Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 10
SERMON X.
PSAL. 51.9.
Hide thy face from my sins, and blot out all mine iniquities.
The keeping of a clear Spirit, and a Conscience void of offence, as it is very sweet and comfortable in many other respects besides; so amongst the rest, in order to our prayers and approaches to God, that so we may neither have a check upon our selves in the presentation of them, nor yet a repulse from God, as to the granting of what we desire. Which me may here in a special manner take notice of in this Petition of David's, which he does interpose here in this Verse which I have now at this time read unto you. He had in the Verse before (as we shewed the last day) prayed for assurance, and more special favour from God, Make me to hear joy and gladness, &c. But now the remembrance of his great sins rose up as a discouragement to him, and he was apt to look upon them as an impediment of so much comfort to him; for which cause he does here now agen beg for the pardon and remission of them, Hide thy face, &c.
IN this present Verse we have two general Parts: First, The Petition; and, Secondly, The Extent of this Petition: The Petition is for pardon and forgiveness of sin; the Extent of it is for the pardon of all sin.
We begin with the first, viz. The Petition, which is for the pardon and forgiveness of sin; and this is propounded to us under a double expression: First, Of the hiding of the face; and, Secondly, Of blotting out. Before we come to speak concerning these parts distinctly, there is somewhat which we may take notice of in general as preparatory and circumstantial to them; and especially David's Reiteration, and Repetition of this Request again and again. He had made it once before in the first Verse, Of thy tender mercies blot out my Transgression. He had made it again in Verse 7. Purge me with Hyssop, &c. And now agen he repeats it in this ninth, Hide thy face from my sins, and blot, &c. Yea, we may observe how he does it in some respects confusedly, without observing any method or order at all; there's no method in a broken heart: whiles he is praying for one thing, he does by the by thrust in another; and whiles he is praying for assurance, he does preposterously pray for forgiveness, for pardon after joy, which is a thing antecedent thereunto. This is that which we may observe in the carriage of David's Petition.
And in it these two particulars briefly: First, Here's the necessity of this Request of all other besides, To desire that God would pardon us our sins; it is that which we have need to put in the front of all other desires; nay, not only in the front, but in the rear; yea, and further, in the whole body of all, foreign, first and last, and in the midst. When ever we draw near to God, make any Suit or Petition to him, this had need to come in still, as we may say, for the burthen of the Song, Hide thy face from my sins; and so here it does.
The reason of it is this, because this is the Ground-work and Foundation of all other comforts besides: All the good which we receive from God, it is laid in our reconciliation with him; and all our boldness and freedom, as to the asking of any good at his hands, so long as there is any guilt charged upon us, we cannot so easily do this; this it puts an obstruction to those mercies which we expect from him: Your iniquities have separated betwixt you and your God, and your sins have caused him to hide his face from you, Isai. 59.2. Because your sins have made him to hide his face from your selves, therefore desire him to hide his face from your sins. It is that which is the Foundation of all Temporal and Spiritual Mercies both: For Temporals, it is this which makes them Mercies, without which they are not so; and for Spirituals, it is the Spring of them: Blessed be God, who blesses us with all spiritual mercies in Christ. Why in Christ? because in him is God reconciled. So then, David being to ask other matters from God, he begins with this, That he might have healing mercy, he would have pardoning; that he might have joy, he would have peace; that he might have assurance, he would first have forgiveness, which supposes it, and lays ground for it. It is too much boldness and presumption in any to go to God for freedom of spirit, for inlargement, for extraordinary comfort, where they have not first made their peace with him. Familiarity it is not of Enemies, but of Friends; not of those which are in a state of distance, and contrariety one to another; but of those which are already well agreed: This is that which David here supposes, and therefore that he might the better get the one, he intreats for the other; and that's the first thing here implyed, viz. The necessity of this Request.
