Choice and Practical Expositions on Four Select Psalms

SERMON II.

IN this present Verse before us, we have a specification of the former Petition. What was before laid down in general, is here now brought down to the particular, as an expression of that particular mercy which David begged and desired from God. And there are thee general Heads, which we may take notice of in it: First, The nature and kinds of sin. Secondly, The desires of a gracious heart. Thirdly, The manner and practice of God, as to point of forgiveness.

For the first, The kinds of sin are laid down in a variety of expressions, Transgression, Inquity, and Sin; which do differ from each other as an higher degree of wickedness and a lower. All of them together, for the nature of them, are here exhibited as polluting and defiling, as may appear in the words used about them, Blot, and wash, and cleanse, which do refer to such things as leave a stain and filthiness behind them. Therefore sin is so set forth in Scripture, as that which is most ugly, and deformed, and foul, so as nothing else like it. And it is called the filthiness of Flesh and Spirit, in 2 Cor. 7.2. Hence were all those legal purifyings enjoin'd by the Ceremonial Law; they were not merely and barely for themselves, but to signify to us the polluted nature of Sin.

That sin is thus foul indeed, will appear according to these Considerations:

First, It is so in the Eyes and Judgment of God himself. The holy and pure God he looks upon sin as most ugly, and it is loathsome and abominable to him, where-ever he finds it, Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look on Iniquity. Canst not look on it, that is, with allowance and approbation: It's irksome and grievous to him in his looking upon it. So Psal. 5.4. Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. That hast not pleasure in it, i. e. indeed that abhorrest it. There is less said and expressed than intended.

Secondly, As sin is filthy in the eyes and account of God, so likewise of godly men; of all which have the Spirit of God in them, they look upon it as filthy too; especially at such time as they are themselves, and free from the prejudices of Lust prevailing upon them. For example, here the Prophet David, however he might think of sin, when he was under the strength of a Temptation; yet when he was now delivered from it, it was most vile and odious to him.

Thirdly, Sin is likewise very soul in the eyes and judgment of mere civil persons, especially some kind of sins which are now and then committed in the World. Take it but in those sins which were now at this time committed by David, and ye shall find it to be so with them. That even some of the Heathen themselves have, in their way, loathed and abhorred them; Adultery, and Blood-shed, and Falshod, and such sins as these, they have been abominated by such persons as have had no more than common honesty in them. From all togther it appears, how foul a thing sin indeed is, as it seems here to be expressed unto us.

The Consideration of this Point may be thus far useful to us:

First, As it is a Doctrine of Abasement and Humiliation; Here's that which may cut the plumes of proud and presumptuous Persons. There are many which are apt sometimes to be lifted up with conceits and apprehensions of their own worth, especially as they have anything more than ordinary excellent in them, of Parts, of Wealth, or both; or whatever it be. Now such as these, they may justly be humbled, in the consideration of that sin which is in them. There are none which have so much good to advance them, as they have evil to abase them; nor have so much cause to be proud of their excellencies, as they have cause to be debased for their defects. There is so much filthiness and ugliness in sin, as that the least sin might well humble men in the greatest Perfections, which otherwise are observable in them. And God does sometimes in his Providence suffer it to be thus with them, that it might work this effect in them. As Paul was buffeted with the messenger of Satan, lest he should be exalted in the abundance of the Revelations; as it is, 2 Cor. 12.7.

Secondly, The filthiness and defilement which is in sin, it calls us therefore to loath and detest it, and to with-draw ourselves from it. To keep ourselves unspotted of the World, and of the Flesh, and our Garments pure, as the Scripture requires us. Let us therefore have nothing to do with such a filthy thing as this indeed is; but hate even the Garment spotted of the Flesh.

And especially let those take heed of the defilement of it, which (through the mercy of God) are anything freed from it. Filthiness is never more filthiness, than it is after washing and cleansing; for those therefore which are in any sort purified, for them again to defile themselves; and like the Sow which was washed, to wallow in the mire; their defilement is a great deal more dangerous and notorious than of other persons.

Thirdly, This Point it sets a price upon the blood of Christ, Which (as the Apostle tells us) cleanseth us from all sin, 1 Joh. 1.7. The fouler that sin is, the purer is that blood which delivers us from the foulness of it, and should be so much the more esteemed by us. And so much of that first Point, viz. The nature and quality of sin, which is foul and polluting.

The second is the desire and endeavor of a gracious heart, and that is to be freed and delivered from this defilement; expressed in the petition itself, Wash me thoroughly from mine Iniquity, and cleanse me, &c. Wherein there are sundry particulars observable of us: First, Here's the Object specified, and that is, Mine Iniquity and my Sin. Secondly, Here's the Act propounded, and that is, Wash me and cleanse me. Thirdly, Here's the intention of the Act, Much or thoroughly. Lastly, Here's the vehemency of the affection in desiring of it, expressed in the repetition of the phrase, Wash me, cleanse me.

We begin with the first, the Object specified, Mine Iniquity, &c. David does not only desire to be washed from Iniquity at large, but from his special Iniquity in particular; from that Iniquity which he was now more particularly guilty of, as concerning the matter of Uriah. And this is that which everyone else is to do besides; It is the duty of all persons whatsoever, in matter of Repentance, and Humiliation, and pursuit of Pardon, especially to apply themselves to the removal of those sins which do more particularly lie upon them; their proper and most prevailing Corruptions. Thus does David here, and thus he does also in another place, as Psal. 18.23. I was also upright before him, and I kept myself from mine Iniquity. Where by his Iniquity, he means that Iniquity which he was more peculiarly addicted unto, and was most familiar to him. Whatever sin he committed, it was indeed his Iniquity; but that which he speaks of here is his Iniquity, with a special force and emphasis upon it; that Iniquity which was most notorious in him. This he desires to be cleansed from especially, and so (I say) should all others else; It is the concernment of all Christians whatsoever.

