Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 15
SERMON XV.
PSAL. 51.14.
Deliver me from Blood-guiltiness, O God, Thou God of my Salvation.
We see here still (what we have formerly observed from the present state which David was in) the sad condition of a wounded Conscience; which after some seeming intermissions of trouble and recoveries of it from distemper, has its returns agen coming upon it, and falls agen to its wonted perplexity, and doubting, and distraction in it self. This was the case now of this holy man before us, occasionally from his presumptuous miscarriage. When as we might think we should never hear more of him in his desires of pardon and forgiveness, having largely promised it before, and besides that fallen into another Petition, and of another and higher Consideration of joy and assurance; yet now he comes back to it agen, as fresh as ever he did yet, in these words which we have now before us, Deliver me from blood-guiltiness, O God, &c.
IN this present Verse we have two general Parts considerable: First, The Request which David makes to God; and, Secondly, The Promise which he makes upon, whereby he inforces the granting of it. His Request is laid down in those words, Deliver me from blood, O God; his Promise in these, And my Tongue shall, &c.
We begin with the first, viz. David's Request, wherein are two things more; First, The thing it self requested, and that is deliverance from blood; Secondly, The insinuating Title, whereby he makes his addresses to God for the granting of this request unto him, and that is, Thou God of my Salvation.
For the first, The thing it self requested, it is deliverance from blood, (for so it runs in the Text) Middamim, from bloods in the plural, which our Translation renders blood-guiltiness, pointing at the Sin: but we may moreover understand it of blood-suffering, as pointing at the Punishment. Yet we will take it in that first, which first offers it self to us, and which is chiefly here intended, and that is, blood-guiltiness, pointing at the Sin; David desires deliverance from this. Now this for the better opening of it to us, may be lookt upon by us three manner of ways: First, In its Generical Notion, as it was a great Sin. Secondly, In its Specifical Notion, as it was this Sin, the Sin of Blood. Thirdly, In its Individual Notion, as his Sin, the Sin which he was more specially guilty of.
For the first, We may look upon it in its Generical Notion, as a great Sin, for so indeed it was. And here agen it is considerable in two respects more: First, In the subject of it, David, a godly man: Secondly, In the proceeding of it, as it had dependance upon some other Sins besides antecedent to it. For the first, The subject of this great Sin, it was David, a man otherwise godly, and as the Scripture somewhere stiles him, One after God's own heart; it was He which was guilty of no less Sin than this Sin of Blood. We see here what is the condition of the best men in the World, at such time as God leaves them to themselves; they may fall into the grossest and foulest Sins that are, such as this now was here before us, even blood-guiltiness: Who would ever have thought that David should have been guilty of blood, such a tender-hearted man as He was? We know that when he had but cut off the lap of Saul's garment, his heart smote him presently for it, 1 Sam. 24.5. And when the water of Bethlehem was purchased him by the hazard of some mens lives, he would not drink it upon this account, that it was the blood of them that purchased it, 2 Sam. 23.17. And at another time he blesses Abigail, who had kept him from shedding blood, even the blood of Nabal, &c. 1 Sam. 25.33. so tender was David of blood-guiltiness. And yet we see here now upon this occasion how readily he falls into it, and becomes guilty of it. This (I say) serves to shew unto us what the best of God's Servants (when they are deserted) are subject unto.
And it is a thing which we cannot wonder at, if we consider all: for they have the seeds and principles in them of all manner of sin; which though they be very much subdued, yet they are not wholly extirpated and rooted out; and they have likewise Satan a busie Enemy which lays snares for them to intrap them. Your Adversary the Devil goes about like a roaring Lyon seeking whom he may devour, 1 Pet. 5.8. He would willingly devour any, but he does especially lay siege against the godly, for the devouring of them above any other. Now when we shall lay these things together, a Principle of Corruption within not wholly subdued, and a potent Enemy without maliciously disposed, and then God himself, who should be a Friend, (in some cases) withdrawing his assistance; and how can it then otherwise follow, but that even the best of God's Servants themselves should in such circumstances most grievously miscarry?
