Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 1
SERMON I.
PSAL. 51.1.
Have mercy upon me, O God, according to thy loving-kindness: according unto the multitude of thy tender mercies blot out my transgressions.
The occasion of Davids penning of this Psalm, was, to signifie his Repentance before God, for the sins whereof he had been guilty in the matter of Uriah; to wit, Adultery, and the shedding of Blood; and especially and principally the latter.
IN this present Verse before us, we have two general Parts considerable of us: First, The Petition it self. Secondly, The Argument to inforce it. The Petition it self, that we have in those words; Have mercy upon me, O God, and blot out my transgressions. The Argument to inforce it in these words, According to thy loving-kindness, &c.
We begin with the first, viz. The Petition it self; Have mercy upon me, &c. Where that which David begs of God, is the pardon and forgiveness of his sin; This was that which was so necessary for him, as that he could not be quiet till he obtain'd it. After that once he was sensible of his sin, and God had charg'd it, and set it home upon his Conscience, he was unsatisfied till it was remitted unto him: From whence we observe thus much, That forgiveness of sin is mainly desirable of every Sinner. This is that which concerns all such persons as are any way guilty and obnoxious before God, to see that their sins be pardoned unto them. This we gather from the practice of David, who is here propounded as a Pattern to all others in this particular. And it is agreeable likewise to the practice of divers others upon the like occasions. Thus Job expostulates with God, Job 7.21. And why dost thou not pardon my Transgression, and take away mine Iniquity? as thinking that this was the chiefest thing to be done for him. And Daniel, O Lord hear, O Lord forgive, &c. Dan. 9.19. And we are taught in the Lord's Prayer, to beg that God would forgive us our Trespasses; still this forgiveness and pardon of sin is propounded as a principal business.
This it is, and will appear to be so in these regards: First, As it is that which does free from the greatest evil. What's the greatest evil in the World? It is Sin, and Gods Wrath for sin; now pardon it frees from this. It signifies God and Ʋs to be reconciled, and at peace with each other; so that now none shall be able to accuse us; Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? &c. Rom. 8.34. And when He gives quietness, who then can make trouble? as it is Job 34.29. Blessed is the man whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, Psal. 32.1, 2. There's a special blessedness of freedom which belongs to such persons as those.
Secondly, This pardon of sin, as it frees from the greatest evil, so it intitles to the greatest good. There's nothing which is good for us, but when our sins are once forgiven to us; we may expect it to be bestowed upon us, which without it we cannot do; when God has once done this for us, he will not then think much of any thing which we can desire of him. All the obstruction of good at any time to us, it is nothing but sin. This it separates betwixt God and us, Esay 59.2. When therefore this is removed, we are made capable of any favour from him, which he will not think much to grant and bestow upon us.
Thirdly, It comforts also in the greatest Afflictions which are incident to us. The sting as of Death it self, so of every other trouble besides as preparatory to it, is nothing but only sin. Now therefore when this is forgiven, the sting is taken out of it, and it has not so much grievousness and bitterness in it; and what ever it has, yet the comfort which does flow into the Heart from the sense of pardon, it does swallow it and make it up. As we see in the Martyrs, and others, in whom the assurance of sin pardon'd, did lighten all other evils and grievances to them, and made them to be in them more then Conquerors, as the Apostle Paul professes of himself and other Christians.
Lastly, It sweetens all other Comforts, and makes them comfortable; As it gives a title to them, so it puts a beauty upon them. Therefore our blessed Saviour upon Earth, when he healed the peoples bodily Diseases, he also assured them of the pardon of their sins, which might seem an impertinent business, but only that it had this in it, so as to sweeten, as it were, health unto them.
