Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 3
SERMON III.
PSAL. 51.3.
For I acknowledge my Transgressions: and my Sin is ever before me.
Look as in the condition of the Body, there is a double portion of Health: The one is of health in the continuance, when there is an absolute freedom from distemper; And the other is of health in the restauration, when that distemper comes to be removed. Even so is it likewise in the Soul, for the state and condition of that also. There's a double kind or notion of goodness: The one is the goodness of Innocency, and the other is the goodness of Repentance; and the practice of this is a good supply to the want of that. Now this latter is that which we have here before us all along in this Scripture, in the practice of David, and more particularly in this present verse before us. Where, in stead of abstaining from sin, he acknowledges it; and to make amends for his miscarriage, he checks and condemns himself for it; I acknowledge my Transgression: and my Sin is ever before me.
IN the Text it self we have two general Parts Observable of us: First, The Proposition: And secondly, The Connexion. The Proposition, that we have in these words, I acknowledge my Transgression, and my Sin is ever before me. The Connexion, that we have in the Causal, For. For, &c.
We begin with the first, viz. The Proposition, and this again is two ways more considerable: First, Simply and absolutely. And secondly, In its reduplication. The simple and absolute notion of it, that we have in the first clause; I acknowledge, &c. The reduplication of it we have in these last words; And my Sin, &c.
First, For the simple Proposition, I acknowledge my Transgressions. This is that which David did, and which he declares concerning himself, as a Duty to be perform'd by all other Sinners besides. It is that which does much concern them, and lie upon them, that they should acknowledge their miscarriages. When we speak of the acknowledging of sin, we must know that it is of two sorts, either mental or verbal: An acknowledgement in the mind to own it, and an acknowledgment in the mouth to confess it; and either of these, as the property of true Penitents, may be hereby understood.
First, There's the mental acknowledgment in the mind, so as to own it. This was one thing which David here did, as an example to all other Converts; He owned that Iniquity which was in him. And there's two things more which belong to this: First, An acknowledgment of that to be sin which indeed is sin. Secondly, An acknowledgment of his own interest in that sin. For there's a double Corruption which does adhere to the nature of man in this particular; either not to grant that to be a sin which is done by them, or else not to grant that to be done by them which is a sin. In opposition to either of these does David say here, I acknowledge my Sin; that is, first I acknowledge that to be a Sin or Transgression which is charged upon me. And secondly, I acknowledge that to be my Sin and Transgression which is laid to my charge. That which is mine, I acknowledge to be Transgression; and that which is Transgression, I acknowledge to be mine.
First, He acknowledged that to be a sin which was charg'd upon him. This is one property of a good Convert to have his Judgment rightly inform'd in this particular. When God comes once to touch a mans heart, he then shews him what sin is, and also what is sin; so that what before seemed to be none, is now thought to be so, and he has due apprehensions of it. A corrupt heart thinks better of Sin than it deserves, and has extenuating conceits about it; but Grace that discovers it in its right colour and view, and shews it to be that which it is.
Now this is that therefore which every one should take care of for themselves, even to ackowledge sin thus; do not daub it, and paint it over, and mask it, but lay it open in its full appearance. Labour to have the same thoughts of sin which God himself has, and which those have, who are guided by the Spirit of God, as David here now was; and for this purpose bring every thing to the right rule and touchstone, which is the Law and Word of God, for by that (as the Scripture tells us) is the knowledge of Sin. I had not known sin, but by the Law, says the Apostle Paul, which is true also in the sense we now speak of. The generality of people in the World, they judge of Sin according to the byass of their own affections; so that quicquid libet licet, what they have a mind to that is presently lawful to be done by them. But this is not a safe way to go by. Lust is a very ill Judge of the ways of God, or of what is contrary to them. We should think of Sin so as those do, who have their Consciences enlightned, and are under the burden and terrors of it, and then we shall think of it so as we ought. And so as for sin it self, so for the extent of it; as we should think that to be sin which is so, so think of it in the aggravations of it. Do not think lightly of that, which does carry a great deal of guilt and iniquity in it, but acknowledge it in its full weight.
