Choice and Practical Expositions on Four Select Psalms
Agen, As this is matter of comfort in the weakness of Grace, so likewise in the remainders of Corruption, and those necessary and unavoidable infirmities which do adhere to the best of the Saints, that God still looks at their sincerity, and the truth of their inward parts: Where they hold fast their Conjugal Affection, he bears with some slips in them; where they break not Covenant, he still holds their Friend.
Nay further, (that we may give you the full sense and scope of the place) we may add this, though it must be taken with a great deal of caution, and holy fear. God considers what truth of Grace there is even in the time of greater miscarriages, as it was here the case of David in the Text, who was now at this time in as sad and miserable a condition as ever any poor soul was that pretended to God and Religion; wherein Grace was at the next door of being wholly extinct in him; but yet through God's mercy it was not; his life it was yet in him, as it was in Eutychus when he fell down as dead; and although his outward carriage and behavior were very suspicious, yet God beheld the remainders and sparks of Grace and goodness in him; his spirits were retired to his heart, and there was some truth in his inward parts, which God had regard to. But besides the Consideration of these words simply in themselves, we may here a little look upon them reflexively, as coming from David, and in the coherence which they baer in the Text, which may be of various Consideration; we'll reduce it to three Heads especially.
First, As an aggravation of his sin, and an advancement of the work of repentance and humiliation in himself. He was now in the full career of Confession, as we may see if we cast our eyes back upon the foregoing Verse, I was born in iniquity, and in sin did my Mother conceive me. Now lest any should be ready to think that he did hereby go about to lessen and extenuate his iniquity, he does rather signify an enlargement of it, from the work of Grace wrought in his heart, and those Principles of saving Illumination which he was endued withal, but had not walked agreeably unto. He was not only guilty of the corruption of Nature, but of the stifling of Grace, which was a very high provocation in him. The better Principles and Qualifications that God at any time bestows upon any, the more do they sin against him when they walk contrary to them.
Secondly, It has in it the force of a Caution and Admonition to himself. He was now (as I said before) upon the work of Confession and Humiliation: Now lest he should be ready to please himself with this work barely performed, in an external and superficial manner, he does here seasonably in his addresses to God awake himself by this serious Consideration, That God requires Truth in the inward parts; so that he might not think it enough for him that he did now confess and lay open his sins to him, except he did indeed really depart from them; which is a point to be also considered by all men else upon the like occasion, not only to rend their Garments, but to rend their Hearts; nor to confess their sins only, but to forsake them.
Thirdly, It has the force of an Argument and Motive to prevail with God for mercy: Lord, Thou delightest in Truth in the inward parts; and because Thou delightest in it, therefore I present Thee with it, and bring it to Thee, which by searching Thou shalt find in me, that so Thou mayest the rather be persuaded to take compassion upon me. This is a great encouragement to God's Servants in their accesses to Him, when they can confidently assert their sincerity and integrity before Him, as David here seems to do, Lord, Thou delightest in Truth in the inward parts. And so much of the First General in the Text, which is the Description of God's Nature in the general.
The Second is, the Intimation of his carriage to David in particular, in these words, And in the hidden part thou shalt make me to know wisdom. This must not be divided from the other, but yet will require so much the quicker dispatch, as it is in a manner but the Reflection and Reduplication of it: where by the way I must premise thus much as to the right understanding of the words, That according to the Hebrew phrase, here is the future put for the preterperfect-tense, Thou shalt make me, &c. that is, Thou hast made. It is not so much a signification of somewhat to come, as rather a Declaration of that which is past, and which already he had found in himself. We'll look upon this clause two manner of ways, in its proposition, and in its scope; as it lies in the Text absolutely, and as it came from David, who uttered it upon this present occasion.
First, Take it in its proposition, And in the hidden part. Wherein we have divers particulars further considerable of us: First, here's the Nature of Grace, and that is as it is called Wisdom. Secondly, here's the Worker of Grace, and that is, as He is signified, God. Thirdly, here's the Seat of Grace, and that is, as it is here expressed, The hidden part. Lastly, here's the Conveyance of Grace, or manner of working it, and infusion of it, and that is in this, Thou shalt make me to know.
We begin with the first, viz. the Nature of Grace; it is Wisdom, so the Psalmist here calls it, so the Scripture in several places besides, especially in the Book of the Proverbs, puts this denomination upon it. I shall not need to instance in particulars, they do so often occur, and so not only in the Old Testament, but in the New, as Jam. 3.17. The Wisdom that is from above, &c. It's called so, and may very well be so, as having indeed the Properties of Wisdom most agreeable to it. Wisdom it is provident for the future, and does not only look at the present; and so is it with Grace: Wisdom, it takes thing▪ altogether, not only singly and alone by themselves, but in their conjunction; and so Grace: Wisdom, it looks after the main chance, and that which is chiefly to be looked after in the neglect of impertinencies and supersluities; so likewise does Grace. And divers such like properties as might be added considerable in it, and justly giving this appellation to it, which I cannot now insist upon, it is enough for us that the Holy Ghost himself is pleased thus to phrase it to us.
The Use which we may make of it, is accordingly to apply ourselves to it, and to endeavor after it. There are many who do sometimes vainly affect the Name and Opinion of Wise Men; but how do they appear to be so? Wisdom is justified of her Children, according to this expression in the Text; what savor have they of the things of God? what Divine and Spiritual Knowledge? what work of Grace wrought in their hearts? Surely if they be not wise thus, they are no better than plain Fools in the midst of all their wisdom. He is wise indeed that is wise to Salvation, and that's wisdom indeed to know God as he is revealed in Christ, who is alone made wisdom to us, and in whom are hid all the Treasures of Wisdom and Knowledge. This was that which David accounted his greatest wisdom, and whereby he became wiser than his enemies, Psal. 119. And so should we with him: It is not worldly Craft and Policy, the Wisdom of the World, or the Wisdom of the Flesh, which should be minded and regarded by us; but this Wisdom of God. And so much for that, viz. The Nature of Grace.
The second is, The Author of Grace, the Worker of this Regeneration; and this is here expressed to be God himself, Thou hast made me to know, &c. This seems to be added in opposition to that which he had premised and set down in the foregoing Verse: There he had told us, that he was born in iniquity, and in sin did his Mother conceive him. Corruption it was conveyed to him by Nature; yea, but Grace it had another conveyance and derivation of it: This it came not to him from his Parents, but from God himself; Flesh and Blood had not taught it him, but his Father which was in Heaven, Matth. 16.17. and so he acknowledges Him in it. In Job 38.36. God puts the Question to Job in a way of Expostulation, Who hath put Wisdom into the inward parts? or who hath given Understanding to the heart? implying that it was himself alone, and nobody else; which is true not only of Natural Wisdom, (as it is ) but of Spiritual, and of that more especially; it is God alone who is the Bestower of it.
Therefore we see here both where to fetch it, and also to return the Glory of it. If any man lack this Wisdom, let him ask it of God, Jam. 1.5. And with this Prophet David, desire of God to teach him both his Will and Ways, and to put his Spirit into him. Agen, if any man have Wisdom, let him here acknowledge the Spring and Rise of it, from whence it proceeds; it is the Lord himself, who here makes difference betwixt man and man, and calls some to though knowledge of himself, whiles he leaves others in their natural condition.
The third particular, is the Seat or Subject of this Wisdom, which it resides in, and that is here expressed to be the hidden part; that is, the Soul and inward man: though it may also signify the Object and Matter which this Spiritual Wisdom is conversant about. And if ye will, we will take notice of both; or further, thirdly, the manner also of conveyance, as if he had said secretly, and after an hidden manner, as some Interpreters render the words, which we may likewise add to the former. So then (in brief) here is the sum and substance of what the Psalmist does out of these words exhibit unto us: First, That the Excellency of Religion lies in the inward man: Secondly, That a good Christian is acquainted with the Mysteries of Religion: Thirdly, That the conveyance of his Grace and Spiritual Wisdom are oftentimes secret and undiscernable. Each of these are here implied in this Be-sathum which we have here in the Text.
First, I say, the Excellency and Prime of Religion it lies in the inward man; this David does signify emphatically, whiles he says, In the hidden part thou shalt make me to know Wisdom. This agrees with that which we had before of Truth in the inward parts, but yet is a little further enlargement and addition unto it. This is that which the Scripture does still everywhere signify to us, as Rom. 2.28, 29. He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and Circumcision is that of the heart, of the spirit, not of the letter, whose praise is not of men, but of God. So 1 Pet. 3.4. Whose adorning let it not be, &c. but the hidden man of the heart, which is in the sight of God of great price. So Psal. 45.13. The King's Daughter is all glorious within; that is, her Ornaments are Spiritual and Internal, not Worldly and Earthly, Cant. 1.5.
This therefore first shows us the vanity and mistake of all such persons as those, as make Religion to lie only in outward Ceremonies, and a Carnal Worship, as we see it is in Popery more especially; and so for others which make it lie only in outward Duties, as Formalists, and Hypocrites, &c. who rest in things done, &c. and never look after their affections in them. No, there's somewhat more in it than so; it is not so much the Action, as the Principle; nor the Performance, as the Heart and Spirit from whence it proceeds: God is a Spirit, and they that worship him, must worship him in spirit and truth, Joh. 4.24.
Agen, We see whence it is that there are oftentimes such sinister conceits both of Godliness and Godly Persons; it is because that their wisdom lies in the hidden part. The best of a Christian is that oftentimes which is least of all seen in him, and does least show itself in outward appearance: not but that there will be likewise expressions as there is occasion for them. Grace it is not an unfruitful Principle, or which works all within doors; but here it begins, and is first of all seated in the hidden part.
Where this hidden part is, further is to be understood not only of the Judgment and Understanding, but Will and Affections: It is not in the Soul only, but in the Spirit, for the Scripture distinguishes them also in several places, as 1 Thess. 5.23. and Heb. 4.12. The Spirit, which is the Closet of the Soul, as I may so express it, and the hidden part of the hidden part, which is the inward man, the Chamber within the Chamber, as the Hebrew phrase has it.
This is the Nature of Grace, that it lies inward, and it lies deep. Ratio Divina in medulla est non in superficie, says Tertullian; and as the Scripture itself is the sense of it, not always the first expression: so Religion it is the marrow and spirituality of it, not the outward carriage and profession; and that's the first thing here intended. The second is this, A Christian is acquainted with the Mysteries of Religion, in the hidden part, taking it not only subjective, but objective, so the Septuagint and Vulgar Latin, 〈 in non-Latin alphabet 〉 , Occulta sapientia tuae, &c. This is the privilege of Believers, To you it is given to know the Mysteries of the Kingdom, &c. Matth. 13.11. And 1 Cor. 2.7. We speak Wisdom amongst them that are perfect.
This may admit of a various Explication: First, As to matter of Doctrine; Those Truths which others are unacquainted with, God reveals to those which are his Children, as concerning the Scriptures and Doctrines contained in them.
Secondly, As to matters of practice and Christian converse with God, there are the secrets of God's loving embracements, which he vouchsafes to the Soul, of which more eminent Christians have experience; The hidden Manna, as it is called Rev. 2.17. David before his fall had great experience of this, and prays for it afterwards, The secret of the Lord, Psal. 25.1.
Thirdly, As to matters of Providence, the Mysteries thereof, The Lord reveals his secret to his Prophets, Amos 3.7. The Wisdom of the Times, to know and understand them, Dan. 2.21, 22. He giveth wisdom to the wise, &c. He revealeth the deep and secret things.
This is a great Honor to the Saints, and shows their prerogative above other persons: They need not now consult with Stars and Wizards, and such Fopperies as these; they have a better Teacher and Instructer of them, even God himself, who in these hidden things makes them to know wisdom, &c.
And that's the second Interpretation, as it refers to the object known. The third is as to the manner of Instruction, In secret, i. e. By a kind of whisper and private conveyance: God does graciously and by degrees instill holy Principles and Truths into the Hearts of those that are his.
This must not be taken as excluding the Word, which is the ordinary way of God's Teaching in the Ministry; but it is from the Spirit joining with it; He sets home the Word upon the heart; and what the Word speaks to the ear, the same does he himself to the Conscience in his Applications to it. As Psal. 81.7. I answered thee in the secret place of Thunder: The Thunder, that's public enough; but there's the secret of the Thunder, which all that hear the noise of it do not perceive, &c.
And so in secret. Take it also for the place, in remoteness, and solitariness, and secession, where there is withdrawing from the company of others. God gives many a comfortable Instruction, and Intimation, He giveth songs in the night, as it is Job 35.10.
All comes to this, That we should wait upon God in all his ways of Instruction, and learn to profit by him: Whether he teaches us openly or secretly, in public or in private, in company or alone, still to be learning of him, and to be able to say, That he hath made us to know Wisdom.
There's somewhat else still behind, which I had once thought to have dispatched at this time; but I see I cannot, and therefore must leave it, God willing, to the next occasion.
SERMON VII.
PSAL. 51.6.
And in the hidden part thou shalt make to know Wisdom.