The consideration of this Point serves to stir up our Affections and Desires in this particular. We should all endeavour and labour after this above any thing else: Give no rest to our eyes, nor slumber to our eye-lids, till we have in some measure obtain'd it from God; as considering, that without this we can have no true comfort or contentment in any thing whatsoever we enjoy. Alas! what are all the Comforts in the World without this? They are but as fattenings against the day of slaughter, and such as do serve to aggravate mens Judgment against another time. And therefore beg it, and beg it earnestly of God, as David here does; Have mercy upon me, O Lord. There are many which put this work off to the hour of their death, when as they think a few words of that nature will serve their turn: But we should make it the main business of our whole lives to make our peace with God, and to renew it occasionally when it is broken. We should first labour to be reconciled to God in general, as to the justification of persons at large; and then afterward make up all those breaches which intercur betwixt God and our Souls. There's not a day which goes over our Heads, nor a night wherein we shut the day, in which we have not need to put up such Requests as these are to God, for his pardon and forgiveness of us.
And let us know to this purpose, that the sooner we do this the better, which we may also learn from the example before us, for so did David in this present Scripture; As soon as ever the Prophet Nathan came to him, and discover'd and laid open his sin to him, he falls to prayer for the pardon of it; and so it concerns all others besides to do likewise. It is not good or safe for any to suffer sin to lie festering in their Souls, but to be rid of it as soon as may be, and of the guilt which is adherent to it; by humiliation of themselves before God, and seeking to him. For these are the means which God has sanctified to this purpose: First, Confession and Acknowledgment of miscarriages; This is that which God looks for at our hands. It was that which David else-where practised with good success, Psal. 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Then secondly, Prayer and seeking to God; This it follows presently in the next verse, For this shall every one that is godly pray unto thee, in a time when thou mayst be found, &c. It is worth our asking, the pardoning of sin to us; and accordingly God does expect it from us. Thirdly, Forsaking it, and turning from it: This must be joyn'd with the other to make them effectual, Whoso confesseth and forsaketh his sins shall have mercy, Prov. 28.13. Confessing without forsaking is unavailable. And so is prayer too, He that turneth away his Ear from hearing the Law, even his prayer shall be abomination, Prov. 28.9. Lastly, Forgiving of others, Matth. 6.14, 15. If ye forgive men their Trespasses, your heavenly Father will also forgive you. But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses. And Jam. 2.13. He shall have Judgment without Mercy, that hath shewed no mercy; and mercy rejoyceth, &c. By these, and the like means, we see how we may attain to this mercy of pardon and forgiveness of our sins.
Now therefore accordingly should we be careful and diligent in the use of them. And to this end be rightly inform'd and perswaded of the grievousness of sin, and of the exactness which is in God, and of the guilt which is in our selves. The reason why so many people are no more affected with the desire of pardon, is, because they are unsensible of the weight of sin. They make a light matter of that; Think God to be such an one as themselves, Psal. 50.21. And are likewise full of presumption and self-love, whereby they see not the wofulness of their Condition; which if it were well, and throughly discover'd once unto them, would have other workings and impressions upon them, as here upon David, moving him to beg for mercy. Therefore let us as much as may be represent these things to our Souls. Let us search our own Hearts and Consciences, and see the foulness which is in them; and let us consider the justice of God, and severity which is in him; and let us meditate on the grievousness of sin, and the misery that comes by that. And all these joyn'd together, will draw such prayers as these from us. So much for the first thing here observable, which is David's Petition it self; Have mercy upon me.
Now the second is the Argument to inforce it, in these words, According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. Wherein we have two particulars more: First, Here's somewhat which is supposed. And secondly, Somewhat which is inferred. That which is supposed is this, That there is in God loving-kindness, and a multitude of tender mercies. That which is infer'd is this, That according hereunto he would be gracious and merciful to David in particular.
To begin with the supposition, and that (I say) is this, That there is in God loving-kindness, and a multitude of tender mercies. This David here supposes, and takes for granted, which accordingly we may take notice of for our own instruction. Where (for distinct proceeding) there are two properties which are here fasten'd upon God, the one of loving-kindness, and the other of tender mercies; which are thus far distinguishable from each other, as that the former respects Gods goodness consider'd at large, the other shews the miserableness of the Person to whom it is extended. Gods kindness it reaches to all, but his mercy, that is properly to those which either are or may be miserable.