But secondly, As David acknowledged that to be Sin which was so, so he acknowledged his own interest in it, and that he was indeed guilty of it. That's another thing here included with the other; and we must take them both together, to make his acknowledgment compleat, that he was indeed guilty in all particulars. It may be, before God came close unto him, he might a little flatter himself in this respect, that what was done, at least in some parts of his miscarriage, it was not done by him. For Ʋriah he was not slain by his Sword, but by the Sword of the Ammonites; and so perhaps for a while he might delude himself with such an imagination. But now when his Conscience was awaken'd, it was otherwise with him. Now says he, I acknowledge my Transgression; It was a Transgression, and the Transgression was mine.
And he acknowledges it also in the several circumstances and particulars of it. Many there are that will be ready to acknowledge that they are Sinners at large, and every one has his infirmities; but they are loath to own particular miscarriages. But David here does this, I acknowledge my Transgression. This Transgression which is now spoken of, and which is fasten'd upon me. This it was a fruit and argument of true Repentance now wrought in his Soul.
Now the Use and Improvement which we may make of this Observation to our selves, is, to meet with the miscarriage of most men in each particular: First, There's a great deal of wilful blindness, from whence they will not acknowledge that to be sin, which indeed is so. And secondly, There's a great deal of pride and self-flattery, from whence they will not acknowledg themselves to be guilty of it.
First, I say, there's a great deal of wilful blindness. They are willingly ignorant, and shut their eyes against the Light: Because men love their sins, and would still follow them without controul; therefore they put off from them all convictions and discoveries of Sin unto them. Every one that doth evil hateth the light, Joh. 3.20. which is true not only of the light without him, but of the light within him. He does not only hate light in others, as it is a matter of shame to him; but he does also hate light in himself, as it is a matter of restraint. Those whose Consciences are fully convinced that such and such things are sins, they cannot now so freely commit them, but they will be check'd in themselves for them; and therefore they think it the most expedient way for to keep themselves still in a condition of ignorance, and to divert their minds from attending to them, and to those arguments and reasons which make against them; but this will not serve their turn at another day. For sinning upon wilful ignorance is all one upon the point and in effect with sinning against knowledge; only that the one is more immediate, whiles the other is more remote. He that's a afraid to know sin, he would sin even there where he knew it.
And this is the condition of many people in regard of the Ministry. What's the reason that many sometimes do with-draw from such and such preaching, which is a little more searching than ordinary, and comes home and close to them; why, it is because they do not love to be waken'd and disturb'd in the prosecution of their Lusts. They would fain go on quietly to Hell without interruption; like some others in regard of their Bodies, who are loath to have their Diseases discover'd, and their Wounds searched, and so by this means are kept from being troubled. But the Prophet David here before us was of another temper and disposition, and therefore we find him in another place praying for freedom from such sins as were unknown unto him, Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults; From secret faults, i. e. from such faults as were secret to himself, and which himself was not acquainted withall as in him. He desired to be kept from them, as willing to know whatever it was which was amiss in him.
But secondly, As this meets with wilful blindness, in such as would not know what is evil or sinful in them; so it meets also with pride and self-flattery, in such who whiles they are convinced that such and such things are sins, yet deny themselves to be guilty of them. There are many evasions which people have for the cloaking of their sins, and for shifting them off from themselves. It was practised in the first sin of all by Adam in Paradise, who when he had transgress'd Gods Commandment, put it off from himself to his Wife, and almost to God himself; The Woman which thou gavest me, &c. And she put it off to the Serpent; The Serpent beguiled me, &c. So unwilling are we by nature to own that evil in us which yet we are most willing to commit; Sin is such an odious Off-spring, as that every one is ashamed to father it, where they are not ashamed to produce it. But so much may be spoken of the first kind of acknowledgment of sins, which is mental; In the mind to own it.
The second is verbal, in the mouth to confess it. This was another thing done here by David, as he did acknowledge his Transgression in himself, so he did make acknowledgement of it also to God; which is a Duty that God expects from all other Sinners besides, and is perform'd by all true Penitents; and this latter as consequent upon the former. Where-ever there is a true owning of sin, there will be also an ingenuous Confession. Thus 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, &c.