We must still remember the general Argument which we are upon in the Course of this Exercise; and that is to lay open unto you the Duty of self-purifying. A main Branch of this Duty consists in the Work of Repentance and Humiliation, whereby we discharge ourselves of that Guilt which we have formerly contracted: And this agen it is best performed when it is done with the greatest ingenuity, and heartiest confession and acknowledgment. The more our sins are displeasing to us, the more are we pleasing to God, and likeliest to be accepted of him in our approaches to him for pardon and remission of them to us. Now this is that which is here eminently observable in the practice of the Prophet David, who is here propounded as a pattern to us: He amplifies and aggravates his sins both from the consideration of God's Nature in general, and from his carriage also to himself in particular: The former in the first part of the Verse, Thou desirest Truth, &c. And the latter in the second, And in the hidden, &c. The first of these we have already dispatched.
THe second general part of the Text, is the Intimation of God's carriage to David for his particular; which is signified in these words, And in the hidden part thou shalt make me to know Wisdom. We may look upon this clause two manner of ways: First, in its simple Proposition: Secondly, in its Scope and Reflection, according to the force which it carries here in this place.
And, First, to take it simply in its Proposition, we will begin with it so; wherein we have already propounded four particulars: First, The Nature of Grace; and that is Wisdom. Secondly, The Author of Grace; and that is God. Thirdly, The Seat of Grace; and that is the hidden part. Fourthly, The Conveyance of Grace; and that is Instruction, or saving Illumination. The two former of these we have already spoken to, and dispatched; and the third we have a little entered upon, and only mentioned somewhat to be handled, which we were prevented in by reason of the time; we shall now, with GOD's gracious Assistance, enlarge it further, and so proceed.
This Third is expressed to us in that word Be-sathum, which our last English Translation renders in the hidden part, though some others have other senses and conceptions of it. We may briefly reduce it to a threefold Interpretation: Either, First of all, as taking it subjectively, the hidden part for the hidden part of the man. Or else, Secondly, as taking it objectively, the hidden part for the hidden part of the wisdom. Or else, Thirdly, as taking it modificatively, the hidden part for the hidden way of the Conveyance. According to the first Notion of it, so it does signify to us the seat of this Wisdom where it rests; according to the second Notion of it, so it does signify to us the matter of this Wisdom, which it is occupied and conversant about; according to the third Notion of it, so it does signify to us the manner after which it is infused and put into the soul. And of each of these in their order.
We begin with the first, by taking it first subjectively, for the seat of this Wisdom in which it rests, in the hidden part, i. e. the hidden part of the man; this is the chief and proper seat of it. The Work of Grace and Conversion it is seated principally in the inward part. Thus Rom. 2.29. He is a Jew which is one inwardly. And 1 Pet. 3.4. The hidden man of the heart is that which being adorned is in the sight of God of great price. And Psal. 45.13. The King's Daughter is all glorious within. By the inward part, we are to understand, First, the Judgment and Understanding, which is to be partaker of a new Light over what it had in the state of Nature. As in the First Creation, God commanded light to shine out of darkness; and the first thing which he made was light: so also in the new Creation, he does the same likewise, he opens men's eyes, and turns them from darkness to light, as the Apostle speaks, Act. 26.18. That is, by vouchsafing them a knowledge of those things which before they did not know.
Secondly, This inward part does not only signify the Understanding and Judgment, but also the Will and Affections, which have a new Byas and Principle put into them, and do savor the things of God after a gracious and heavenly manner, from whence they may be said to be made partakers of Wisdom.
Yea further, (which the Scripture also sometimes mentions) the Spirit, and inmost retirements and corners of the Soul. Ephes. 4.23. Be ye renewed in the spirit of your mind. And I pray God sanctify your spirit, &c. 1 Thess. 5.23. Religion it lies close, and it lies low and deep, searching into the very soul and spirit, the secret windings and turnings of the heart. As Corruption on the other side is deep, so likewise is Grace, and goes as far for the working of it as that does, that so the Medicine may be as large as the Disease, and the Plaister as broad as the Sore, it is the inward man which is the subject of it. Now when we say so, there are two things hereby to be understood; First, that it is there originally; and Secondly, that it is there principally: Grace it is first in the hidden part, it is there that it begins; and Grace it is chiefly in the hidden part, it is there that it is more eminently than anywhere else.
First, it is there originally, it is there that it begins; this is the first step of Reformation, to have a change wrought in ones heart, from whence it works itself into the whole man. There are some who think they are reformed, when they are reformed only as to their outward carriage, and as to their outward parts, Hands, Tongues, Eyes, Feet, &c. But, alas, this is a mistake. A man may be reformed in all these upon common Principles and Considerations, and yet for all that be naught and unsound for the main: but then is a man so as he should be, when his inward part is rectified; because this it is of general influence, and will have workings upon all the rest, therefore Matth. 13.33. the Kingdom of Heaven is compared to Leaven hid in three measures of Meal, till the whole was leavened. When Grace is once infused into the heart, it will then diffuse itself through the whole man: but when it is only in the outward parts, the inward may be altogether untouched, and unaffected with it. That's then the right Conversion, which takes its rise and beginning from within us; for Grace it is there originally.
Secondly, it is there principally, the mind being the chiefest part of the man: the renewing of the mind is consequently the chiefest part of Conversion, and wherein it shows itself; though the other is not to be excluded, yea is necessarily to be taken in with it, as an Evidence and Demonstration of the former. There's no true Grace in the inward man, where there is not an expression of it in the outward; (for it is not so in the hidden part, as that it is hidden in that part) but it is in the hidden after a most excellent manner; it is chiefly and principally in the mind, and soul, and spirit.
The Consideration of this point teaches us therefore, as the Prophet Malachi advises, to look especially to our spirits, and to take heed to them. For God is a Spirit, and will be worshipped in spirit, &c. There are a great many which rest themselves in outward performances, and the multiplication of Christian Duties, and there's an end; but never regard what kind of hearts and affections they have in them; as if all Religion lay in the outward man. Now David here teaches us the contrary, whiles speaking of himself he says this, That God had made him to know Wisdom in the hidden part, and that he delighted in Truth in the inward parts, which he does, as we have shewn, with some emphasis; and it was so much the more seasonable now, as he was now himself in the exercise of an outward act of Religion, in Confession and Humiliation: This though he was careful of, yet he was not satisfied with, neither would rest himself contented in it, but has an eye to the frame and temper of his heart in it. And so it should be with us: Duties they are not to be neglected, even outward and external performances, there is a necessity for them, that so we may prevent an error and miscarriage on the other hand likewise. And so there is also to be a Regulation and Reformation of the Body. But it is not here that Religion is to terminate and to pitch itself with us; no, but to be carried a little higher, even to the regulating and reforming of the soul and inward man.
And when we speak agen of this, (to take in all with us) to remember it in its full explication of mind, and will, and affections, and innermost spirit, which is here (as I take it) properly the hidden part; men may partake of some enlightening in their understanding, and have some knowledge of wisdom there, and yet be far enough off from that knowledge or wisdom either which David here speaks of in the Text, unless they have hearts and spirits closing with those truths, as we shall have occasion to speak more hereafter out of the following words in the Text. God esteems of our interest in Truth, according to our love of it, and affection to it; when our hearts are enflamed with it, and we delight in it above anything else; this is that which is most acceptable to Him. And as it is most acceptable to Him, so it should be also most desirable of us, which we should for our particular most endeavor and apply ourselves to, that it may be found in us: because as Grace is in every part else, so it is in this especially, and principally above all the rest. This may accordingly teach us upon this account to have recourse still to God for the bestowing of this upon us, as (according to some Translations) David here seems to do before us, (for so the future may be put for the Imperative) Thou wilt make me, &c. i. e. do thou make me, &c. We should pray for gracious and holy Affections, answerable to Divine Illuminations; and as we know anything more at any time, so desire that our hearts may be wrought up to the power and efficacy of it. This is indeed to know wisdom in the hidden part. And so much of the word taken subjectively.
Secondly, It may be taken objectively, The hidden part, not only of the man, but also of the wisdom; and so it agrees with some Translations, yea very many, and those of good note, as the Septuagint, 〈 in non-Latin alphabet 〉 . And St. Jerome following that, Incerta & occulta sapientia; with divers others following them; and that also of our own Authors, Thou hast made me to know the secret and hidden things of wisdom. We may, if we please, take it so, and then it may be very well reduced (as I have formerly in part hinted) to three Heads: First, The Mysteries of Faith, and Supernatural Illumination. Secondly, The Mysteries of Practice, and Christian Experience. And, Thirdly, The Mysteries of Providence, and Divine Dispensation. Each of these are the secrets of Wisdom.
First, The Mysteries of Faith, and Supernatural Illumination. God had discovered these to David, which he does also to all Believers besides; he acquaints them with the Truths of Religion, and that also after another manner than he does other men, 1 Cor. 2.7. We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our Glory; which none of the Princes of the world knew, but God hath revealed them to us by his Spirit. The hidden wisdom, what was that? that is the saving truths of the Gospel, these are in themselves Mysteries, and hidden from carnal eyes, but made known to the Children of God, as Matth. 11.25. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. This is one privilege of Regeneration, to be acquainted with the high Doctrines of Religion.
Secondly, The Mysteries of Practice and Christian Experience. As every Profession besides has its Mysteries and Secrets which belong to it, so also has Religion; Mysteries which pertain to the practice and exercise of it: There are the secrets of God's loving embracements which he vouchsafes to the soul, which more eminent Christians have the sense and experience of; His friendliness and familiarity with them, wherein he condescends unto them; The hidden Manna, as it is called Rev. 2.17. And David he had the knowledge of this, The secret of the Lord it is thus with them that fear him, to show them his Covenant, as it is in Psal. 25.10.
Thirdly, The Mysteries of Providence and Divine Dispensation, These are likewise called the Secrets of Wisdom. Tagnalumoth Chokniah, Job 11.6. Oh that God would speak, and show thee the secrets of wisdom, it is the wish of Zophar for him: Those secrets were the secrets of his Providence, and the wisdom which he does manifest therein. The wisdom of the Times, to know and understand them, according to that in Dan. 2.22. &c. He giveth wisdom to the wise, He revealeth the deep and secret things, he speaks it concerning the changing of the times and seasons: As these things are in the hand of God, so he does discover to some of his Servants many things in order thereunto for the discerning and apprehending of them. As it is said of the Children of Issachar, 1 Chron. 12.32. That they were men that had understanding of the times, to know what Israel ought to do. This is a privilege where-ever it falls, and such as was never more desirable than in these days and times in which we live. And that's the second Explication, The hidden part, as it may be taken objectively, for the matter which this wisdom consists in.
The third is by way of Modification, and so some Translations carry it, Thou hast secretly shown me wisdom; that is, after a secret manner, and in a secret way. God that made the Heart, speaks oftentimes secretly to it, as Job 4.12. Now a thing was secretly brought to me, Jegunnah li davare, a word was stolen to me, as it properly signifies. This is that which God often-times does, He whispers in the ears of his Servants, a voice behind them, Isai. 30.21.
And so much for that third particular, which I propounded in this second general, to wit, the Subject, or Object, or Manner of this special Instruction, It was wisdom in the hidden part.
The fourth and last is the Conveyance itself, Thou hast taught me, or made me to know wisdom; i. e. in one word, Thou hast converted me, and brought me to the saving knowledge of thyself in Jesus Christ. Now this (for the right understanding of it) does consist especially (and for the most part) in these particulars: First, In the discovery of the miserableness of our natural condition: Those whom God does make to be partakers of this Heavenly Wisdom, he does first of all, through the Ministry of the Word, which is the means he works by, gives them a sight of their natural folly; He convinces them to be by Nature Children of wrath, in a wretched and lost estate; and subject to eternal Condemnation: He shows them their sin, and their misery in regard of sin; whereby he humbles them, and lays them low in their own eyes, Psal. 25.9. The meek will he guide in judgment, and the humble he will teach his way. God humbles men before he advances them; He makes them fools to themselves, before they are wise to him, as 1 Cor. 3.18. He pulls down strong-holds, If any man among you seem to be wise in this world, let him become a fool that he may be wise. This is that self-denial which Christ requires of those that intend to be his Disciples, Luk. 9.23. If any man will come after me, &c. The first work in Conversion is to make a man to see his wretchedness before Conversion, and accordingly to be affected with it; I say, to be affected with it. It is not only to be persuaded in a man's judgment that his estate by Nature is miserable, but to have answerable affections hereupon of grief and fear, and the like, as an effect of the spirit of bondage working in him, which yet is not alike and the same in all kind of persons.
Secondly, After this conviction of sin, and misery following upon sin, there is also a conviction of righteousness, the Merit, and Obedience, and Sanctification of Jesus Christ, the Sufficiency which is in him provided as a remedy for the Salvation of all poor sinners that come unto him.
Thirdly, There is for the close of all a powerful and effectual drawing of the heart in these terms and circumstances, to close with Jesus Christ, and to embrace him thus revealed, to give up itself to him, to be ruled and governed by him, and so to rely upon him alone for eternal Salvation; which is the proper and direct act of Justifying Faith, and whereupon immediately follows our Union with Christ as our Head. This is that usual order whereby God works Grace in the heart, and imparts to it this spiritual Wisdom.