First, To speak of the former; The favour or loving-kindness which is in God. This is one thing which the Scripture does celebrate and proclaim in him, under the Name of his Grace. Thus Exod. 34.6. where his Name is in a special manner proclaim'd, it is under these terms; The Lord, the Lord God gracious, abundant in goodness and truth. So Psal. 116.5. Gracious is the Lord, and righteous, &c. And so again, Psal. 86.15. But thou, O Lord, art a God full of compassion, and gracious, &c. Still this grace and loving-kindness of God is made mention of, as most eminent in him; and so it is; whereby he is ready to do good in one kind or other to all which are his Creatures, and so related unto him, Psal. 145.9. The Lord is good to all; and his tender mercies are over all his works. There's a good of common Providence and Preservation which God does extend to all things whatsoever; and this is his kindness. Thus, In him they live, move, and have their being, Act. 17.28. So he makes his Sun to rise both upon good and bad, and causes his Rain to fall both upon the Just and Unjust, Matth. 5.45.
This is that which we may take notice of to sundry purposes: As first, In a way of thankfulness; Here's matter of praise and acknowledgment. We see here how there are none but they stand engaged and obliged to God in one kind or other; all they do partake of Gods kindness, and so accordingly they are to be thankful for it, as the Psalmist infers from it, Psal. 145.10. Who when he had said, The Lord is good to all; He presently adds, All thy works shall praise thee, &c. Thankfulness is due to kindness.
Secondly, We may take notice of it also in a way of Information, and spiritual Discretion, that we may be able rightly to discern of Gods love and affection to us; we cannot judge of it by his kindness, for that is general and common to all; and there are none (though never so bad) but they do in a degree partake of it, thereby to stop their mouths against him, and to leave them without excuse.
Thirdly, In a way of Imitation. Gods kindness is a Lesson to us, to teach us to follow his Example. And so the Scripture still urges it in several places; Be ye kind one to another, and tender-hearted, even as Christ was to you, Ephes. 4.32. And so Col. 3.12. Put on as the Elect of God kindness; When we consider the kindness and love of God our Saviour, as it is mention'd Tit. 3.4. This is a strong argument and inducement to kindness and lovingness in us; as it seems also to be prest in that Scripture. That's the first thing in God, his loving-kindness.
The second thing here considerable is his Mercy, or (as some read it) his Compassion. This it respects a condition of misery (as I said before) and here in this present Text a condition of sin, whereupon misery is chiefly founded. The mercy which the Prophet here speaks of, it is pardoning mercy: This is in God after a most excellent manner, and so the Scripture also represents him. Thus he describes himself to Moses, Exod. 34.7. Keeping mercy for thousands, forgiving Iniquity, Transgression, and Sin; that is, sin in all the kinds, and circumstances, and aggravations of it. So Psal. 86.5. But thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee. So again, Mic. 7.18. Who is a God like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the Remnant of his Heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us, &c. Still God is famous for this amongst many other Mercies besides, even his mercy in the forgiving of sin. Here in this present Text we have it commended to us under a three-fold qualification: First, In the tenderness of it. Secondly, In the greatness. And thirdly, In the multitude. All these are in the words of the Text.
First, It's tender mercy; so the word in the Original signifies. The mercies of bowels and compassion: There's a great deal of pitifulness in God to poor Sinners; even as in loving and tender-hearted Mothers to the Fruit of their own Bodies, yea a great deal more. If they should be able to cast off compassion, yet he would not, as he tells us in Esay 49.15. Therefore he is call'd as the God of Comfort, so the Father of Bowels, foreign, so the word properly signifies; though we translate it Mercies, answering the Hebrew Rachamim, 2 Cor. 1.3.
This tenderness of Mercy in God is seen in these particulars: First, his prudent consideration of the state and condition of the person which sins against him: This we have in Psal. 103.13. Like as a Father pitieth his Children, so the Lord pitieth them that fear him. For he knoweth our frame, he remembreth that we are but dust. Roughness and harshness of Spirit it still makes the worst of every thing, without any regard at all to circumstances; but tenderness it is otherwise affected. And thus it is with God, he considers the weakness of his poor Servants, and the conditions in which they are, and the temptations which they are exercised withall. As we see in his dealings with the Old World, Gen. 6.3. My Spirit shall not always strive with man, for that he also is flesh. Here was tenderness of Bowels in God, from whence he consider'd Humane weakness and frailty, and accordingly was merciful to them.