The improvement of this Point to our selves, is not to harden any in evil courses, as some profane persons are sometimes too ready to do, excusing themselves in their wickedness from such examples as these are of David, &c. This is not the Ʋse of it, nay, such reason very fondly and incongruously. But the proper Ʋse of it is this, That therefore all men, whosoever they be, had need to be so much the more vigilant, and watchful over themselves, and more dependant upon the Grace of Christ. Let no man from henceforth put any trust or confidence in himself, whiles he sees such an one as David thus to miscarry, and to fall so foully as he did. And there are two things to this purpose which we are to take heed of resting in; first, In the meer restraints of natural temper; and, secondly, In the general Qualifications of habitual Grace.
First, In the meer restraints of natural temper; it is in some respects an advantage to have the byass of natural Constitution going along with one, and not thereby to be addicted and hurried on to such and such sins, whether of luxury, or intemperance, or blood-shed, or whatever they be: but, alas, this is not that which will infallibly secure a man from them; it is but ill trusting to this according to the cases and circumstances which he may be in; nay, sometimes there's the greatest danger, both because there is the greatest assault, and the least self-suspicion: If God shall at any time leave a man to himself, and the corruption of his own heart, there is no sin, though from which (as he would think) he is never so much averse, but he may occasionally fall into it: there is not the soberest man but he may be overtaken with drunkenness, nor the chastest man but he may be overtaken with wantonness, nor the meekest man but he may be tainted with blood-guiltiness, if besides his natural Inclination, he be not kept by the Power of God, and his Grace from such-like miscarriages. This is that which we may here see in the Text; David, so sweet a man as He was, of all things else least given to Murther, that when his very Enemies were sick and in distress, he fasted, and put on sackcloth for them; for him to go about the killing of a Friend, and faithful Servant as Ʋriah was to him, one would have thought it had been altogether impossible; and yet we see in conclusion how it fell out. Therefore (I say agen and agen) let none trust to the goodness of their Nature, and Temper, and Disposition, that they are not addicted to such and such sins; if they do, they will be deceived by it; and God does on purpose sometimes suffer it, that they may apprehend the falseness of it, how fallible and uncertain it is, and how little to be trusted. There are many herein like Hazael, 2 King. 8.13. who do not consider what vileness lies therein.
But, Secondly, As there is no good trusting to the meer restraints of a natural Temper; so neither to the general Qualifications of habitual Grace, and a sanctified heart. Regeneration, and the work of Grace, where it is a most excellent Principle, and such as does exceedingly restrain the Servants of God which are indued with it, from running into the same excess with other men: but yet it is not this alone which will serve the turn to keep them innocent, without a continual supply of assistance from the Spirit of Christ. It is not habitual Grace secures us, but actual, which if God withdraw, and take away from us, but for never so small a moment of time, we are presently surprized, and undone before we are aware. This was another thing in the case of David; He had provoked God now to leave him, and to withdraw himself from him; and now (poor man!) see what becomes of him: so it is with all others besides in the like conditions; they are like Sampson when his hair was cut, who thought it had been with him as formerly, but the Spirit of the Lord was departed from him, and he became as another man. This was the case of Peter, he trusted to his habitual Grace, and that general love which he bare to Christ, forgetting to depend upon him for his particular supportment, Though all men should forsake thee, yet would not I; and yet who sooner than he, when it once came to the trial? Before the Cock crew twice, he denied him thrice, as Christ also told him aforehand that the case would be with him: All still comes to this, even to prevent security and presumption in the best that are, for they stand not by their own strength, but by the free Grace of God; which being once denied, or withdrawn, exposes them to all manner of evil, even the greatest abominations that are. Thus here it did David; and that is the first particular of this sin, which David mentions in the subject of it, David a godly man, and yet guilty of it.