The second is the difficulty of it; it is a thing which is not quickly obtained; especially such as the sins may be for the nature and circumstances of them: though they may be soon committed, yet they are not soon pardoned. Great sins they make great impressions and wounds upon the Conscience, which are not easily healed and made up. In the Verse immediately before, we heard of the broken bones; now a bone is a great deal sooner broken, than it is set, and restored again: And so is it likewise with a Soul; Men may sooner crack their Consciences, make flaws and breaks in them, and put them out of frame, than they are able to cure, and recover them, and set them right. A Debt it is sooner contracted than discharged; and a man may bring himself into those bonds and snares within the compass but of one hour, which he cannot free himself from so long as he lives. It's so in like manner in sin; transit actu, manet reatu; the act of it, that's transient, and passes in a moment; the guilt of it, that's permanent, and abides for a great deal while after; neither is it after many endeavours done away. Take David here for an instance, the example in the Text, his sins they did not take him much time for the commission of them; but his pardon, and assurance of that pardon, that was long before it was obtained.
And this God will have to be in his infinite Wisdom upon a double account: First, To put a weight upon sin; and, Secondly, To put a price upon pardon; that the one may not be too easily ventured on, and that the other may not be too lightly esteemed and slighted, and made nothing of, as it would be ready to be.
First, (I say) To put a weight upon sin, that that may not be too easily ventured on: If it were no more but pardon as soon as sin, men would then make nothing of sinning, (as those do which are of that opinion) but now the Lord will teach those which are His another Lesson; He will shew them what it is to sin, by forbearing to give them comfort as to the pardon and forgiveness of it: 'Tis a piece of his gracious Discipline towards them, when he hides his face from them, as David himself did sometime in the case of his rebellious Son Absolom, as we may see in the story, 2 Sam. 24.14.
Secondly, To put a price upon pardon. Those Courtesies which are easily got, are apt to be contemn'd; Now God will have his Favours to have their due regard given unto them; He will have such a thing as forgiveness of sin to be valued according to the due worth and dignity of it, and therefore thinks sitting (in some cases especially) to defer it, that it may be known to be that which it is: I say, in some cases especially, there being a difference in this particular, sins of daily incursion, as we call them, common weaknesses and infirmities, which do adhere to the best of God's Children through the remainder of corruption in them; they are upon their daily turning to God, and renewing of their Covenants with him, sooner past over: but such as are more heinous and grievous, and committed with greater maliciousness, they are longer before they obtain so much favour as that comes to. A scratch it's a great deal sooner healed than a broken bone.
This is not so to be taken, as if there were any thing in us which did merit pardon from God by way of proportion, or as if God's mercy considered in it self did not equally extend it self to great sins as to less: For the Scripture tells us, That he is a God forgiving iniquity, transgression and sin; that is, sin in all the kinds, and degrees, and varieties of it, Exod. 34.7. It tells us, that he is plenteous in mercy, Psal. 103.8. That he is ready to forgive, Psal. 86.5. That he will abundantly pardon, Isai. 57.7. That he blots out our transgressions for his own sake, Isai. 43.25. and many such expressions as these. But this is the drift of this point, to shew unto us the order which God in his Providence hath set for the exhibiting of this pardon and forgiveness, which is in case of greater provocation and presumption in sinning against him, to require greater humiliation and importunity, and seeking to him for forgiveness before he grants it; which was that which he did manifestly here with David in this Text and Scripture now before us.
And the use which we may make of it, is therefore to take heed to our selves, and to beware how we draw guilt upon our souls by wilful and presumptuous miscarriages: if we do so, we shall not find it so easie a matter as we may think it to be, to recover and to get up again: we may put up many a prayer, and fetch many a sigh, and shed many a tear, ere we recover that former peace, and tranquillity, and comfort, which we have enjoyed. And that's the second thing here observable in general, The difficulty of pardon to be obtained.