Secondly, Gods tenderness is also seen in deferring and forbearing to punish and to correct, where notwithstanding there is ground for it; whence he is said to be long-suffering, &c. Psal. 86.15. And so also slow to anger, and of great kindness, Joel 2.13. and Jon. 4.2. And Nah. 1.3. The Lord is slow to anger, and great in power. How well do these two agree together: Hence Judgment it is his strange work, Esay 28.21. and he does very difficulty bring himself to it, Hos. 11.8. How shall I give thee up Ephraim?
Thirdly, This tenderness of Gods mercy is seen also in the moderating of his Corrections; that when he does at any time proceed to afflict, yet he does not exceed. In measure when it shooteth forth, thou wilt debate with it. And Jer. 30.11. I will correct thee in measure, and will not leave thee, &c. Severity, it knows no bounds nor limits, when once it begins; but tenderness, it puts a restraint upon it self; and this also is in God. He hath not dealt with us after our sins, nor rewarded us according to our Iniquities, Psal. 103.10. And Ezra 9.13. Thou, our God, hast punish'd us less then our Iniquities deserve.
Fourthly, In the seasonable removal; there's tenderness in that also. He will not always chide, neither will he keep his anger for ever, Psal. 103.9. The Rod of the Wicked shall not rest upon the lot of the Righteous, Psal. 125.3. If it were in their ordering it should, whose very mercies are cruelty it self. But being it is in the disposing of God, therefore it shall not. For yet a very little while, and the Indignation shall cease, and mine Anger in their destruction, Isa. 15.25. And these particulars laid together, do make up to us the tenderness of Gods Mercy, which is the first thing here considerable in it.
The second is the greatness of it. This it is also in the Text, as the word in the Hebrew seems to carry it, and as some Translations also read it, according to the greatness of thy mercies, Re-rob. This is another thing considerable in it: It is great mercy, Psal. 57.10. Thy mercy is great unto the Heavens. And Psal. 119.156. Great are thy tender mercies, O Lord, quicken me according to thy Judgments. What ever is in God, it is great, answerable to the Subject in which it is: But his Mercy is great more especially.
And that in sundry respects: First, In regard of the Object of it; It extends to the pardoning and forgiving of great sins. The greater the Debt is, the greater Favour that passes it over. This is the Case betwixt God and poor Sinners; He forgives great Iniquities, Esay 1.18. Though your sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, they shall be as Wool. If we look into Scripture, we shall find how God has shewn mercy to the greatest sort of Offenders in the World. Thus (for example) to Paul, who was sometime a Persecutor, and Blasphemer, and Injurious, and yet even he obtained mercy, 1 Tim. 1.13. Jesus Christ came to save Sinners, whereof he was chief; as it follows also in that Chapter. And this mercy it was not to Paul alone for his particular person, but a Pattern of the like readiness to others, which should be in the same condition with him, as he signifies also in the next verse to it. To Paul, we may add Manasses, Mary Magdalen, the Jaylour, and divers others of the same rank with them.
Secondly, As it is great for the Object of it, so it is great also for the freeness of it: It is mercy, and pure mercy, nothing else but mercy alone: This likewise makes it great. There are many which do kindnesses for others, who receive as much as they give; pardon and forgive others, and need as much to be pardon'd too themselves; but it is not so with God. He hath mercy, because he will have mercy, Rom. 9.17. That's the truest account of it. And he stands not indebted to any, from whence he should shew mercy to them, Esay 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. By how much less (or none at all) the ingagement, by so much greater the mercy.
Thirdly, It is great for the duration; With everlasting mercies will I gather thee, Esay 54.7, 8. The mercy of the Lord is from everlasting to everlasting, &c. Psal. 103.17. As for the mercies of others, they are many times flitting and unconstant, like to themselves. But this is the greatness of Gods mercy, that his Compassions fail not, Lament. 3.22. Yea, they are new every morning. So great is his faithfulness, as is signified in the verse that follows in the same Chapter. That's the second thing considerable in Gods Mercies, to wit, the greatness of them.
