The True Doctrine of Justification Asserted and Vindicated, Lecture 26
LECTURE XXVI.
PSAL. 51.9.
Hide thy face from my ſinnes, and blot out all mine iniquities.
YOu have heard of the peculiar uſefulneſſe of the Pſalms, in reſpect of our conditions or temptatians. What ſome Authours (I know not upon what ground) have ſaid of the manna, that it had the taſte of all delicate meats in it, and gave a reſpective relliſh to what every palate deſired; this may be truly affirmed of the Pſalms, they have a respective direction, or comfort to every ones affliction or temptation. Hence they have been called by ſome the little Bible, or the Bible of the Bible? for although all the ſtars be of a quinteſſ…ntiall matter (as the Philoſophers ſay) yet one ſtar differs from another in glory. And this Pſalm among the reſt, hath no mean excellency or uſefulln…ſſe, it being a ſpirituall Apothecaries ſhop, wherein are choice antidotes againſt the guilt and filth of ſin, ſo that every one may ſay that of this Pſalm, which Luther of another, O Pſalme, Tueris meus Pſalmus, Thou ſhalt be my Pſalm, The occaſion of this Pſalm is ſet down very diligently, and punctually in the inſcription, it was made when Nathan reproved David for his adultery, after he had gone in to Bathſheba. The Hebrew word is tranſlated in the time paſt, and ſo thoſe that excuſe Naaman, 2 King. 5.18. tranſlate thoſe words, wherein Naaman begs for pardon for his bowing down in the houſe of Rimmon, in the time paſt. Thus (pardon thy ſervant) when my maſter went into the houſe of Rimmon-and I bowed my ſelf. And they bring this inſcription of the Pſalm to confirm ſuch a tranſlation. We are in this Pſalm to look upon David humbled …or his grievous ſins, as a Job ſitting upon the dunghil abhorring himſelf, becauſe of the ulcers and loathſomeneſſe upon him, or like a wretched Lazarus full of ſores, lying at Gods throne, who is rich in mercy. For mercy is the ſcope of the Pſalm, which he praieth for in the negative effects of it, ſuch as blotting out of his favour, &c. and in the poſitive effects thereof, ſuch as creating a new heart, filling him with joy and gladneſſe, &c. And this Petition is enforced with ſeveral arguments from Gods multitude of mercies, from his confeſſion and acknowledgement, with a ready ſubmiſſion to all Gods chaſtiſements, from the proneneſſe of every one to ſin, becauſe of that original corruption ſeated in him, from the good effect this pardon ſhall work upon him, he will teach tranſgreſſours Gods waies, ſo that his ſinnes as well as his graces ſhall inſtruct others. My Text is a praier about that negative effect of mercy,The text divided into tvvo Petitions. which is expreſſed in two Petitions to the ſame purpoſe.
The firſt is, Hide thy face from my ſins.
A face attributed to God in a double ſenſe.The Scriptures give a face to God in a two-fold ſenſe. There is the face of his favour and his love. This David in the 11th verſe, praieth God would not take from him: And there is the face of his anger and his indignation. This David perceiveth upon him, and againſt him, wherefore he deſireth God would hide it from him; So that it is an expreſſion from a guilty perſon, who cannot endure the juſt Judge ſhould look upon him; or rather from a childe offending, who cannot bear the frowns of his father, caſting his eyes upon him. David hath that filth and guilt now upon him, which he knoweth God cannot behold but with much wrath and indignation, therefore he praieth God would not look on him. You ſee here David acknowledging, That God doth ſee and take notice of the ſins of juſtified perſons in a moſt provoked manner.
This praier is expreſſed to the ſame ſenſe in the next Petition, Blot out all mine iniquities, wherein conſider the mercy praied for, Blot out, a metaphor (as you have heard) from merchants that cancell their debts, or as the Su…doth diſſipate and cauſe the cloud to vaniſh.
2. The extent of the object, all my iniquities. Whether this extend to future ſins, ſo that all ſins, paſt, preſent, and fut…re are pardoned together, ſhall be conſidered in the ſecond place.
From the firſt Petition, Obſerve,Obſervation from the firſt Petition.
That God ſeeth and taketh notice of in a moſt angry and provoked manner, the hainous and groſs ſins, which a Believer hath plunged himſelf into.