This is a practice which God requires of us upon a double Consideration: First, In reference to himself. And secondly, In reference to us. First, In reference to himself, as bringing Honour and Glory to him, for so it does; My Son (says Joshua to Achan) give I pray thee glory to the Lord God of Israel, and make confession unto him, &c. Joshua 7.19. By confession we give glory to God, and that in sundry particulars; In his Omniscience, in his Justice, in his Power, and so of the rest. Now because we do so, therefore confession is very properly and pertinently required of us.
Then secondly, Also in reference to our selves, in two particulars: First, As a disburdening of Conscience. Secondly, As an ingagement against sin for time to come. First, As a disburdening of Conscience. Sins which are hid and kept close, they do for the most part fester inward, and more bitterly afflict the Soul, whiles being open'd in confession they give ease. As Psal. 32.3. When I kept silence, my bones waxed old through my roaring all the day long. I said I will confess my Transgressions, &c. His acknowledgment it gave him refreshment.
Secondly, As an ingagement against Sin for time to come; for so confession is to the Party that confesses. That man that acknowledges his miscarriage has thereby a tye and restraint upon him from doing the like again afterwards; and God loves such bonds as these upon us.
Now therefore accordingly we our selves should submit to them. He that confesseth his sin and forsaketh it, shall find mercy: And the one makes way for the other. Serious and hearty confession of sin makes way for the leaving of it; for which cause it is to be practised by us. There is use sometimes of acknowledgement made to men; but not as the Papists urge it in a way of absolute necessity in the Ear of the Priest, but for counsel, and comfort, and direction, &c. But that which we now speak of is confession made to God, as it follows after in the fourth verse of this Psalm, Against thee, thee only have I sinned. This is that which David does here, and which others also are to do with him both in heart and mouth, which makes up the second kind of acknowledgement, and that is Verbal. And so much of the Proposition in its simple and absolute consideration in this first Branch; I acknowledge my Transgression.
The second is the reduplication of it in these words; And my Sin is ever before me. Now this passage does express unto us the condition of a Sinner at large; and it may admit of a three-fold notion, in which it holds good. David's Sin might be said to be before him three manner of ways: First, In a way of Temptation: It is before me, so as to provoke me and to allure me to evil. Secondly, In a way of distraction; It is before me, so as to disturb me and hinder me in good. Thirdly, In a way of Computation; It is before me, so as to accuse me and to condemn me for guilt. Each of these ways might sin be before him.
First, In a way of Temptation, to provoke and allure him to evil. In this manner may many mens sins be said to be before them, so far forth as they carry about them that corruption, which, upon all occasions and opportunities afforded, vents it self. This is commonly, and for the most part, the property of all unregenerate persons, in whom sin hath its full scope and dominion; they cannot any way turn themselves, but their sins are still ready to meet them, and to close with them; yea, in part also (where the greater care is not had) even in the Servants of God. Where sin is not throughly mortified, or in a great manner subdued, it will be still ready to present it self. A corrupt heart, it is ready to comply with every temptation suitable and agreeable to it, and that in all kind of Sins whatsoever; where-ever the person at any time goes, the lust also goes along with it. Coelum non animum mutant, They may change their soil, but they do not change their Soul; yea, there will be still a seeking and fetching of opportunities to it self. If a man be a covetous person, he can no sooner see a bait for that, but he fastens upon it; If a revengeful person, he can no sooner spy a way for the wreaking of his malice and spleen, but he presently takes it; If a lascivious and wanton person, he can no sooner see an Object for his lust, but he closes with it. Thus in all kinds and particulars may a man that is viciously affected say, His sin is ever before him.
And there are two things especially which do lay ground and foundation hereunto. The one is the propensity and inclination of a mans own heart it self, and the other is the vigilancy and industry of Satan, the spiritual Enemy, for the improving of it, and upon all occasions drawing it forth.
