Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 2
SERMON II.
PSAL. 51.2.
Wash me throughly from mine Iniquity, and cleanse me from my Sin.
As there's no misery like that of sin, so there's no mercy like that of freedom and diverance from sin, (The greatest mercy being deliverance from the greatest misery). And accordingly this is that which David here begs of God in this present Text. He had in the verse before, the first verse of this Psalm, prayed to God to have mercy upon him; Have mercy upon me, O Lord, according to thy loving-kindness. Here now in this verse in hand, he signifies the particular mercy which he relates unto.
IN this present Verse before us, we have a specification of the former Petition. What was before laid down in general, is here now brought down to the particular, as an expression of that particular mercy which David beg'd and desired from God. And there are thee general Heads, which we may take notice of in it: First, The nature and kinds of sin. Secondly, The desires of a gracious heart. Thirdly, The manner and practice of God, as to point of forgiveness.
For the first, The kinds of sin are laid down in a variety of expressions, Transgression, Inquity, and Sin; which do differ from each other as an higher degree of wickedness and a lower. All of them together, for the nature of them, are here exhibited as polluting and defiling, as may appear in the words used about them, Blot, and wash, and cleanse, which do refer to such things as leave a stain and filthiness behind them. Therefore sin is so set forth in Scripture, as that which is most ugly, and deformed, and foul, so as nothing else like it. And it is call'd the filthiness of Flesh and Spirit, in 2 Cor. 7.2. Hence were all those legal purifyings injoyn'd by the Ceremonial Law; they were not meerly and barely for themselves, but to signifie to us the polluted nature of Sin.
That sin is thus foul indeed, will appear according to these Considerations:
First, It is so in the Eyes and Judgment of God himself. The holy and pure God he looks upon sin as most ugly, and it is loathsome and abominable to him, where-ever he finds it, Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look on Iniquity. Canst not look on it, that is, with allowance and approbation: It's irksome and grievous to him in his looking upon it. So Psal. 5.4. Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. That hast not pleasure in it, i. e. indeed that abhorrest it. There is less said and exprest than intended.
Secondly, As sin is filthy in the eyes and account of God, so likewise of godly men; of all which have the Spirit of God in them, they look upon it as filthy too; especially at such time as they are themselves, and free from the prejudices of Lust prevailing upon them. For example, here the Prophet David, however he might think of sin, when he was under the strength of a Temptation; yet when he was now deliver'd from it, it was most vile and odious to him.
Thirdly, Sin is likewise very soul in the eyes and judgment of meer civil persons, especially some kind of sins which are now and then committed in the World. Take it but in those sins which were now at this time committed by David, and ye shall find it to be so with them. That even some of the Heathen themselves have, in their way, loath'd and abhor'd them; Adultery, and Blood-shed, and Falshod, and such sins as these, they have been abominated by such persons as have had no more than common honesty in them. From all togther it appears, how foul a thing sin indeed is, as it seems here to be exprest unto us.
The Consideration of this Point may be thus far useful to us:
First, As it is a Doctrine of Abasement and Humiliation; Here's that which may cut the plumes of proud and presumptuous Persons. There are many which are apt sometimes to be lifted up with conceits and apprehensions of their own worth, especially as they have any thing more than ordinary excellent in them, of Parts, of Wealth, or both; or what-ever it be. Now such as these, they may justly be humbled, in the consideration of that sin which is in them. There are none which have so much good to advance them, as they have evil to abase them; nor have so much cause to be proud of their excellencies, as they have cause to be debased for their defects. There is so much filthiness and ugliness in sin, as that the least sin might well humble men in the greatest Perfections, which otherwise are observable in them. And God does sometimes in his Providence suffer it to be thus with them, that it might work this effect in them. As Paul was buffeted with the messenger of Satan, lest he should be exalted in the abundance of the Revelations; as it is, 2 Cor. 12.7.