The reason of it is this, because this it has the greatest guilt and malignity in it; that sin which the Soul is most exposed to, it leaves the greatest stain and defilement upon it, as being most infected with it. Therefore there is cause, why to pray for washing from this more especially: Where there's the greatest pollution, there had need be the greatest purification.

Again, this prevailing and master-sin, it brings on many others with it, as annexed unto it. David 's Adultery it went not alone, but had divers other abominations besides attending upon it; therefore he had cause to desire to be freed from this in a principal manner. As those Diseases are most to be shunned, which do lead and tend to more.

The consideration of this Point puts us all upon the same practice. We should first of all search and consider what sin is most properly ours, and then set ourselves more especially to the clearing of ourselves of it. That for the Object specified.

The second is the Act propounded, Wash me, &c. David had sin and the guilt of sin upon him, but he would not have it to continue in him; he desires to be freed from it. And this is the scope and drift of this his prayer and desire: wherein we see, what is the property and disposition of a gracious heart; It is never quiet till it is freed from sin. This washing it may be conceived of two sorts: Either first, In reference to Justification; Wash me, that is, free me from the guilt of it. Or else secondly, In reference to Sanctification; Wash me, i. e. free me from the defilement:

First, Take it in reference to Justification; Wash me, i. e. free me from the guilt. This is that which David begged from God, that his Soul might be bathed in Christ's blood, and so his sin pardoned to him, and nothing less would serve his turn. The Servants of God can no sooner espy their guilt, but they sue for their pardon.

And that upon this ground, because they know and consider the great danger which they are exposed to from sin, till it be pardoned to them. It does in the nature of it expose them to Condemnation, and it does in the mean time lay them open to many evils besides. It ecclipses God's Countenance to them, and hinders them of many good things as dependant thereupon; therefore they have cause as soon as may be to be cleared of it.

The contrary whereunto does therefore discover the security and mad presumption which is in abundance of people. There are many, who though they be guilty of sin, and know themselves to be so; yet never care to free themselves from it, but go from day today with the guilt of it lying upon their Consciences, and cleaving to them. Now in what a sad and miserable condition are such persons as these? especially if we shall consider that from hence there is so much the greater guilt contracted to them. The longer any are upon the score with God, the more they run upon the score with him; and Sin by continuance makes the greater wounds and marks in their Souls than otherwise it would do. Therefore David here on the other side does very seasonably pray for freedom from it; Wash me, i. e. as to pardoning.

Secondly, Wash me, i. e. as to purging. We may take it in reference to Sanctification likewise, as desiring to be cleansed from the filth and pollution of sin in him. This sin of David it had not only made a great wound in his Conscience, and exposed him thereby to God's wrath; but it had also left a stain in his Soul, and polluted him in the faculties of it. And now he here sues to God to he washed and cleansed from it. This is another gracious property in the Saints, to desire purifying Grace as well as pardoning. And so we may observe it in the whole course of the Psalm afterwards, where the Petitions of it are equally framed to either of these Heads, to the one as well as the other.

And there is this cause for it: First, That new nature which is wrought and framed in them; every true Child of God he has the principles of saving Grace in him, which do oppose and set against Corruption, and work it out of him, and make him to hate and abhor it as much as may be. What is it that makes many persons to be so trim and neat about their Bodies? It is a principle of neatness in them, which does fight against that which is sordid, and foul, and unclean; and so it is also with men in their Souls. The more purity there is in us already, the more shall we be desirous still of it. Swine, they are not troubled with mud, because it suits and agrees with their natures; no more are wicked men with sins, upon the same considerations likewise: But those which are regenerate and born again, and have new natures bestowed upon them, they are otherwise affected; Such as these being by the Grace of God cleansed from sin for the general, do accordingly long for all particular cleansings of themselves, as there's occasion for it. There's no such spruce person whatsoever that can be more annoyed with filth upon his body, or outward man, than a gracious heart is with sin upon his Spirit.

Secondly, As this desire does proceed from renewed nature, so likewise from sanctified Reason; a good Christian does well consider with himself, that so long as he has any defilement upon him, so long it cannot be well with him, but he is liable thereby to many other evils besides; and in particular is unacceptable to Christ, the beloved of his Soul, and therefore desires washing in this regard also.

Now therefore accordingly let us examine how it is with ourselves, how far we for our particular do conform to this gracious disposition in us, so as to desire to be cleansed from sins; and that not only from the guilt, but from the pollution. There are many who would have sin pardoned to them, who do not care to have it healed in them; yea, but how far do we do this? This is that which would be inquired into by us, whether do we say in the sincerity of our hearts; Wash me from mine Iniquity, i. e. Lord, take away the filth of sin from me?

There are some who have some faint wishes to this purpose; but what reality of desires is there in them, by their striving against sin, abstaining from it, and from the occasions which tend unto it? they do in vain desire to be washed, who in the mean time run into the mire, whereby they foul and pollute themselves; these desires which are sound and real, are join'd with endeavors. And this for the Act propounded, which is the second thing observable.

The third is the intention of the Act, that is in the word much, or thoroughly. It was not any slight kind of sprinkling which would serve David's turn; no, but he would be washed to purpose; he would have this work complete in him. And here we have still a further property in the true Servants of God, which is considerable in them; and that is, to have the work both of forgiveness, and likewise of holiness perfected to them.

First, The work of forgiveness; Wash me thoroughly, i. e. perfectly pardon me, leave nothing upon the score for me. David's business at this present was chiefly for the remission of his Adultery and Murder, that God would forgive them unto him. These were the occasion of his present address unto God; but yet he does not stay upon these only, but goes on further for the remission of all the rest. He desires perfect reconciliation to be made betwixt God and his Soul; and so does everyone else besides, that do rightly understand themselves in this particular.