First, There's the propensity and inclination of a mans own heart it self. There is such a natural correspondency and agreement of a corrupted heart with sin, that it can no sooner see it, than it embraces it, and yields unto it, from that compliance which it has with it. As in nature we see that things which have a sympathy, they are moved one by the other, as the Iron and loadstone meeting together; even so it is likewise with a man and his lust; look what is his lust, that is, which is proper and peculiar to him, and whereunto he is principally adicted, and it is ever before him; he is continually feeding of it, and making provision for it, and giving contentment unto it. And he cannot well do otherwise, there is such a corrupt necessity upon him contracted by him.
Secondly, Besides the propensity of nature, there is likewise the vigilancy of Satan for the improving of it; therefore sin is ever before him, because he ever presents it to him. The Devil he goes about like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. He knows and observes mens several tempers, and constitutions, and inclinations, and corrupt affections, and accordingly puts them upon such ways as may be suitable to them, for the acting them and drawing them forth.
Now therefore accordingly should we also so much the rather take heed, and watch over our selves. It concerns every one to be best skill'd in his own heart, and to know what evil he is most inclined unto, and be wary of that. As sin is before us, so God should be before us too, and we should set our selves as in his presence. I have set the Lord always before me, says David in Psal. 16.8. therefore I shall not be moved. That's the first notion of this phrase here in hand, My sin is ever before me, viz. In a way of temptation to provoke me.
Secondly, In a way of distraction, before me to hinder me in good. This is another mischief in sin, where it is not more carefully supprest and subdued in the heart, that it disturbs and interrupts men in duty, and the doing of what-ever good God requires at their hands. A man that has any sin or corruption more than ordinary hanging about him; whether Pride, or Covetousness, or Revenge, or what-ever it be, he shall be sure to have it running in his thoughts and mind; when he should be better imploy'd in prayer, in hearing of the Word, in receiving of the Sacrament; A mans sin is ever before him. What-ever is his inclination to evil, it is his distraction in good likewise; so that he cannot do the things that he would, at least in that manner as he would; sometimes it disturbs the performance, and takes men off from that. Those who are busie in the satisfying of their lusts, they cannot so freely and fully be imployed in better matters; because the time which should be spent in the one is taken up in the other. But if not so, yet it disturbs the manner of performance, and corrupts that; as it does suck away the strength of the Soul, and make a vicious impression upon it, whereby it is indisposed to any thing which is good. As for example, David himself, this instance here in the Text, whiles he lay under these grievous sins which were then upon him; he found himself very awk and listless to holy performances.
And there's a double ground for this, as well as there was for the former. The one is the strength of sin, and the other is the withdrawing and departure of the Spirit of God.
First, There is such a strength and power in sin, as that it corrupts and perverts all it comes near. And so it does here as to the performing of good Duties, it weakens the heart in them. As in the Body, some constant Disease it weakens nature, and unfits a man for the doing of his work: So in the Soul, some constant lust it weakens Grace, and unsits it consequently for spiritual performances, and it has continual remembrances of it in them.
Secondly, The Spirit of God also in such cases with-draws himself; where lust prevails, Gods Spirit is thereby griev'd, and with-draws; and when 'tis so, there's little power remaining to any gracious performance. As Sampson, when his hair was cut, and the Spirit of God departed from him, he then was weak, and became as another man, in those things which he undertook: Even so is it also with a Christian, as to holy and spiritual undertakings; his sin is ever before him, so as to hinder him and disturb him in them, as David found by his own experience.
This it shews the miserable nature of sin consider'd in it self, and what great cause every one has to avoid it, and to take heed of it, which does breed such great inconveniencies in it, whereby they are made unserviceable, and unfruitful, and unprepared to every good work. There's no man that's intent upon any business, that would willingly be interrupted in it, but is impatient of all disturbances. Now this is the mischief which a man suffers from sin harbour'd and nourisht in him: It is a continual pull-back and disturbance in good.