Secondly, The filthiness and defilement which is in sin, it calls us therefore to loath and detest it, and to with-draw our selves from it. To keep our selves unspotted of the World, and of the Flesh, and our Garments pure, as the Scripture requires us. Let us therefore have nothing to do with such a filthy thing as this indeed is; but hate even the Garment spotted of the Flesh.
And especially let those take heed of the defilement of it, which (through the mercy of God) are any thing freed from it. Filthiness is never more filthiness, than it is after washing and cleansing; for those therefore which are in any sort purified, for them again to defile themselves; and like the Sow which was washed, to wallow in the mire; their defilement is a great deal more dangerous and notorious than of other persons.
Thirdly, This Point it sets a price upon the blood of Christ, Which (as the Apostle tells us) cleanseth us from all sin, 1 Joh. 1.7. The fouler that sin is, the purer is that blood which delivers us from the foulness of it, and should be so much the more esteemed by us. And so much of that first Point, viz. The nature and quality of sin, which is foul and polluting.
The second is the desire and endeavour of a gracious heart, and that is to be freed and deliver'd from this defilement; express'd in the petition it self, Wash me throughly from mine Iniquity, and cleanse me, &c. Wherein there are sundry particulars observable of us: First, Here's the Object specified, and that is, Mine Iniquity and my Sin. Secondly, Here's the Act propounded, and that is, Wash me and cleanse me. Thirdly, Here's the intention of the Act, Much or throughly. Lastly, Here's the vehemency of the affection in desiring of it, exprest in the repetition of the phrase, Wash me, cleanse me.
We begin with the first, the Object specified, Mine Iniquity, &c. David does not only desire to be washt from Iniquity at large, but from his special Iniquity in particular; from that Iniquity which he was now more particularly guilty of, as concerning the matter of Ʋriah. And this is that which every one else is to do besides; It is the duty of all persons whatsoever, in matter of Repentance, and Humiliation, and pursuit of Pardon, especially to apply themselves to the removal of those sins which do more particularly lie upon them; their proper and most prevailing Corruptions. Thus does David here, and thus he does also in another place, as Psal. 18.23. I was also upright before him, and I kept my self from mine Iniquity. Where by his Iniquity, he means that Iniquity which he was more peculiarly addicted unto, and was most familiar to him. What-ever sin he committed, it was indeed his Iniquity; but that which he speaks of here is his Iniquity, with a special force and emphasis upon it; that Iniquity which was most notorious in him. This he desires to be cleansed from especially, and so (I say) should all others else; It is the concernment of all Christians whatsoever.
The reason of it is this, because this it has the greatest guilt and malignity in it; that sin which the Soul is most exposed to, it leaves the greatest stain and defilement upon it, as being most infected with it. Therefore there is cause, why to pray for washing from this more especially: Where there's the greatest pollution, there had need be the greatest purification.
Again, this prevailing and master-sin, it brings on many others with it, as annext unto it. David's Adultery it went not alone, but had divers other abominations besides attending upon it; therefore he had cause to desire to be freed from this in a principal manner. As those Diseases are most to be shun'd, which do lead and tend to more.
The consideration of this Point puts us all upon the same practice. We should first of all search and consider what sin is most properly ours, and then set our selves more especially to the clearing of our selves of it. That for the Object specified.
The second is the Act propounded, Wash me, &c. David had sin and the guilt of sin upon him, but he would not have it to continue in him; he desires to be freed from it. And this is the scope and drift of this his prayer and desire: wherein we see, what is the property and disposition of a gracious heart; It is never quiet till it is freed from sin. This washing it may be conceived of two sorts: Either first, In reference to Justification; Wash me, that is, free me from the guilt of it. Or else secondly, In reference to Sanctification; Wash me, i. e. free me from the defilement:
First, Take it in reference to Justification; Wash me, i. e. free me from the guilt. This is that which David beg'd from God, that his Soul might be bathed in Christs blood, and so his sin pardon'd to him, and nothing less would serve his turn. The Servants of God can no sooner espy their guilt, but they sue for their pardon.