Now it is further considerable in these three following Qualifications: First, It is a free work, it is that which God does of himself, of his own accord; there's nothing in us to move him, and incline him to it: It is not of him that runneth, nor of him that willeth, but of God that showeth mercy. We are (further than the use of the means which God affords unto us) no more but passive in it: This work of Regeneration it is resolved wholly into himself, Joh. 1.13. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Secondly, It is a powerful and efficacious work; it is such as bears all before it; converting Grace, it is irresistible, not but that there is resistance and opposition made against it, and (supposing the corruption of man's Nature) cannot but be so; but it is not such a resistance as conquers, but which is forced to yield. God who commanded the light to shine out of darkness, (says the Apostle) hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. There's no more hindrance of one, than of toother, Thou hast made me, &c.
And yet, thirdly, It is also sweet and gentle, I drew them with the cords of a man, Hos. 11.4. It is so as to preserve the Soul in the natural liberty and freedom of it. God does not work upon us as mere stones, but as rational Creatures, wherein Acti agimus, as may agen appear by the very expression in the Text, Thou hast made me to know wisdom. It is wisdom, this work of Grace, which does imply counsel and consent in it, as Thou hast made me, does imply efficacy and power, we are moved first by the Spirit of God, and then we move; acted, and then we act, as Cantic. 1.4. Draw me, and we will run after thee. It is Christ that draws, but it is we that run, and that run upon his drawing of us. And these things are considerable, as to the Nature and Qualification of this work of conversion in us.
Now for the issue and effect of it, we may further observe concerning this knowledge, that it is not merely notional and speculative, but also practical and experimental. It is a knowledge with some savor and spiritual life added to it: A man may know what this wisdom is, for the nature and manner of working, be able to define or describe it so far forth as does belong to the Judgment and Understanding, and yet be far enough from the partaking of it: therefore this must necessarily be taken in to make it complete, which agrees with that which we have said before of the hidden part. Grace it lies not so much in Notions, as it does in Affections; and it is not a business of mere Argument, Reason and Discourse; but it does suppose an inward Principle, and Bias, and Inclination of the Soul, carrying it forth to God through Jesus Christ, as suitablest to it. It is a knowing of God so as the Creatures do by natural propensity know those things which are best for them; a knowing of God, so as to be known by him, as the Apostle speaks, in 1 Cor. 8.3. and Gal. 4.9. And so much also of that fourth Particular in this second General, which is the conveyance itself, Hast taught me; and so much likewise may be spoken of this clause in its simple Proposition, as it lies in the Text.
Now further, Secondly, We may, and must also look upon it in its Scope and Reflection, and with that force and emphasis in which it comes from the Prophet David, who expresses as much to us about himself, that God had indeed wrought this work in his heart, that he had in the hidden part made him to know wisdom. And here agen there's a threefold emphasis considerable of us: First, He discerns it: Secondly, He acknowledges it: Thirdly, He improves it.
First, He discerns it, it carries in it an emphasis of discovery; as David had Grace wrought in his heart, so he knew it to be there wrought; he saw it, and perceived it to be so. This is that which everyone does not do, but yet which may be done: It is possible for those which have Grace, to discern it, and apprehend it in themselves, though it be in the hidden part, yet it is not always hidden from those which are the subjects of it, but it is revealed and made known unto them, as it was here to this holy man, Thou hast made me to know wisdom in the hidden part; that is also (if ye will so interpret it) to know that particular wisdom which thou hast bestowed upon me. Thus it has been likewise with other of the Saints, as Saint Paul, 1 Cor. 2.12. We have received the Spirit of God, that we might know the things which are freely given us of God. So Saint John, 1 John 5.19. We know that we are of God, and the whole world lieth in wickedness. And so Saint Peter, Brethren, give all diligence to make your calling and election sure, 2 Pet. 1.10. That sureness was not a sureness of the thing, (which was so independently upon them ) but a sureness of the person, to make their calling sure, i. e. to make it sure to themselves, that they were indeed effectually called, which the Apostle exhorting them to endeavor, does suppose that it was possible for them to accomplish, and that they were capable of it. This it first of all meets with the contrary opinion of those which deny this present truth, as Papists, and such as they, declaring that a regenerate person is not able certainly to conclude himself to be in that condition: This as it is repugnant to the experience of many Believers, who can affirm as much for themselves, so it is opposite to the scope of this present Text before us, as to the example of the Prophet David, who had not only Grace wrought in him, but also takes notice of it.
Secondly, It serves to provoke us all to search and examine ourselves in this particular, to dwell at home, and to see how it is with us; It is that which many take for granted, and are verily persuaded of that it is so indeed with them, and that oftentimes upon very light and easy grounds, but we should assure it, and make it good to ourselves, that it is so in good earnest with us.
This we may do especially by looking upon it in its fruits and effects, and considering how it works in us; Grace which is true it is operative, and it pierces even to the innermost parts, as it is here expressed in the Text. There are many which have a touch of Wisdom in their Heads, can reason and argue about it; and others which have a smack of it upon their Tongues, can talk and discourse about it: but he is the true Christian indeed who has his heart seasoned and sanctified with it, and this further drawn forth into his life and conversation, whose corruptions are mortified, whose lusts are subdued, whose ways are reformed, who is made ready to every good work, and who obeys from the heart that form of Doctrine which is delivered unto him, Rom. 6.17. This whiles we find to be in us, we may conclude as much of ourselves; and that's the first emphasis, He discerns it.
Secondly, He acknowledges it. David, when he speaks here of God's Grace wrought in himself, he does not simply speak of it, but with some kind of affection and enlargement of soul, and as blessing God for it. He speaks of it as a special favor and mercy vouchsafed unto him, as indeed it was; and so should all others do likewise, which are in like manner made partakers of it. Those which have Grace, it becomes them to acknowledge it, and to reckon it as the choicest mercy which is vouchsafed unto them. And so have the Servants of God still done all along in the Scripture, as Paul, Ephes. 1.3. Blessed be God the Father of our Lord Jesus Christ, who hath blest us with Spiritual Blessings in heavenly places in Christ. And agen, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of Saints in light, who hath delivered us, &c. And so Peter, 1 Pet. 1.3. Blessed be God the Father, &c. who according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of Jesus Christ, &c. Still as any have been sensible of this wisdom made known unto them, so they have acknowledged it, and blest God for it.
And that not without cause, for as much as this indeed is the main business of all, and chiefly to be desired by us; it is not so much what skill and wisdom we have in other matters, (which yet in its place, is to be looked after) but how wise we are to Salvation, and for the good of our own Souls. This is life eternal, to know thee to be the true and living God, and him whom thou hast sent, Jesus Christ. All other knowledge besides it shall cease, and come to an end, when as this alone will hold, and stick to us.
Therefore let as many of us as are made partakers of this Grace, provoke and stir up ourselves hereunto; which is a good effect, and demonstration of the thing itself, it being in some measure an evidence and proof of Grace wrought in us, to be affected with it, and to lay it to heart, so should it be with ourselves in this respect, we have cause to bless God for many other things besides, as we are at any time partakers of them, for our Lives, and Healths, and Estates, for giving us any measure of other knowledge as to other matters; Oh but for giving us the knowledge of himself in Jesus Christ, for writing his Law in our hearts, and his Truth in our inward parts, which is the Tenor of his gracious New Covenant; this we have cause to bless him for more especially; and that's the second emphasis, He acknowledges it.
Thirdly, He improves it, he makes use of it for his present purpose, and that to a double intent; First, as an aggravation of sin, as it respects himself: And Secondly, as a Motive and an Argument for future Mercy, as it relates to God. First, as an aggravation of his sin, Thou hast made me to know wisdom, &c. And yet for all this have I thus grievously sinned against thee. He does from hence lay the greater load and burden upon himself, being now in the exercise of Repentance and Humiliation, where every word in the Text has the force of a special and singular aggravation in it; First, as it was sinning against knowledge; Secondly, as it was sinning against wisdom; and, Thirdly, as it was sinning against wisdom in the hidden part: as to the several Explications of it.
First, As it was sinning against Knowledge; there was an emphasis of aggravation in that: David, he could not but know that those sins which he committed were sins, Murder and Adultery, &c. and yet for all that would dare to venture upon them: This was an heinous and fearful matter. Sins of Ignorance do not altogether excuse, because it is a want of that Knowledge which should be in us, and it is our own fault that we do not know; but yet they are a great deal less than other sins. As Saint Paul speaking of himself before his Conversion, in his carriage towards the Church of God, says, He obtained mercy because he did it ignorantly in unbelief; so that there is some kind of mitigation from Ignorance, though not total absolution. But now Knowledge that makes it most abominable, and wholly inexcusable. To him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.17. It is sin, and it is sin with a witness, and in a more eminent manner: It is sin in itself to any other, but it is sin to such a person more especially; this advances it, and adds to it, according to that of our Savior, Luk. 12.47, 48. He that knows not his Masters will, and does it not, shall be beaten with a few stripes: but he that knows his Masters will, and does it not, shall be beaten with many stripes. Still the more knowledge, the more sin.
Especially if we shall further take in this, that this Knowledge be not only habitual, but actual: Knowledge with reflection and present consideration, as it is probable the case was now with David. He did not only in the general know, and was informed that Adultery was a sin, and that Murder it was an offense against God; but this Knowledge it rose up in his thoughts, and he was effectually possessed of it: In the very act itself, his Heart told him that he did that which was odious and execrable, and yet notwithstanding would presume to do it: This was horrible and lamentable indeed, and made his fact so much the worse.
Let this therefore serve as an Item and Remembrance to all such persons as those are, who either have, or pretend to knowledge, and yet presume to sin; which have greater Parts, and Wits, and Means of Knowledge than others have; their sins are so much the more fearful, and will lie so much the heavier upon them at another day. As our Savior speaking of the Pharisees, Joh. 15.22. If I had not come and spoken unto them, they should not have had sin, but now they have no cloak, or excuse for their sin; the same may be likewise said of many others besides.
This is very pertinently considerable of us in these times and places in which we live, wherein we have greater means of knowledge vouchsafed unto us, and pretend to greater light, and yet for all that have such sins reigning amongst us of Drunkenness, and Wantonness, and Uncleanness, and all manner of Profaneness; to have such Ranting as now we have in times and places of Knowledge, this is the misery of all, this is the Condemnation, as our Savior calls it, Joh. 3.19. What was that which made the case of Capernaum worse than that of Sodom and Gomorrah? It was their sinning against greater light and knowledge than the other did. And so it may be said of any other people which are in the same circumstances with them, their sins are so much the more heinous and grievous with them: People which live under means of Instruction in such a Nation, such a City, such a Congregation, whatever it be, they have more to answer for in such cases.
Beloved, We should by all means take heed of sins against Knowledge, being such as do more harden and obdurate than any other besides, and are a step and degree leading to that great sin of all, which admits of no repentance or pardon, the sin against the Holy Ghost, and for which God punished the Heathen in such a manner as we find him to have done, Rom. 1.24. &c. That's the first part of the Aggravation of David 's sin, as it was a sin against Knowledge, Thou hast, &c.
Secondly, It was a sin against Wisdom, i. e. against the work of saving Grace in his heart. A man may have knowledge of such courses to be sinful by the common light of Nature, and ordinary conviction and illumination; and to sin against this alone, it is bad enough, as we have already heard. But this of David 's was a great deal more than so; it was not only a sinning against Natural Conscience, but against the Principles of Regeneration, and the sanctifying work of the Spirit of God in him; which as we have shewn, is here denominated Wisdom. Now sins of this kind are still more heinous and grievous by far; the better are any men's Principles, the worse always are their sins, and carry a greater weight and burden with them.
And that upon this account especially, because there is greater strength and ability vouchsafed for resistance. The more power there is against sin, the more guilt as to the commission of it: Now this is that which is considerable in those which are Regenerate, and truly sanctified, that they have a greater measure of strength and power committed unto them for the suppressing and restraining of sin, than others have; there's no such restraining Grace as sanctifying, being a quick and lively Principle, and opposing itself to whatever is contrary unto it; so that to sin notwithstanding this, must needs carry a very great guilt and miscarriage with it.
Therefore let this serve to awaken all such persons as those are, who by God's Grace do partake of such Principles, for this purpose to look to themselves: What though Israel play the Harlot? yet let not Judah sin, as the Prophet Hosea speaks: What though wicked and profane persons, or it may be but merely civil and moral, which have no more but common Principles in them of Ingenuity, and good Nature, and the like, though these should fall into such and such sins; yet shall Believers, which have the seed of God in them, which are begotten from above, which are born agen, shall these be guilty of the commission of them? Oh far be it from them! Such as these they do not only offend against God's Commandment, and the Law without them, but also against the New Creature, and the New Nature and the Law within them, which makes it so much the worse, and thereby also brings a greater reproach upon the ways of Godliness, as David here also did. And that's also the second part of the Aggravation, as it was a sin against Wisdom.
The Third is, Against Wisdom in the hidden part, the Secrets and Mysteries of it. There are some of the Servants of God which are not only in general acquainted with him, but also have particular interest in him, and receive special favors and pledges from him; which have not only his Heart, but his Countenance, and walking in the light of it, partake of many a secret visit and embracement from him; and such an one was David here, the instance in the Text; He was a man which had much freedom and familiarity with God, much assurance of his love, and favor, and testimony of respect to him: now for such an one as He was, to fall so foully and grievously as he did, this was an high aggravation indeed, and such as could not sufficiently be declared how grievous it was. As to set it forth to you by a resemblance from human affairs: Take it in the married condition, (which will serve best to amplify this to us) for an Husband to be unfaithful to his Wife, or a Wife to be unfaithful to her Husband, it is a thing inexcusable, let the parties be what they will be, though never so cross, or froward, or morose, or the worst we can imagine: but on the other side, when they shall be loving and amiable, it is then so much the more intolerable for either of them to be false to each other in so much sweetness and hearty affection, this were a grievous thing indeed, why this was the case now here with David at this present time: He was a man which (when time was) had had much sweet communion with God, access to him, kindness from him, and yet for all this would thus sin; Oh this was that which struck him to the heart when he considered it, and thought upon it.
