Lectures Upon Psalm 51, Part 3 · Lecture 31
Lecture XXXI. on Psalme LI.3. Iuly XI. MDCXXVI.
For I acknowledge my transgressions, and my sinne is ever before mee.
WEE have already heard, that in the first part of Davids prayer in this Psalme, which is for the pardon of his sins, two principall things were to be observed. 1. The manner of expressing this his suit and request. 2. The arguments whereby hee doth confirme his faith, and upon which hee doth ground his hope to speed well, and obtaine this his suit at the hands of God. And the first of these grounds, and arguments we have heard, was the knowledge he had of the Lords mercy and goodnesse, in the two former verses. It followeth now, that wee proceed unto the second, and that is the grace that God had wrought in him, that he was able to confesse, and acknowledge his sin, and this is set downe. 1. more generally in this verse that I have now read, and 2. more fully, and particularly in those three that follow. Now in this verse, wherein he doth it more generally, three things are to bee observed. 1. That David doth acknowledge, yea, he professeth that he doth acknowledge, confesse, & lay open his transgression, yea his transgressions, he desired not out of favor to them, to hide or conceale any of his sins. 2. What it was that moved him unto it, His sin was ever before him, he could not forget it, he could not but thinke of it, he could not be quiet for it. 3. The inference or conclusion he gathereth from hence, implyed in this word, For, which coupleth this verse with those that went before, have mercy upon me, blot out my transgressions, wash me throughly from mine iniquitie, and cleanse me from my sin, for I acknowledge my transgressions. As if he had said, therefore have mercy upon mee, or rather therefore I am emboldned to crave mercy and pardon, therefore I am perswaded thou wilt have mercy upon me, and blot out my transgressions, because I acknowledge my transgressions.
Now then the first thing we are to observe here,Nota. is this, that David seeking to God for mercy and pardon, confesseth freely his sinne, amplifieth, and aggravateth it before God, and men, yea, maketh this a ground of his hope and assurance in prayer for pardon, and mercy that he could so doe.
From whence this Doctrine ariseth for our instruction.
Doct. 12.That he that truly repenteth, cannot hide nor cloake his sins, but will be ready to confesse and lay them open; and this willingnesse, and readinesse that he findeth in himselfe to confesse, and discover his sins, will give a man great hope, and assurance to find mercy with God for the pardon of his sins.
Two branches there be of the Doctrine, which I will distinctly confirme unto you.
Branch 1First. The man that truly repenteth, will be ready to confesse, and bewaile his sins. This will appeare in three notable examples in the new Testament. The first is of the Prodigall, who so soone as hee came to himselfe, and God had wrought a saving change, shewed it first of all by this fruit of repentance, Lu. 15.17.19 he resolved he would goe to his father, and say unto him, father, I hauehave sinned against heaven, and before thee, and am no more worthy to be called thy sonne. The second example is, that of the hearers of Iohn Baptist, who declared the effectuall worke of Gods grace in their hearts, by Iohns ministery, this way, Matthew 3.6. They were baptized of him in Iordan, confessing their sins; his ministery powerfully discovered their sins unto them & brought them to repentance, and they feeling the burden of their sins, and repenting, could not containe themselves, but openly, and publikely, they must needes discover, and lay open their sinnes unto him. The manner of it may bee gathered from the resolution they sought, and answer they received. Luke 3.10 14. The people came and cryed out, ô Sir, we have beene unmercifull to the poore, seeking our selves only without all care of the good of others The Publicans came and cryed, ô Sir, wee have beene worse then so, for wee have beene shamefull extortioners, and under colour of Law, and pretence of right, wee have gotten mens goods, unjustly from them. The souldiours came and cryed, ô Sir, wee have beene worse then all these, for wee have by violence without all colour of right, spoyled many. The third and last example, is of those that were converrted by Pauls ministery at Ephesus, Acts 19.18. where we read that many that beleeved, came, and confessed, and shewed their deeds. And what kind of persons were they that did so? It appeareth verse 19. among others, many that were very rich men, and very learned men did it, and what were the sins they confessed? The practise of curious arts; they came in this manner to Paul, ô Sir, we have bin most grievous sinners, we have used to cast figures, to calculate nativities, to practise judiciall Astrology, and Necromancy. &c. And how did they confesse these sins? did they it in Pauls eare secretly? No no, their sins lay so heavy upon their hearts, that they stood not upon termes of shame, or credit; they discovered their sins, and burned their bookes before all men. Such force there is in the grace of true repentance, to draw men, and make them willing to confesse their sins. So Ionah confessed his sin even to the marriners. Ionah 1.10.
