this World: David was resolved here to do so, having felt Hell as it were in his Conscience, he would as near as he could keep all others else out of it, by forewarning them of the danger and perniciousness of the ways of sin, I will teach Transgressors thy ways, viz. In a way of caution.

Secondly, In a way of comfort: Those which are here restored themselves, they should endeavor to restore others: this is the proper meaning of that before of Peter, Luk. 22.33. and it is in a special manner intended here in David 's teaching, when he says, he will teach Transgressors. He will teach them, namely, to wait upon thy Goodness, and for thy Comforts in due time to be restored unto them.

The ground hereof is this, Because this is a main end why God bestows such comfort upon any. The reason why God comforts Christians, it is not for themselves only, but for others, 2 Cor. 1.3, 4. Who comforts us in all our Tribulation, that we may be able to comfort them which are in any trouble, with the comfort wherewith we ourselves are comforted of God. God bestows nothing upon any Christian merely for himself, but for the good of the whole Body whereof he is a Member, whether it be in Temporal things, or in Spiritual. In Temporals, thy Wealth is not thine own, but the poor Saints and Servants of God, whom thou art a Steward for: And in Spirituals, thy Grace is not thine own neither, but for the good of the rest of thy Brethren, to whom thou art to impart it, as a good Steward of the manifold Grace of God, 2 Pet. 4.10. God makes some of his Servants to be Conduit-Pipes and Conveyances of his Grace and Goodness to the rest, who if he pleased could do it more immediately in himself.

Now this is a great engagement to them accordingly to be so; and to put this in practice, we should often think with ourselves, what have we deserved from God more than others, that we should make us Stewards for them, rather than them for us? And this it should put us upon improvement for their good, and that in either of the particulars which I have now mentioned, whether as to warning them of their danger, or to comfort them in their dejection, or to provoke them to their duty. In a word, to complete and accomplish this whole work of Christian counsel and advice one to another, and teaching of Transgressors God's ways, as we have it here propounded unto us in the example of the Prophet David. To set home this the more effectually, and to help us herein, we must labor for these Qualifications.

First, Bowels and tenderness of compassion to the necessities of others: He that will be a comfortable person, he must be a pitiful person; he must be apprehensive of others wants, and affected with them, that so he may part with somewhat from himself, and relieve them. The reason why there is so little improvement, is because there is so little commiseration; men mind not, or lay not to heart the cases and conditions of others, and therefore they are no more drawn out for them.

Secondly, Humility and condescension, bearing with the Infirmities of others in this particular. There are many which one would do good unto them, and they will not sometime permit it, they are refractory, and so uncapable of it; but we must herein be willing to conquer all discouragements which we are ready to meet with to save them whether they will or no.

Thirdly, There must be prudence, and spirit of discerning, to know how to speak a word in due season, and to know the particular case and condition of particular persons: That which is one man's meat, is another's poison; Comfort it would undo some men, if unseasonably administered to them; they are fitter rather for rebuke and sharper handling. Agen, Severity it would undo others, and nip the sproutings forth of Grace in the bud: Therefore we have need to pray to God to bestow upon us a Spirit of Wisdom.

And last of all, A public Spirit, a Spirit of Edification and Communion; this is necessary for the performance of this duty. A man must come out of himself, and not be wholly and absolutely settled upon his own bottom, that will do good to other men. And thus much of this then in the first sense, as it may be taken emphatically, Then I will, &c.

The second is as taken exclusively; Then, and not till then, as one otherwise unable. David would hereby show, that unless God did graciously draw near to himself for comfort and restauration of the Graces of his Spirit in him, he should not know how to deal comfortably or effectually with other men: And so there is this in it, That none are so able to be profitable in the Instruction and Consolation of others, as those who have the sense and experience of the same works wrought in themselves. David, if it would but please God to set himself strait agen, and to restore him to his former condition both of Grace and comfort, he then makes no question but he should be able to teach others also, which otherwise he conceived was impossible. And so indeed it is; Experience is the best help in this business, as it is in everything else: there is no man can speak of Grace or comfort to any purpose, but he that has some workings of them in some measure upon his own Soul. This it has divers advantages in it.

First, Of speaking intelligently: This is a thing very desirable in any man's discourse with others, that he understand the Nature of the thing whereof he discourses. Now this do none better than those who have experience of them: This it informs the Judgment more than anything else besides, and conduces to the increasing of knowledge, which is most necessary and requisite in a Teacher. 1 Tim. 1.7. The Apostle speaks of some who desire to be Teachers of the Law, understanding neither what they say, nor whereof they affirm; To teach, and yet not to understand, it carries a disparagement with it; now this is prevented by an experience of spiritual comfort, it helps a man to speak intelligently.