And so it may also do any others; for which reason it should serve as a special Argument to restrain from sin. There are some of God's Children which have the privilege of the beloved Disciple, to lie, as I may say, in his bosom, and to be dandled upon his knees, and to be never out of his arms, whom he follows with daily expressions of his love and good will unto them; Oh how should such as these now more especially look to their ways, and take heed how they carry themselves, lest they forfeit such a blessed privilege as this?
And where at any time they do miscarry, how should they imitate this holy man, so much the more upon this consideration, to censure and condemn themselves for the greater folly and sinfulness in them? as those Spend-thrifts who have had the greatest Estates, their ruin is so much the more grievous when they become sensible of it. And that's the first part and force of David 's Improvement of the work of Grace wrought in his heart, as he makes it an aggravation of his sin, and self-condemnation.
It may further, Secondly, be looked upon by us as an Argument for Mercy and future favor to be shewn unto him, That God who had given him Grace at first, would now bestow further Grace upon him; That he that had given him the Grace of conversion, would now help him in the exercise of repentance, as a fruit of conversion in him; That he that had sanctified him, would pardon him; and that he that killed sin in him in the root, would now vouchsafe to kill it further in the branches and effects of it. This is another emphasis which we may well fasten upon these present words, Thou hast, &c.
And so from David 's Petition which (as it is to be supposed by us) was rational and in faith, we may see what is God 's disposition, and what he is prone and ready unto, which is thus to do with us: Those whose persons God has justified in general, those he will likewise upon their suing unto him, and repentance and forsaking of their sins, remit and pardon in particular: And those whose Natures God has changed at large, he likewise frees them from the power and tyranny of particular lusts and corruptions in them: This we gather from the scope of David 's speech here in the Text, with this emphasis now fastened upon it.
This then shows us the privilege and advantage of such kind of persons as those are, and so what we should especially look after in ourselves. There are many who when they fall into such and such acts of sin, desire sometimes that God would pardon them; yea, but it concerns them first of all to see their persons to be accepted in Christ. And so there are some which sometimes desire to be freed from such particular lusts which are troublesome to them; yea, but they should first of all, and chiefly look to the changing of their Natures, and to see themselves to be new Creatures; so shall they better use this Argument of David here in the Text to this purpose, For in the hidden part, &c.
SERMON VIII.
PSAL. 51.7.
Purge me with Hyssop, and I shall be clean: wash me, and I shall be whiter than Snow.
There is nothing which is more natural and agreeable to one that is sick, than to seek out, and repair to the Physician: For one that is sentenced and condemned in Law, and under the sense and apprehension of it, than immediately to sue for a Pardon to be granted to him. And as in Temporals, so likewise in Spirituals; as in reference to this present life, so in reference to that also which is to come: an instance whereof we have here in the Connection of this present Scripture, from the example of the Prophet David, who having in the Verse before, as I have already shewn unto you, aggravated the greatness of his sin and offense against God in sundry circumstances, does here now in this present Verse, (which with God's assistance we are to handle in course at this present time) proceed to a Petition for the curing of those Spiritual Distempers which were in him, removing his defilements from him, and remitting of his transgressions to him, in the words which I have now read unto you, Purge me with, &c.
IN the Text itself we have two general parts observable of us, First, The Request or Petition which David makes to God in behalf of himself: Secondly, The Benefit or Advantage which David promises to himself upon the granting of this Request unto him. The Request or Petition which he makes, that is exhibited in two expressions, For purging, for washing, Purge me with Hyssop, and wash me. The Benefit which he expects from the granting of this request unto him, that we have in two more; First, In the positive, and I shall be clean; Secondly, In the comparative, and I shall be whiter than Snow.
We begin with the first General, viz. The Request, or Petition itself, Purge me with Hyssop, and wash me. This at the first hearing sounds only a corporal purification, as if David had only looked at the purging and washing of his Body: for Hyssop; and the water of it, reaches no further than that. But yet there was a great deal more intended by him in it, which was the cleansing and purifying of his Soul. He that but in the words last before had told us that God had taught him Wisdom in the hidden part, could not so soon forget himself, as to beg only the purifying of his body and outward man; therefore David herein hath respect to somewhat else, which is the purging of his sin by the Blood and Merit of Christ, as was typified by those corporal washings which were under the Law, Heb. 9.10. And accordingly there are two Particulars, which in this Clause are considerable of us; First, The Type or Legal Ceremony; Secondly, The Anti-type or Evangelical Signification. The Type or Legal Ceremony that refers to the external washing of the body with water, and sprinkling of it with Hyssop, which was prescribed by the Law of Moses to the people of the Jews. The Anti-type, or Evangelical Signification, that refers to the sprinkling of his Soul with the Blood of Jesus Christ, which was typified by that Observation.
For the first, here was the Type or Ceremony, washing and sprinkling with Hyssop, this was that which upon sundry occasions was in use amongst the Jews, and by God himself enjoined unto them. As there were divers ways of contracting Legal pollution, so divers ways also of cleansing themselves from it: This of Hyssop was one amongst the rest, which we find used upon a three-fold occasion: The first was in the Institution of the Passover, where they were to take a bunch of Hyssop, and dip it in the Blood of the Lamb, and sprinkle it upon the posts of the door, that so whiles the destroying Angel past through them, he might distinguish the house of an Israelite from the house of an Egyptian, Exod. 12.22. Secondly, In the cleansing of the Leper, Lev. 14.6, 7. he was to have blood and water sprinkled upon him with Hyssop, or else it could not be effectual to him, as we may see if we consult the place. Thirdly, Even for lesser uncleannesses, there was to be a water of separation made of the Ashes of an Heifer, and it was to be sprinkled with a bunch of Hyssop, as we shall find it in Num. 19.18. Now accordingly with respect had to this Jewish Ceremony appointed by God, does the Prophet David here in this place, when he speaks of his purification from sin, desire to be purged with Hyssop. Where we may observe that due regard which was given by him to this Legal Institution, together with his spiritual use and improvement of it. There are two things (here at once) remarkable in him, and which may profitably be made use of by ourselves: The one is, that he does not slight and neglect this outward means and help of his Faith; he makes use and mention of Hyssop from his intention: Secondly this, That he does not rest or sit down satisfied in the mere use of the outward Ceremony, but with it hath respect to that inward and spiritual Grace, which was especially signified by it. We may take notice of both.
First, I say, He makes use of Hyssop, and so has a regard to the outward Observation; which shows us what is to be done also in the Analogy and proportion by us which are Christians. We are to honor the Ordinances of God, and those means which now under the Gospel God hath appointed as helps of our Faith; though in themselves, and in outward appearance, never so mean. There's the same general reason, which holds now, that held then, though the things themselves be abolished; and those which are good Christians will accordingly have respect hereunto, even to be as careful of those performances which now lie upon us, as they were of what lay upon them. As for them, we shall observe upon inquiry how careful they were to be of every part, yea circumstance in God's worship, which might not without manifest danger be neglected by them. In Heb. 10.28. it is said that he that despised Moses Law, he died without mercy; and Heb. 2.2. Every disobedience and transgression it received a just recompense of reward: Disobedience and transgression in this kind whereof we now speak; not only in matters of greater moment, and the substantials of Religion, but also in things of lesser consequence and circumstantial to it: but still the more material the things were, so much the greater was accounted the neglect. See it in one or two instances for the things themselves: for example, in Circumcision; how strict was the Law of God about that? when as he that wanted it, was to be cut off from God's people, Gen. 17.14. And the neglect of it so dangerous to Moses, that it had like to have cost him his life, Exod. 4.24. The Lord met him by the way, and would have killed him. The same was also concerning the Passover; all the Congregation of Israel were to observe it; and he that should eat leavened bread within those days, when it was prohibited, to be cut off from the Congregation of Israel. And so likewise as for the things themselves, so for the circumstances of them; as Nadab and Abihu, because they offered strange fire to the Lord, they were themselves consumed with fire from God, Lev. 10.1. Now as the Apostle tells us in 1 Cor. 10. All things happened to them in types, and they belong to us. The scope and drift of all this, was to signify that strictness and exactness which God required of his Servants under the Gospel, in the doing of those things which he enjoined them, and required of them.
And this now therefore accordingly is to be the use which we are to make of it: There are divers things now required of us, which a profane and carnal heart would be ready to think there were no great matter in them; which yet by virtue of God's Command, and the Institution of Christ, become sacred and venerable to us, and to be observed by us. Take it for instance in the Sacraments, and the use of the Sacramental Elements; what's the eating of a crumb or or two of Bread? the drinking of a sip or two of Wine, in the Lord's Supper? these are mean things in themselves; but if we consider them in their scope and drift, and that which God intends by them, they become now of an higher Consideration. So as for the other Sacrament of Baptism, the sprinkling of a little Water upon the face of a Child, is a thing in itself which carries no great matter in it, an ordinary business; but if we shall consider in it the Ordinance of God, the Institution of Christ, the spiritual good which it redounds unto, this sets it at an higher rate.
Therefore let us take heed how we neglect or despise such things as these are; the Ordinances of God are in these days in which we live fallen into great contempt amongst us, and especially this which I have now last mentioned, the Sacrament of Baptism, not only in the simple omission of it, but (which I look upon as little better, and (in some respects) worse, in the slight and superficial performance, it being as good never a whit, as never the better. People look upon it but as a trivial business, and accordingly they behave themselves about it in their ordering and handling of it; for which cause they receive no more comfort or benefit by it, than for the most part they do. Now it concerns us to be better advised in this particular, after the example of this holy man before us, even to put a greater valuation upon this, and the other Ordinances of Christ, and that upon this account especially, as they relate to him: There's no great matter in Hyssop simply in itself, but a Strawing-herb which ye lay in your Windows: but there was a great deal in it considered as appointed by God in his service. And this was that to which had such regard; not to the Hyssop so much, as to the Ordinance; not to the sprinkling, but to the Institution; not to the Herb in its Physical or Natural consideration, but in its spiritual and moral, as it receives virtue from God's Command. And thus it should be likewise with us in our Evangelical Dispensations; the Baptismal Water, it is in its own nature but common and ordinary, but the use and improvement of it supernatural: The Eucharistical Bread and Wine in themselves the same with others, but resemblances of higher things. The Preaching of the Word in appearance but as other kind of speaking, yet according to Divine appointment and Institution, even the power of God to Salvation to them that believe. Thus those things which simply considered are but mean and contemptible, yet God's Ordinance sets an high price and reckoning upon them, for which cause they should be esteemed so by us. But so much of that first particular, David 's regard to the outward Ordinance, whiles he makes mention of Hyssop.
The second is his improvement of it, whiles he rests not in the outward Ceremony, but is carried further to the inward Grace, which is signified by it. And this is that which David also was here in this place, which appears especially from hence, in that he hath recourse to God for the purging of him with it. If David had only rested in the outward Ceremony, the washing of Water, and sprinkling with Hyssop merely in themselves, he might have done that when ever he had pleased, and there had been an end of the business; he needed not to have gone for that to God, but only to the Priest. But now when we find him to do thus, it speaks this to us, that he looked after the effectual improvement of this Ordinance to himself: for in every Ordinance which is used by us, there are two things considerable, somewhat which is done on our part, and somewhat which is done on God's; ours is the external performance, his it is the inward blessing, and gives power and virtue to the performance; now this latter is that which David begs here of God, and so should also be done by us. We should in all undertakings of the Ordinances, of what nature or kind soever they be, have recourse to God for his blessing and sanctifying them to us. When we bring our Children to Baptism, not only desire the Minister to wash them, or sprinkle them with water, but moreover desire God to sprinkle them, and wash them with his holy Spirit. When we come to the Lord's Table, not only partake of the outward Elements, but desire the Lord to make us partakers of the Graces of his Son. When we come to the hearing of the Word, not only desire that the Preacher may speak to our outward Ears, but that God himself would speak to our hearts. This is to use the Ordinances in that manner as we ought to use them, when we wait and depend upon God for his giving us the efficacy of them▪ Thus does David here, he desires God to purge him with Hyssop: God? How so? This was not a work proper to Him. True, not as to the external performance; but as to the sanctifying of it, so it was: And so David understood it, when he desires God would purge him with Hyssop, he desires that God would sanctify this Rite and Ceremony to him, whereby he might receive the proper benefit and comfort of it; that so God's Ordinance might not be in vain, and frustrate to him.