And the reason of it is this, because there's not the least sin that is, but it has infinite inconveniences with it, where it is not forgiven and done away. If God should have pardoned David 's Murder and Adultery, and yet have retained his other sins unpardon'd, he had been notwithstanding in a very miserable condition. This drew from him this exact Petition which we have now before us, Wash me thoroughly, &c.

Let us therefore all learn this piece of good husbandry, from the example of this holy man; when we go to God for the pardon of some one sin, take in all the rest with it. It is that which many people are neglectful and careless of; ye shall have some, who if perhaps they fall into some grosser actual sins, they are a little frighten'd with them, but they never look any further; whereas indeed it would nearly concern them to carry their thoughts a little higher; not only to the sins of their Lives, but to the sins of their Nature; nor only to such particular Actuals, but to all other in complication with them; that so there may be terms of perfect agreement betwixt God and them, which is that David here does.

Secondly, As to the work of Forgiveness, so likewise to the work of Holiness; Wash me thoroughly, that is, thoroughly sanctify me: This is another thing which a good Heart desires, and the Scripture leads us us to it, 1 Thess. 5.23. Now the very God of peace sanctify you wholly: and I pray God your whole Spirit and Soul, and Body may be preserved blameless; sanctify you wholly, 〈 in non-Latin alphabet 〉 , that is, in every part, in all the faculties of the Soul, and in all the members of the Body: A good Christian would have nothing left impure or unsanctified in him, but would be sanctified throughout; in his Understanding, Will, Affections, outward man, and where he is any way failing; he would have all Corruption cleansed from him, he would be generally and universally good as much as may be; and he sets upon reformation of particulars, by reforming in general. This it proceeds from that exactness and completeness which is in him. A sound and upright Spirit, it has respect to all God's Commandments: Formal and hypocritical persons, they pitch upon some particulars, and think to put off God with them; but a good Christian is of another disposition, he desires to approve himself to God in every particular, as knowing unless he does so, he can approve himself in none. We cannot do any one good Action in that manner as we ought to do it, but from such principles as will carry us to the doing of all other besides; nor we cannot leave any one evil action or sin which we are accustomed unto, unless we resolve to abandon all.

The reason of it is this; Because first, One sin it draws on another, in the nature of the thing itself; Sins, they seldom go alone, but have more at the heels of them; where therefore any are left behind in the Soul as favor'd, there is danger of more; and God does oftentimes in his just Judgment suffer and permit it so to be.

Secondly, Because the heart of man being polluted and defiled with sin, is now ready and prone to more; so long as there's any Corruption left at the bottom in us, we are never secure from the actings of it at one time or other; and if it chance not to break out now, yet at another time we are sure to hear of it.

Therefore this teaches us what to do in such cases as these are, even as David does here before us; which is to pray to God for the extirpating of all, and to endeavor it also ourselves. When we strive against one sin, strive against all the rest with it, or else we shall never be free from that one which we strive against; Particular reformation, it lays its ground and foundation in general. That's the third particular here considerable, viz. The intention of the Act, Throughly.

The fourth and last is the vehemency of the Affection, in the phrase repeated; Wash me from mine Iniquity, and cleanse me from my Sins. David 's heart was much in this matter, he was very earnest and serious in it: So should ours likewise be in like cases; we should be importunate with God in such Petitions as these are, and not easily be put off from them. This has still been the manner of God's Servants in former times.

And why? for these things are matters of great concernment in their own nature, and do very much behove us to look after. We see in other matters, as concerning this present life, how apprehension of concernment does put an edge upon men's affections, and makes them to be full of desire. It should be therefore with them so more especially in these special things.

The contrary whereunto doth much condemn our coldness and remissness; there's a great deal of indifferency upon men's spirits in this particular. As for the things of the World, we are here earnest and importunate beyond measure, we can never use words enough for them. But as for the matters of Grace and Holiness, here more cool and contented. This shows our want of apprehending of the worth and excellency of these matters; which therefore we should lead ourselves unto, thereby the more to work upon us. And so I have done with the second general in the Text, which is the desire of a gracious heart.

The third and last is the manner and practice of God, as to point of Forgiveness and Holiness, and that is to go through stitch with them. This is signified in the terms here used, Blot out, wash thoroughly, &c. David begs of God that which was ordinary and usual in him. Take it first of all as to Forgiveness, as that which is here principally intended, and ye shall see it in that, that when God pardons a Sinner, he therein lays nothing at all to his Charge. Forgiveness, it is an utter abolition of all kind of guilt; and so the Scripture still expresses it by the terms which it puts upon it in sundry places. Thus Psal. 32.1, 2. it is called a covering of sin, and a not imputing it to us. Isaiah 44.22. A putting away of our Transgression like a Cloud. And Chap. 38.17. A casting all our sins behind the back; Jer. 31.34. A remembering of our Iniquities no more; Mic. 7.18, 19. A subduing of our Iniquities, and casting of them into the bottom of the Sea.

This it therefore serves for Confutation of the Papists, who teach, that when the Sin is pardoned, yet the fault is still retained. This is contrary to the very nature of Pardon and Remission itself. For what is it to pardon, but to impute no more the sin to the Person for the punishing of him? but to blot out the score, and to wipe out the reckoning, and to discharge the Sinner of the Debt whereby he is engaged: So then there is no condemnation to them which are in Christ Jesus, as it is Rom. 8.1.

So again secondly, As to point of Forgiveness, so to point also of Sanctification; God is also complete in this work, He works thoroughly. Indeed, he does it not here in this life in the strictest sense. But thus he does it for us:

First, He works in his Servants a through sight of that evil which is in their hearts, the general Corruption of their whole nature.

Secondly, He works in them also a through hatred and detestation of all sin, so as to allow of no evil at all in themselves.

Thirdly, He gives sin its mortal wound, and death-blow in them; from whence though it be not absolutely dead, yet it is dying still in them.