But to come more directly to the words of the Text it self in this Petition which David here makes: it consists, as I shewed, of two expressions: (for David still goes here by couples:) First, For the hiding of God's face from his sins. And, Secondly, For God's blotting out of his iniquities: In each of which phrases we have a distinct Point and Observation, which is implied and intimated to us. In the first, That God does look with a most angry countenance upon the sins of his dearest Servants, and such as they have great cause to desire may be taken off from them. In the second, That till repentance and turning to God, He has all their sins and iniquities upon record, and remembrance with himself.
We begin with the first, from the first expression, Hide thy face from my sins. The Scripture makes mention of a double face in God, The face of his favour, and the face of his anger; the former of these, David prays sometimes may not be hidden, not hidden from his person, Hide not thy face from me, lest I be like, &c. Psal. 143.7. The latter of these he prays on the other side that it may be hid, hid from his miscarriages, Hide thy face from my sins, as it is here in this place. This latter then is that which we are now to speak unto, God's wrathful and angry Countenance, which he fastens as upon all sins at large, so in particular upon the sins of his people. There are some which fondly teach that God sees no sin in his Children, and so would grant him no face at all in this respect; but experience proves it to be otherwise, and so it did here in this example of David. He found, and felt very sadly, that God lookt upon sin in him, and that with a look of displeasure, which he now desires might be taken off from him; and so hath every one cause to do besides.
There are two branches in this point, if ye observe it: First, That God looks angrily upon the sins of his people. And, Secondly, That they have great cause to desire it may be taken off from them. First, I say, He looks angrily upon them, ye may see it in divers instances, see it in Moses, The Lord was angry with me (says he) for your sakes, Deut. 1.37. that is, upon occasion from you, when he smote the Rock, in stead of speaking to it. A man can hardly tell what the sin was; yet it was so provoking in the eyes of God, as that for it he excluded Moses out of the Land of Canaan. Even Moses, a man so intimate and familiar with him, he did not allow of sin in him, nor in Aaron his Brother, because they trespast against him amongst the Children of Israel, &c. Deut. 32.51. So Peter when he had denied his Master, Christ turned and looked upon him, Luk. 22.61. Looked, even with a look of indignation, as being offended with him for that miscarriage; And so it hath been with many others. God judgeth the righteous, and God is angry with the wicked every day, Psal. 7.11. with one as well as the other.
And there's cause and reason for it; for the sins of such especially they carry greater matter of wrath and provocation in them, being committed against greater mercies, against better principles, against stronger engagements than the sins of others are: they redound more to God's dishonour, and to the scandal of Religion it self; making the Enemies of God to blaspheme, as it was said in particular of Davids.
This is that therefore which God's Children and Servants should make account of, and lay to heart; That their sins, as they are looked upon by God, even the secretest and closest that they commit; so they are looked upon by him also with a very sharp and severe eye, as one that will by no means allow or endure them in them, but will reckon with them, and correct them for them. And accordingly they should think upon him, and represent him to themselves, when their Consciences do at any time smite them with guiltiness for such and such miscarriages, let them look upon God himself at this time, as fastning a stern Countenance upon them, and as deeply offended with them, which will be the readier means to melt them, and to work them into sorrow and grief for them; and that if it be duly considered more than any thing else which they can think upon. For this purpose it is good for them to mark him, and observe him in his carriages towards them: Those, who are accustomed to others favour, they will discern their displeasure to them by their looks, as Jacob to his Wives about Laban, Your Fathers Countenance is not towards me as it has been before, Gen. 31.5. Even so is there a quick spirit of discerning in the Servants of God, by taking special notice of him: They may be able soon to perceive his displeasure and dislike of them, as he expresses himself to them; so did David here, when he said, Hide thy face, &c. and hereby signifies as much unto us.
But then withal (which is moreover considerable) he further shews how this angry countenance of God is to be declined as much as may be, as a thing very grievous and terrible, Hide thy face from my sin: This was a thing which he could not endure; Who may stand in thy sight when once Thou art angry? Psal. 76.7. And who knoweth the power of Thine Anger? The anger of the Lord is very terrible, and such as must needs much astonish a guilty soul; and the more any have tasted of his mercy, the more grievous it is to them. David, which had had the Light of God's Countenance shining upon him, for him to have his eyes set against him, this was sad and grievous indeed; therefore, Hide Thy face from my sins; and that's the sum of that expression.