And this is that which is the true and proper ground of it, even upon this account; we have therefore cause in all our using of the Ordinances to betake ourselves to God for his concurrence, because otherwise they will prove unavailable and ineffectual to us. Look what the Scripture says of our corporal food, it is more especially true of our spiritual; and what is observed of the nourishment of our bodies, holds chiefly of the nourishment of our souls. As for that other, viz. our corporal nourishment, it is said, That man lives not by bread, but by every word that comes out of the mouth of God, Mat. 4.4. And agen, The Creature (speaking of our food) it is sanctified by the Word of God, and prayer. By the Word of God, i. e. The Word of God's Command putting a virtue into it, and prayer, as fetching and drawing out this word from it. In like manner it holds also in spirituals, that these are sanctified to us by God's blessing, which we seek to him, and call upon him for, and in no other way. All we can do without this, it is to no purpose. If David had been washed and purged never so much with Hyssop, and God himself had not set in with him in the use of this outward performance, all had been in vain unto him. And so it is for anything else, which is now of use amongst ourselves, it is the Lord's blessing which is all in all in them.
The Consideration of this point may therefore justly condemn the neglect of many persons in this particular: There are many who in their approach to the Ordinances rest in the things merely done, and never look any further about them; come to them as the work only of man, but not as expecting any concurrence from God: Think if they have been present at a Sermon, or a Sacrament, or a Fast, that that's enough for them; whereas, alas, if God himself do not come in, and join his blessing to them, they had as good never have undertaken them. There's a double defect and privation which follows upon the neglect of God himself in the use of his own Ordinances; the one is want of acceptance, and the other is want of success.
First, There's want of acceptance; God is no further well-pleased with us in any duty which is undertaken by us, than as himself is ey'd in it, and as himself is active about it. The best services that we can do so far forth as they come from us, and as we only are employed in them, they carry a great deal of defilement, and so unloveliness in them: It is God's own breathing upon them which makes them accepted. The Israelites in the use of the Sacraments, without this, with many of them God was not well-pleased, 1 Corinth. 10.2.
Secondly, Want of success; without his blessing they can do no good neither: All the labors of the Ministers, they are ineffectual without his assistance, and it is his concurrence that makes them up; as you may see in all particulars: in Baptism, John baptizes with water, but Christ baptizes with the Holy Ghost, and with fire, (Matth. 3.11.) In the Lord's Supper, Moses gave you not that bread from Heaven, but my Father giveth you the true bread from Heaven, (Joh. 6.32.) In Preaching, Paul planteth, and Apollo watereth, but it is God that giveth the increase. In Prayer, We know not what to pray for as we ought, but the Spirit itself maketh intercession for us, Rom. 8.26. In Absolution, I create the fruit of the lips, peace, peace to him that is afar off, and to him that is nigh, Isai. 57.19. And so here in this present service of David 's, he desires God to concur with him, or with the Priest to him, Purge thou me with Hyssop, &c. So much for that, the first Particular in the first General, viz. The Type, or outward Ceremony, as referring to the Jewish Institution, &c.
The Second, is the Anti-type, or Spiritual Signification, as referring to the Blood and Merit of Christ, which was typified and signified in this performance. And here there are two things more considerable of us: First, The necessity of this Blood of Christ for the purging away of sin, Purge me with Hyssop, i. e. Purge me with the Blood of Christ, which the Legal Hyssop did shadow and prefigure. Secondly, The necessity of Application of this remedy in general to David 's soul in particular, for his comfort and consolation of mind.
First, I say, here's the necessity of Christ's Blood for the purging away of sin; for these words are to be taken absolutely, and emphatically, and exclusively, as if nothing less would serve the turn. It is not, Purge me with Christ's Blood among other things, no, but with Christ's Blood alone, as that which only will do me good in this business. Therefore we read of the Blood of sprinkling, and of the sprinkling of Blood in Scripture, and that still applied to this purpose, the former in Heb. 12.24. and the latter in Heb. 11.28. All to signify thus much unto us, that under that Legal sprinkling was shadowed out to us Christ's Blood; and so we are here to understand it in this present place. We cannot think David to be so simple as to think that the sprinkling of a bunch of Hyssop, applied to his Body, would cleanse his Soul; but he had a further aim in it than so, which was the sprinkling of Christ's Blood upon his Conscience, which is agreeable to other expressions in Scripture, as 1 Pet. 1.2. Through Sanctification of the Spirit, and sprinkling of the Blood of Jesus Christ. And Heb. 10.22. Having our hearts sprinkled from an evil Conscience; which still relates to the Blood of Christ applied thereunto. So then this is that which we must rest in, and make the resolution of this expression, that David expected mercy from God in no other way than by the Blood of Christ. Purge me with Hyssop, and I shall be clean; i. e. Purge me with Hyssop, or else I shall not be clean; there's no other way of my cleansing but this.
For the better opening and illustrating of this present point unto us, there are two Branches considerable in it. First, That there is no Reconciliation to be expected betwixt God and us, and so consequently no Salvation but only by Jesus Christ. Secondly, That there is no Reconciliation neither, or Salvation to be expected from Christ, but only in the Mediation of his Blood. Both of these are exhibited in this Hyssop, Jesus Christ, and the Blood of Jesus Christ.
First, (I say) There is no Reconciliation, and so consequently no Salvation to be expected betwixt God and us, but only by Jesus Christ. This purging with Hyssop, it refers to Christ, and to Him alone; and the Scripture does accordingly exhibit Him as the only Help to this purpose, and that in sundry places of it. Thus Act. 12.4. There is no Salvation in any other, for there is no other Name under Heaven given among men whereby we must be saved, 1 Cor. 3.11. Other Foundation can no man lay than that which is laid, which is Jesus Christ, Acts 13.39. By Him, i. e. by Him only are all that believe justified from all things from which ye could not by, &c. Still the whole work of Pacification and Redemption from Guilt, it is ascribed to Christ for the accomplishment of it.
The main ground hereof is this, because He is the only appointed of God for this purpose. That there must be Reconciliation, that is clear; for we are all by Nature Children of wrath, Ephes. 2.3. And that this Reconciliation is to be obtained by Him, it is as clear likewise, because Him hath God the Father sealed for us. There can none reconcile us to God, but He alone whom God will accept of, and does design for this Reconciliation. Now this is Christ alone, as is signified in abundance of Scriptures, 1 Cor. 1.30. He is of God made unto us Wisdom, Righteousness, Sanctification and Redemption. Rom. 3.24, 25. Being justified freely by his Grace through the Redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his Blood, &c. Coloss. 1.19, 20. It pleased the Father that in Him should all fullness dwell. And by Him to reconcile all things to himself, I say, by Him, &c. not emphatically only, but exclusively. And 1 Tim. 2.5. There is one Mediator betwixt God and man, the Man Christ Jesus.
The Consideration whereof, shows us the boldness and fondness of all such as expect atonement with God in any other way than this; as there are many which do, that think to be saved upon the terms of God's absolute mercy in itself, without relation to Christ. This is contrary to the Doctrine of the Scriptures, and amongst the rest, to the scope of this Text, and so at last will prove but as a broken Reed unto them: There's no Reconciliation with God, but in satisfaction to his Divine Justice; and this is wrought only by Christ, who by himself hath purged our sins; and as an evidence of it, is sat down at the right hand of the Majesty on high, as the Apostle tells us in Heb. 1.3. It is He alone that hath paid the debt, and taken off the guilt which was upon us for the breach of God's Law; The Lamb of God that hath taken away the sins of the World, as John the Baptist proclaims him, Joh. 1.24. So then these things they hang in a Chain, and run in a Link; no Salvation without Remission, no Remission without Reconciliation, no Reconciliation without Satisfaction, no Satisfaction without Christ; ergo, no Salvation without Christ.
As for what God might have done upon the account of his Sovereignty and Dominion, and as yielding of his own Right, we do not here dispute; but there are three things here considerable of us: First, That God would not pardon sin upon any other account than the satisfaction of his Justice. Secondly, That God thought of no better way whereby to satisfy his Justice, than by Jesus Christ. Thirdly, That these two being supposed, and taken for granted, we can now expect Salvation from him upon no other terms than of Christ Jesus making satisfaction to God's Justice in our behalf.
First, I say, God would not pardon sin upon any other account than the satisfaction of his Justice; and that for this reason especially, that so both his Attributes might be held up in their perfect vigor and fullness, his Mercy and Justice too, which are both of them alike dear unto him; and the latter of them especially preserved in this way of satisfaction, it fully answers the Justice of God.
Secondly, God thought of no fitter way whereby to do that, than this of doing it by Jesus Christ. There was no more convenient way, as Austin very well concludes; which we know, as by the event, because it was that which God made choice of. So also upon some other Considerations in it besides, as that from hence we have a fuller Demonstration of the love of God, in giving us not only life, but also his Son: Of the heinousness of sin, which could be expiated by no other means besides the pattern we have set before us of Humility, Obedience, Patience, and other Virtues in Christ himself suffering for us.
Therefore, Thirdly, upon this supposition, we can now expect Salvation no other way, nor upon no other terms: Those which promise it either to themselves or others, they will deceive both others and themselves. Besides, the great Indignity which is hereby offered to the Majesty of God, who delighting in such a way as this, to illustrate so many Attributes at once. His Wisdom, and Justice, and Mercy, and Power, and Truth, cannot persuade men to rest in this way as most convenient, nor to accept of it for their own good, but will find out other shifts and devices of their own brains. The sum then of all is this, That we apply ourselves to the purging of this Hyssop; That we betake ourselves to God in Christ alone for everlasting Salvation, and close with Him in the Covenant of Grace, and take heed of despising such unspeakable Riches of Mercy as is herein tendered to us. If this will not serve our turns to have Happiness in such a way as God has provided it, we must be content to perish eternally. That man that thinks much to be saved by Christ, let him be damned; it is a condition good enough for him, and such as he may thank himself for coming into.
But, Secondly, As there's no Salvation but only by Christ; so this which is, it is by His Blood. This is also signified to us in this sprinkling of Hyssop; and it is held forth in other places besides, Col. 1.20. Having made peace through the Blood of his Cross. Ephes. 1.7. In whom we have Redemption through his Blood, the forgiveness of sins. Rom. 5.9. Being justified by his Blood, we shall be saved from wrath through him. Still there's mention made of His Blood, i. e. his Death and Sufferings, in order to Reconciliation.
And the reason of it is this, Because that otherwise there can be no satisfaction made to the Justice of God: There's nothing which will pacify God's wrath, but the death of the sinner, either in his own person, or his surety. This was signified in the Sacrifices of the Law, whereas we find it in Levite. 17.11. it is said that it is the Blood that makes atonement for the soul. And Heb. 9.22. Without shedding of Blood there is no remission of any sin.
This (for the improvement of it) serves to meet with the Doctrine of the Socinians, who deny this present Truth, and teach that Christ obtained pardon for us by entreaty only, and intercession; not by paying a ransom for us, as satisfying God's Justice by his Death. What is this but exceedingly to derogate from the perfection of his work of Mediatorship, and to diminish his exceeding bowels and love to Mankind: which therefore far be it from us to entertain in our thoughts. No, The Lord hath laid upon Him the iniquity of us all, Isai. 53.6. i. e. the full punishment of all our sins. Christ hath redeemed us from the curse of the Law, being made a curse for us, Galat. 3.13. Yea, He trod the Wine-press of the fierceness of the wrath of God Almighty, Rev. 19.15. There was no other way than this for him to work our peace and atonement, and this he hath taken.
But this, may some say, is repugnant to that freedom of God's Grace and Goodness which the Scripture speaks of as to the pardon of sins. If God does not forgive us our sins, but upon a price of Blood paid by Christ, and satisfaction fully made to his Justice, he does not then forgive them freely, as he is frequently said to do, Justified freely by his Grace, Rom. 3.24.
To this we answer, That though our Salvation was purchased by a price, and the precious Blood of Jesus Christ, and so due in regard of Him; yet in respect of ourselves it was free.
First, It was free in regard of devising and finding out such a means as this was for the reconciling of the World to himself, when we had apostatized and fallen off from God in our first transgression, and so broken that first Covenant which God was pleased to make with us. He might now have justly left us in that wretched and miserable condition, whereinto we were fallen, and never have looked after us more. Now that he was pleased to propound such a way as this for our recovery and restauration, this was Grace and free Mercy in him, and so to be acknowledged.
Secondly, It was free in regard of his acceptation of Christ as a Surety for us; who might, if he had pleased, exacted the payment of the Debt in our own persons: Now that he lets us to escape, and takes Christ in our stead, this was more than he was bound to do for us, and so a part of his free Grace, Ephes. 1.6.
Thirdly and lastly, We are saved by free Grace, though by the Death and Blood of Christ, because it is free Mercy and Grace whereby God does choose any of us in Christ from all eternity, and in time incline and draw our hearts to the accepting and embracing of him, and closing with him. Thus the Doctrine holds good notwithstanding, That we are saved only by the Blood of Christ, and yet also by Grace. And so now I have done with the first point considerable in these words as applied to Christ, Purge me with Hyssop, i. e. The necessity of the Blood of Christ for the purging away of sin. No Reconciliation or Salvation but by Christ, no Reconciliation or Salvation even by Christ, but through his Blood.
Now the second thing which is also intimated in this Expression, is the necessity of Application of this Remedy in general, to David's Soul in particular; and so consequently to the Soul of everyone else, that will have benefit by it, Purge me with Hyssop. It is not enough for us, as to our Salvation, and peace and comfort, that Christ hath died, and that his Blood was shed; unless this Death and Blood of Christ be also appropriated and made over to us, and our hearts and consciences sprinkled and purified with it. This is likewise here intended. Look as it was under the Law, as to this Ceremony which David here alludes to: It was not enough for the Leper to have a bunch of Hyssop by him, but he must have the Blood therewith sprinkled upon him to make it effectual, as may appear by all those places which we mentioned before unto you. So also here now in the improvement of that Type under the Gospel, it is not enough to know and see that Christ's Blood is shed, unless we ourselves have a right and interest in it, and be purified by it: for which cause in the Scriptures before cited we read so much of the sprinkling of the Blood of Jesus Christ.