Thirdly, My sin is ever before me. It holds good in a way of Compunction, to accuse me and condemn me for guilt; that is, I can never go any where but it is still troublesome and molesting to me, and I suffer the checks of Conscience for it at every turn. This in another sense is to have sin before him, and, as I conceive, (not excluding the former) which is here properly to be understood in the Text. David, he was now so dog'd and followed with the guilt of his late sin, as that he could be no where quiet for it, but the thoughts of it still ran in his mind, and he was continually perplext with it. It took hold upon his phansie, and there fill'd him with perpetual horrour and distraction of Spirit, that he knew not what to do; sometimes he thinks of one thing, and sometimes he thinks of another. Every person he meets withall, every place he comes into, they speak guilt unto him. If he walks upon his house top, then he thinks of his lascivious contemplation; if he goes into his Bed-chamber, then he thinks of his adulterous embraces; if he retires into his Closet, then his false and treacherous Letters come to his mind. He cannot see a Woman, but he thinks of Bathsheba; nor a Souldier, but he thinks of Ʋriah; nor a Minister or Prophet of the Lord, but Nathan with his terrible summons is represented unto him. This was now his case and condition, and this he would also signifie to us, when he says; His sin is ever before him.
There's two things here in this passage: First, The grievance it self. And secondly, The extent of it. The grievance it self, My sin is before me. The extent of it, It is so ever.
First, There's his grievance it self, My sin is before me; that is, as we have now explain'd; the guilt of it, he was troubled and molested with it. We see what a kind of thing Sin indeed is, it is a troublesome and clamorous business, it will not be quiet, but follows and pursues the Sinner without restraint, and does not suffer him to take any rest. We have some such like expressions as this is else-where in Scripture, as Gen. 4.7. If thou dost not well, sin lieth at the door; i. e. Is in a continual readiness to be aveng'd upon thee. And so Psal. 50.21. I will reprove thee, and set thy sins in order before thine eyes. I will marshal them, and draw them up, as it were, in battel-array against thee; that is, as here, thy sin shall be before thee: Before thee, that is, against thee, as some also read the Text. There are divers points which I might here (if I had time) very profitably insist upon.
The first and main is this, That the very remembrance of sin is very grievous to an awaken'd Conscience. David says, That his sin is before him; and he says it also in the way of a Complaint, as being disquieted with it, and the thoughts of it; it was irksome to him. It was so to him; and it has been so to many others besides. Though it has been pleasing in the acting, before them so, as suitable to them; as Eve was said to be to Adam, An help, Ke-negdho, before him. The same word which is here used in the Text, yet it has been tedious and sad in the reflection before them so; that is, indeed against them, and opposite to them, and the greatest evil in their apprehension.
And the reason of it is this, because it carries the impressions of the wrath of God with it: Therefore Sin is so grievous, because Gods wrath is so terrible, who is the Punisher and Avenger of Sin. In temptations and allurements to sin, then men for the most part look upon it only in the seeming pleasure and contentment which it affords unto them; but when these are over, then there's somewhat else which is considerable, as annext unto it. And that, I say, is the wrath of God, Tribulation and Wrath upon every Soul that doth evil. This being duly and seriously apprehended, is very terrifying, and carries a great deal of perplexity with it; and that in what ever notion ye consider him, whether as of a Judge, or of a Father.
First, If ye look upon him as a Judge, as all wicked men must look upon him; why His wrath it is very terrible so, and it is very fearful to fall into his hands. Now Sin, it summons to his Tribunal; it brings a man before his Judgment-Seat, and cries for vengeance upon it.
Secondly, If ye take him as a Father, as all good men look upon him; why his wrath it is very terrible here also, and Sin it must needs much disquiet, as trespassing upon so much bowels, and offending against so much mercy and goodness as has been received from him, which was the excuse of David in the Text, and is also of many more with him; when they shall think of what they have received from God, and what they have done against him; these together will very much afflict them. And that's the first Observation.
The second is this, That sin, it will at last be before one: It will sooner or later be set home upon us. Thus it was here with David, who was herein a pattern and example to others. There was a time when sin was, as it were, hid and concealed from him, and he took no great notice of it, but at length it came near unto him, and he was deeply sensible of it.