Lastly, He will also one day, and at the last wholly and absolutely free them from sin. Christ sanctifies and cleanses his Church now with the washing of water by the word; And he will present it to himself one day glorious, having no spot nor wrinkle in it, as the Apostle Paul signifies to us, Ephes. 5.26, 27.

This it is matter of great comfort and encouragement to the people of God, in the midst of all those present defilements and pollutions under which they now lie, and which they groan and mourn under; that there is one who hath undertaken their cleansing, and who will do it accordingly; yea, who will do it thoroughly; which may further be an excitement to them, to endeavor after this purity themselves, and to work out their own Salvation; because it is God that worketh, &c. And so much also of the third Head in the Text, which is God's manner and practice.

Now the result of all together may be drawn forth into these following Observations and Conclusions which do issue from it. First, We see here what a troublesome and molesting matter sin is, which does cause such ado about it. Here are a great many of vehement expressions join'd together, one upon the neck of another; Blot out my Transgressions, and wash away mine Iniquity, and cleanse me from my Sin; and all this thoroughly and very much. All this shows, that David had a great deal of trouble and perplexity upon him in his present condition, and so he had. Oh this sin which he had now favor'd and allowed in himself for time past; when he came once to discover it, was very irksome and tedious to him, and he thought he should never be well cleared of it, or freed from it again; especially according to the nature of the sin itself, which was so heinous and abominable.

There were divers Considerations in it which made it so troublesome to him:

First, It was a sin against the light and dictate of Nature, and common principles; for so Adultery was to the Heathens themselves; they did many of them loath and detest it (as I shown before.) Now for David to be guilty of so heinous a sin as this, it must needs be very troublesome. God's Children they have work enough sometimes but with their failings in matter of Duty, that they cannot keep up their hearts in that gracious frame and temper which indeed they should be in. But for to fall into such gross sins as this was; this was such as many washings, and rinsings, and scourings, were little enough for; and he could not come off so easily with it, as that which was a greater grieving of the Holy Spirit of God in him.

Secondly, It was a scandalous sin, which gave ill example to others; and there are many which since that time have perished by it, who have no more but only read and heard of it. Sins which go no further than a man's self, and his own private heart, they have enough in them to lay the Soul, and to humble it in the presence of God, in a serious manner. But such sins as go abroad into the world, and corrupt and infect others; these may justly trouble them to some purpose.

Thirdly, It was a complicated Sin, many sins involved in one, and this was somewhat further. As Diseases which are complicated, they are hardly and difficulty removed; so likewise are Sins, such as these they stick by the ribs, and they have their relapses and fallings into them again, without better heed unto it. In these respects do such sins as these especially create men so much the greater trouble.

The proper Use whereof is this; Therefore to have nothing to do with them at first; take heed of playing and dallying with Sin, and the temptations to it. For if it once get hold upon thy Soul, thou wilt have much ado to be freed from it. Though thou wash thee with Nitre, and take with thee much Sope, yet thine Iniquity shall be marked before the Lord, as it is Jer. 2.22. And unless God himself do mightily set in for the washing and cleansing of thee, as it is here in the Text, there is no good which is likely to be done on thee. That's one Observation collateral, viz. The troublesome nature of Sin.

Secondly, We may observe this also by the way, that a true penitent person is more affected with the guilt and filthiness of sin, than with the shame and disparagement which comes by it. David had now occasionally from this sin much blemisht himself in his good Name and Reputation (as such sins commonly do.) A Wound and Dishonor will he get, and his Reproach shall not be wiped away, Prov. 6.33. It is spoken of the Adulterous Person, and it is a just judgment of God upon him; but yet David does not so much stand upon this. He does not say, Wipe off the disgrace of my Reputation, but wash me thoroughly from mine Iniquity. This is further the temper of a gracious Soul, more to blush at Sin itself, than at the ignominy which follows upon it.

And all for this reason, as being most affected with the Honor of God, which is dearer and more precious to him than any of his own possibly can be. A good Christian will take shame to himself, so God may have Glory.

And this shows us the difference betwixt such and other men. There are some which only shrink at the smart and the disgrace, they never look any further; But David had other respects in him, Wash me thoroughly from mine Iniquity, &c.

Thirdly, Observe here also this, That all our endeavors as to the Work of Repentance and Reformation in us, they must be resolved into God himself. It is He must blot out our Transgressions after all our own Confessions, and it is He must wash us from our Iniquities after all our own Lamentations, and it is He must cleanse us from our sins after all our own resistences against it. David was not himself wanting to these Duties, which became an humble and sincere Penitent; but he does not rest or rely upon them, but God's gracious acceptance of him in Christ, in the application of his blood for the pardon of Sin, and in the operation of his Spirit for the cleansing of it. Do thou blot, do thou wash, do thou cleanse, Have mercy upon me, O Lord. Christ, he is both the Fountain to wash in, and the Sprinkler of this water upon us.

Therefore let us hence learn upon all such occasions to betake ourselves to him for this purpose; when we find the guilt of sin upon our Consciences, let us not think to get it off by our own Merits, and good Works, and Compensations, as Papists persuade to. And when we find the power of sin upon our hearts, and Corruption cleaving to us; let us not think to get it off by our own strength (though that must be put to it) but let us labor still to do all in the power and virtue of God through Jesus Christ, who first hath merited and purchased this Privilege for us, and then does graciously bestow this blessing upon us.

These are points which we may gather from the words considered collaterally. So much for this second verse also.

SERMON III.

IN the Text itself we have two general Parts Observable of us: First, The Proposition: And secondly, The Connection. The Proposition, that we have in these words, I acknowledge my Transgression, and my Sin is ever before me. The Connection, that we have in the Causal, For. For, &c.