The Ground and Reason hereof is a general Truth and Observation, and that is this, That everything does good in the Application of it to that party or part which it does good unto. The Garment does not warm, unless the Body be covered with it: The Meat does not nourish, unless it be received into the Stomach: The Salve does not cure, unless it be laid upon the Sore: The Water does not cleanse, unless it be sprinkled upon the Body; and so amongst the rest. The Blood of Christ does not take away sin, unless applied to the Soul.
The use then of all is this, To teach us above all things to look after this ourselves, that we may find it in us: Not only to know and understand that Reconciliation is wrought by Christ, but that we also for our particulars are made partakers of it, and have a share in it, and to have this Truth settled upon our hearts, as of a thing which belongs unto us, to have this Blood sprinkled upon our souls, this was that which David here beg'd for at the hands of God, and which it concerns everyone else to do in imitation of him. Lord, sprinkle me with this spiritual Hyssop; that is, Make me partaker of the the virtue and efficacy of the Death of thy Son, and do away my sins in his Blood: And moreover, give me the assurance hereof in mine own Heart and Conscience.
For the better working of which point upon us, there are two particulars here briefly considerable: The one is, How we may get it; and the other is, How we may know it. How we may get it first, how may we obtain this favor to have our persons sprinkled with this Hyssop, that is, to have our sins remitted and pardoned through the Blood of Jesus Christ, as I have said? Now for this we may take these Directions. First, We must labor to know them, and to understand what they are, and that in a distinct apprehension of them. The knowing and finding out of a Disease, is a great tendency to the cure of it; and so it is here; for which cause it is that David does so often desire of God to search him, and discover himself to himself, and to make him to understand his faults. Secondly, There must be confession and acknowledgment of sin discerned, 1 Joh. 1.9. If we confess, &c. Thirdly, There must be a willingness to forsake them, and to part with them; and this for the getting it. Now further for the knowing of it, it is no better way discerned by us, than from the effects which it has upon us: Where Christ's Blood is sprinkled upon the Conscience, there will follow a reformation of heart and life thereupon, and it will make a man really better. Where God pardons sin, he also heals it; where he takes away the guilt, he does also suppress the power.
Before we make an end of this point, and so draw to a conclusion, there are two things more which do further offer themselves to our consideration out of this passage which we have now before us; The first is the Person, whom David makes petition unto; And the second is the condition which David was in when as he made this Petition.
First, For the Person whom he made it to, that was God himself, as appears by the Text; Lord, do Thou purge me with Hyssop; implying, that this is such a work as does belong only to Him: None can forgive sins but God alone; nor none can give assurance to the Soul that sin is pardoned, but He neither; it is a work which is proper to Himself, Isai. 43.25. I, even I am he that blotteth out thy transgressions for my Names sake, &c.
Secondly, For the condition or circumstances which David was in, that was now in trouble of Conscience, when his sin was laid open before him, and his heart was touched for it, now he makes this request to God; where we see in such cases as those are, how people are apt to be affected. There's nothing will satisfy a troubled Conscience, but the Blood of Christ sprinkled upon it. As long as men are hardened and secure, have no workings of guilt upon them, but are quiet and free from trouble, so long they make nothing of Christ, nor of the Grace which comes by him: but when Conscience is once awakened, and their sins are now before them, as the case was here with David; Oh then purge me with Hyssop, &c. And so now I have done with the first general part of the Text, which was David 's Petition itself, as it is laid down before us in these words, Purge me with Hyssop, and wash me.
Now the second is the special good and benefit which he promises to himself from this purging; and that's (as I said) in two Expressions more: First, In the positive, I shall be clean: and, Secondly, In the comparative, I shall be whiter than Snow. I will not enter now at this time upon the handling of these at large, which I have not leisure for, and should too much tire out your patience in undertaking of them.
Only this in a word, and in brief from them. First, We see here in general how David was rightly opinionated of the means of Grace; he was sound in this Article of Justification and Reconcilement by Christ. And we see further of what use it was to him in the condition in which he now was, as thereby to hold up his Spirit, and keep him from sinking and despair, which otherwise he might have fallen into. These words here are not a Motive or Argument which he uses to God for which he should purge him; but only a comfort and encouragement to himself, when he considers with himself what effect would follow hereupon of his purging of him. As a sick and diseased person, who is repairing to some skillful Physician, and whiles he goes to him, thinks of that health and recovery which he should obtain by him: so does David here in this place.
But then for the particular words themselves, (because somewhat would be said of them, though so much cannot be said as might:) I shall be clean, and I shall be whiter than Snow. It's doubled for the certainty of the thing, and also to show the largeness of David 's affection to it. But we must know what is meant by them, and what they refer unto. Now for this there is a double whiteness or purity of the Saints; the one is in point of Justification from Righteousness •• puted; and the other is in point of Sanctification from Righteousness inherent. Now it is not the latter, but the former, which is • ere intended: Our Sanctification in this life is imperfect, and though whiteness which we have from that is not so transcendent. But David in this Text speaks of his whiteness from being washed in the Blood of the Lamb, and having this Blood sprinkled upon him in Justification, and Remissiion of his sins for Christ's sake; and so there is this in it, That that person which is justified by Christ, and hath his Blood sprinkled upon him, he is perfectly free from all guilt in the sight of God, and is in God's account as if no sin had been committed by him. This is the Truth which we have here exhibited to us; and it is clear from other places, as Isai. 1.18. Though your sins were as Scarlet, yet they shall be as white as Snow; though they be red like Crimson, yet they shall be as Wool: that is; You yourselves shall be as white, notwithstanding your former commission of them, which now is not imputed. In like manner it is said of the Church of Christ, That he would present it glorious, without spot or wrinkle, &c. How so? Namely, so far forth as clothed with his Righteousness. And Christ to his Spouse, in Cant. 4.7. Thou art all fair, my Love, and there is no spot in thee.
When we say, That a justified person is thus perfectly clean and white, as to the pardon and forgiveness of his sins, we mean it in these two respects especially: First, As to the discharge of him from punishment and condemnation; God will not exact any penalty of him for them: He may chastise his Servants (as he did David ) after pardon, in a way of Discipline; but he does not punish them in a way of satisfaction.
Secondly, In regard of God's love and affection: He is now as perfectly Friends with him as he was before, though perhaps he may not express himself so lovingly towards him; as it is thought also he did not now to David, who lost much of his former sweetness in God.
The ground and reason of all is, the Sufficiency of Christ's Satisfaction and Obedience which he hath exhibited to God's Law for ourselves, both passive and active. We are comely with the loveliness that he hath put upon us, Ezek. 16.14. Now therefore because the Righteousness of Christ is such as is whiter than the Snow, therefore are we so upon his account.
The use of this point is various: First, For Confutation of Papists, who offend against this point in two particulars; The one by denying the imputed Righteousness of Christ, whereby we are thus perfectly pure, and taking off from the perfection and sufficiency of Christ's Satisfaction: And the other by affirming us to be perfectly pure by our inherent Righteousness, and a Righteousness of our own.
Secondly, It serves to invite and draw all men to believe in Christ, and to accept of him upon his own terms and conditions, from whom there is so much benefit comes to us as indeed here does. Who would not now be in such a case, as to have all his sins pardoned to him, and to be set pure and clear from guilt?
Thirdly, It's matter of comfort to all such as are in Christ already, that they are from henceforth recti in curia. Who shall lay anything to the charge of God's Elect? It is God that justifieth, who shall condemn? It is Christ that died, &c. And so much also for this seventh Verse.
SERMON IX.
PSAL. 51.8.
Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.
There's no stint or measure to be observed in the desires of a gracious Soul, which having once got the liberty and freedom of access and approach to God, is further imboldened, and takes heart to itself in Communion with him, for the begging of more still from him than yet it hath done. Where there is once peace and reconciliation with God, and this in any manner evidenced and made sure to the heart of a Christian, there's nothing which either God himself will stick to grant, or which a Believer will stick to ask, which is sitting and requisite for him. And this is that which we may in particular take notice of in the carriage of David in this Scripture: He had in the foregoing part of the Psalm made acknowledgment of his sin to God, and from thence got some boldness by degrees for further converse, in desiring the forgiveness of them, and peace of Conscience through the Blood of Jesus Christ, in the seventh Verse, (which we handled last day) Purge me with Hyssop, &c. And now he is not contented to have peace only, but he must have joy: Not only to have his person justified, and the Blood of Christ sprinkled upon his Conscience; but to have the evidence and assurance of God's love and favor towards him, and the consequents of it, Make me to hear joy and gladness, &c. This is the sum of this Verse.
IN the Text itself we have two general Parts; First, The Request itself, which David puts up to God: Secondly, The End or Drift of David in the propounding of it. The Request itself, that we have in those words, Make me to hear joy and gladness. The End or Drift in propounding it, in these, That the bones which thou hast broken may rejoice.
We begin in order with the first, viz. The Request itself, Make me to hear, &c. Wherein we have three particulars more considerable of us; First, The thing requested or petition'd for, Joy and gladness. Secondly, The manner of conveyance of this to the Soul, and that is by hearing, Make me to hear. Thirdly, The Author and Fountain from whence this flows, and is derived, and that is God, Make Thou me to hear.
For the first, The thing requested, it is joy and gladness. Here are two terms at once for the greater fullness and emphaticalness of the expression, as there was also in the Verse before, cleanness and whiteness, though both coming to one and the same effect: so likewise here: They are Synonimous, and have one and the same thing intended by them; yet they are words which do commonly go together in the Language of Scripture; as to give you one instance for all, Isai. 35.10. They shall obtain joy and gladness, sorrow and sighing shall flee away. Joy in the proper Nature of it, is the Inlargment of Soul, upon the embracing of some present good: Here, in this Text, it is to be understood all along in a spiritual sense. If we speak of Temporal Joy, David had enough of that, (though mingled also with sorrow: ) He was a King, and a great Man, and so had variety of outward comforts vouchsafed unto him; but this would not serve his turn, nor content him in his present condition. He must have inward and spiritual Joy, or else he is lost and undone; that joy which did arise from the sense and assurance of God's love unto him in the pardon and forgiveness of his sin. This is that which the Scripture makes mention of in other places, as Joh. 15.11. That your joy may be full. Rom. 15.13. The God of peace fill you with all joy, &c. 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory. The Scripture speaks of Joy under a double Notion; either as a Grace, or as a Privilege; either as a Duty which is to be exercised by us, or as an Advantage which happens to us, and Benefit which is bestowed upon us. Now here in this part of the Text, we are to understand it rather of the latter, than of the former; though perhaps in the other part it may have some reference to it in the former sense also. But here he prays for this blessing of joy, That God would bestow this favor upon him of inward and spiritual gladness of heart: He would not only have peace, but joy; not only an inward calmness and tranquility of spirit, free from tumult and disturbance, but also a ravishment and enlargement of mind, as accessory and additional thereunto. Now this is that which all other of God's Servants have cause likewise to desire in a suitableness and agreeableness to him. David, by signifying to us what breathings and desires were in himself, does hereby consequently show us, what should be also in everyone of us; after his example, we should beg and call for this joy.
For the better opening and illustrating of this present point unto you, there are two things which I shall, with God's assistance, show unto you; First, That there is such a thing as this is, of inward and spiritual joy and gladness of mind. Secondly, What are the Properties and Qualifications of it. For the First, such a thing there is as this Spiritual Joy, which David here calls for, as may appear among other proofs from his calling for it. There is such a Joy, as is proper and peculiar to a Christian, distinct from the joy of the world, and worldly men. A joy within the compass of Religion, and Godliness, and the Principles of Christianity. As there's a spiritual life, so there is also a spiritual joy, and the one follows from the other: every kind of life has its joy, which is attendant upon it: Not only the Rational life, which is the highest of the life of Nature; but also the Sensitive, as the life of Beasts; and the Vegetative, which is the life of Plants. These have their proportionable cheerfulness, and comfortableness, and joyfulness, which is belonging unto them; and therefore the life of Grace in a more especial manner.
And as in this there is joy for the Principle, there's a spirit and affection of joy; so there is also joy for the Object, there's matter and occasion of joy for that Principle to close withal. There's joyful tidings and occurrences; there are such things as do provoke joy in those persons which are capable of it, and are fit subjects for it, as pardon of sin, and assurance of this pardon, and communion with God, and hopes of Heaven: these are things which put gladness into the hearts by way of object and occasion to it. This may therefore serve to inform and convince men of the World in this particular. Carnal and unsavory persons, which have no relish of Grace in them, and only mindearthly things, as the Apostle speaks of them, they think there's no joy in the world, but only the joy of the world; the joy of the Corn, and the Wine, and the Oil; such things as these: when they hear mention made of any other, they are ready to scoff at it, and to think it to be no more but a fancy, and vain conceit. But now for those which are solid and experienced Christians, they are of another opinion: as they know there is a spiritual grief, and real grounds and causes for that; so they know there's a spiritual joy also, and true matter and occasion for that: yea, they have a Spirit and Principle in them, which does incline them, and carry them to the desires and longings for it. This then is a thing out of controversy, that there is such a business as this Joy and Spiritual Gladness.