The second particular is the proceeding of it, as it had dependance upon some other sins. This sin of blood-shed it was not a sin which David fell into all at once, but by leasure and degrees; it had some others going before it, and making way for it; his Murther it was the consequent of his Adultery, and followed from that: He had committed folly with Bathsheba the Wife of Ʋriah, who now proved with Child by him; and now the better to dissemble the Conception, he takes away Ʋriah's life. These two sins they do very often and commonly go together: Adultery ends in Murther, inordinate goring of life, ends in inordinate destroying it, wherein people whiles they study to conceal sin, add unto it, and make it to be so much the more. Thus the Devil joining together with their own naughty and corrupt hearts, deludes and deceives them. It is that which we could never more pertinently (nor indeed sadly) observe than in these present days amongst our selves, wherein there are so many monstrous Murthers as the fruits of polluted beds: Our Weekly Bills of Mortality give us continual instances of it, wherein we have still one poor Infant or other taken away by the unnatural Parent; and that life which lust first bestowed, cruelty, or at least hope of escape, dispatches and rids out of hand; and unless there be some more severe and extraordinary course taken about it, is still like to increase more and more.
But observe still how it proceeds, (which is the main thing I here take notice of) here is a Conjunction and Concatenation of sins one with another, which at last end in the greatest of all. First, Here's David's Idleness, and want of due regard to his Eyes. Then there is his lustful desire not checkt or restrained in him, this is followed with his unclean acts, and the very commission of filthiness it self; and this last accompanied, or rather succeeded with dissimulation, breach of friendship, inticing to drunkenness, and in conclusion murther it self; and all these sins circumstantially aggravated with a fearful resisting of the motions of God's Spirit, and suppressing the checks of Conscience working and stirring with him.
What great cause has every one now to take heed but of the very first beginnings and sproutings forth of sin? yea, of those sins which in common account are but reckoned as small, even to take heed of them, that they give not way unto them, as not knowing to what they will proceed? Wanton Glances, and Lascivious Looks, and Ʋncomely Gestures, Dalliances, and Ʋnchaste Behaviour, to beware even of such as these, from this example which we have now before us: When David walkt idly, and loosely, and carelesly upon the top of his House, he little thought to have come to blood-guiltiness, and the taking away of his Neighbours Life; but we see how it ended in conclusion, that so all men may take heed how they allow themselves in sinful occasion, and give themselves scope in the first tendencies and inclinations to evil. No, no, do not think thou shalt be safe if thou once dost so; Principiis obsta is here a very good Admonition; stop and hinder the beginnings; for what Solomon says of contention, is true of every sin else, the beginning of it as when one letteth out water; therefore leave off before it be medled with, Prov. 17.14. So much may suffice to have spoken of this sin of David's in its general Notion, as a great sin.
The second is in its Specifical Notion, as this sin, the sin of blood, David desires to be freed from that. Now the Question here will be what he refers to? First, We may take it (if we please) at large, for all kind of blood whatsoever, which he might be any way guilty of. David, he was a great Souldier, a Man of War, who had taken away the Lives of many, and such as no question for the most part but he very well might, according to the nature of the Quarrel wherein he was engaged: but because he might perhaps unawares shed some blood which was innocent, therefore it was not amiss for him (for greater sureness and prevention of guilt) to pray for freedom from bloods at large; it being hard to shed much blood, and not to shed some more than should be; and it is best always in these matters of guilt to be on the surest side, and to desire God to pardon those sins which are yet unknown to the party committing them, which is in the sense of the Psalmist else-where, to be kept from secret faults, Psal. 19.12.
But yet David's drift in this place was a little more restrained and particular, and that was to his shedding of the blood of Ʋriah, which he now acknowledges himself guilty of: This was that which now lay heavy upon his Conscience, and which he was troubled for. Blood-shed it is a crying sin, and such as calls for Vengeance upon those which are guilty of it: This it did in the first Blood of all which was shed in the World, even the blood of righteous Abel, it called for Vengeance upon his Brother Cain, so loud, as that Cain could not endure the clamor of it; he thought his sin greater than could be forgiven, and his punishment greater than could be born for the heinousness of it, Gen. 4.13. So Act. 28.4. whiles the Barbarians thought Paul to be a Murtherer, they thought Vengeance would not suffer him to live. And Psal. 9.12. we read of inquisition made for blood. This is suitable to God's Precept to Noah, given about this matter, Gen. 9.5. Surely your blood of your lives will I require, &c. Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God created he man. Because God made man in his own image, therefore to kill a man, is in effect even to kill God himself.