Now there are two means or seasons especially for this discovery and manifestation, and the trouble consequent upon it. The first is the work of the Ministry, and the effectual preaching of the Word; this it brings sin home to the Conscience, and thus it did here in the Text, and this particular example. How came David to have his sin before him? It was by the means of Nathan's Ministry, dealing effectually with him; when he told him plainly, That he was the man; this brought his sin to remembrance. And so St. Peters Converts, Act. 2.37. When they heard these things, they were prickt in their hearts. So the Woman of Samaria, by discoursing with Christ, she call'd to mind her former evil life.
The second is some special Cross and Affliction. This it usually carries the remembrance of guilt with it. As long as men are well, and in prosperity; as they are free to the committing of sin, so they are free from the reflections upon it. But Affliction, that will make them to consider; as we know it did in Josephs Brethren, We are verily guilty of the blood of our Brother. They were guilty before; yea, but now they were apprehensive of it, which before they were not: Prosperity it usually hardens, but Affliction makes Conscience to be tender. So the widow of Sarepta to Elijah, O thou man of God? art thou come to bring my sin to remembrance, and to slay my Son? The slaying of her Son, it was the remembrance of her sin, 1 King. 17.18. Thus many in their Sickness, and upon their Death-beds, have had their Consciences working in them, which before had no remorse at all upon them. Thus still at one time or other is their sin represented to them: Either here in this present World, or in a worse place; It cannot always lie hid.
Now the proper Use of this Observation is, therefore, accordingly to take heed of all flattering of our selves in evil courses. There are many who think that because they hear not of their sins presently, that therefore they shall never hear of them; because they see them not now in their colours, therefore that they shall never be before them: Oh but let them not think so. They are deceived in so thinking, forbearance is here no acquittance; God will have a time of reckoning with them sooner or later; and as he threatens the wicked man in the place before cited, will set their sins in order before their eyes, shew them their miscarriages in all the several circumstances, and concomitants, and aggravations of them, wherein they are considerable; yea, and that (it may be too) so much the more, as they have been longer without the sight of them. The longer that any have been unsensible, the more grievous will the reflexion be at last. So that when they once begin to see themselves, they shall see themselves to purpose. And so much also for that Observation, That sin at last will be before one.
A third may be this, That God oftentimes punishes sin in the phansie, and makes Imagination to be a means and occasion of affliction. This is herein also included, when David says, His Sin was before him. Here was not only the trouble of Conscience, but phansie, as giving occasion to it; that whiles he was conversant about other things, his sin was still brought to his mind. Thus it pleases God sometimes to make use of this faculty in the Sinner, whereby to afflict him and correct him for his sin. And there are divers instances and examples in daily Observation to this purpose. The ground and reason of it, is not only because this is a sit means whereby to do it, but also indeed because it is oftentimes made an occasion of sinning. Men oftentimes use their fancies and imaginations to the committing of Sin, and so accordingly do often suffer in them.
Therefore it should teach us to take heed especially in this particular. Let us use our phansies well, and take heed of sinful speculations, that so God may spare us in our phansies, and not afflict and torment us by them, as he does many persons. This is a point which I thought good to give an hint and touch of by the way. And this for the grievance it self, My sin is before me.
Now the second is the extent, Ever; It is ever before me. David he could not be free from such afflicting thoughts as these were: Whence we see, That it is not an easie matter to be rid of the haunts of Conscience. Sin which is ever before one, to allure one; will also be ever before one, to afflict one: And as the temptation has been any thing more constant, so will the reflection, when they come once unto it.
The improvement which we should make of it to our selves, is, therefore to decline sin, as much as may be take heed of medling with it at first; if we do not, we shall never be quiet for it, but it will follow us wheresoever we go, and dog us from one place to another. As there have been sad examples to this purpose, of some which have been guilty of some sins more especially, as Fraud, and Blood, and Adultery, and such sins as are here mention'd, they have still followed them, like so many ghosts, and they could never be freed from them, till they had applied themselves to God in Jesus Christ, and made their peace with him.