Branch 2Now for the second branch of the Doctrine. This willingnesse, and readines, that a man findeth in himselfe to discover, and confesse his sins, will give a man great hope and assurance to find mercy with God, for the pardon of his sins See the proofe of this in five points.
First. The Lord himselfe hath directed his people to seeke comfort, and pardon of their sins this way, Numb. 5.6, 7. Where God prescribing a course, how sinners should make their atonement, it is thus written, When a man or a woman shall commit any sinne that men commit, to doe a trespasse against the Lord, and that person be guilty, then they shall confesse their sin which they have done. This is the first thing that is to bee done, before restitution, or the offering of his sacrifice, he must confesse his sinne. So Ieremy 3.12, 13. Returne, thou backsliding Israel saith the Lord, and I will not cause mine anger to fall upon you, for I am mercifull saith the Lord. But how must they returne and make themselves capable of Gods mercy? That followeth in the next words, Only acknowledge thine iniquitie. As if hee should say, no hope else of finding mercy; yea, doe it fully, and freely, confesse that thou hast transgressed against the Lord thy God, and hast scattered thy wayes to the strangers under every greene tree. Yea, this is the course, God would have us to take, when wee are to bee suitors to him for mercy in the behalfe of others, even to confesse their sinnes unto God. In which respect, he commandeth Iames. 5 16. Confesse your faults one to another, and pray one for another. As if hee should say. None can bee able to pray for you so effectually to your comfort, as those that know your sinnes well, and so can confesse them unto God. The Lord himselfe hath directed men to take this course, to obtaine merciemercy.
Secondly. The Lord hath bound himselfe by his promise to them that can rightly confesse their sins, that they shall find mercy, Levit. 26.40.42. If they shall confesse their iniquitie, and the iniquity of their fathers, with their owne trespasse which they have trespassed against mee, and that they have also walked contrary unto me (their own personall sins they must stand most upon, and bewaile in this their confession) then will I remember my covenant with Iacob, and also my covenant with Isaac, and also my covenant with Abraham, (the manner of expressing this promise of mercy, is very emphaticall) As if he should say, I will remember how many wayes, and how often I have bound my selfe to them. Another promise we read of Iob 33 27, 28. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; hee will deliver his soule from going into the pit, and his life shall see the light. Another promise we have. Prov. 28▪ 13. He that confesseth, and forsaketh his sinnes (confessing goeth before forsaking) shall find mercy. Another promise is in that knowne place, 1 Iohn 1.9. If wee confesse our sins, God is faithfull, and just, (see the certainty of this promise, and how wee may build upon it) to forgive us our sinnes, and cleanse us from all unrighteousnesse. See the extent and largenesse of this promise, he will forgive and cleanse such from all unrighteousnesse.
Thirdly. Gods Prophets and ministers (to whom as I told you the last day, the Lord hath given speciall commission, and authority to remit, and retaine the sins of men, to pronounce unto men in his name, and assure them of pardon, and promised to ratifie what they doe in this case accordingly, Iob. 20.23. Whose soever sins ye remit, they are remitted) have bin wont confidently to assure men of mercy and pardon upon their unfeined confession of their sins. Thus did Samuel when the people had fully, and particularly confessed their sins, 1 Samuel 12 19. Wee have added to all other our sinnes, this evill, to aske us a King. presently he comforteth them, and giveth them assurance of mercy, vers. 20.22. Feare not (saith he) for the Lord will not forsake his people, for his great names sake; because it hath pleased the Lord to make you his people. So dealt Nathan with David, 2 Samuel. 12.13. David said unto Nathan, I have sinned against the Lord (that was the summe and breviate of his confession, uttered no doubt in that manner as gave Nathan just cause to judge it was unfeined) and Nathan said unto David, the Lord also hath put away thy sinne, thou shalt not dye.