The third and last is the number and plurality. This we have in two expressions in the Text, the one in the word Multitude, as some Translations carry it; and the other in the word Mercies, in the plural number, which serves to shew us the infiniteness of them. He has mercy for many persons; Keeping mercy for thousands, in the place before alledged. And he has mercy for many Offences; Forgiving Iniquity, Transgression, and Sin, as 'tis also in the same place. And he has mercy for many times of offending, for Relapses, and Apostacies, and Back-slidings; the Scripture is clear in all these particulars. Take that famous one amongst the rest, Esay 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon, or as it is in the Original Text, Jarbeh Lisboach. He will multiply to pardon; Mercy rejoyceth against Judgment, Jam. 2.13. And where sin abounded, Grace did much more abound, Rom. 5.20. I will heal their back-slidings, and love them freely, sayes the Lord, Hos. 14.4. And who forgiveth all thine Iniquities, and healeth all thy Diseases, Psal. 103.3. This is the nature of Gods mercy, that it leaves nothing behind it upon the score.
Now all this will seem no great wonder, if we shall but consider whose mercy it is all this while; It is the mercy of a great God, and so it is great mercy; as the man is, so is his strength; and as the God is, so is his mercy. It is the account which he himself gives of it, Esay 55.8, 9. when he had promised that he would abundantly pardon, he adds this presently as a confirmation of it; For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the Heavens are higher then the Earth, so are my ways higher then your ways, and my thoughts then your thoughts. As for men, the mercies which are in them, they are but strait, and of a narrow extent, because they are finite themselves; but in an infinite God is nothing but infinite mercy, which lays ground for this expression in the Text; According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. It is tender mercy, it is great mercy, and it is multiplyed.
Now the Ʋse which we are to make of this Point, is accordingly to be perswaded of it, and to subsist in the power of it. We should treasure it up against the time of need, and then be ready to draw it forth; for the time may come, when we may have great occasion for such Truths as these are, when Conscience shall be awakened, and mens sins shall be presented unto them in their right colours, and with the appurtenances of them, and God shall appear as an angry Judge, or Enemy against them. Oh how hard will it then be for them to conceive of the greatness of Gods mercy, except they have well digested it before hand, and have it throughly set home upon their Souls! The matter is not so much, how men are affected in times of peace, as how they are affected in times of temptation, when Satan will labour as much to conceal and hide this Doctrine from them, as before, to pervert it to them. Now therefore should we be provided against such occasions as these are. And here's now that which may satisfie and comfort the dejected Spirit; Here's peace to those which mourn in Sion; Here's ease for the weary and heavy laden, which God does offer and hold forth to them in this Doctrine of the Gospel. There's a double Use which to this purpose may be made of it: The one, as it is matter of Invitation; And the other, as it is matter of Consolation. For it contains each in it.
First, Here's that which invites men to come in, and close with Christ in the Gospel upon his own terms and conditions; forasmuch as there is so much mercy in God: The riches of Gods goodness and mercy leads to repentance, as the Apostle tells us, Rom. 2.4. That is, it does in the occasion and in the nature of the thing it self. Howsoever many vile Wretches do oftentimes make another use and improvement of it, yet this is that which is the proper result and emergent of it; and so it should be to us, when we hear of such points as these. The free Grace and Mercy of God in Christ, these should draw us so much the more unto him. As a Traytor, when he hears of a Pardon, it makes him to lay down his trayterous and rebellious affections, and to become a good Subject. So it is likewise with a poor humble Sinner that will rightly improve the Doctrine of Mercy, and that upon this ground, both one and the other, because they hold still upon a Condition, and so are understood. When a Traytor has a Pardon proclaimed, it is not to continue a Traytor still; but upon condition of leaving his Treason, and renouncing it for the time to come. And so it is likewise with a Sinner, who has the Doctrine of Forgiveness preach'd unto him; it is not to abide still in his sins, but to forsake them, and to bid adieu unto them, and to depart from them. This is that therefore which is to be done in such a case as this is; because God is merciful, therefore let us come up to his terms and conditions in the proclamations of Mercy; therefore let not us forsake this mercy in the Observation of lying Vanities, Jon. 2.8. but rather embrace it, and close with it.