The other is, Blot out mine iniquities. This is an expression taken from Creditors, which have their Books of Reckoning and Account, wherein they set down their several Debts, which they wipe out according as they are discharged; and this David desires that God would please to do for him, that he would now wipe out the score, and cross the Book, and cancel the Debt, and let nothing appear hereafter as prejudicial or disadvantageous to him. Intimating thus much to us, That God has all mens sins upon the File, and keeps reckoning of them. As he has a Book of remembrance for their good deeds, Mal. 3.16. so likewise for their evil: that is, he takes special cognizance and notice of them, and without repentance will charge them upon them.
Therefore let this prevail with men to turn to God as soon as may be: The Lord perhaps may not always so suddenly and presently proceed against sin as to the actual punishment of it; but yet he has it upon record, and it is reserved by him. As a man may not presently call his Debt in, but yet it stands still apparent in the Book, and is an engagement till such time as it be discharged. And so ye have the full Emphasis and Explication of both Expressions together, which are used here by David, Hide Thy face from my sins, that's one; and, Blot out mine iniquities, that's another.
But the main Point of all, which we may observe and take notice of from both together, is this, That the best that are they stand in need of pardon and forgiveness. David himself, a man after God's own heart, and one who had special interest in him; yet he sues for the remission of his sins; and so do other of the Saints of God in Scripture, as Job 7.21. And why dost Thou not pardon my transgressions, and take away mine iniquity? So Dan. 9.19. O Lord hear, O Lord forgive, &c. And in the Lord's Prayer we say, Forgive us our Debts.
The reason of it is this, because every day we incur new guilt, which we contract to our selves. Now where there is a renewing of guilt, there must be a renewing of pardon, and so consequently a renewing of our requests and desires of it: for God will have us to know and understand the worth and dignity of it; and therefore to beg it at his hands, and to be Petitioners to him in this behalf.
Therefore accordingly we should perform it, and put it in practice; every day and every minute of it endeavour to make up the breaches betwixt God and our souls, and to renew our Covenants with him; for we stand in need of it, and it is the best and safest way to preserve our Consciences free from troubles: this often reckoning makes long Friends. We should practise it in daily infirmities: but where any are guilty of more gross miscarriages, (as David here was) there it is needful more especially. But this may seem at first hearing to be a little contrary to the nature and condition of Justification, which seems to contain in it an absolute remission of all a mans sins. Now therefore if a mans sins be pardoned and remitted already, as they seem to be, in that he is justified for his person, what needs there any further prayer to God for the remission of them?
For answer hereunto, we must know thus much, That the sins of a person justified, though they do not change and alter his condition, so as to put him into a state of condemnation, and to make him a Child of wrath; yet they do expose him to God's displeasure, and dis-favour, and indignation against him, from whence he does not look upon him with that pleasing and delightful Countenance as sometimes he has done, but behaves himself rather as an enemy or stranger towards him. Now in reference unto this, does he pray for the pardon of his sins; that namely, they may not bring that evil and inconvenience upon him, which is the fruit and effect of God's dislike and disrelish of his people, and favour suspended. A Father may for the general be in terms of peace with his Child, and intend to give him the Inheritance; and yet in regard of some particular miscarriage, may have a particular quarrel with him, and cast an angry Countenance upon him, for which he may see cause and need to beg his favour and goodness towards him: And so is it here betwixt God and true Believers; their sins they may be such, as, considered simply in themselves, and of their own nature, do involve them in eternal damnation, but yet notwithstanding not actually expose them thereunto. And yet agen, though not actually damn them, yet actually bring some other evils and inconveniences upon them, as Dispensations of Fatherly Discipline, though not of Judiciary Revenge. This is clear in the very example in the Text, 2 Sam. 12.13, 14. The Lord hath put away thy sin, thou shalt not die. Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme, the Child that is born unto thee shall surely die. So Psal. 99.8. Thou wast a God that forgavest them, though thou tookest vengeance of their inventions. And so now I have done with the first general part of the Text, which is the Prayer or Petition it self which David here puts up to God, which is for the pardon and remission of his sins, Hide thy face from, &c.