The fourth proofe is the experience of Gods servants, that by taking this course have found comfort. The Publican when out of shame, & compunction of heart, hee had cryed, God bee mercifull to mee a sinner, Luke 18.13, 14. (which was a short indeed but a most unfeined, and effectuall confession of his sin) he went downe to his house justified, hee obtained mercy. The like experiment wee have of this in the prodigall son. Luke 15.18—20. who when he did but fully resolve, and purpose with himselfe, to go and confesse his sin unto his father, before he could doe it, he found mercy, his father prevented him, when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his necke, and kissed him. But the most famous experiment of all others, is that of David, Psal. 32.3.5. Being in distresse of conscience for sin, he professeth that till he tooke this course, he could find no comfort, but upon the taking of this course, he found ease presently. And it is a thing very observable, even the difference that was betweene Saul and David. The sinne of Saul mentioned, 1. Sam. 15. was nothing so hainous as that of Davids, mentioned, 2 Sam. 11. and 12. And yet Saul after hee committed it, could never find mercy with God, but the spirit of the Lord (the common gifts of the spirit) departed from Saul, and an evill spirit from the Lord troubled him. 1 Samuel 16.14. and hee waxed worse and worse ever after. But David found mercy with God, and grew in grace exceedingly. And the speciall difference that is noted by the holy Ghost betweene them is this. David, when God had used an effectuall meanes to discover his sin to him, confessed it freely, and unfainedly, 2 Samuel 12.13. Saul, though hee had as effectuall meanes to discover his sin to him, as David had, 1 Samuel 15.16—19. yet could not unfeinedly, and freely confesse his sin, but did what hee could to hide it, and deny it, and cloake it, and extenuate it, 1. Sam. 15.20, 21. and though he seemed at length to confesse it, verse 24. yet was that extorted, not free and voluntary; the losse of his Kingdom and of his honor, and dignity, troubled him more then his sin, as appeareth verse 30.
The fift and last proofe of the second branch of the Doctrine, is the practise of Gods Saints, who have ever beene wont, upon the former grounds of Gods direction, and promise, and their owne experience, to take this course to find mercy with God, and have put great confidence in it. And for this, Davids example is most observable. Hee maketh this heere a ground of his hope in prayer, Have mercy upon mee, blot out my transgressions, for I acknowledge my transgressions. And 2. Sam. 24.10. David said unto the Lord, I have sinned greatly, in that I have done; and now I beseech thee ô Lord, take away the iniquity of thy servant, for I have done very foolishly. Yea, Psalme 32.5. Hee mentioneth nothing else that hee did to finde mercy with God, when he was in distresse, but this onelyonly, I acknowledged my sinne unto thee, and mine iniquity have I not hid; I sayd I will confesse my transgressions unto the Lord. Did hee not also make petition for pardon? Surely, either expressely, or intentionally hee did; but the chiefe thing that hee did, and that that hee greatly relyed his hope upon, was the hearty confession hee made of his sins. And this course Gods servants have taken in seeking to find mercy with God, even for others. Looke whom they have beene suitors for, their sinnes they have beene wont to confesse to God. So did Moses in that vehement and extraordinary suite hee made for Israel, Exodus 32.31. Oh this people (saith hee) have sinned a great sinne, and have made them gods of gold. So did Aaron, when in the solemne feast hee was to make atonement betweene God and the people, Leviticus 16.21. Aaron shall confesse over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their sinnes. See how large and full a confession it must be. So did Nehemiah in his private fast he kept for the Church, I confesse (saith he Nehemiah 1.6, 7) the sinnes of the children of Israel, which wee have sinned against thee, wee have dealt very corruptly against thee, &c. Yea, in their publike fasts, wherein they have beene most importunate suitors for others, their prayers have beene sometimes almost wholly spent, in confession of their sinnes. As wee shall see in a private fast that Daniel kept, Daniel 9. where his prayer consisting of sixteene verses, foureteene of them were spent in confession of sinne. And in the publike fast mentioned Nehemiah 9. where it is not onelyonly sayd verse 2. that the summe and effect of that whole dayes worke was a confession of their sinnes, and the iniquities of their fathers, but the prayer that was used that day; consisting but of thirty and two verses, (verse 6.37) one and thirty of those verses, you shall finde were spent in the confession, and aggravating of the sinnes of that Church, and Nation.