We begin with the first, viz. The Proposition, and this again is two ways more considerable: First, Simply and absolutely. And secondly, In its reduplication. The simple and absolute notion of it, that we have in the first clause; I acknowledge, &c. The reduplication of it we have in these last words; And my Sin, &c.

First, For the simple Proposition, I acknowledge my Transgressions. This is that which David did, and which he declares concerning himself, as a Duty to be performed by all other Sinners besides. It is that which does much concern them, and lie upon them, that they should acknowledge their miscarriages. When we speak of the acknowledging of sin, we must know that it is of two sorts, either mental or verbal: An acknowledgement in the mind to own it, and an acknowledgment in the mouth to confess it; and either of these, as the property of true Penitents, may be hereby understood.

First, There's the mental acknowledgment in the mind, so as to own it. This was one thing which David here did, as an example to all other Converts; He owned that Iniquity which was in him. And there's two things more which belong to this: First, An acknowledgment of that to be sin which indeed is sin. Secondly, An acknowledgment of his own interest in that sin. For there's a double Corruption which does adhere to the nature of man in this particular; either not to grant that to be a sin which is done by them, or else not to grant that to be done by them which is a sin. In opposition to either of these does David say here, I acknowledge my Sin; that is, first I acknowledge that to be a Sin or Transgression which is charged upon me. And secondly, I acknowledge that to be my Sin and Transgression which is laid to my charge. That which is mine, I acknowledge to be Transgression; and that which is Transgression, I acknowledge to be mine.

First, He acknowledged that to be a sin which was charged upon him. This is one property of a good Convert to have his Judgment rightly informed in this particular. When God comes once to touch a man's heart, he then shows him what sin is, and also what is sin; so that what before seemed to be none, is now thought to be so, and he has due apprehensions of it. A corrupt heart thinks better of Sin than it deserves, and has extenuating conceits about it; but Grace that discovers it in its right color and view, and shows it to be that which it is.

Now this is that therefore which everyone should take care of for themselves, even to acknowledge sin thus; do not daub it, and paint it over, and mask it, but lay it open in its full appearance. Labor to have the same thoughts of sin which God himself has, and which those have, who are guided by the Spirit of God, as David here now was; and for this purpose bring everything to the right rule and touchstone, which is the Law and Word of God, for by that (as the Scripture tells us) is the knowledge of Sin. I had not known sin, but by the Law, says the Apostle Paul, which is true also in the sense we now speak of. The generality of people in the World, they judge of Sin according to the bias of their own affections; so that quicquid libet licet, what they have a mind to that is presently lawful to be done by them. But this is not a safe way to go by. Lust is a very ill Judge of the ways of God, or of what is contrary to them. We should think of Sin so as those do, who have their Consciences enlightened, and are under the burden and terrors of it, and then we shall think of it so as we ought. And so as for sin itself, so for the extent of it; as we should think that to be sin which is so, so think of it in the aggravations of it. Do not think lightly of that, which does carry a great deal of guilt and iniquity in it, but acknowledge it in its full weight.

But secondly, As David acknowledged that to be Sin which was so, so he acknowledged his own interest in it, and that he was indeed guilty of it. That's another thing here included with the other; and we must take them both together, to make his acknowledgment complete, that he was indeed guilty in all particulars. It may be, before God came close unto him, he might a little flatter himself in this respect, that what was done, at least in some parts of his miscarriage, it was not done by him. For Uriah he was not slain by his Sword, but by the Sword of the Ammonites; and so perhaps for a while he might delude himself with such an imagination. But now when his Conscience was awakened, it was otherwise with him. Now says he, I acknowledge my Transgression; It was a Transgression, and the Transgression was mine.

And he acknowledges it also in the several circumstances and particulars of it. Many there are that will be ready to acknowledge that they are Sinners at large, and everyone has his infirmities; but they are loath to own particular miscarriages. But David here does this, I acknowledge my Transgression. This Transgression which is now spoken of, and which is fastened upon me. This it was a fruit and argument of true Repentance now wrought in his Soul.

Now the Use and Improvement which we may make of this Observation to ourselves, is, to meet with the miscarriage of most men in each particular: First, There's a great deal of willful blindness, from whence they will not acknowledge that to be sin, which indeed is so. And secondly, There's a great deal of pride and self-flattery, from whence they will not acknowledge themselves to be guilty of it.

First, I say, there's a great deal of willful blindness. They are willingly ignorant, and shut their eyes against the Light: Because men love their sins, and would still follow them without control; therefore they put off from them all convictions and discoveries of Sin unto them. Everyone that doth evil hateth the light, Joh. 3.20. which is true not only of the light without him, but of the light within him. He does not only hate light in others, as it is a matter of shame to him; but he does also hate light in himself, as it is a matter of restraint. Those whose Consciences are fully convinced that such and such things are sins, they cannot now so freely commit them, but they will be checked in themselves for them; and therefore they think it the most expedient way for to keep themselves still in a condition of ignorance, and to divert their minds from attending to them, and to those arguments and reasons which make against them; but this will not serve their turn at another day. For sinning upon willful ignorance is all one upon the point and in effect with sinning against knowledge; only that the one is more immediate, whiles the other is more remote. He that's a afraid to know sin, he would sin even there where he knew it.

And this is the condition of many people in regard of the Ministry. What's the reason that many sometimes do with-draw from such and such preaching, which is a little more searching than ordinary, and comes home and close to them; why, it is because they do not love to be waken'd and disturbed in the prosecution of their Lusts. They would fain go on quietly to Hell without interruption; like some others in regard of their Bodies, who are loath to have their Diseases discovered, and their Wounds searched, and so by this means are kept from being troubled. But the Prophet David here before us was of another temper and disposition, and therefore we find him in another place praying for freedom from such sins as were unknown unto him, Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults; From secret faults, i. e. from such faults as were secret to himself, and which himself was not acquainted withal as in him. He desired to be kept from them, as willing to know whatever it was which was amiss in him.