Secondly, To speak confidently: He that heareth, speaks constantly, says Solomon; and so he that feels, and has some spiritual savor, he does the like. There's no beating a man out of sense, which holds as well in spiritual things. Take a man that speaks of things by rote, and by hear-say, he is not constant to them, he soon falters and trips about them, and is easily carried about with every wind: but he that has a real experience of them on his own heart, he will maintain them, and hold them good against all contradictions whatsoever. And then confidently, i. e. resolutely and freely. Guilt is a great obstruction to teaching; therefore David desires in this Psalm to be set right first himself, Create in me a clean heart, &c. Then will I teach, &c. for this then it looks as far back as that: Teaching it will stick in a man's Teeth, when his Conscience shall fly in his face, and accuse him of the want of that himself which he teaches others. He cannot so boldly reprove that sin which himself is guilty of, nor persuade to that duty which himself does wittingly neglect: Therefore these two are very happily joined together, Stablish me with thy free Spirit, Then will I teach, &c. as without which he could not do it; it is Then, exclusively, &c.

Thirdly, To speak effectually; this experience it helps to this likewise, when a man's heart and spirit is in the words that come from him, they take a more real impression upon those persons whom they are spoken unto, and God himself does so much the rather concur with his blessing upon them, as we shall see out of the latter clause of the Verse.

The Use of all comes to this, Even to teach us all to labor to attain to this in ourselves; not only Ministers, for the accomplishment of our Ministry; but also all other Christians besides for the furtherance of our Christian Communion and Edification one of another, wherein without this we shall be exceeding failing and defective. Then, says David, will I teach Transgressors thy ways of Goodness and Mercy to poor sinners, when I have felt them in mine own Conscience. And so ye have the first emphasis of this particle then, considered as an emphasis of order, and denoting the consequence of one thing upon another, either emphatically or exclusively; emphatically, Then I will do it; exclusively, Till then I shall not be able to do it.

Now the second is an Emphasis of Argument, as it does denote the Motive of one thing to another. And this agen has a double reference with it, either to God himself, or to David. To God himself by way of inducement and effectual persuasion: To David by way of enlargement and strong obligation. If Thou wilt (Lord) do thus and thus for me, then I will for my particular engage myself to Thee to do Thee this service. And agen, If Thou (Lord) wilt do thus and thus for me, then Thou Thy self shalt have this Honor and Glory by it. The first refers to the first part of the Verse, Then I will teach Transgressors, &c. The second refers to the latter part of the Verse, And then sinners shall be, &c.

First, (to speak to the former) this word then in its Argumentative Emphasis refers to David himself, by way of engagement and strong obligation, in the first part of the Verse, Then I will teach, &c. that is, if Thou wilt be pleased graciously to restore me to the joy of Thy Salvation, Then I do vow and covenant to perform this piece of service to Thee and my Christian Brethren more than ever yet I have done, of being fruitful in Christian demeanour and converse with them, taking all occasions that may be to do them all the good that I can. And so there is this in it, That we can in no better way requite and show our thankfulness for God's goodness to our selves in the sanctifying or comforting of our own hearts and spirits in particular, than by endeavoring what we can that our Brethren may share with us in them. Thus Psal. 16.2. My goodness extendeth not unto thee, O God, but unto the Saints which are on earth. So it appears here in this particular, David has no other way to express himself than by this, Then will I, &c.

And therefore we should all upon the same grounds put ourselves upon it: Here's an Argument to enforce and to set on, and to enforce that Doctrine which we pressed before in the foregoing handling of the words. That this is all which we can do for God himself by way of recompense, &c. and this as it refers to David by way of obligation and engagement.

Secondly, This word then it refers to God also by way of inducement in the latter clause of the Verse, which we shall come to by and by, Then sinners shall be converted to thee: that is, by thy goodness shewn to me in particular, Thou shalt have more brought in unto Thee, and from hence shalt have greater honor redound to Thy great Name. And so there is this in it, That God's carriage and dealing with some of his people, has a special influence and efficacy upon others; hereby other Transgressors are taught, and hereby others are converted unto him, and the Kingdom of Christ is hereby more enlarged. These words, And sinners shall be, &c. do not only refer to the former part of the Verse, I will teach Transgressors, as the fruit of that, (in which sense) we shall by and by handle it: but both this clause and that together do refer to the Verse immediately foregoing, and others before it, as a consequent upon them, Create in me, &c. Cast me not, &c. Restore unto me, &c. and Then I will teach, &c. For the better clearing of this point unto us, we must know that Christians may be said to teach one another two manner of ways; either by their Instruction, or by their Example: Concerning the former teaching, of that we have spoken before at large. We now speak of the latter, who when he says that upon God 's establishing of him, he should be a means of teaching others, he means not only by his Doctrine, but also his Person; he should teach them objectively, as being a pattern of God's Goodness, and Mercy, and Loving-kindness to the sons of men, as the Apostle Paul expresses it of himself, 1 Tim. 1.16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering for a pattern to them that should hereafter believe on him to everlasting life. And so 2 Tim. 2.10. Therefore I endure, &c. But these things I cannot now insist on, I only give you an hint of them. And so I have done with the first general part of the Text, which is David 's promised endeavor, Then will I teach, &c.

The second is his expected success hereupon, And sinners shall be converted unto thee. These are