Therefore let all take heed how they any way become guilty of such a sin as this is, which is of so great and heinous aggravations; yea, not only directly, but collaterally, and by way of consent or conspiracy, such as David's guilt here was. David, he did not take away Ʋriah's life by himself, but he did as bad, when he so disposed of Ʋriah, as that his life on purpose might be taken away, and was so far active in it: Therefore the Prophet Nathan tells him, that he had kill'd Ʋriah the Hittite with the Sword, and had slain him with the Sword of the Ammonites, 2 Sam. 12.9. They are both joined together, to signifie thus much to us, that he had done the one in the other, whiles he had slain him with the Sword of the Ammonites, he had kill'd him himself. There's Murther as well in the Accessary, as in the Principal, though this of David's was more than so, who was indeed the very Principal of all, as exposing him thereunto.
To this we may refer all such actions as are of like Consideration, which have the same guilt and tincture upon them: Thus there is blood-guiltiness not only in taking away of life where it already is, but also in preventing it where it would be. The voluntary destroying of Conceptions even before life, it is no other than plain Murther, because in an ordinary course they would have life if they were not destroyed: yea, more than so, the active prevention of them that they may not be, by any thing taken for such a purpose, comes likewise within the same compass of blood-guiltiness in God's account, because that's a man which would be so. Homo est, qui futurus est homo. Upon which account even Onan's sin, Gen. 38.9. is by Divines usually reckoned in the same Catalogue and Series of Sins also.
Yea, the very inordinate distempers of heart, in envy, malice, hatred, and such like affections, they are reduced to the same head likewise by God himself, 1 Joh. 3.15. He that hateth his brother, is a Murtherer, and ye know that no Murtherer hath eternal life abiding in him.
To these we might add two more, wherein Blood-guiltiness expresses it self, in Murther by Connivence and by Equivalence: By Connivence, especially in Magistrates, and those who have the Sword of Justice committed unto them, when they shall forbear or neglect to punish it in those persons which are guilty of it, they do by this neglect involve themselves, and accordingly are accountable for it. By Equivalence, and so many others in Oppression and grinding of the faces of those which are poor, they become guilty in this respect also, and the Scripture it self does charge them with such acts as tend hereunto, even the shedding of blood it self, describing this sin of Oppression by such kind of phrases, of biting, and devouring, and eating, and swallowing up, and fleying of the flesh, &c. These are things which are little thought of by many people in the course of their lives, wherein they make no great matter of them: but when Conscience shall once be awakened, they will fly in mens faces, and charge them even with that which in this Text is here exhibited to us, even the guilt of Blood. And so much also of this sin in its Specifical Notion, Blood-guiltiness.
The third is in its Individual, or in reference to the person of David, as that which he was more chiefly guilty of, he makes chiefest mention of that. David was guilty of somewhat else besides Blood-guiltiness, he was also guilty of Ʋncleanness; but he chiefly instances in this, not as if the other were no sin, or a small one in his account, but because that this was that which most pinched him, and went to his heart, as the most heinous of all; and especially if we take in all the Circumstances and Aggravations of it. That which I would observe hence briefly, and by the way, is no more but this, That true Repentance and Humiliation of Soul, as it is carried to all sins whatsoever, so it is especially fastened upon the main sin of all, and that which is predominant, it strikes chiefly at that. There were two kinds of sins which David in this work of repentance did more especially bewail before the Lord.
The first was the Sin of his Nature, his Original Corruption, he takes notice of that, as the very Fountain and Spring of all the rest, Verse 5. Behold, I was shapen in iniquity, and in sin did my Mother conceive me: That's a good course in repentance, even to search sin as deep as the root.
The second was the chief actual sin, and that which was mainly considerable in him, which is a good way for any one else, still to aim at the Master-sin, and that which is most abominable. And the rather, because that this will more easily work the heart to a softned and mollified frame and temper of Spirit. Those whom smaller sins little affect, greater, and those which are more heinous, do awaken and work some meltings and impressions of Spirit upon them. David when he thought of his Murther, and his offence against God in that, this it wholly dissolved him into tears, though otherwise a man apt enough also to be affected with it, and humbled for it. But so much may be spoken of this Blood, which David desired to be delivered from, as it does denote the guilt of Blood, according to this our English Translation, Deliver me from blood-guiltiness.
