Lectures Upon Psalm 51, Part 2 · Lecture 16
Lecture XVI. On Psalme 51.1, 2. Febru 21. 1625.
WEE have already heard that in these verses, three things were to be observed principally. 1. That David in his great distresse, and anguish of heart, flyeth unto God, & seeketh comfort and helpe from him by praier. 2 What was the chi…fe thing, that in this his prayer he beggeth of God; that is to say, the remission and pardon of his sin,. 3. VponUpon what ground he did build this his hope to obtaine this suit of God; that is, the mercy of God, and nothing but that. The first of these three points, we finished the last day, and are now to proceed unto the second.
We must therefore observe here, 1. That this is the only thing he beggeth here of God.Nota: The Lord had denounced against him by Nathan. 2. Sam. 1….10—12. very heavy and grievous judgements. 1. That as he had taken away Vriahs wife, and committed filthinesse with her; so would he take his wives, and give them to one that should defile, and abuse them; by filthy whoredome he had sinned, and by filthy whoredome he should be punished. 2. That as he had slaine Vriah with the sword, of the children of Ammon; so should the sword enter into his owne house; by the sword he had sinned, and by the sword and bloud he should be punished. 3. That as he had brought dishonour upon God, and his holy religion, by giving great occasion to the enemies of the Lord, to blaspheme; so would God bring open shame, and reproach upon him, before all Israel, and before the Sunne. 4. That the instruments God would use to afflict him by in this manner, should be them of his owne house, his owne children whom he had too dearely loved. I will raise up evill against thee out of thine owne house. 5. That these grievous plagues should be upon him, not for a day, or a weeke, or a monethmonth, or a yeare, but all the dayes of his life. The sword shall never depart from thine house. Yet in this whole prayer of his, ye shall not find one petition, one word for the removall or putting by of these judgements, all his suit is only for the pardon of his sin.
Quest. 1Why (may you say) might he not lawfully have prayed against these temporall judgements?Answ. I answer, yes; verily he might. For so did Abraham when God had threatned destruction to worse people then these, yet he prayed against it, Gen. 18.32. Yea so did David himselfe for the life of the child that was begotten in adultery, 2. Sam. 12.16.22. And at another time. Psal. 39.10. Remove thy stroke away from me, for I am consumed by the blow of thine hand.
Quest. 2What then (will you say) made he no reckoning of these judgements in his wives and children, so long as himselfe was spared?
Answ.I answer, yes doubtlesse; for he was as tender hearted, and good natured a man as ever lived. He loved his wives dearely, as may appeare by the care he had to provide for them, even after they had bin ravished, 2. Sam. 10.3. He loved his children dearely, as may appeare by the extreame passions he was in for the death of two of them, though they had bin both of them extreamely lewd, and unworthy of his love. For Amnon first. 2. Sam. 13.36. he wept very sore; and then for Absalom, 2. Sam. 18 33. He was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said, O my sonne Absalom, my sonne, my sonne Absalom, would God I had dyed for thee, O Absalom my sonne, my sonne.
Quest. 3If ye aske me yet further, why then prayed he not against these judgements? Had he not hope to have prevailed in such a suite? Had God reveiled to him that his decree concerning these things was irrecoverable? Had he sayd of them as Ezek. 14.18. Though these three men (Noah, Daniel, and Iob) were in it, as I live saith the Lord God, they shall neither deliver sons, nor daughters?
Answ.I answer, that I cannot say so neither. For there is hope in Israel (and among Gods people) concerning this, as Shechaniah speaketh, Ezr. 10.2. Temporall judgements that have bin as peremptorily denounced as these were, have yet by the repentance and prayers of the parties beene kept of, as we see in the case of Hezechia, Esa. 38.5. I have heard thy prayer, behold, I will adde unto thy dayes fifteene yeares.
But why prayeth not he against these judgements? will you say.
Quest. 4I answer. Surely his sinnes now tooke up all his thoughts and affections; he could now thinke of nothing else; he counted these judgements nothing in comparison of his sins; he thought himselfe a happy man, if his sins might be pardoned, though all these judgements did light upon his house. And this is the first thing is to be observed in this suit. But then observe secondly, how earnest he is with God in begging this suit. 1. He oft repeateth this suit, and hath never done with it; in these two verses thrice, blot out my transgressions, wash me from mine iniquitie, clense me from my sin. And then verse 7. againe Purge me with Hysope, wash me, and I shall be whiter then snow. And againe ver. 9. Hide thy face from my sinnes, blot out mine iniquities. 2. It is not his whoredome and murder only that troubled him, or that he desired pardon of, that would not serve his turne. Wash me throughly, or multiply thy washings upon me: and vers. 9. Blot out all mine iniquities; as if he should say, Let not one spot of any of mine iniquities abide on me. Now from these things thus observed. 1. That he desireth not so much the removall of so heavy judgements,Answ. as the pardon of his sins. 2. That he maketh no suit for that, but for this alone. 3. That hee presseth God in this suit, with such importunity and earnestnesse; we have this Doctrine to learne.