For this reaſon, David praieth God would turn away his eyes, and face from him, even as the ſore eyes deſire to have the light removed, as being unable to bear it. And this aggravation of Gods ſeeing it, he mentioneth alſo, verſ. 4. Againſt thee only have I ſinned, and done this evil in thy ſight. That God did ſee it, and was offended, did more trouble him, then the eyes of all the world upon him: So 2 Sam. 11.27. where this Hiſtory is related, there is this peculiar brand upon Davids ſin, that what he had done was evil in the eyes of the Lord; therefore God did ſee it, and take notice of it, ſo as to be diſpleaſed with it. This Doctrine is worthy of all diligent examination, both becauſe it will be a ſtrong Antidote, to keep Gods people from ſcandalous groſs ſins, as alſo to inform how far in ſuch ſins the people of God make a breach upon their peace with God, and claim to the Covenant of Grace. And although this Queſtion hath been vexed in ſome reſpects with the ſcratching claws of the Schoolmen, yet I ſhall endeavour not to be ſo ill a ſeedſman as to ſowe among thorns, nor as one of the Ancients alludes, Plantare nemus Ariſtotelicum juxta altare Dei, Plant Ariſtotles dark Grove, near Gods Altar.
And for the clearer proceeding in this great Point,The aggravation of Davids ſin in ten particulars. I ſhall conſider the Doctrine briefly in the hypotheſi, as it was Davids caſe, and then in theſi, as it may be any believers condition: for David take notice of two things,
Firſt, The aggravation of his ſin.
Secondly, Of the evil befalling him, becauſe of it. Davids ſin is at large mentioned, 2 Sam. 11. where you have ſeveral aggravations of this ungodly act.
Firſt, He was a King, and ſo his wickedneſs was the greater, by how much his perſon was greater▪ Men in place being like the Sun, which if in an eclipſe, cauſeth much deſtructive alteration to inferiours.
Secondly, A man advanced by God to ſpecial mercies, both temporall and ſpirituall, and for him to ſinne thus, we may cry out, What aileſt thou, O Jordan, to runne backward?
Thirdly, The nature of the ſin was a very groſs one, againſt the light of an Heathens conſcience, to deflour his neighbours wife.
Fourthly, It was a treſpaſs againſt his faithful ſervant Ʋriah, who was venturing his life to preſerve David: This was horrible ingratitude.
Fifthly, This aggravation God addeth, That he had many other wives; and for him, as Nathan wiſely reproved him, to go and take the poor mans lamb, who had only that, this was to become very guilty.
Sixthly, Here was great deliberation, and conſultation, how to cover the matter, and to make Ʋriah the father of it. O where is Davids heart that it doth not ſmite him all this while?
Seventhly, To bring this wretched plot about, h… ſends Ʋriah with letters to Joab for his own deſtruction; Doth not David here, that which he condemned and prayed againſt ſo much in others, lie in wait like a Lion to devour the poor innocent?
Eighthly, His ſin becomes more hainous, in that to colour this, he will have Ʋriah, and many other innocent perſons ſet in the fore-front, on purpoſe to be killed, and afterwards with moſt tranſcendent hypocriſie, excuſeth it with this, The battel fals alike to all. So that here is a ſinne with many ſins complicated in it.
Ninthly, When all this is done, David takes Bathſheba to wife, delights in her, and rejoyceth with her.
Tenthly, To make his ſinne out of meaſure ſinful, after theſe horrid ſins committed thus againſt natural light, as well as ſpiritual, we finde no remorſe of conſcience, no trouble of heart, till Nathan the Prophet come and arouſe him. But preſently upon his Reproof, How doth this Mountain melt like wax before the fire? And therefore let no man encourage himſelf with Davids ſin, unleſs he finde in himſelf alſo Davids Repentance.
And therefore in the ſecond place take notice, what way God takes to break him, and how much diſpleaſure of God fell upon him.
The degrees of Davids repentance.Firſt, He hath great terrour and trouble upon him, which he expreſſeth by the moſt exquiſite torment that is, viz. Broken bones. It was with him, as if all his bones were brayed and pounced together. Thus fearful is it to fall into the hands of the living God, who even to his own people is a conſuming fire. As the Sunne which uſeth to dart forth reſplendent beams of luſtre, by groſſe and thick clouds is darkned and obſcured; ſo David who heretofore rejoyced in God, took comfort in his Promiſes, doth now like Dives beg for one drop of comfort, and findes a great Gulf between that and him, inſomuch that it cannot come to him, nor he to it. Now what are all Davids pleaſures, all his luſtful delights to theſe wounds of his ſoul? Hath he not bought Repentance at a dear rate? Let the godly hear this and tremble, and do no ſuch thing.