And thus have you heard the Doctrine confirmed to you in both the branches of it. Now for the grounds, and reasons of it, they are worth the enquiring into; why have Gods servants beene wont thus to confesse their sinnes, and that so fully, and at large unto God? Yea, why hath God required them thus to do it and delighted in it? Surely the Lord knoweth all our sins, better then our selves, and neede not have them discovered to him by us. O God (saith David, Psalme 69.5.) thou knowest my foolishnesse; and my sinnes are not hid from thee. And 1 …9.2—4. Thou art acquainted with all my wayes, there is not a word in my tongue, but thou knowest it altogether, thou knowest my thoughts afarre off; And why have Gods people so openly before men, discovered their owne shame, seeing wee are bound to have a care even of our neighbours good name, and not to publish his faults, Matthew 18.15 Tell him of his fault betweene thee and him alone, much more are wee bound to have care of our owne credit?
I answer. Three reasons principally have moved Gods people to doe this.
First.Reason 1. The fulnesse and aboundance of their hearts. Their hearts have beene so full of the sight, and sense of their sinnes, that they could not containe themselves, they must needes give a vent to their heart, by confessing of them. Out of the aboundance of the heart (saith our Saviour, Matthew. 12.34.) the mouth speaketh. This appeareth to bee one reason why David here bursteth forth in this confession, his sinne was ever before him. And this was one reason doubtlesse, why Iohn Baptists hearers, could not hold, but must needes in so publike an assembly burst foorth into a confession of their sinnes. Matt. 3.6. Affection if it be full, and vehement, cannot bee kept close, but it will out; as wee see in the example of Ioseph, Genesis 45 1. Hee could not refraine himselfe before all them that stood by, but hee must utter his affection to his brethren.
Secondly. They have done this, and God would have them do it to testifie the sincerity and unfeinednesse of their repentance.Reason 2 For as it is a signe a man loveth his sin, and it is sweete to him when hee hideth it under his tongue, and spareth it, as Zophar speaketh, Iob 20.12, 13. So is this a good signe a man hateth his sinne and is desirous to leave it, when hee is willing to disclose, and confesse it freely. The sicke man that will not bee content to tell his Physician, what the meate was that hee surfetted of, never meaneth to forsake that meate, and that is the very cause why hee will not discover it. So is it in this case. Men by nature are full of selfe-love, and cannot abide to heare any evill of themselves, from their dearest friends, much more to speake any thing to their owne disgrace. And this hypocrisie, and selfe-love, is a chiefe cause of mens unwillingnesse to confesse their sinnes. So Tremellius and others, render that clause of Iobs words, Iob 31.33. Hiding (out of the love of my selfe) my sinnes. So that this argueth, a man hath more in him then nature, when hee can freely confesse his sinnes. This is Davids meaning, Psalme 32.2 Blessed is the man in whose spirit there is no guile. As if hee should say, While I kept silence, I had a false heart, my spirit was full of guile, but when I became able, fully to acknowledge my sinne, then was my heart purged from that guile, and hypocrisie that was in it before. So Iob reckoneth this among the best arguments of his sinceritie, and uprightnesse of heart, that he could freely confesse his sins, Iob. 31.33. He covered not his transgressions as Adam did, hiding his iniquity in his bosome.
Reason. 3Thirdly and lastly, They have done this, and God hath required them to doe it, that they might give glory unto God. This reason Ioshuah giveth to Achan, Iosh 7.19. My sonne, give I pray thee glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from mee. 1. In confessing our sinnes to God, we give glory to him. For wee acknowledge the righteousnesse, and equity, both of his commandements, and threatnings, and this reason David giveth, verse 4. why he doth thus confesse his sins here. That thou mightest be justified when thou speakest, and cleare when thou judgest. 2. In confessing our sins before men, we give glory to God. For he is greatly glorified by our profession of repentance, when just occasion serveth, Matthew 5.16. And therefore when Luke had said, Act. 19.17. that the Name of the Lord Iesus was magnified in Ephesus, he bringeth this for the proofe of it, verse 18. And many that beleeved, came and confessed, and shewed their deeds.