Now further, Secondly, For the Properties and Effects of it, they are thus far considerable of us. First, This inward spiritual joy, this joy which is peculiar to Religion, it is an enlivening and strengthening joy. The joy of the Lord is your strength; it enables a man in some measure for those Duties which God requires at his hands. It is compared to Oil, and so called, The Oil of gladness, Psal. 45.7. Now we know the property of Oil is to supple and qualify the parts and members of the Body, and make them fit for service: so does this Joy of the Spirit. Sadness, and Melancholy, and Discontent, it is a lumpish business, it takes men off from doing of their work; but joy it puts life into them, it expedites them, and makes them ready to every good work. That man who has the light of God's Countenance shining upon him, and well assured upon good grounds of God's favor and good will to him, how freely and nimbly does he run the ways of God's Commandments? This is the difference betwixt Spiritual Joy and Carnal: As for Carnal and Worldly Joy, that does for the most part indispose men, and set them off further from their work; it makes them more vain, and frothy, and loose-spirited, and carnally-affected: but this holy joy, this joy of the Lord, it has another effect and working with it.
Secondly, As it makes men active in doing of good, so likewise patient insuffering of evil. It carries a man through Crosses and Tribulations with a great deal of support above other men. As we see it was with the Apostles of Christ immediately after his Ascension, what Trials they were exercised withal, but yet these did not overcome them, their Heart and Spirit was above them all; and they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for his Name. As our blessed Lord and Savior himself, who for the Joy which was set before him, endured the Cross, &c. Heb. 12.2. Thus Rom. 5.2, 3. We rejoice in hope of the Glory of God; and not only so, but we glory also in Tribulations, &c.
Thirdly, It is durable and lasting, it is a joy which no man can take away. As it is a proper joy, a stranger meddles not with it; none but a Christian partakes of it, Prov. 14.10. so it is a perpetual joy, and abiding; there's no man is able to remove it from us, as our Saour tells his Disciples, in Joh. 16.22. Your heart shall rejoice, and your joy no man taketh away from you. As the World cannot bestow it, so neither remove it, nor separate it from us; it will then be green and flourishing, when all other shall fade and decay. This is the difference betwixt a Christians Joy, and a Worldlings; betwixt a Believers, and an Hypocrites. As for the latter, it quickly withers, and comes to an end, it is but for a moment, as Job speaks, Job 20.25. It is like the crackling of Thorns under a Pot, as Solomon, Eccles. 7.8. But the former it lasts and continues, though not always in the same measure and degree for the vigor and liveliness of it, yet for the substance of it still it does; and especially for the true ground, and matter and occasion of it.
Lastly, It is a transcendent joy, it does transport and raise the soul after an eminent manner, and so the Scripture sets it in that place before alleged, 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory. It is such a joy, as the greatness whereof is unable to be expressed unto us, especially when it is in that measure and degree as sometimes it is; as some of the blessed Martyrs have sometimes had experience, when they have been so filled with joy, as that they have despised their greatest torments themselves. This is now and then the lot of God's people, as Paul of himself and the rest, I am filled with comfort, I am exceeding joyful in all our Tribulations, 2 Cor. 7.8. When God will let fall this joy into the heart, as sometimes he does, how ravishing is it! The use of this point is to raise our desires after it, especially in sad times. And that's the first particular here considerable in this Petition of David, to wit, the thing itself, which is requested and petition'd for, Joy and Gladness.
The second is the manner of conveyance of this joy and gladness to the soul, and that is expressed here to be by hearing, Make me to hear, &c. i. e. Not only give me the ground, and matter, and occasion of joy; but likewise actual joy itself for the performance and accomplishment of it to me. When we speak of the hearing of joy, we may conceive of it two manner of ways; either, First, by the hearing of the Ear in the Ministry of the Word; or, Secondly, by the hearing of the Heart, in the Application of the Spirit to the Conscience: Both these ways did David pray that he might hear joy and gladness.
First, By the hearing of the Ear in the Ministry of the Word; I have heard of thee by the hearing of the Ear, says Job, Chap. 42. v. 5. This was one kind of hearing here meant, and that especially in reference to the Ministerial Dispensations. David he had heard sadness by the Ear in the Ministry of the Prophet Nathan, convincing him of his sin and miscarriage; and now he would also in that way partake of comfort: The Word had wounded him, and holpen him to the broken bones; and now he would have it also to heal him, and to restore him to the joys of the Spirit. Therefore some are of opinion, that however in the story of Nathan 's Conference with David, the word of reproof and of comfort are declared together, yet that there was some distance of time betwixt them, and that this Psalm was pen'd by him in the interim; wherein he sues for such a comfortable expression. However, whether so or no, it might well be that he might desire to hear more of such joyful relations. And it teaches us the efficacy of the Ministry to this purpose. There is a special power in the Ministry of the Word, (according to God's ordaining of it) for bringing joy and comfort to the Heart and Conscience of a Believer. Sunt verba & voces quibus hunc tenere dolorem possis. There is a power in such words for allaying of the greatest grief, Isai. 50.4. it is spoken there of Christ, and it is true also of all the Ministers of Christ in some measure by dispensation from him, The Lord hath given me the Tongue of the learned, that I should know how to speak a word in season to the weary soul. There's a special dexterity in speaking comfortably to a distressed Conscience; and this is a Ministerial Gift which is proper and peculiar to that work. Thus agen, Job 33.14, &c. ad 24. God speaks once and twice, &c. If there be a Messenger with him, an Interpreter, one of a thousand, to show unto man his uprightness, Then he is gracious to him, &c. See here, there must be a Messenger, and an Interpreter, one of a thousand, one which has skill, and a call to this work. It is not Quilibet e Vulgo, but Unus e Millibus, which is fit for such an employment. Though there be use also of private quickenings, and Christians comforting one of another; yet the doing of this with that Authority and successfulness, as may give best satisfaction, it is a Branch of the Public Ministry.
If ye shall further inquire in what way this comforting is carried for the exercise of it: I answer, thus: First, By a right stating of the case in which a man is. He that will comfort a troubled Conscience, he must be able rightly to inform the Conscience of its own condition, and show it how it is with it. As a Physician that will cure a Disease, he must first discern it, and discover the proceedings of it: He must know what is the main distemper, and what's only Symptomatical: so likewise here: In trouble of Conscience for sin, there's somewhat more oftentimes mingled with it than the thing itself, sometimes there's Melancholy and distemper of Body, and we must distinguish that; sometimes there's Temptation, and the suggestions of Satan, and we must distinguish them also. Now this is that which is done in the Ministry. It shows a man clearly and fully the condition in which he is, what it is that pinches him, where his grief and his trouble lies; shows him the corruption of Nature, the very Root and Spring of his disease; which though it carries grief in it at first, yet being discovered, tends to comfort.
Secondly, and more especially to this purpose. The Ministry it brings a word of joy with it, as it brings a word of peace and agreement with it; therefore it is called, The Word and Ministry of Reconciliation, 2 Cor. 5.20. We bring glad tidings of joy, God reconciled in Christ; this was that which David desired to hear, and it is that which is still observable in the Ministry; in Peter in his Ministry, Act. 2.37. towards those which were pricked in heart: in Paul in his, towards the Jailor, Act. 16.31. Christ comes at the heels of John the Baptist; and then, thirdly, in removing all doubts and scruples which follow afterward: This is another Branch of this Ministerial comfort.
The use which we are to make of it, is therefore to prize the Ministry, and such Dispensations as these are. This is the means which God has sanctified for the conveying of our spiritual joy to our hearts; and therefore let us not despise it, but accept of it, and attend upon it. We have a very good Pattern here before us in the example of David himself: He was a man as able to have shifted for himself alone as any man living: A man after God's own heart, and much in communion with God, who had a great measure of the secret In-lets of the Spirit; but yet for all that he does not despise the outward means, but desires to hear joy and gladness, unfolded and laid open in the Ministry; and so we should also do, Make me to hear joy and gladness, &c. It is not to read it only, but to hear it. There is good use to be made of reading in private of the Scriptures, and other good Books: but we must not for all that neglect hearing, which is as it is the means appointed by God for the conveyance of Faith, so also for the conveyance of joy and spiritual comfort, which many people would have more experience of, if they were more careful and conscionable herein; not only to hear, but to hear in that manner as they ought to do. In Act. 8.39. when the Eunuch was to be converted, it was not his own reading of the Word of God, which would serve the turn; but he must have Philip add his preaching to it, and then he went on his way rejoicing. So much for that, Make me to hear, i. e. by the hearing of the Ear, in the work of the Ministry.
But, Secondly, That's not all, there's somewhat more intended in it than so, Make me to hear, by the hearing of the heart, by the application of the Spirit to the Conscience. These two they must go together to make the business still complete, The Voice of the Word in the Ministry, and Voice of the Spirit in the Conscience; this will not do it without that, and that cannot do it without this; and therefore we must add this also to the other: so that these words, Make me to hear joy, &c. they do imply thus much in them: Let me hear the comfortable testimony of thy Spirit to my soul, that I am in favor with thee, and that thou art perfectly reconciled unto me. As there's the Voice of the Spirit to the Soul, in direction, This is the way, walk in it, Isai. 30.21. so also in consolation and assurance, Thy sins are pardoned, and I am thy Salvation, &c. And this was that which David now prayed for: He had Faith and Hope already, but now he prays for a kind of sense, and spiritual feeling, in opposition to the broken bones which he mentions afterwards. As he had been hitherto full of sadness, and the apprehensions of God's wrath against him, (as we shall hear in the following part) so he would now be of comfort; he would not only hear of joy, that there was such a thing as this belonging unto him; but he would hear joy itself, that is, really and actually be made to be a partaker of it. And this is agreeable to other places of Scripture, wherein we meet with the like expressions, as Psal. 143.8. Cause me to hear thy loving kindness in the Morning, &c. And so he gives Songs in the Night, Job 35. v. 10.
Now this is that which we above all things should look after for ourselves, in such cases as David now was, to be possessed of this joy and gladness; not only to hear comfortable Truths, the Promises propounded to us, but that God would set them home upon our hearts, and make them ours, and give us the full comfort, and sweetness, and extraction of them; to hear God telling us, he is at peace with us, and we justified and righteous in his sight. And so much also of the second Particular in this second General, viz. The means or manner of conveyance, Make me to hear.
The Third is, The Author and Worker of all this in us, the Spring and Fountain from whence it proceeds, and that is God himself, Do Thou make me to hear. This it may be carried respectively to all which hath been said before; and we may take notice of it in a threefold reference: First, In reference to the occasion. Secondly, In reference to the Performance. Thirdly, In reference to the Success.
First, To the occasion, Make me to hear joy and gladness: that is, Send me such a Preacher as may speak seasonably and comfortably to me. It is God. who hath an hand in this; The Lord gave the word, and great was the company of Preachers, Psal. 68.11. It is God that directs the Ministers, and has a special Providence in the disposing of their Ministry. Where they are faithful and careful themselves to wait upon him, and people also to join with them in it, he does in a special manner guide them, and pitch them upon such and such Texts, upon such and such Arguments and Points, and manner of handling of them, and we should accordingly rest upon him in it. A Preacher does not shoot at rovers, but there's a special guidance and direction him and therefore accordingly we should seek to him for it, according to the particular condition which we are in, and the occasions which are upon us. If we need conviction and awakening, that then we might hear a word of that; if quickening, a word of that; if comfort, a word of that; we should acknowledge God's Providence to us in such Dispensations, by seeking to him by private prayer in this particular; and so acknowledge it also by waiting upon the means which God has afforded and appointed to us, and not (as many do) withdraw from them; which is not so much a discouragement to the Ministers, as rather a prejuto themselves, who have the greatest loss by it. What's the reason that many when times of trouble and distress comes upon them, sinned not that comfort which they might have expected? it is sometimes because they have neglected those words of joy, and gladness, and comfort, which have been provided for them.
Secondly, It refers to the Performance, Make me to hear; that is, Make me to observe what I hear. There are many which hear, and are little the better for hearing; they have the words of Exhortation, and Conviction, and comfort brought unto them, but they do not mind and regard them, but are either asleep, or their thoughts some where else: this is a great indignity which is offered to the Ordinance of God, but it is God himself only that can remedy it; it is he that gives an attentive ear, as well as a seasonable Doctrine; it is he that opens the ears of men, and seals their instruction, Job 33.16. As he opened the heart of Lydia to attend to the things which were spoken by Paul, Act. 16.14. He did not only send Paul to preach to her, and so make her to hear in the occasion; but he did likewise cause her to attend to Paul 's preaching, and so make her to hear as to the performance. This is that which we should desire him to do with us, when we approach to such means as these are.
Thirdly, It refers also to the success, and to this especially, Make me to hear joy and gladness: that is, As the Word itself is comfortable, so let it have a comfortable effect upon my heart to fill it with comfort. It is not in the power of the best Ministers in the World to convey comfort directly, they are only the Conduit-Pipes and Chanels, the Spring and Fountain of all is God himself: Who is Paul? and who is Apollos? but Ministers by whom ye believe: I am He that comforteth, says the Lord: I create the fruit of the lips; peace, peace: It's all from Him.