Secondly, As he found hell thus within him, So God was alſo really diſpleaſed, his ſins were uncancelled till he repented. So that Gods diſpleaſure was not only in Davids ſenſe and feeling, but in Gods heart alſo. As the earth of his own heart was like iron, in reſpect of the yeelding any fruit of comfort, ſo the Heavens were like braſſe. God had ſpoke to his ſoul to be like the mountains of Gilboa, on which no dew of his favour ſhall fall. Therefore he doth not only pray for pardon, but plenty and iteration of pardon, Multiply to pardon, as verſ. 2. I need pardon again and again, I need a plentiful pardon, becauſe I have ſinned many ſins in one ſin. Now David might juſtly be more ſolicitous and fearfull about the pardon of theſe ſins, becauſe there was no particular Sacrifice appointed for murder and adultery, but an expectation of vengeance, either from God or man, but this muſt not be ſtretched to the Socinian errours, as before I have ſhewed.
Thirdly, He found in himſelf a loathſomneſſe, and defiling guilt upon his conſcience, whereby like Adam, he could runne and hide himſelf, that God might not ſee him. Hereupon he prayeth, Waſh me, Cleanſe me, Purge me. O how loathſome and abominable was he in his own eyes: if Davids Righteouſneſs be accounted a menſtruous cloth, or dung by him; what debaſing and abhorring thoughts muſt he needs have of his ſins? He looketh upon himſelf as the Swine wallowing in mire, and the dog licking up his vomit.
Fourthly, He feeleth a ſpiritual conſumption and languiſh upon him, that he cannot exerciſe any of thoſe graces that he uſed to do. Therefore he prayeth for a principal or voluntary ſpirit, that with delight and ſtrength he may do Gods will. David ariſeth as Samſon when his Hair was cut off, thinking to doe ſuch great exploits, as he had before, but he findes his ſtrength gone.
Fifthly, He diſcovereth a world of Hypocriſie in his heart, and crieth out of that, praying for truth in the inward parts. He now (probably) fears himſelf for an Hypocrite, queſtions whether any truth of grace be in him at all; and certainly it might juſtly amaze and aſtoniſh him, to conſider he could do all that wickedneſs deliberately in cold bloud, without any remorſe for a long while. This might juſtly plunge David into ſuch a Chaos, that he might fear the very pillars and foundations of his ſoul were ſhaken.
Sixthly, He had loſt all that boldneſſe and liberty ariſing from a good Conſcience, in declaring Gods truth, and reclaiming tranſgreſſours from their evil wayes, verſ▪ 13. Some have ſaid that David in this intervall loſt the gift of Prophecie, and making of Pſalms. I cannot tell that; but certainly guilt and ſhame had ſo ſealed up his mouth, that he could not reprove others for murder, adulteries, deſtructive craft, which he himſelf was ſo foully guilty of. It was the Ancients Rule, Quicquid dictur…s aliis, prius tibi ipſi dic, Speak that firſt to thy ſelf, which thou art to ſpeak to others. But how could David have any boldneſs here, till there was a cole of fire from the Altar to ſanctifie him? So that all theſe things duely pondered, you may ſay, this Sermon is a ſpiritual-Anatomy-Lecture, wherein Davids ſin and puniſhment hath been ſo diſſected before you, that every wiſe hearer may prevent the like deſperate diſeaſe in himſelf.
The te…t conſidered in the….And now I proceed to the Theſis, or this Doctrine in the general. And this method I ſhall uſe: Firſt, Speak of the ſins briefly the godly may fall into. And then more largely of their relation they ſtand unto God after the commiſſion of them, till they repent.
And to the former, two things are conſiderable:What ſins Gods children may fall into.