But now further, it may be also understood of the punishment of Blood likewise. God had threatned him by the Prophet Nathan, that the Sword should not depart from his House; and he knew besides that according to God's Law, Blood was punishable with Blood: Therefore he now applies himself to God for this purpose, that he might be freed from it; whereby he does imply thus much, That of himself he was obnoxious to it: even where sin is forgiven and pardoned, yet there may some corrections still remain to be indured by the sinner. Thus it was here with David, God had forgiven his Transgression, and yet laid afflictions upon his Person. So Psal. 99.8. Thou wast a God that forgavest them, yet tookest vengeance upon their inventions.
There are two cases especially for God's Dispensation in this manner.
First, In case of scandal, when the miscarriages of God's people are notorious, and such as cause wicked men to insult; God does in this case visit them with his corrections: This is particularly exprest of David, 2 Sam. 12.14. The Lord hath put away thy sin, Thou shalt not die; namely, eternally: Nevertheless because by this deed Thou hast given great occasion to the Enemies of the Lord to blaspheme, therefore the Child, &c.
Secondly, As in case of scandal, so where sin is not sufficiently bewailed, or there may be danger of returning to it agen; God does to prevent such sins in his people, lay his afflicting hand upon them, thereby to make them better to them, and to expel them, and drive them from them.
This it makes nothing at all for the Opinion and Doctrine of the Papists; for they say, That after sin is pardoned, there remains some Temporal Punishment to be endured by way of satisfaction to the Justice of God; which is a Doctrine very derogatory to the perfect satisfaction of Christ, and to the comfort of God's People. Now this we do not say; for, First, We hold that these Afflictions they are not Punishments properly, but Chastisements. And, Secondly, Not in satisfaction to God's Justice as a Judge, but to his Discipline as a Father. And so much for the first Particular considerable in this first General, viz. The Request it self, Deliver me from blood.
The second is the Person whom he addresses himself unto, under the Title of Insinuation, O God, Thou God of my Salvation. David's business was mainly with God in this particular; but it was not with God under any Consideration; no, but as God considered in the Notion of a Saviour; upon these terms he deals with them. There is two things in this Expression: First, The word of Denomination, The God of Salvation: Secondly, The word of Appropriation, The God of my Salvation.
For the first, The Denominating Expression, It is the God of Salvation. This is the Title which is frequently given to God in divers other places of Scripture, and it agrees to him upon a double account, whether of Temporal Salvation or Eternal, though the latter is here chiefly intended, and so chiefly to be regarded by us: He is the Author of Eternal Salvation to all them that obey him, as it is Heb. 5.9. This is true of the whole blessed Trinity, but more particular of the second Person in it, who took our Nature upon him, and became Man for this purpose, who has therefore the Name of JESƲS, that is, SAVIOUR, bestowed upon him, as who will save his people from their sins.
Therefore we see here where to come for the attaining hereunto. If we would obtain Salvation, let us go to the God of Salvation for the conferring of it upon us: Let us not think to work it out of our selves, and our own merits. Indeed we must work out our Salvation, as the Apostle exhorts us to do, Philip. 2.12, 13. but then he there likewise tells us who works it in us and for us: For it is GOD that worketh in you both to will and to do. God, let us go to Him, and that in the use of those means which he has appointed and ordained for us to this intent.
But, Secondly, This God of Salvation is here exhibited and represented to us under a word of propriety, MY Salvation; not of Salvation only at large, but which is belonging to me. This is still the happiness of all our knowledge in the Priviledges of Religion, when we can make Application of them to our selves; when as we acknowledge God to be a Saviour, so we know him to be our Saviour, who loved me, and gave himself for me, Gal. 2.20. And my Lord, and my God, as Thomas when he appeared unto him after the Resurrection, Joh. 20.28. The Virgin Mary, In God my Saviour. All other knowledge of him besides, though as a Saviour, it will but little avail us.