The second is the extent of it, as to the Object which it is carried unto; and that is for the pardon of all indefinitely, without any limitation, And blot out all mine iniquities. In which passage there are two things more considerable of us: First, Somewhat on David's part, and so of others together with him in his condition. Secondly, somewhat on God's, as observable in Him.
First, Somewhat on David's part, and so of others together with him in the like condition, in that nothing seems to satisfie them but a general and universal remission of all their sins whatsoever, Blot out all mine iniquities. And so there's two things in it agen: First, As an Expression of exactness; and, Secondly, As an Expression of jealousie, or suspicion, and scrupulosity: There are both of these in this all.
First, There is exactness in it, and it serves to discover to us the accurateness of a true penitent, who desires to be absolv'd from the guilt of all his sins, and not to have so much as one of them to stand upon the score. The particular sins which David now at this time was charged withal, they were his Murther and Adultery, his sins in the matter of Ʋriah: but now he takes occasion from these further to ransack his whole heart and life, and to beg of God the pardon and forgiveness of all the rest. As a Patient which goes first to the Physitian it may be for such a distemper only which he is chiefly troubled withal, but when he once happens to be with him, does then advise with him about all the other weaknesses and infirmities which he is subject unto: Even so did David here for his Soul; and so likewise will it concern any other besides to do with him, when they are upon the work of humiliation and repentance, occasionally from such and such miscarriages, to take in all the whole compass of guilt which they are besides incompast withal; it is a good course to be taken by them.
And that upon this account: First, Because those other sins they have sometimes an influence upon those greater, and have in some sort made way for them. There might be some reason why David now upon the occasion of his Adultery and Murther, should make mention of his other sins, as being such which perhaps did provoke God to give him up to the commission of them. It is the part of a true Convert, and one that is toucht with the sense of his sins, not only to consider them, and look upon them in their next and immediate representation, but also in all the circumstances and appurtenances of them; and here they shall oftentimes find a great connexion and dependance of sin upon sin, as of those which run in a Link and Chain together. Look as in regard of the Body, there is oftentimes a Complication of Diseases; so in like manner in regard of the Soul, is there a Complication of sins, and many less put together, do at last run into those which are greater: That's one account of this practice in the Prophet David.
Agen, Secondly, Because those other sins they have their danger and inconveniency in them as well as those greater. It is true, it may be not so much, but yet somewhat they have, and such as in the neglect of them might tend to ruine and destruction; which it concerns us therefore to avoid. If God should have forgiven David those grosser sins, and yet charged some smaller upon him, he could not have had perfect peace and tranquillity of mind in this condition, no more than a man that is cured of a Feaver, or Apoplexy, or Palsie, can yet be said to be sound and healthful, whiles he has some other less material distempers hanging about him: Therefore blot out all mine iniquities, that so I may have nothing to offend me, or lie upon my Conscience.
But here (by the way) a Question may be raised which sometimes is put, and that upon occasion of these words in the Text, Whether God does so pardon some sins, as that he leaves others unpardoned: if he does not, then this Prayer of David seems to be superfluous, wherein he seems to stand upon the pardon and forgiveness of all, as supposing that it might otherwise happen: If he does, then his work is imperfect, and Justification should not seem to be performed at once and together, as it is usually said to be; simul & semel; for part of it is now, and another part at another time.