It is the folly and mad conceit of many people, as that they think when they presume upon sin, that it is at most but trouble for one or two times, and there's an end; Oh no, it is a perpetual disturbance. Their sin it will so cleave unto them, as that it will always annoy them. Thus it was with David here, as he confesses, My sin is ever before me. And so now I have done with the first general part of the Text, which is the Proposition.
The second follows, and that is the Connexion in the Causal, For. For I acknowledge, &c. Now this again hath a double force or emphasis in it: First, As it is an account of Importunity. And secondly, As it is an argument for Mercy. The one respects David, and shews what cause he had to be so earnest in petitioning. And the other respects God himself, and shews what cause he had likewise to be willing to grant his petition.
First, Take it as an account of Importunity; For I acknowledge, &c. As if he had said, Lord, I am very earnest with thee to pardon me, and to have mercy on me, and I have good reason so to be; for I see, and well perceive in what a woful condition I am, in regard of my sin: So that there is this Observable from it, That the more any one sees his sin, the more will he be humbled for it, and sue to God for the forgiveness of it. These two they do here go together, and the one depends upon the other; Humiliation and Supplication for pardon upon sight of miscarriage; because David did this, he therefore did that upon it. Thus also in some other places, as 2 Sam. 24.10. Take away the Iniquity of thy Servant, for I have done very foolishly; i. e. I see my self to have done so, as a cause why I should ask this of thee. And so Psal. 25.11. Pardon mine Iniquity, O Lord, for it is great, i. e. Great in mine apprehension, and the greatness puts me upon asking. Look as it is again in the Body, the more a man is sensible of his sickness, the more will he look after his Physician; Even so it is also in the Soul, the more a man sees these his spiritual Distempers, the more will he beg the removing and taking of them away from him.
The consideration of this Point: First, It shews us the cause why so few there are in the World which do really mind such Petitions as these are; or such practices as these are of Humiliation, and begging of Pardon; why, it is because they are not indeed sensible of the Condition in which they are. The whole have no need of the Physician, but they that are sick.
Secondly, It shews us also what is the best and readiest course whereby to make either our selves or others affected with Sin, and to be brought to Humiliation for it. And that is, by working in them a true fight and apprehension of it. Where there are but slight thoughts of Sin, there will be but weak inclinations to Repentance; but where Sin is duly acknowledged and owned, it will there be lamented and bewailed; and all the care that may be taken for the shunning and avoiding of it for time to come, and begging help of God to this purpose on David's part. That's the first emphasis in this Connexion, For, as it is an account of Importunity.
The second is, as it is an argument for Mercy on Gods part: As if he had said, Lord, it is time now for thee to pardon me, For I acknowledge my trespassing against thee. And so there is this in it, That where Sin is most owned, it will be there soonest pardon'd. David supposes that God would forgive him, upon this consideration that he acknowledged his Transgression, Psal. 32.5. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my Sin: His Confession, it was means tending to his Pardon, and the forgiveness of sin to him.
And the reason of it is this, because this argues the heart to be subdued and brought in frame. That which God chiefly works at in us, is, to bring down our stomachs, and to cause us to submit to himself; now when this is once done in us, then there's an end, and he has no more to say to us, but is ready to be Friends with us.
The consideration whereof should work us to this temper and practice. As ever we desire to have our sins pardon'd, so let us labour to have our fight of them, and sorrow for them; let us acknowledge them, and own them in our selves, and be humbled for them. There are many who sometimes in such cases stand upon terms, think it is for their Honour and Reputation, either to deny their sins, or to excuse them, and extenuate them, and make them less. And what do they get by the bargain, but to have them the more charged upon them? No, but the safest and wisest course is with David here, to confess them, and to acknowledge them in all their aggravations, considering that of the Apostle John, 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Mark, It is not said, He is kind and merciful to forgive (as it said in some other places) but he is faithful and just, namely, in the performing of that promise, which he has made upon the condition of confession. He has said, that he will pardon those that acknowledge, and accordingly will do it. So much also for the word of Connexion, For; and so of that whole third verse.