1. The nature of the ſins they commit. And
2. The quality of them, whereby they may be differenced from the ſins of reprobates.
For the former. There is no ſinne (except that againſt the holy Ghoſt) which a juſtified perſon, being left to himſelf, may not fall into, even ſuch ſins, that moral men, by the help of a natural conſcience only would readily abhor. Thus David with deliberation and conſent fals into adultery and murder, ſins condemned by Natures Statute-Law: You have Aaron guilty of Idolatry: Joſephs brethren the Patriarchs, as much as lieth in them murdering Joſeph, and when they have caſt him away into the pit, they ſit down to eat, which implieth their wonderful ſecurity: and we reade not of their Repentance, till many years after, being awakened thereunto by Joſeph. Samſon, he was like one of the Roman Emperors, a compound of vices and virtues, inſomuch that doubt might have been made of his godlineſs, had not the Scripture put him in the Catalogue of Saints. Peter, although it was a paſſion of fear that cauſed his ſinne, yet his ſinne was very dreadful, to lie, ſwear, and curſe, in the denying of Chriſt. This was ſuch a ſinne that Peter thought it not poſſible he ſhould fall into it. For firſt at the maids accuſation, by comparing of the Evangeliſts together, he doth not only baſely deny himſelf to be Peter, but addeth, He knew not Chriſt, yea he knew not what ſhe ſaid: an expreſſion which we uſe about a thing that we are in the higheſt manner ignorant of; and this he doth before all them that ſtood by. In the next place after a little while (which as Maldonat computes, muſt be at leaſt three hours) he denieth Chriſt again: we might have thought that Peters heart might have troubled him in that ſpace, but in ſtead of repentance he aggravates his crime, with an oath he denied himſelf to be Peter; Here was lying againſt his own conſcience, accompanied with perfidiouſneſs againſt Chriſt: Then the third time, a little while after, being accuſed again, he ſtill increaſed his ſin, and did not only ſwear, but curſe, that is, devote my ſelf to the horrideſt judgements that can be, if he knew Chriſt, and this he did often, as that phraſe, He began to curſe, ſeemeth to imply, and his ſin will yet riſe higher, if that curſing be referred to Chriſt, that he curſed and anathematized him, and all this while though as ſome probably think, he heard the Cock crow, yet he repents not till Chriſt looked upon him, and without queſtion▪ would have denied him as often as the temptation was, had not Chriſt preſerved him.
Thus I have given you Examples of the hainous ſins of Gods people, which are not to encourage in ſinne, but if duely conſidered, a bridle againſt it. As he ſaid, Plus debeo Thomae, quam Petro, he was more beholding to Thomas doubting, then Peter believing, becauſe by Thomas his doubt, Chriſts Reſurrection was more confirmed: So in ſome ſenſe, we may more acknowledge Gods Wiſdome and Goodneſs in his childrens fals, then in their Graces; for hereby we are to tremble in our ſelves at our own weakneſs, be more careful againſt ſinne; Obſerve the way they took for pardon, and admire Gods goodneſſe, who doth not utterly caſt off his prodigal children.
Thus you ſee there is no kinde of crime, which the people of God, through their own neglect, may not fall into. And as for that other Queſtion, Whether they may not frequently commit the ſame ſins? We have examples in Scripture for the Affirmative, onelyonly the greater Doubt is, Whether after a thorow and deep Humiliation they may relapſe in the ſame ſins? But although we ſcarce have any inſtances of ſuch in the Scripture, yet Gods command upon us to receive a brother ſeventy ſeven times offending, if he repent, may keep up the heart of ſuch a ſinner againſt deſpair, becauſe goodneſſe and love is in him as in the Ocean; in us, as in the ſtream only.
The ſins of Gods people in what kinde to be ranked.The ſecond thing conſiderable is, What kinde of ſins theſe are? whether they may be called ſins of infirmity, though ſo atrocious in their nature, or raigning ſins? Now herein godly Divines have differing expreſſions, though they mean the ſame thing. Zan…hy in his Theſis of the perſeverance of the Saints doth induſtriouſly aſſert, That all the ſins which elect Believers fall into, are ſins of infirmitie. Thus he cals Davids and Peters: His main ground is, Becauſe every regenerate man hath a two-fold principle within, the fleſh and the ſpirit, both which fight one against the other: by which means they are never carried out to a full conſent and purpoſe in any ſin they commit. Hence he denieth they can be called raigning ſins, or ſins againſt conſcience, that waſte conſcience, or that are from reſolved purpoſe within. He giveth an inſtance from Jonah, and the Mariners; We know the Mariners had not any intent at firſt to throw Jonah into the Sea; again they rowed and uſed all their utmoſt endeavour to preſerve him: Laſtly, they pray to their gods, if poſſibly, they may not be neceſſitated to drown him. Now in all this, the Mariners, though they did throw him into the Sea, with their will and conſent, yet they did it very unwillingly alſo. Thus, ſaith he, Jonah, in this reſpect, is like Chriſt, or grace in the hearts of Gods people. And firſt, the people of God have no purpoſe to caſt him out. Again, they uſe their diligent care in temptations not to do it. Laſtly, they beſeech and importune God they may never fall ſo foully: Therefore if at any time they are overtaken, it is with an unwilling willingneſs. Thus he. Neither is it any marvel if he judge ſo; When Bucer thought an Elect man, ever before ever he be converted, doth not ſin with that full conſent as reprobate wicked men do, but have many motions to the contrary. Now although Peter in his denial of Chriſt, might be thought with unwillingneſs and reluctancy to do what he did, yet it is hard to ſay, David, who ſo deliberated and plotted to accompliſh his wickedneſs, did it not with ſome full conſent at that time. And it may ſeem hard to call all the ſins of the godly, ſins of infirmity; Therefore others will grant them the name of raigning ſins, but with this limitation, that this is not a total raigning: ſin raigneth as a tyrant over them, not as a King; and although at ſome times, as in Davids caſe, there be no actual reſiſtance made, becauſe all the actual exerciſe of Grace is ſuſpended, yet the ſeed of God doth in time revive again, and ſo doth caſt out that uſurper: So then the concluſion is, That the groſs ſins, which ſome regenerate perſons do commit, may be ſaid to be ſins accompliſhed with a full conſent and delight, and for the time, no actual reſiſtance made by the regenerate part, and ſo far may be called raigning ſins, but becauſe God hath promiſed to blow up thoſe ſparks of grace in the godly, in his due time; therefore they raign but as tyrants, and that for a while, not as Kings, which then properly is, when ſins are cuſtomarily committed with an antecedent and conſequent conſent.