But secondly, As this meets with willful blindness, in such as would not know what is evil or sinful in them; so it meets also with pride and self-flattery, in such who whiles they are convinced that such and such things are sins, yet deny themselves to be guilty of them. There are many evasions which people have for the cloaking of their sins, and for shifting them off from themselves. It was practiced in the first sin of all by Adam in Paradise, who when he had transgressed God's Commandment, put it off from himself to his Wife, and almost to God himself; The Woman which thou gavest me, &c. And she put it off to the Serpent; The Serpent beguiled me, &c. So unwilling are we by nature to own that evil in us which yet we are most willing to commit; Sin is such an odious Off-spring, as that everyone is ashamed to father it, where they are not ashamed to produce it. But so much may be spoken of the first kind of acknowledgment of sins, which is mental; In the mind to own it.

The second is verbal, in the mouth to confess it. This was another thing done here by David, as he did acknowledge his Transgression in himself, so he did make acknowledgement of it also to God; which is a Duty that God expects from all other Sinners besides, and is performed by all true Penitents; and this latter as consequent upon the former. Where-ever there is a true owning of sin, there will be also an ingenuous Confession. Thus Psal. 32.5. I acknowledged my sin unto thee, and mine Iniquity have I not hid. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my sin, &c.

This is a practice which God requires of us upon a double Consideration: First, In reference to himself. And secondly, In reference to us. First, In reference to himself, as bringing Honor and Glory to him, for so it does; My Son (says Joshua to Achan) give I pray thee glory to the Lord God of Israel, and make confession unto him, &c. Joshua 7.19. By confession we give glory to God, and that in sundry particulars; In his Omniscience, in his Justice, in his Power, and so of the rest. Now because we do so, therefore confession is very properly and pertinently required of us.

Then secondly, Also in reference to ourselves, in two particulars: First, As a disburdening of Conscience. Secondly, As an engagement against sin for time to come. First, As a disburdening of Conscience. Sins which are hid and kept close, they do for the most part fester inward, and more bitterly afflict the Soul, whiles being opened in confession they give ease. As Psal. 32.3. When I kept silence, my bones waxed old through my roaring all the day long. I said I will confess my Transgressions, &c. His acknowledgment it gave him refreshment.

Secondly, As an engagement against Sin for time to come; for so confession is to the Party that confesses. That man that acknowledges his miscarriage has thereby a tie and restraint upon him from doing the like again afterwards; and God loves such bonds as these upon us.

Now therefore accordingly we ourselves should submit to them. He that confesseth his sin and forsaketh it, shall find mercy: And the one makes way for the other. Serious and hearty confession of sin makes way for the leaving of it; for which cause it is to be practiced by us. There is use sometimes of acknowledgement made to men; but not as the Papists urge it in a way of absolute necessity in the Ear of the Priest, but for counsel, and comfort, and direction, &c. But that which we now speak of is confession made to God, as it follows after in the fourth verse of this Psalm, Against thee, thee only have I sinned. This is that which David does here, and which others also are to do with him both in heart and mouth, which makes up the second kind of acknowledgement, and that is Verbal. And so much of the Proposition in its simple and absolute consideration in this first Branch; I acknowledge my Transgression.

The second is the reduplication of it in these words; And my Sin is ever before me. Now this passage does express unto us the condition of a Sinner at large; and it may admit of a three-fold notion, in which it holds good. David 's Sin might be said to be before him three manner of ways: First, In a way of Temptation: It is before me, so as to provoke me and to allure me to evil. Secondly, In a way of distraction; It is before me, so as to disturb me and hinder me in good. Thirdly, In a way of Computation; It is before me, so as to accuse me and to condemn me for guilt. Each of these ways might sin be before him.

First, In a way of Temptation, to provoke and allure him to evil. In this manner may many men's sins be said to be before them, so far forth as they carry about them that corruption, which, upon all occasions and opportunities afforded, vents itself. This is commonly, and for the most part, the property of all unregenerate persons, in whom sin hath its full scope and dominion; they cannot any way turn themselves, but their sins are still ready to meet them, and to close with them; yea, in part also (where the greater care is not had) even in the Servants of God. Where sin is not thoroughly mortified, or in a great manner subdued, it will be still ready to present itself. A corrupt heart, it is ready to comply with every temptation suitable and agreeable to it, and that in all kind of Sins whatsoever; where-ever the person at any time goes, the lust also goes along with it. Coelum non animum mutant, They may change their soil, but they do not change their Soul; yea, there will be still a seeking and fetching of opportunities to itself. If a man be a covetous person, he can no sooner see a bait for that, but he fastens upon it; If a revengeful person, he can no sooner spy a way for the wreaking of his malice and spleen, but he presently takes it; If a lascivious and wanton person, he can no sooner see an Object for his lust, but he closes with it. Thus in all kinds and particulars may a man that is viciously affected say, His sin is ever before him.

And there are two things especially which do lay ground and foundation hereunto. The one is the propensity and inclination of a man's own heart itself, and the other is the vigilancy and industry of Satan, the spiritual Enemy, for the improving of it, and upon all occasions drawing it forth.

First, There's the propensity and inclination of a man's own heart itself. There is such a natural correspondency and agreement of a corrupted heart with sin, that it can no sooner see it, than it embraces it, and yields unto it, from that compliance which it has with it. As in nature we see that things which have a sympathy, they are moved one by the other, as the Iron and loadstone meeting together; even so it is likewise with a man and his lust; look what is his lust, that is, which is proper and peculiar to him, and whereunto he is principally adicted, and it is ever before him; he is continually feeding of it, and making provision for it, and giving contentment unto it. And he cannot well do otherwise, there is such a corrupt necessity upon him contracted by him.