And that upon this ground, because they know and consider the great danger which they are exposed to from sin, till it be pardon'd to them. It does in the nature of it expose them to Condemnation, and it does in the mean time lay them open to many evils besides. It ecclipses Gods Countenance to them, and hinders them of many good things as dependant thereupon; therefore they have cause as soon as may be to be cleared of it.
The contrary whereunto does therefore discover the security and mad presumption which is in abundance of people. There are many, who though they be guilty of sin, and know themselves to be so; yet never care to free themselves from it, but go from day to day with the guilt of it lying upon their Consciences, and cleaving to them. Now in what a sad and miserable condition are such persons as these? especially if we shall consider that from hence there is so much the greater guilt contracted to them. The longer any are upon the score with God, the more they run upon the score with him; and Sin by continuance makes the greater wounds and marks in their Souls than otherwise it would do. Therefore David here on the otherside does very seasonably pray for freedom from it; Wash me, i. e. as to pardoning.
Secondly, Wash me, i. e. as to purging. We may take it in reference to Sanctification likewise, as desiring to be cleansed from the filth and pollution of sin in him. This sin of David it had not only made a great wound in his Conscience, and exposed him thereby to Gods wrath; but it had also left a stain in his Soul, and polluted him in the faculties of it. And now he here sues to God to he wash'd and cleansed from it. This is another gracious property in the Saints, to desire purifying Grace as well as pardoning. And so we may observe it in the whole course of the Psalm afterwards, where the Petitions of it are equally framed to either of these Heads, to the one as well as the other.
And there is this cause for it: First, That new nature which is wrought and framed in them; every true Child of God he has the principles of saving Grace in him, which do oppose and set against Corruption, and work it out of him, and make him to hate and abhor it as much as may be. What is it that makes many persons to be so trim and neat about their Bodies? It is a principle of neatness in them, which does fight against that which is sordid, and foul, and unclean; and so it is also with men in their Souls. The more purity there is in us already, the more shall we be desirous still of it. Swine, they are not troubled with mud, because it sutes and agrees with their natures; no more are wicked men with sins, upon the same considerations likewise: But those which are regenerate and born again, and have new natures bestowed upon them, they are otherwise affected; Such as these being by the Grace of God cleansed from sin for the general, do accordingly long for all particular cleansings of themselves, as there's occasion for it. There's no such spruce person whatsoever that can be more annoyed with filth upon his body, or outward man, than a gracious heart is with sin upon his Spirit.
Secondly, As this desire does proceed from renewed nature, so likewise from sanctified Reason; a good Christian does well consider with himself, that so long as he has any defilement upon him, so long it cannot be well with him, but he is liable thereby to many other evils besides; and in particular is unacceptable to Christ, the beloved of his Soul, and therefore desires washing in this regard also.
Now therefore accordingly let us examine how it is with our selves, how far we for our particular do conform to this gracious disposition in us, so as to desire to be cleansed from sins; and that not only from the guilt, but from the pollution. There are many who would have sin pardon'd to them, who do not care to have it healed in them; yea, but how far do we do this? This is that which would be inquired into by us, whether do we say in the sincerity of our hearts; Wash me from mine Iniquity, i. e. Lord, take away the filth of sin from me?
There are some who have some faint wishes to this purpose; but what reality of desires is there in them, by their striving against sin, abstaining from it, and from the occasions which tend unto it? they do in vain desire to be washt, who in the mean time run into the mire, whereby they foul and pollute themselves; these desires which are sound and real, are joyn'd with endeavours. And this for the Act propounded, which is the second thing observable.
The third is the intention of the Act, that is in the word much, or throughly. It was not any slight kind of sprinkling which would serve Davids turn; no, but he would be washt to purpose; he would have this work compleat in him. And here we have still a further property in the true Servants of God, which is considerable in them; and that is, to have the work both of forgiveness, and likewise of holiness perfected to them.