Secondly, As it is matter of Invitation, so of Consolation likewise. Here's that which may hold up the faint and drooping heart, which does truly and indeed repent of its sins, and close with God upon his own conditions. That there is abundance of mercy in God, which he must therefore set against the abundance of sin and transgression in himself, that so one Deep may answer another. It is a dangerous and grievous business to dispair of Gods Mercy, and such a sin as is most opposite and contrary to Gods intent in the work of the Gospel. It eclipses that glorious Attribute in him, which he desires of all other to have most exalted and advanced; and therefore let us take heed of it.
But yet again on the other side, take heed also that we do not presume, which the generality of men in the World are subject unto. For we are commonly, and for the most part, in the extreams; either to think God has no mercy at all, or else for that which he has to think he has it for other kind of persons, and upon other terms than indeed he has. And these latter are those which we now speak of, which we must be shie, and take heed of, that we be not in the number of them. Take heed that we abuse not such a sweet Truth as this is concerning the multitude of Gods mercies; if we do so, we shall thereby set our selves farthest off from partaking of it. There's none have less share in mercy than those which presume upon mercy, and make it a ground and encouragement to sin; such as these run headlong to Condemnation, whiles they turn the Grace of God into wantonness, as the Apostle Jude speaks, in Jude, vers. 4.
We must therefore know and remember, that as God hath a multitude of tender mercies; so he has it for those only, who by repentance turn unto him, and which (I say) leave and forsake their sins: If there be any which are otherwise disposed, so remaining, there's no mercy for them, nor belonging unto them, but rather the contrary. Tribulation and wrath upon every Soul that doth evil, &c. Rom. 2.9. Those that live in their sins, and notwithstanding talk of Gods mercy, they have nothing at all to do with it, nor have no title unto it: As Jehu said to Jehoram, What hast thou to do with peace? So may we say here in the like case, What hast thou to do with mercy? No, no, such a Priviledge as this, it is for broken and humble Souls, which groan under the burden of their sins, and would willingly be rid of them. These only are the Children of mercy; as for others, God has no mercy for them; though he has mercy in himself, yet he has no impartment of it for such as those are, as it is, Deut. 29.19. He that blesseth himself, saying, I shall have peace, &c. The Lord will not spare. God is merciful, but he does not throw away his mercy at random, he cares not how; take heed of that And therefore there are some, whom it is said expresly, He will have no mercy on them; that is, obstinate, and presumptious, and finally impenitent Sinners. He that made them, will not have mercy on them; and he that formed them, will shew them no favour, Esay 27.11. What a fearful thing is that? God bears a great deal of love to his Creatures, to the Workmanship of his own hands, which he is very loth to consume and destroy. But yet when they shall degenerate into rebellion and opposition against him, he will even forget this relation to them, the relation of a Creator; and in stead of it, will prove a Destroyer. He that otherwise would be the fullest of Mercy, he will now be the fullest of Wrath: Yea, he will laugh at their destruction, and mock when their fear cometh, Prov. 1.26.
When therefore we read or hear of Gods mercy, and the greatnesse of it, as now we do, we must still take it in its Connexion and Conjunction with his other Attributes. His Mercy with his Justice, and his Mercy with his Wisdom and Prudence for the ordering and disposing of it. It is not mercy any way consider'd, but in the most discreet dispensation of it; and that is to such persons alone as are Subjects capable of it; which, as I said, are the humble and penitent. Indeed, there's a primitive Original mercy which is antecedent to all qualifications in the subject either actual or fore-seen, as moving to the fastening of it, which is the mercy of God in election and designation to Glory. But we speak now of Gods mercy in pardoning and forgiving of sin, which follows and flows from the other. This it always supposes repentance and turning from sin, as the condition of it, without which we cannot expect it. Be not deceived, says the Apostle (it seems they were prone unto it) no Whoremonger, nor Drunkard, nor loose and licentious person of that nature, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But so much may suffice to have spoken of the first particular in this second general, viz. The supposition or matter here imply'd, Loving-kindness and tender mercies in God, in the multitude of them.
The second thing considerable, is, the inference or improvement which David now makes of it in his own particular case and condition. And that is that according to this, God would be pleased to have mercy upon him, and to blot out his transgressions. In which passage so consider'd, there are divers Points observable of us. The time will not permit me to do any more than touch upon them, you may inlarge them in your own thoughts.