But then agen further, that we may take in the full scope of the place; this expression, The God of my Salvation, is to be taken notice of in its occasion and connexion. David, he now comes to God to free him from the guilt of a particular sin, which was his Blood-guiltiness; and how now does he both perswade God, and also satisfie and comfort himself in this particular? Namely, from this Consideration, That he was the God of his Salvation in the latitude and full extent of it. As if he had said, Thou which wilt save me from all other sins besides, save me also from this: And Thou which hast been my Help and Saviour in times past, be Thou now also so unto me. That which we may observe from it is this, That the way to have particular help from God, is to have a general interest in him: He must be our God, and the God of our Salvation, before we can expect that he should actually and particularly save us. God does not do any thing to his Servants in this kind for a meer fit, but upon a more general Principle: All God's Goodness to his Servants in the particular Dispensations of Mercy, is founded in his Relations to them, and theirs to him, and the particular flows from the general. Thus he pardons this sin in particular, because he has in general justified our persons; and thus he heals this sin in particular, because he has in general sanctified our natures; and thus he saves us at this time in particular, because he is in general the God of our Salvation. And so if we would have any comfort from him at any time to this purpose, we must first of all be sure to lay this for a Ground and Foundation of it. The Consideration of this Point, shews the misery and unhappiness of such persons as are in a state of strangeness to God, and have not as yet made their peace with him, why they can expect nothing comfortably from him, whiles they are in that condition, neither pardon of sin, nor power against it, nor at last eternal Salvation it self: Why? Because God is not yet theirs, which relation is the ground of all comfort. What? do we think that God saves a man at the very first of his dealings with him? No such matter, but there is somewhat else which goes before it; God makes us Sons, before he gives us the Inheritance; and he plucks us out of the state of Nature, before he brings us into the condition of Glory; and he is the God of our Salvation, before he saves in such a particular.
Let it therefore (in the next place) be the special care of all the Servants of God, to make this good still to their Souls, and to be assured of it, from whence they may make their addresses more comfortably to him. Oh, it is a sweet thing to be able to go to God upon terms of acquaintance and former experience which we have had of him, whether in Temporal things, or in Spiritual: In Temporal, to resolve with David elsewhere, Psal. 57.3. I will cry unto God most High, unto God that performs all things for me; My old Friend and Helper, when I am wont to be brought to a strait; I'll go to Him: It's very sweet this: The God that has saved me in such a danger, and brought me out of such a distress, and has not only done so for once and no more, but has done it often, and is used to do it: I will go to Him; there's a great deal of comfort in this in Temporals. And so in Spirituals likewise, and so it should be improved: We see here how the Servants of God may stay themselves as to any particular corruptions and infirmities which lie upon them, and which they desire to have removed from them, whether as to the guilt of sin, or the power of it: still urge God with this interest, The God of my Salvation: Lord, Thou meanest to save me at last, and hast given me some evidence hereof in mine own Conscience heretofore; and how will this then consist with Thy particular frowning upon me, and expressing Thy self an Enemy against me? It is a very happy and most effectual way to prevail with God to this purpose, which therefore should not be neglected by us. This expression here of David's in the Text, it is not a Complement, but an Argument, and an Argument (as I hinted before) to a double purpose, both to work upon God by way of perswasion, and the granting of his present petition; and to work upon himself by way of satisfaction, in the expectation of what he requested.
Thou God of my Salvation. I might here further observe David's Faith, even in a state of desertion, as he seemed now to be in: God had withdrawn his face from him, and charged him with the guilt of his blood-shed, but yet the God of his Salvation still; not only God, but the God of his Salvation. And so I have done with the first general part of the Text, David's Petition.
The second is the Argument, whereby he would more particularly perswade the granting of it, or (if ye will) the engagement of himself to duty upon the Grant, And my Tongue shall, &c. This it may be looked upon by us, either singly, or in its connexion and dependance upon the foregoing clause, Deliver me from blood, and THEN I will, &c.