First, The work of forgiveness; Wash me throughly, i. e. perfectly pardon me, leave nothing upon the score for me. Davids business at this present was chiefly for the remission of his Adultery and Murther, that God would forgive them unto him. These were the occasion of his present address unto God; but yet he does not stay upon these only, but goes on further for the remission of all the rest. He desires perfect reconciliation to be made betwixt God and his Soul; and so does every one else besides, that do rightly understand themselves in this particular.
And the reason of it is this, because there's not the least sin that is, but it has infinite inconveniences with it, where it is not forgiven and done away. If God should have pardon'd David's Murther and Adultery, and yet have retain'd his other sins unpardon'd, he had been notwithstanding in a very miserable condition. This drew from him this exact Petition which we have now before us, Wash me throughly, &c.
Let us therefore all learn this piece of good husbandry, from the example of this holy man; when we go to God for the pardon of some one sin, take in all the rest with it. It is that which many people are neglectful and careless of; ye shall have some, who if perhaps they fall into some grosser actual sins, they are a little frighten'd with them, but they never look any further; whereas indeed it would nearly concern them to carry their thoughts a little higher; not only to the sins of their Lives, but to the sins of their Nature; nor only to such particular Actuals, but to all other in complication with them; that so there may be terms of perfect agreement betwixt God and them, which is that David here does.
Secondly, As to the work of Forgiveness, so likewise to the work of Holiness; Wash me throughly, that is, throughly sanctifie me: This is another thing which a good Heart desires, and the Scripture leads us us to it, 1 Thess. 5.23. Now the very God of peace sanctifie you wholly: and I pray God your whole Spirit and Soul, and Body may be preserved blameless; sanctifie you wholly, foreign, that is, in every part, in all the faculties of the Soul, and in all the members of the Body: A good Christian would have nothing left impure or unsanctified in him, but would be sanctified throughout; in his Understanding, Will, Affections, outward man, and where he is any way failing; he would have all Corruption cleansed from him, he would be generally and universally good as much as may be; and he sets upon reformation of particulars, by reforming in general. This it proceeds from that exactness and compleatness which is in him. A sound and upright Spirit, it has respect to all Gods Commandments: Formal and hypocritical persons, they pitch upon some particulars, and think to put off God with them; but a good Christian is of another disposition, he desires to approve himself to God in every particular, as knowing unless he does so, he can approve himself in none. We cannot do any one good Action in that manner as we ought to do it, but from such principles as will carry us to the doing of all other besides; nor we cannot leave any one evil action or sin which we are accustomed unto, unless we resolve to abandon all.
The reason of it is this; Because first, One sin it draws on another, in the nature of the thing it self; Sins, they seldom go alone, but have more at the heels of them; where therefore any are left behind in the Soul as favour'd, there is danger of more; and God does oftentimes in his just Judgment suffer and permit it so to be.
Secondly, Because the heart of man being polluted and defiled with sin, is now ready and prone to more; so long as there's any Corruption left at the bottom in us, we are never secure from the actings of it at one time or other; and if it chance not to break out now, yet at another time we are sure to hear of it.
Therefore this teaches us what to do in such cases as these are, even as David does here before us; which is to pray to God for the extirpating of all, and to endeavour it also our selves. When we strive against one sin, strive against all the rest with it, or else we shall never be free from that one which we strive against; Particular reformation, it lays its ground and foundation in general. That's the third particular here considerable, viz. The intention of the Act, Throughly.
The fourth and last is the vehemency of the Affection, in the phrase repeated; Wash me from mine Iniquity, and cleanse me from my Sins. David's heart was much in this matter, he was very earnest and serious in it: So should ours likewise be in like cases; we should be importunate with God in such Petitions as these are, and not easily be put off from them. This has still been the manner of Gods Servants in former times.
And why? for these things are matters of great concernment in their own nature, and do very much behove us to look after. We see in other matters, as concerning this present life, how apprehension of concernment does put an edge upon mens affections, and makes them to be full of desire. It should be therefore with them so more especially in these special things.