Doct. 10That pardon of sinne is more to be desired, then deliverance from the greatest judgements that can befall us. Observe the proofe of this doctrine in foure points, all exemplified here in the person and practise of David, a man after Gods owne heart.
First. The man that truly knoweth what sinne is, whose heart is rightly touched with the sense of it, counteth his sin the greatest evill and misery that he can fall into; it troubleth him more, he is more afraid of it, then of any other. David now was in great perplexity and anguish of soule, which he compareth to that anguish a body is in, that hath all his bones broken, verse 8. If Nathan should have come to him now, and asked him, why, where is thy paine David? Where art thou sicke? What is it that troubleth thee so? Is it the feare of that open shame I told thee God will bring upon thee in thy wives? Is it the feare of the sword I told thee God would bring into thy house? Is it any such matter? His answer would have bin; No, no Nathan, it is nothing but my sin that paineth and troubleth my soule: those things trouble me, nothing so much. Nothing is so much to be feared, nothing will so trouble and humble the heart, as sin will doe; when once God shall charge it upon a man, it will bite like a Serpent, and sting like an adder, as Solomon speaketh, Prov. 23.32. When the poore man that had an incurable palsie was brought to Christ, the first word that Christ spake to him was this, Mark… 2.5. Sonne, thy sins be forgiven thee. He saw that the poore mans sins troubled him much more then his palsie did. All bodily diseases are but as flea-bitings, in comparison of that anguish that sin will put the heart unto. The spirit of a man will sustaine his infirmity (saith Solomon, Prov. 18.4) but a wounded spirit who can beare? When the Angel telleth Ioseph that Christ should be called Iesus, a Saviour, a deliverer, and Redeemer of his people, he giveth this for the reason of that name, Matth. 1.21. For he shall save his people. From what? not from poverty, nor sicknesse, nor shame, nor persecution, but from their sinnes. Sin is the greatest misery and evill, that a man can be saved or delivered from.
Secondly. That man that truly knoweth what sin is, accounteth the pardon of his sin, to be sufficient ground, and cause of comfort in any distresse. David was now in great anguish of soule, as I told you, he stood in great need of inward comfort, & that was his earnest desire, as you may see ver. 8.12. Make me to heare joy and gladnesse, restore to me the joy of thy salvation. Which way sought he to come to comfort? what made he the maine ground of all his comfort? surely the pardon of his sin. If once he might obtaine that, he knew he should have comfort enough, without that, he looked for no comfort. Therefore is this oft mentioned as the justest, and soundest ground of all true comfort. Comfort yee, comfort yee my people saith your God (it is the Lords speech to his servants and messengers, Esa. 40.1, 2.) speake ye comfortably to Ierusalem. How should we do that, may Gods servants say? Cry unto her, that her warrefare is accomplished, that her iniquity is pardoned. No sound comfort can be had till then; and when once that is knowne, nothing can make a mans state uncomfortable. So speaketh our Saviour to the poore man that had the palsie, when he saw him dejected in mind, and uncomfortable, he saith not, sonne, be of good comfort, thy palsie hath left thee; & thou that couldst not have come hither, if foure men had not brought thee. Marke 2.3. shalt be able to take up thy bed, and walke home without any helpe, but how doth he comfort him, Matth. 9.2. Sonne be of good comfort, thy sinnes are forgiven thee. So when he would comfort Mary Magdalene, that was so full of trouble of mind, and sorrow, that she was able with her teares to wash his feet, Luke 7.38. he saith unto her, vers. 48. Thy sinnes are forgiven thee. As if he had said, thou hast no such cause to weep so, thou hast cause to be comfortable, and cheerefull, for thy sins are forgiven. This peace of God (that is the comfort and joy that riseth from the knowledge of the pardon of our sins and reconciliation with him) is said, Phil. 4.7. to passe all understanding. No heart can conceive how comfortable, and blessed a thing that is, but that which hath felt and enjoyed it.