First, Look upon it distinctly, and here three particulars more: First, The Faculty imployed, and that is his Speech or Tongue. Secondly, The Object it is imployed about, and that is the Righteousness of God, THY Righteousness. Thirdly, The manner of imployment about it, and that is in loud singing, I will sing aloud.
For the first, The part imployed, it is his Tongue, My Tongue shall. This is a part which is to be imployed by us in the Service of God: As we are to serve him with our whole outward man, so amongst the rest of the parts with our Tongues, which is our glory (as David calls it elsewhere) in this behalf. This is that which we find often to be mentioned, and that by David himself, as in Psal. 63.5. and 66.17. and 71.24. and many others besides, we have often mention of the Tongue.
And there is this ground amongst others for it, Because there is no Creature besides which is able to do it but our selves. The Angels they have no Tongues at all, in a propriety of expression; and the other Creatures which have Tongues, yet have not Speech nor Reason to act their Tongues: This is the property of Man alone, which should therefore be imployed by him hereto.
It meets with our great neglect in this particular, that God has no more of our Tongues, either speaking to him, or of him, or for him, as it is fitting he should have: We should not think in this case with them in the Psalm, that our Tongues are our own; no, they are not, but His rather that made them, and has bestowed them upon us; which therefore we should improve to his Glory. It is a shame that Satan should have so much of our Tongues, and God so little. This for the part here imployed.
Now, Secondly, For the Object which it is imployed about, that is exprest to be God's Righteousness, Thy Righteousness. This at the first hearing may carry some difficulty in it; for one would think it should have been said rather, Thy Mercy and Goodness, I will sing of that; for that's more proper to the forgiveness of sin. But this expression here in the Text, it seems to have a double reference with it.
First, To God's manner of dealing with him in the afflicting of his Conscience for sin: David had now felt the terrours of the Almighty, as we have formerly heard by reason of his miscarriages; and now he acknowledges himself, and is ready to profess to others, God's Righteousness in this particular, that he dealt no other than most justly with him.
Secondly, It may refer also to his Pardon and forgiveness of his sin unto him; and so His Righteousness is not here to be taken for his Righteousness in the rigour of the Law, but in the candour and sweet tenders of the Gospel made in Christ, in whom it is Righteous with God to forgive all poor sinners that come to God by him, who truly repent and turn from their sins, as David here did; The Righteousness of God by Faith, as it is called, Philip. 3.8. This was that which David would here declare upon experience of God's goodness to him.
This it is Righteousness upon a double account: First, Upon the account of satisfaction, which is compleatly made in Christ: It is but Righteous to discharge the Principal, where the Surety hath paid the whole Debt; and so it is here.
Secondly, Upon the account of promise; God hath engaged himself by his Word and his Oath, That he delights not in the death of any sinner, but whoso repents and turns unto him, he will have mercy upon him, &c.
Thus we see why His Righteousness; and it is a very sweet and comfortable Consideration for the quieting of all distressed Consciences, coming up to the conditions, that they may now plead with God not only upon terms of Mercy, but likewise upon terms of Justice, seeing it is a righteous thing with God, &c.
The third thing here signified is the manner, Sing aloud; and this it hath sundry things in it: 1. Confidently, as one that is assured of it; He that is doubtful, he many times whispers. 2. Joyfully, with a great deal of affection, as having an heart much inlarged in it. 3. Boastingly, as glorying in it, and desirous that others should observe it, and take notice of it: This it shews how our hearts should be affected in such matters as these are, even with dispositions answerable and agreeable to the Nature of the things themselves. And thus much of the expression considered singly and distinctly by it self.
The second is by looking upon it in its connexion and dependance upon the Clause going before, AND my Tongue, &c. That is to say, If Thou wilt deliver me from blood, &c. From whence we have this observable of us, That freedom from guilt does occasion much inlargement in duty; or (if ye will) thus, That those which are sensible of the experiences of God's goodness in the pardon of themselves, will from hence be so much the more encouraged in celebrating of God's goodness to others. But this is a point which carries some affinity with that which we have already lately handled out of the preceding Verse, and therefore shall not now at this time insist upon it. This for this Fourteenth Verse also.