Secondly, Besides the propensity of nature, there is likewise the vigilancy of Satan for the improving of it; therefore sin is ever before him, because he ever presents it to him. The Devil he goes about like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. He knows and observes men's several tempers, and constitutions, and inclinations, and corrupt affections, and accordingly puts them upon such ways as may be suitable to them, for the acting them and drawing them forth.

Now therefore accordingly should we also so much the rather take heed, and watch over ourselves. It concerns everyone to be best skilled in his own heart, and to know what evil he is most inclined unto, and be wary of that. As sin is before us, so God should be before us too, and we should set ourselves as in his presence. I have set the Lord always before me, says David in Psal. 16.8. therefore I shall not be moved. That's the first notion of this phrase here in hand, My sin is ever before me, viz. In a way of temptation to provoke me.

Secondly, In a way of distraction, before me to hinder me in good. This is another mischief in sin, where it is not more carefully suppressed and subdued in the heart, that it disturbs and interrupts men in duty, and the doing of whatever good God requires at their hands. A man that has any sin or corruption more than ordinary hanging about him; whether Pride, or Covetousness, or Revenge, or whatever it be, he shall be sure to have it running in his thoughts and mind; when he should be better employ'd in prayer, in hearing of the Word, in receiving of the Sacrament; A man's sin is ever before him. Whatever is his inclination to evil, it is his distraction in good likewise; so that he cannot do the things that he would, at least in that manner as he would; sometimes it disturbs the performance, and takes men off from that. Those who are busy in the satisfying of their lusts, they cannot so freely and fully be employed in better matters; because the time which should be spent in the one is taken up in the other. But if not so, yet it disturbs the manner of performance, and corrupts that; as it does suck away the strength of the Soul, and make a vicious impression upon it, whereby it is indisposed to anything which is good. As for example, David himself, this instance here in the Text, whiles he lay under these grievous sins which were then upon him; he found himself very awk and listless to holy performances.

And there's a double ground for this, as well as there was for the former. The one is the strength of sin, and the other is the withdrawing and departure of the Spirit of God.

First, There is such a strength and power in sin, as that it corrupts and perverts all it comes near. And so it does here as to the performing of good Duties, it weakens the heart in them. As in the Body, some constant Disease it weakens nature, and unfits a man for the doing of his work: So in the Soul, some constant lust it weakens Grace, and unsits it consequently for spiritual performances, and it has continual remembrances of it in them.

Secondly, The Spirit of God also in such cases with-draws himself; where lust prevails, God's Spirit is thereby grieved, and with-draws; and when 'tis so, there's little power remaining to any gracious performance. As Sampson, when his hair was cut, and the Spirit of God departed from him, he then was weak, and became as another man, in those things which he undertook: Even so is it also with a Christian, as to holy and spiritual undertakings; his sin is ever before him, so as to hinder him and disturb him in them, as David found by his own experience.

This it shows the miserable nature of sin considered in itself, and what great cause everyone has to avoid it, and to take heed of it, which does breed such great inconveniencies in it, whereby they are made unserviceable, and unfruitful, and unprepared to every good work. There's no man that's intent upon any business, that would willingly be interrupted in it, but is impatient of all disturbances. Now this is the mischief which a man suffers from sin harbor'd and nourished in him: It is a continual pull-back and disturbance in good.

Thirdly, My sin is ever before me. It holds good in a way of Compunction, to accuse me and condemn me for guilt; that is, I can never go anywhere but it is still troublesome and molesting to me, and I suffer the checks of Conscience for it at every turn. This in another sense is to have sin before him, and, as I conceive, (not excluding the former) which is here properly to be understood in the Text. David, he was now so dog'd and followed with the guilt of his late sin, as that he could be nowhere quiet for it, but the thoughts of it still ran in his mind, and he was continually perplexed with it. It took hold upon his fancy, and there filled him with perpetual horror and distraction of Spirit, that he knew not what to do; sometimes he thinks of one thing, and sometimes he thinks of another. Every person he meets withal, every place he comes into, they speak guilt unto him. If he walks upon his house top, then he thinks of his lascivious contemplation; if he goes into his Bed-chamber, then he thinks of his adulterous embraces; if he retires into his Closet, then his false and treacherous Letters come to his mind. He cannot see a Woman, but he thinks of Bathsheba; nor a Soldier, but he thinks of Uriah; nor a Minister or Prophet of the Lord, but Nathan with his terrible summons is represented unto him. This was now his case and condition, and this he would also signify to us, when he says; His sin is ever before him.

There's two things here in this passage: First, The grievance itself. And secondly, The extent of it. The grievance itself, My sin is before me. The extent of it, It is so ever.

First, There's his grievance itself, My sin is before me; that is, as we have now explained; the guilt of it, he was troubled and molested with it. We see what a kind of thing Sin indeed is, it is a troublesome and clamorous business, it will not be quiet, but follows and pursues the Sinner without restraint, and does not suffer him to take any rest. We have some such like expressions as this is else-where in Scripture, as Gen. 4.7. If thou dost not well, sin lieth at the door; i. e. Is in a continual readiness to be avenged upon thee. And so Psal. 50.21. I will reprove thee, and set thy sins in order before thine eyes. I will marshal them, and draw them up, as it were, in battle-array against thee; that is, as here, thy sin shall be before thee: Before thee, that is, against thee, as some also read the Text. There are divers points which I might here (if I had time) very profitably insist upon.

The first and main is this, That the very remembrance of sin is very grievous to an awakened Conscience. David says, That his sin is before him; and he says it also in the way of a Complaint, as being disquieted with it, and the thoughts of it; it was irksome to him. It was so to him; and it has been so to many others besides. Though it has been pleasing in the acting, before them so, as suitable to them; as Eve was said to be to Adam, An help, Ke-negdho, before him. The same word which is here used in the Text, yet it has been tedious and sad in the reflection before them so; that is, indeed against them, and opposite to them, and the greatest evil in their apprehension.