The contrary whereunto doth much condemn our coldness and remissness; there's a great deal of indifferency upon mens spirits in this particular. As for the things of the World, we are here earnest and importunate beyond measure, we can never use words enough for them. But as for the matters of Grace and Holiness, here more cool and contented. This shews our want of apprehending of the worth and excellency of these matters; which therefore we should lead our selves unto, thereby the more to work upon us. And so I have done with the second general in the Text, which is the desire of a gracious heart.
The third and last is the manner and practice of God, as to point of Forgiveness and Holiness, and that is to go through stitch with them. This is signified in the terms here used, Blot out, wash throughly, &c. David begs of God that which was ordinary and usual in him. Take it first of all as to Forgiveness, as that which is here principally intended, and ye shall see it in that, that when God pardons a Sinner, he therein lays nothing at all to his Charge. Forgiveness, it is an utter abolition of all kind of guilt; and so the Scripture still expresses it by the terms which it puts upon it in sundry places. Thus Psal. 32.1, 2. it is call'd a covering of sin, and a not imputing it to us. Esay 44.22. A putting away of our Transgression like a Cloud. And Chap. 38.17. A casting all our sins behind the back; Jer. 31.34. A remembring of our Iniquities no more; Mic. 7.18, 19. A subduing of our Iniquities, and casting of them into the bottom of the Sea.
This it therefore serves for Confutation of the Papists, who teach, that when the Sin is pardon'd, yet the fault is still retained. This is contrary to the very nature of Pardon and Remission it self. For what is it to pardon, but to impute no more the sin to the Person for the punishing of him? but to blot out the score, and to wipe out the reckoning, and to discharge the Sinner of the Debt whereby he is ingaged: So then there is no condemnation to them which are in Christ Jesus, as it is Rom. 8.1.
So again secondly, As to point of Forgiveness, so to point also of Sanctification; God is also compleat in this work, He works throughly. Indeed, he does it not here in this life in the strictest sense. But thus he does it for us:
First, He works in his Servants a through sight of that evil which is in their hearts, the general Corruption of their whole nature.
Secondly, He works in them also a through hatred and detestation of all sin, so as to allow of no evil at all in themselves.
Thirdly, He gives sin its mortal wound, and death-blow in them; from whence though it be not absolutely dead, yet it is dying still in them.
Lastly, He will also one day, and at the last wholly and absolutely free them from sin. Christ sanctifies and cleanses his Church now with the washing of water by the word; And he will present it to himself one day glorious, having no spot nor wrinkle in it, as the Apostle Paul signifies to us, Ephes. 5.26, 27.
This it is matter of great comfort and incouragement to the people of God, in the midst of all those present defilements and pollutions under which they now lie, and which they groan and mourn under; that there is one who hath undertaken their cleansing, and who will do it accordingly; yea, who will do it throughly; which may further be an excitement to them, to endeavour after this purity themselves, and to work out their own Salvation; because it is God that worketh, &c. And so much also of the third Head in the Text, which is Gods manner and practice.
Now the result of all together may be drawn forth into these following Observations and Conclusions which do issue from it. First, We see here what a troublesome and molesting matter sin is, which does cause such ado about it. Here are a great many of vehement expressions joyn'd together, one upon the neck of another; Blot out my Transgressions, and wash away mine Iniquity, and cleanse me from my Sin; and all this throughly and very much. All this shews, that David had a great deal of trouble and perplexity upon him in his present condition, and so he had. Oh this sin which he had now favour'd and allowed in himself for time past; when he came once to discover it, was very irksome and tedious to him, and he thought he should never be well cleared of it, or freed from it again; especially according to the nature of the sin it self, which was so hainous and abominable.