For answer hereunto, we must consider and remember thus much; That there is a difference to be made betwixt the general Justification of our persons upon our first closing with Christ, and remission of particular sins as consequent to this first Justification. The Justification of our persons in general, that's done once and together, and does admit neither of magis or minus in the transaction of it: whensoever we are justified, we are justified once for all, and no further justification to be expected. But then for remission of sins in particular, which does flow from this Justification in general, and does suppose repentance in us of such and such sins to be remitted, this is more or less performed, according as we perform the Conditions required thereunto, which is confessing and forsaking of our sins, as the Scripture expresses it. God does no further look comfortably upon a Christian, and pass by offences in him, than he does renounce and abandon all iniquity: when we forsake all iniquities, he does blot out all iniquities, which else he does not.
But then agen, here will another Question also arise hereupon, and that is this, Whether a Christian may forsake some iniquities, and yet retain others? To this I answer, That as to his will and affection he cannot. There's no man does truly forsake any sin, that does not in heart forsake all. But yet as to the particular actings and exercise of repentance, it is possible for a man to take notice of himself in this or that failing, and yet not to do it absolutely in all; from whence there may be also a different carriage of God himself to him in regard of pardon and forgiveness.
The use of all is this, That therefore we should take all occasions to perfect this work in our selves, and take heed of giving our selves allowance in any evil, or sin whatsoever; yea, upon occasion of some, to take cognizance also of others; as David here gives us an example before our eyes, in case of the commission of actual sin, to reflect upon original, and the sin of own Nature, I was born in iniquity, &c. And upon occasion of commission of some actuals, to reflect also upon others with them, Blot out all mine iniquities. And that's the first thing here considerable, viz. David's exactness.
The second is his jealousie, and suspicion, and scrupulosity, Blot out all mine iniquities. As who should say, he was afraid that somewhat yet might stick behind with him. And here we may observe the sad condition of a Conscience wounded and laid waste for sin: It is a very hard matter for it to recover, and to get it self up perfectly agen. That person which shall once venture upon presumptuous and soul-wasting sins, (as David here did) will have much ado to have evidences clear and unquestionable to him: As he will have much ado to obtain pardon from God, (as I shewed in the point before) so likewise to get the assurance of this pardon in his own Conscience, but there will pangs, and fits of doubting and distrustfulness be ever and anon returning upon him. It's true indeed, it ought not to be so; for those whom God has once pardoned in Christ, he is perfect Friends with them, and in terms of reconcilement, but yet it is ready to be so in the thing it self.
First, From the weakness which is in the nature of man, especially more weakned by sin. The heart of the Sinner is in this case apt to fail, and to misgive it self: guiltiness it breads jealousie and suspicion, and we are apt to think God's ways as our ways, and his thoughts as our thoughts.
Then, Secondly, From the suggestions of Satan, who in this case takes Consciences part against it self, and fills it with further fears and suspicions. He labours and endeavours to perswade men, that though God hath (it may be) forgiven them some sins, yet he has not absolutely and fully forgiven them.
This it may serve therefore to teach us, what a dangerous thing it is for any persons to break their peace with God at first, by making bold with such ways and courses as these are: they that do so, they seldom ever expedite or free themselves from it. As those which have broken their bones, though they be set again and restored, yet they have now and then some aches, and pains, and remembrances of their former grief: even so is it likewise in these spiritual Dislocations, it is hard ever to come in tune again, still there will be somewhat or other which will be ready to stick, and to stop with them; either to think that God will not pardon this sin, or if he pardons this, that yet he will retain some other with it, that he will not perfectly clear scores with them, and be fully reconciled. This was David's temper here at this time, which he expresses in blot out All mine iniquities. And this for what is observable on his part from these present words.