Differences between the ſins of the godly and reprobate.But for the general, That there is a great difference between Sauls ſins and Davids, Peters, and Judas's, will appear evidently.
Differ. 1.1. From that principle of ſupernatural life, which although much weakned, yet is not quite taken away, 1 Joh. 3. He that is born of God, cannot ſin, viz. ſo as Cain; or as one that is of the devil his father, becauſe the ſeed of God abideth in him. And Paul, Rom. 7. doth excellently deſcribe this in the perſon of a regenerate man, where ſome Expoſitours do not limit the good he would do, or the evil he would not do, to motions and deſires only of the heart, but extend it to the outward actions done in the fleſh.
Differ. 2.2. There is a difference in reſpect of God: He doth not wholly caſt off the one offending, as he doth the other. Compare Sauls ſin, for which God rejected him, and Davids together, and you would think Sauls ſin far the leſs; for Sauls was, becauſe he ſpared Agag, 1 Sam. 15. and the beſt of the ſpoil, pretending it was for Sacrifice, and he dared not do other for fear of the people, but for this God rejected him. Now Davids was in a more groſs ſin againſt the light of nature, whereas Sauls was againſt a poſitive command of God only, and was a ſin only, becauſe forbidden, not from itſelf, yet God ſheweth mercy to the one, and not to the other. Certainly, though Gods grace be the great reaſon of the difference, yet Saul ſinned with more contempt and ſlighting of God, then David did. There was a more bitter root in one then the other.
Differ. 3.3. A difference alſo may be ſeen in the conſequent. When David was reproved, how preſently did he melt and condemn himſelf? There could not be ſuch a ſudden thaw of Davids heart, if like Nabals it had been like a ſtone within him. Thus Peter alſo, as ſoon as Chriſt looked upon him, He went out, and wept bitterly. It is true, we ſee Saul and Judas after their wickedneſs committed, cried out, They had ſinned, but yet it was only for temporal motives, fearing the loſs of their honours or fame, and at moſt, out of a ſlaviſh fear of Gods wrath, not from any love of him, or faith in him.
The Uſe is, If David lie thus in his gore,Ʋſe. and what Michal ſaid falſly concerning him, is now true, hath made himſelf like one of the vile fellows, let him then become a Pillar of ſalt to ſeaſon the godly. Without a gracious ſolicitude and diligent depending upon God, how quickly may a ſtar become like a dunghil? You ſee that the ſnakes, and other poiſonous creatures, which lie lurking in the holes of ground, when the ſeaſon is cold, do yet crawl abroad under the hot Sun-beams. And ſo thoſe ſins which thou ſuppoſeſt crucified in thee, may revive upon a warm temptation. Peter could not be perſwaded he ſhould ever be plunged into ſuch foul perfidiouſneſs, he thought all the men in the world would ſooner do it then he. Now to prevent theſe ſcandals, hearken alwayes unto the motions of Gods Spirit. While the Cock croweth, do thou go out and weep bitterly; while the Angel ſtirreth the pool, do thou preſently ſtep in: and if thou art at any time overtaken, continue not in the ſin, return preſently. The Candle newly put out, if preſently blown upon, may be kindled again. The longer in the ſin, the more ſenſleſs and ſtupid thy heart will grow; and know that of Bernard to be true, Illud eſt cor durum, quod non trepidat ad nomen cordis duri, That is an hard heart, which doth not tremble at the name of an hard heart.