Thirdly. The man that truly knoweth what sin is, desireth and longeth after nothing so much as the pardon of his sin, is not so earnest and importunate with God in any suit as in this, If God should now have said to David, as after he did unto his sonne Solomon, 1. Kings 3.5. Aske what I shall give thee. Certainly this should have beene his petition. Lord, that my sins may be forgiven; yea, see how earnest he is here with God for this. To such men Christ (who is our propitiation, and only meanes to procure, and purchase our pardon) is pretious as the Apostle speaketh, 1. Pet. 2.7. To you that beleeve, he is precious; yea so precious, that in comparison of him, and of Gods favour through him, they esteeme basely of every thing else, Phil, 3.8. I do count all things but dung, that I may win Christ.
Fourthly and lastly. The man that truly knoweth what sin is, thinks he hath even enough when he hath gotten his pardon, though God should deny him all things else, and saith of it, as Iacob when he was sure Ioseph was still living, Gen. 45.28. It is enough. Yea he counts himselfe to be a happy man if once he have obtained this. So we see David here maketh this his only suit; and saith in another place, that this is enough even to make a man happy, Psalm. 32.1, 2. Blessed is the man whose transgression is forgiven, whose sinne is covered; blessed is the man unto whom the Lord imputeth not iniquity. Nothing can make that man miserable, whose sins are forgiven.
Reason.Now the reasons and grounds of this Doctrine, are principally two, being taken from the true, and sound consideration of the nature of sinne. And for the nature of it, we will goe no further then to that description that David maketh of it in these two verses, and to those two comparisons, whereby he doth here resemble it.
First, he compareth sin to debt in these words, verse 1. Blot out my transgressions. Our sins are our debts, as our Saviour teacheth us to call them, and account of them in the fift petition of the Lords prayer, Matth. 6.12. Forgive us our debts.
First. The obedience God requireth of us in his Law, is no more but just, and due debt, we are bound and ought to performe it; and in case we performe it not; the penalty and curse which the law inflicteth, is most justly due unto us. We stand bound to performe either the one or the other. To this obligation every mans conscience hath set his hand and seale, and will acknowledge it, and say Amen unto it one day. God requireth in his Law, that so soone as his people should come into the land of Canaan, the curses of this law (this bond and obligation) should be read in the hearing of them all, men, women, & children, and that all of them should say Amen to it, Deut. 27.26. Cursed is he that confirmeth not all the words of this Law to doe them, and all the people shall say Amen. The copy and counterpane of this bond betweene God and us, every man hath in his owne conscience, which will acknowledge it to be most true, and just; as the Apostle speaking even of heathen men, saith, Rom. 2.15. which shew the worke of the Law, written in their hearts.
Secondly. These debts of ours, though we be apt to forget, yet the Lord will never forget. The Lord hath sworne by the excellency of Iacob (saith the Prophet Amos 8.7.) Surely I will never forget any of their works. Hee keepeth a debt booke, wherein he hath set downe in writing every one of them. Esa. 65.6. Behold, it is written before me. And our owne conscience also scores up every one of our sinnes, and sets downe the time and place, when, and where we committed them, and so came into Gods debt further, and further. And though it be like a sealed, and clasped booke for a time, that we cannot looke into it, (which maketh us thinke wee are little or nothing in Gods debt) yet these bookes will one day bee opened. Revelation 20.12. I saw the dead, small and great, stand before God, and the bookes were opened—and the dead were judged out of those things which were written in the Bookes, according to their workes; and then it will appeare, our debt bookes agree fully with Gods debt bookes, our scores with his scores. According as the Apostle saith, Rom. …15, …6. that the consciences of men shall beare witnesse with God, in the day when God shall judge the secrets of men by Iesus Christ.
Thirdly. These debts of ours (if we get not in time a discharge, and Qui… est from them) will be exa…t…d every one o… them at our hands. The Lord (I tell you) is such a creditor, as will looke to have his owne, Eccles. 1.9. Know thou, that for all these things, God will bring thee to judgement, And 1….14 The Lord shall bring every worke into judgement with every secret thing, whether it be good or evill.
Fourthly, these debts of ours are growne to such a huge summe, as we are never able to satisfie and pay them; and therefore they are compared to a debt of ten thousand talent… Matth. 18.24. a summe, which there was never any merchant or King in the World so rich, as was able to pay it.