Therefore let us go to Him for it, and depend upon Him Himself in the use of all good means. We must desire God to direct the Preacher to a word of comfort, ourselves must be attentive to hear: but when all's done, it is God alone that can make it successful and effectual to us. It is the office of the Holy Ghost to comfort, and He will not endure that any should take his office out of his hands, but only to be subordinate still, and instrumental to him. David knew this well enough, and therefore repairs to God, Make Thou me to hear; there's an emphasis involved in that. And so now I have done with the first general part of the Text, which is the Request or Petition itself, which David puts up in this condition, Make me to hear joy and gladness; wherein we have had three distinct Particulars: First, The thing requested. Secondly, The manner of conveyance. Thirdly, The Author.
Now the second is the enlargement or amplification of this Request, from the End or Drift in propounding it, That the bones which thou hast broken may rejoice. This is a little dark expression, and so will require a little opening and explaining of it: The meaning of it (in brief) is this; That I may receive comfort after so much terror, and trouble, and distraction as I have been exercised withal. These broken bones are a Metaphor taken from the Body applied to the Soul, to express unto us the anguish and vexation of it. There are two things considerable in this clause; first, here's somewhat implied; and, secondly, here's somewhat expressed: That which is implied, is David 's condition, and that is to have broken bones, that which is expressed, is David 's desire, that these broken bones might rejoice.
We begin with the first, viz. David 's condition, and that was to have his bones broken; his bones, that is, his soul, and spirit, and inward man, this was exercised with horrible grief and terror which was now upon it. The bones which Thou hast broken; he might have said, The bones which I have broken; for so it was indeed in a sense, and in reference to the occasion of it; but they are true both together: David had broken his own bones, and God had broken them for him: he had broken them in the occasion, by committing such grievous sins; and God he had broken them in the affliction, by visiting his sin upon him, and giving him the bitter result and issue of them; The bones which thou hast broken, &c. So that now we must take notice of David 's condition not only simply in itself, but in the circumstances of it also, which was his sin, and the Author and Inflicter of this evil upon him.
We'll begin, First, with the occasion, and that is sin; this brought him to these broken bones; and so it will do everyone else which makes bold with it; especially some kind of sins above the rest, such as these of David here were, scandalous and presumptuous sins, which lay waste the Conscience; these they have a biting sting in them, and punishment belonging unto them, and will cast the sinner down: there's nothing of that contentment in the commission of them, as there's horror and terror in the reflection. Like a Body that is broken in pieces upon the Wheel, not a Joynt or Sinew sound in it; even so is it with a terrified Conscience; and so was it now with David at this present time: His Soul it was racked within him, and he was little better than in Hell itself, so far forth as his present condition was capable of it, as he also complains in other places, in Psal. 38.3, 4. &c. There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin: for mine iniquities are gone over mine head as an heavy burden too heavy for me.
And this was so much the more grievous, according to the state and relation which David was in, as he stood to God himself: For such an one as He to fall to such practices as these, was a thing not to be endured. God afflicts many wicked men with terrors and flashes of Hell in their Conscience here in this World; but if he should not do so, he can yet meet with them hereafter at another day; for which cause as he sometimes terrifies them, so he sometimes lets them alone: yea, but he will not do so with those which are his own people; he will not spare them at present, but chastens them here, that they may not be condemned in the World; and breaks their bones, that he may not break their necks.
The use of all which is this, To fright men from the commission of sin, and to deter them from such horrible courses and ways as these are. The World in which we live is full of a great deal of wickedness and debauchedness; and sins of all sort they reign amongst us, even such as are not to be named amongst Christians, sins against common civility, and the very Light of Nature itself; gross and scandalous sins of Adultery, and Fornication, and Uncleanness, and Murder; yea, unnatural Murthers, as of Parents their Children, if they deserve the name of Parents, such Monsters rather than Mothers which this Age and City so abounds with in these latter times. Oh but if people would think of the sad account and reckoning that will follow, this would a little restrain them, and curb them from such courses as these are.
Therefore let people beware, and take heed of such kind of ways. Do ye think if David had foreseen and considered the distraction which would have followed upon his sin, he would ever have ventured upon it? Let all others take heed by his example, and when they are tempted to sin, think of the broken bones which are consequent thereunto.
Yea, and not only grosser sins, but smaller, and such as do make any way and preparation for those which are greater, as smaller do, and as they did here even in David himself, who was not at the worst all at once, but came to it by leisure and degrees. This for the occasion.
Now, Secondly, For the principal Efficient, David takes notice of that, Which Thou hast broken. This is to be understood by us, not only as in his Providence disposing this affliction to him, but as being himself immediate in it. All afflictions and corrections whatsoever, they are imposed by God, and he has an hand in the ordering of them; even then when men break us, it may be said God does it; as the Church when she was afflicted by her Enemies, Thou hast sone broken us in the place of Dragons, and covered us with the shadow of death, as it is Psal. 44.19. But this here of David's was somewhat more than so, who when he says, The bones which Thou hast broken, he does hereby signify, that God himself did set himself as an Enemy against him. The Arrows of the Almighty were in him, and the poison thereof had drunk up his spirit, as the Scripture else where speaks in Job 6.4, &c. This was a sad and terrible case and condition indeed, and as any could be, for God himself to undertake a poor Soul, and to set himself against it, this is full of horror and amazement, and that because there's none other to be a support to him; who shall here plead for him? Who would not fear thee, O King of Nations? Oh it's a fearful thing to fall into the hands of the living God; who may abide in his sight when he is once angry?
Let this therefore be a sad warning to keep men from provoking this God; who teaches like him? and who smites like him? Oh let us be sure to keep in good terms with him: If his anger be kindled, yea, but a little, blessed are all they that put their trust in him.
And in particular, let us labor for humble and broken hearts, and contrite spirits, which he delights in. We had better to take a little pains with our hearts to break them ourselves, than that He should break them for us: for if He break them, he will break them to purpose, as He did here with his Servant David, The bones which Thou hast broken: Because he broke his Laws, therefore he broke his bones. He breaketh me with breach upon breach, he runneth upon me like a Giant, as Job speaks of himself, Job 16.14.
This was so much the more terrible to David, and may be also to any one else, as he had formerly had more sweetness from him: for Him who was a Father, to turn an Enemy; He that had strengthened his bones, to break them, this was the heighth of sadness and misery; and so he seems to make it an aggravation, The bones which thou hast broken.
But yet moreover, it may be also an Argument for Mercy, and may carry some kind of moving and insinuation with it, to enforce the present Request and Petition which he puts up to God, that God would the rather be pleased to convey joy and comfort to him, as he had inflicted sorrow and trouble: Thou hast broken the bones, and therefore be Thou pleased to restore them, and bind them up. This expression may have this emphasis in it.
And that agen to a double purpose: First, As an Intimation of his Power; and, Secondly, As a Provocation of his Goodness: Thou hast broken them, and so only canst heal them. And Thou hast broken them; and because Thou hast done so, be pleased also to restore them, and to set them in frame again. And so much for that which is supposed, to wit, David 's estate and condition, the broken bones.
The second is that which is more particularly expressed, which is David's desire; and that is, that these broken bones may rejoice: that is indeed, that He might now rejoice, whose bones as hitherto had been broken. This if we take all in, was a very great and high Request as could be, and such as at the first hearing might seem to be a little too presumptuous. What! broken bones to rejoice! One would think that it might be enough for them only to be at ease, to be quiet and free from trouble; but to rejoice, that was extraordinary; yet this is that which David is here imboldened to petition for.
The Original word, which we render rejoice, is a little more in the Hebrew Text, for there it is to leap for joy, Tagelnah exultabant, that they may exult and triumph. This was that which David here desired, and there are divers things here intimated to us; but I can no more than as it were name them to you, in regard of the time.
First, We see here, that a condition of Humiliation is not always a condition of despair. Broken bones are recoverable: a Soul may be brought very low through the hand of God, which it is exercised withal, and yet not in a forlorn estate; thus David here, and so other of the Saints elsewhere, as Job, and Heman, and Hezekiah, and such as these, they had all a share in these broken bones, and yet for all that recovered and got them up again.
This is a good Item to us, in regard whether of ourselves, or others. For ourselves, if God should ever bring any of us into such sad conditions, not to be utterly dejected for them, but to consider that still there's hope: Let us not say with Zion, The Lord hath forsaken me, &c. No, God regards the broken bones that they may rejoice.
And so for others, let us not too rashly censure them neither; and that may be one Observation.
Secondly, Observe somewhat from the order; that great rejoicing it hath oftentimes great trouble preceding and going before it: The broken bones usher in the exultation. This is God's usual method, to bring to Heaven by the Gates of Hell; and to make great dejections proper always to great enlargements.
This he does, that so he may hereby set a price upon his own comforts, and have them had in greater esteem, and so much the better relisht by us, which otherwise they would not be.
This serves still (as well as the former point) to support us, and to keep us from dejection and casting down.
Thirdly, Observe somewhat also from the opposition of state to state, a state of sadness to a state of rejoicing, and the one promoted by the other; and so there's this in it; That those who have felt most of God's terrors, they are most affected with his comforts: such as these they leap for joy, as coming from one extreme to another, from a dark and dismal Dungeon, into a glorious Sun-shine.
Lastly, In this transcendent expression, That the bones which Thou hast broken may rejoice; we have this Observation likewise intimated to us; How that the Servants of God (occasionally and accidentally) gain by their very falls. This is that which David supposes as possible in this Petition, That the broken bones may rejoice, not in their breaking, but in their restoring after breaking. As an Arm or Leg which is broken, when it is once set, it is the stronger afterwards; so it falls out to be sometimes in this case with the Servants of God. The Lord, who is an Almighty God, and able to bring the greatest good out of the greatest evil, and has likewise made a gracious Covenant with those which are his, does in his Wisdom and Providence oftentimes so dispose it, as that his Children in some respects gain by their miscarriage, in the discovery of their own weakness, wariness for time to come, humility and dependence upon him for strength and support, and the acknowledgment of his great love and mercy to them in their pardon and forgiveness; and many such like advantages and benefits as those are. Thus the fall which we had in Adam, is an Inlargement to us occasionally of the Grace which is in Christ.
But this is no Argument therefore for any to make bold with God, and to try Conclusions with him; those which do so, shall smart for it: Where men sin through frailty and weakness, and by repentance turn to God, they shall find Grace in his sight: but if presuming upon his mercy and power, they shall wittingly rush upon sin, they shall certainly find what it is both to have abused so gracious a God, and so sweet a Truth as this is before us.
Notwithstanding all the good which may accidentally through God's disposing arise from our sins, it is a great deal better and safer for us to keep ourselves in a way of innocence, and unblameable holy Conversation, not doing evil that good may come of it, which causes just damnation to those that do so, as the Apostle tells some in his time, Rom. 3.8. We would count him a Madman indeed, that hearing that a broken Arm is stronger after setting, should therefore go break his Arm, or Leg on purpose. No, it is one thing how we reason of things afore they are done, and how afterward. It had been a great deal better for David simply considered, that he had never fallen so foully as he did, nor contracted that guilt, and trouble, and vexation to himself; though it was possible for God when it was done, to make him to be a gainer by it; which is that which he here prays for, That the bones which thou hast broken may rejoice, from Thy making me to hear the voice of joy and gladness. So much for that, and so likewise for this whole eighth Verse also.
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 offense, 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 ourselves 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 shown the last day) prayed for assurance, and more special favor 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, 〈 in non-Latin alphabet 〉 , 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 burden 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 yourselves, 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 enlargement, 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 implied, 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 endeavors 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 show them what it is to sin, by forbearing to give them comfort as to the pardon and forgiveness of it: 'It is 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 Absalom, 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 contemned; Now God will have his Favors 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 favor 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 anything in us which did merit pardon from God by way of proportion, or as if God's mercy considered in itself did not equally extend itself 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 show 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 ourselves, and to beware how we draw guilt upon our souls by willful and presumptuous miscarriages: if we do so, we shall not find it so easy 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 tranquility, 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 itself in this Petition which David here makes: it consists, as I shown, 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 favor, 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 looked upon sin in him, and that with a look of displeasure, which he now desires might be taken off from him; and so hath everyone 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, instead 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 dishonor, and to the scandal of Religion itself; making the Enemies of God to blaspheme, as it was said in particular of David's.
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 fastening 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 anything 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 favor, 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 shows 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 men's 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 ourselves. 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 endeavor 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 practice 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 man's sins. Now therefore if a man's 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-favor, 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 favor 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 favor 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 itself 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 satisfy 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 jealousy, 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 absolved 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 Murder and Adultery, his sins in the matter of Uriah: 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 Physician 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 Murder, 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 touched 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 connection and dependence 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 ruin 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 tranquility of mind in this condition, no more than a man that is cured of a Feaver, or Apoplexy, or Palsy, 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 offenses 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 ourselves, and take heed of giving ourselves 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 jealousy, 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 itself 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 shown 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 itself.
First, From the weakness which is in the nature of man, especially more weakened by sin. The heart of the Sinner is in this case apt to fail, and to misgive itself: guiltiness it breads jealousy 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 itself, and fills it with further fears and suspicions. He labors and endeavors to persuade 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 shows 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 jealousy and suspicion, as of one that questioned whether God would do so or no: or else, secondly, in the exercise of faith, and dependence 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