First, Observe hence, (in general) That our knowledge of God is then right, and as it should be, when it is improved and drawn down to practice, and our own spiritual comfort and advantage. Thus it was here at this time, he knew and understood that God was gracious, and that there was a multitude of tender mercies in him; but this did not swim and float only in his brain, but he made use of it in a time of need, and improved it to the good of his Soul. Thus should we learn to do likewise, when we understand the Justice of God; understand it so, as thereby to be kept from sin; and when we understand the Mercy of God, understand it so, as from thence to sue for pardon. This is the right understanding of it indeed.
Secondly, Observe hence also thus much, That the best that are they stand in need of Mercy in their approaches and accesses to God. Forgiveness, it is a matter of mercy, and upon those terms must we seek it at Gods hands, as David here does. David an holy man, a man after Gods own heart, one who had much of the Spirit of God in him; yet he has nothing in his mouth but mercy, when he pleads with God for himself. Indeed in some respects, and in one sense, so it is a point of Justice, because it is founded in Justice satisfied; God forgives us for Christs sake, who has satisfied the Justice of God; But there's mercy in all this, in two or three particulars: First, In devising such a way as this is for satisfaction of Justice. Secondly, In accepting of Satisfaction wrought in such a manner, in being content with the Surety; when he might have exacted the principal Debtor. And then thirdly, In applying this satisfaction to such a particular person; which latter is the mercy here mention'd in this particular Text, wherein David desires that God for Christs sake would make him partaker of the riches of his mercy, in the pardoning of his sin unto him; so that it is mercy all along, The multitude of mercy.
Thirdly, We learn hence thus much, That great Sinners require great Mercies, for the pardoning and forgiving of them: There's not the least sin that is but requires great mercy to pardon it, because there's not the least sin that is but it deserves eternal wrath to punish it, as being committed against an infinite Majesty; but yet the greater the sin, still so much the greater the mercy; and the more the Sins, the greater multitude of Mercies to remit them. This was the case of David here, his sins here upon this occasion they were complicated, they were many in one, and many upon this occasion of one; his Adultery, it drew on many others along with it. And now a multitude of sins could be help'd by nothing but by a multitude of Mercies, which therefore David flies unto for the relief of himself.
And it seems to carry the force of an Argument in it, whereby to move and win upon God, in case of a repulse or denial; it is the preventing of an Objection which might be haply made against him. Alas David, what, dost thou plead for forgivenesse, who hast sinned with so high an hand as thou hast done, sinned after such a manner, and in such a multitude and variety of sinning? To prevent and keep off this, he puts in, for the multitude of thy mercies: Lord, if my sin be great, thy mercy is great also; and if my sins be many, so are likewise thy mercies. This is the only stay and support of Sinners in their condition; when conscience flies in their faces, and guilt falls heavy upon them, that there is an height and depth in Gods mercy, for the equalling and ballancing of it.
But lastly, And so to draw to a conclusion. These words, According to thy loving kindness and tender mercies: They may be taken not only absolutely, but respectively in reference to his own former experiences of the goodnesse of God towards him. David had found and felt how gracious God had been to him in former times, in divers mercies which he had bestowed upon him in several kinds & ways; and more particularly in the pardoning and forgiving of sin unto him, and in the assuring of him also of this pardon; and now he deals with God upon terms of his wonted goodness, which he desires still may be continued to him. This shews us the advantage of Gods Children in this particular, that they can deal with God upon the account of former goodness; that having justified their persons in general, he should remit their special transgressions to them; and having forgiven them the sins of their nature, he should therefore consequently forgive to them likewise the sins of their lives. Those who have had experience of the one, they may confidently plead mercy for the other.
The reason of it is this, because he is still like himself, and changes not, so that he that hath done the one, will not stick to do the other with it: Gods mercies are so link'd and chain'd together, that we may reason in this manner from them.
And therefore accordingly it becomes us to do so, and we should herein imitate the Prophet David: First, Take notice of Gods mercies to us, and then improve them to the obtaining of more. And so much of this first verse.