Fiftly. Now consider well of this reason. To an honest mind, it is a heavy thing, yea a very heavy thing, to be more indebted, … to a …, then he is able to pay; a matter of great griefe and … it is and so indeed ought to be, Rom. ….8. … no man any thing. Mat. 5.2…. … qui…, P…o. 6.4…. … to thine eyes▪ nor …tum…er to thine eye-lids, deliv…r thy selfe as a Roe (with all the speed thou …) …rom th… … of the hunter. It is made the note of a graceless man to be carelesse in this case, Es. 3….21. The wicked borroweth, and payeth not againe. How heavy a thing is it th…n, to be thus in debt … danger unto God, and alwayes liable unto his arrest For 1. He hath another manner of prison to cast his debters into, then all the prisons and dungeons in the world are. Mat. 22.13. Bind him hand and foot, and call him in … ter darkenes, there shalbe weeping and gnashing of teeth. 2. Here no hiding of our heads, or keeping close will serve the turne. … 130.7. Whither …hall I flee from thy presence. 3 There is no hope of escaping his arrest or execution by any rescue or strength we are able to make Iob. 10.7. There … that can deliver out of thy hand. And therefore no marvell thou …, though he cry out here so earnestly to God, to … them out of his debt booke, and crosse the booke, ver. 1. Blot out my transgessions, and ver. 9. Blot out … iniquities. Certainly, so will every one of us doe that truly knoweth, what it is to be thus indebted unto God.
The second reason of the Doctrine, is contained in the second comparison, whereby David here resembleth, and setteth forth the nature of sin. He compareth it to filthinesse, and uncleannes in these words of the second verse, With me throughly from mine iniquity, and cleanse me from my sin So is all sin called, not … Cor. 7.…. Let us clense our s…lves from … fl…sh and spirit. Yea, sin for the filthinesse of it, is compared to the excrement… of a man, ….
See the proofe of this in two points, sin unrepented of, and unpardoned, 1. defileth and polluteth a man himselfe, maketh him most …, and … some. …. it maketh every thing uncleane and polluted unto him▪ so as he shall receive no good, but hurt by it. for the first, Nothing so defileth a man, as sin doth. Mat. 15.19, 20. Out of the … proceed evill thoughts, murders, … the…is, false witnes, blasphemies, these are the things which defile a man. In which respect, S…lo…n saith, Pro. 13.5▪ that a w…d man is lo…thsome. 1. Sin maketh a man loathsome to all good men, Psal. 15.4. In whose eye… a vile person is contemned. Prov. 2….…7. An unjust man is an abomination to the just. He cannot in his heart esteeme him, he dares not be familiar with him. Ps…l. …6.5. I have hated the congregation of evill doers, and will not sit with the wicked. 2. It maketh a man loathsome to all men; even to such as owe most duty unto him, that they cannot reverence or esteeme him, as otherwise they would, the father to the child, the husband to the wife, the master to the servant, Lam. 1.8. Ierusalem hath grievously sinned, therefore they that honoured her, despise her. And though this be not fully seene in this World (and yet alas it is too much seene every day in all places) yet in the end of the World, and the day of judgement, it shalbe perfectly seene. For then wicked men shalbe an abhorring to all flesh, as the Prophet speaketh, Esa. 66.24. Thirdly, sin maketh men loathsome unto God My soule loathed them, saith the Lord. Zac. 11.8. Yea the best things that proceed from them the Lord loatheth, Pro. 15.8. The sacrifice of the wicked is an abomination unto the Lord. For he is of so pure eyes, that he cannot endure to behold evill, or to looke on any iniquitiy. Hob. 1.13. 4. and lastly, Sin will make a man loathsome, even unto himselfe, when God shall open the sinke, he will feele such a filthy and loathsome sent, to come from it, as will even overcome him, and make him unable to abide himselfe. See the experiment hereof, not in Iudas only, a cast-away, who when God discovered to him the loathsomnesse of his sin, went and hanged himselfe, Matth. 27.3—5. but in Gods dearest servants, in Iob, who cryeth out, 42.6. I abhorre my selfe; and in those repentant Iewes, of whom it is sayd, Ezekiel 36.31. Then shall yee remember your owne evill wayes, and shall loath your selves in your owne sight for your iniquities.
But this is not all the filthines that is in sin, to defile the man himselfe, that committeh it, and make him loathsome. It doth also.
Secondly, Make every thing uncleane, and polluted to him, so as he shall receive no good, but hurt by it. It poisoneth every thing to a man, his health, wealth, friends, children, food, recreations. Titus 1.15. To them that are defiled and unbeleeving, nothing is pure, Yea, even the holy things of God, his Word, and Sacraments, Leviticus 16.16. The Priest shall make an attonement for the holy place, because of the uncleannesse of the children of Israel, and of their sinnes. Hag. 2.13. If one that is uncleane touch any of the holy things, shall it be uncleane? and the Priests answered and said, it shall be uncleane.
And therefore no marvell though Davids sins did so trouble him, though he cry out here so earnestly unto God, ver. 2. Wash me throughly from mine iniquity, and clense me from my sin. And Psal. 32.1. Blessed is he whose transgession is forgiven, and whose sin is covered. And certainely, so will every one doe that knoweth how filthy a thing sin is; how loathsome it will make him; and how it will defile and poison every thing to him.