There were divers Considerations in it which made it so troublesome to him:
First, It was a sin against the light and dictate of Nature, and common principles; for so Adultery was to the Heathens themselves; they did many of them loath and detest it (as I shewed before.) Now for David to be guilty of so hainous a sin as this, it must needs be very troublesome. Gods Children they have work enough sometimes but with their failings in matter of Duty, that they cannot keep up their hearts in that gracious frame and temper which indeed they should be in. But for to fall into such gross sins as this was; this was such as many washings, and rinsings, and scourings, were little enough for; and he could not come off so easily with it, as that which was a greater grieving of the Holy Spirit of God in him.
Secondly, It was a scandalous sin, which gave ill example to others; and there are many which since that time have perisht by it, who have no more but only read and heard of it. Sins which go no further than a mans self, and his own private heart, they have enough in them to lay the Soul, and to humble it in the presence of God, in a serious manner. But such sins as go abroad into the world, and corrupt and infect others; these may justly trouble them to some purpose.
Thirdly, It was a complicated Sin, many sins involved in one, and this was somewhat further. As Diseases which are complicated, they are hardly and difficulty removed; so likewise are Sins, such as these they stick by the ribs, and they have their relapses and fallings into them again, without better heed unto it. In these respects do such sins as these especially create men so much the greater trouble.
The proper Use whereof is this; Therefore to have nothing to do with them at first; take heed of playing and dallying with Sin, and the temptations to it. For if it once get hold upon thy Soul, thou wilt have much ado to be freed from it. Though thou wash thee with Nitre, and take with thee much Sope, yet thine Iniquity shall be marked before the Lord, as it is Jer. 2.22. And unless God himself do mightily set in for the washing and cleansing of thee, as it is here in the Text, there is no good which is likely to be done on thee. That's one Observation collateral, viz. The troublesome nature of Sin.
Secondly, We may observe this also by the way, that a true penitent person is more affected with the guilt and filthiness of sin, than with the shame and disparagement which comes by it. David had now occasionally from this sin much blemisht himself in his good Name and Reputation (as such sins commonly do.) A Wound and Dishonour will he get, and his Reproach shall not be wiped away, Prov. 6.33. It is spoken of the Adulterous Person, and it is a just judgment of God upon him; but yet David does not so much stand upon this. He does not say, Wipe off the disgrace of my Reputation, but wash me throughly from mine Iniquity. This is further the temper of a gracious Soul, more to blush at Sin it self, than at the ignominy which follows upon it.
And all for this reason, as being most affected with the Honour of God, which is dearer and more precious to him than any of his own possibly can be. A good Christian will take shame to himself, so God may have Glory.
And this shews us the difference betwixt such and other men. There are some which only shrink at the smart and the disgrace, they never look any further; But David had other respects in him, Wash me throughly from mine Iniquity, &c.
Thirdly, Observe here also this, That all our endeavours as to the Work of Repentance and Reformation in us, they must be resolv'd into God himself. It is He must blot out our Transgressions after all our own Confessions, and it is He must wash us from our Iniquities after all our own Lamentations, and it is He must cleanse us from our sins after all our own resistences against it. David was not himself wanting to these Duties, which became an humble and sincere Penitent; but he does not rest or rely upon them, but Gods gracious acceptance of him in Christ, in the application of his blood for the pardon of Sin, and in the operation of his Spirit for the cleansing of it. Do thou blot, do thou wash, do thou cleanse, Have mercy upon me, O Lord. Christ, he is both the Fountain to wash in, and the Sprinkler of this water upon us.
Therefore let us hence learn upon all such occasions to betake our selves to him for this purpose; when we find the guilt of sin upon our Consciences, let us not think to get it off by our own Merits, and good Works, and Compensations, as Papists perswade to. And when we find the power of sin upon our hearts, and Corruption cleaving to us; let us not think to get it off by our own strength (though that must be put to it) but let us labour still to do all in the power and virtue of God through Jesus Christ, who first hath merited and purchased this Priviledge for us, and then does graciously bestow this blessing upon us.
These are points which we may gather from the words consider'd collaterally. So much for this second verse also.