Now further, Secondly, There's somewhat also which is observable from on God's. David's Prayer shews us God's Disposition, and what he is ready to do being desired and importuned for it; and that is, to be absolute friends with those which turn unto him. David in this passage is considerable under a double Notion, either as under the strength of a Temptation, and so blot out All mine iniquities, is an expression of jealousie and suspicion, as of one that questioned whether God would do so or no: or else, secondly, in the exercise of faith, and dependance upon God, and so blot out all mine iniquities, is an expression of what he expected from him, and of what himself is also used to do, who where he justifies any ones person, and undertakes the pardoning of sins, does it absolutely, and without any limitation. Thus Mic. 7.18, 19. Who is a God like unto Thee, pardoning iniquity, and passing by the transgressions, &c. He will turn again, he will have compassion upon us, he will subdue our iniquities, and Thou wilt cast All their sins into the depths of the Sea. Mark, He will cast all their sins, &c. one as well as another, there shall be none reserved unpardoned. Where he does indeed forgive one, he forgives all the other together with it. This is God's engagement of himself in the Covenant of Grace, Heb. 8.12. I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. I will remember them no more, that is the same here with the blotting of them all out.
This must needs be so upon sundry Considerations: First, The efficacy of Christ's satisfaction; this is the proper and immediate effect of that, to render God pacified and reconciled to penitent Sinners. Now this he could not well be said to be, where there were any thing yet upon the score, and in remembrance against them. Being justified by Faith, we have peace with God, and we are reconciled to God by the death of his Son, Rom. 5.1, 10. Now where there is any thing against us, no reconciliation, and so consequently no peace neither: Take away one, and ye take away the other.
Christ has born all our sins, and taken upon him all our iniquities, and so all our sins are upon that account blotted out likewise; there's none remaining, or continuing of them, which to hold were very derogatory to him.
Secondly, It may be cleared from that which God himself requires of us in the forgiving one of another; and that is not only to forgive once, but often; nor some one offence only, but all, That we forgive every one his brother their trespasses, and that indefinitely, Mat. 18.35.
Thirdly, From the very nature and condition of Reconciliation it self; which does imply in it a discharge from all guilt and offences whatsoever. He cannot be well said to be reconciled that does retain any quarrel against another.
This (for the improvement of it) serves, First, For the Confutation of the Popish Party, who to hold up their Purgatory, and Popish Indulgencies, and Prayers for the Dead, and thereby to inrich their Coffers, do teach, that after sin pardoned in regard of damnation, there is some temporal punishment still abiding to be satisfied for, either here or in Purgatory, &c. This is contrary to the practice of God, in blotting out all our iniquities.
Secondly, (and especially) it makes for the great comfort of Believers, who by repentance applying themselves to God, and by Faith in the Blood of Christ, have all their sins done away from them, and may assure and comfort themselves in this particular. There is now no Condemnation to them that are in Christ Jesus, Rom. 8.1. and, Who shall lay any thing to the charge of God's Elect? &c. Rom. 8.34. and, Hide thy face from my sins, &c.
We may here further observe where David's desires were principally pitcht, it was to have his sins pardoned to him, and to have God in Christ reconciled unto him: And this not only in reference to his present anguish and trouble of spirit, but in reference also to future inconveniencies which he foresaw might follow upon his sins as yet unremitted. An unpardoned condition is an unsafe condition; as long as God hath any thing against a man, he is never sure, or secure from danger, but where-ever he goes, or whatever he does, or what state soever he be in, there is evil towards him: This David knew well enough, and that although he was a great man, and had great advantages of protection above others; therefore hide thy face from my sins. It was a provident Request in him.
The reason of it is this, because sin it cries still for Vengeance, and is never satisfied till it be accomplished, and God's Justice it cries for it also; yea, and all Creatures are ready hereupon, and up in Arms for the execution of it.
The use of all is this, To teach us still to make our peace with God as soon as may be; to let no sin that we know of to lie upon our Consciences; yea, and for those which we do not know, but are secret to us, to desire with David in another place to be cleansed from them, Psal. 19.12. Yea, for sureness sake to be clear of all, whether known or unknown indefinitely, and without exception, as we have it here in the Text, Hide thy face from my sins, and blot out All mine iniquities. So much for that, and so much also of the ninth Verse of this Psalm.