And the reason of it is this, because it carries the impressions of the wrath of God with it: Therefore Sin is so grievous, because God's wrath is so terrible, who is the Punisher and Avenger of Sin. In temptations and allurements to sin, then men for the most part look upon it only in the seeming pleasure and contentment which it affords unto them; but when these are over, then there's somewhat else which is considerable, as annexed unto it. And that, I say, is the wrath of God, Tribulation and Wrath upon every Soul that doth evil. This being duly and seriously apprehended, is very terrifying, and carries a great deal of perplexity with it; and that in what ever notion ye consider him, whether as of a Judge, or of a Father.

First, If ye look upon him as a Judge, as all wicked men must look upon him; why His wrath it is very terrible so, and it is very fearful to fall into his hands. Now Sin, it summons to his Tribunal; it brings a man before his Judgment-Seat, and cries for vengeance upon it.

Secondly, If ye take him as a Father, as all good men look upon him; why his wrath it is very terrible here also, and Sin it must needs much disquiet, as trespassing upon so much bowels, and offending against so much mercy and goodness as has been received from him, which was the excuse of David in the Text, and is also of many more with him; when they shall think of what they have received from God, and what they have done against him; these together will very much afflict them. And that's the first Observation.

The second is this, That sin, it will at last be before one: It will sooner or later be set home upon us. Thus it was here with David, who was herein a pattern and example to others. There was a time when sin was, as it were, hid and concealed from him, and he took no great notice of it, but at length it came near unto him, and he was deeply sensible of it.

Now there are two means or seasons especially for this discovery and manifestation, and the trouble consequent upon it. The first is the work of the Ministry, and the effectual preaching of the Word; this it brings sin home to the Conscience, and thus it did here in the Text, and this particular example. How came David to have his sin before him? It was by the means of Nathan 's Ministry, dealing effectually with him; when he told him plainly, That he was the man; this brought his sin to remembrance. And so St. Peters Converts, Act. 2.37. When they heard these things, they were pricked in their hearts. So the Woman of Samaria, by discoursing with Christ, she called to mind her former evil life.

The second is some special Cross and Affliction. This it usually carries the remembrance of guilt with it. As long as men are well, and in prosperity; as they are free to the committing of sin, so they are free from the reflections upon it. But Affliction, that will make them to consider; as we know it did in Josephs Brethren, We are verily guilty of the blood of our Brother. They were guilty before; yea, but now they were apprehensive of it, which before they were not: Prosperity it usually hardens, but Affliction makes Conscience to be tender. So the widow of Sarepta to Elijah, O thou man of God? art thou come to bring my sin to remembrance, and to slay my Son? The slaying of her Son, it was the remembrance of her sin, 1 King. 17.18. Thus many in their Sickness, and upon their Death-beds, have had their Consciences working in them, which before had no remorse at all upon them. Thus still at one time or other is their sin represented to them: Either here in this present World, or in a worse place; It cannot always lie hid.

Now the proper Use of this Observation is, therefore, accordingly to take heed of all flattering of ourselves in evil courses. There are many who think that because they hear not of their sins presently, that therefore they shall never hear of them; because they see them not now in their colors, therefore that they shall never be before them: Oh but let them not think so. They are deceived in so thinking, forbearance is here no acquittance; God will have a time of reckoning with them sooner or later; and as he threatens the wicked man in the place before cited, will set their sins in order before their eyes, show them their miscarriages in all the several circumstances, and concomitants, and aggravations of them, wherein they are considerable; yea, and that (it may be too) so much the more, as they have been longer without the sight of them. The longer that any have been unsensible, the more grievous will the reflection be at last. So that when they once begin to see themselves, they shall see themselves to purpose. And so much also for that Observation, That sin at last will be before one.

A third may be this, That God oftentimes punishes sin in the fancy, and makes Imagination to be a means and occasion of affliction. This is herein also included, when David says, His Sin was before him. Here was not only the trouble of Conscience, but fancy, as giving occasion to it; that whiles he was conversant about other things, his sin was still brought to his mind. Thus it pleases God sometimes to make use of this faculty in the Sinner, whereby to afflict him and correct him for his sin. And there are divers instances and examples in daily Observation to this purpose. The ground and reason of it, is not only because this is a sit means whereby to do it, but also indeed because it is oftentimes made an occasion of sinning. Men oftentimes use their fancies and imaginations to the committing of Sin, and so accordingly do often suffer in them.

Therefore it should teach us to take heed especially in this particular. Let us use our fancies well, and take heed of sinful speculations, that so God may spare us in our fancies, and not afflict and torment us by them, as he does many persons. This is a point which I thought good to give an hint and touch of by the way. And this for the grievance itself, My sin is before me.

Now the second is the extent, Ever; It is ever before me. David he could not be free from such afflicting thoughts as these were: Whence we see, That it is not an easy matter to be rid of the haunts of Conscience. Sin which is ever before one, to allure one; will also be ever before one, to afflict one: And as the temptation has been anything more constant, so will the reflection, when they come once unto it.

The improvement which we should make of it to ourselves, is, therefore to decline sin, as much as may be take heed of meddling with it at first; if we do not, we shall never be quiet for it, but it will follow us wheresoever we go, and dog us from one place to another. As there have been sad examples to this purpose, of some which have been guilty of some sins more especially, as Fraud, and Blood, and Adultery, and such sins as are here mentioned, they have still followed them, like so many ghosts, and they could never be freed from them, till they had applied themselves to God in Jesus Christ, and made their peace with him.

It is the folly and mad conceit of many people, as that they think when they presume upon sin, that it is at most but trouble for one or two times, and there's an end; Oh no, it is a perpetual disturbance. Their sin it will so cleave unto them, as that it will always annoy them. Thus it was with David here, as he confesses, My sin is ever before me. And so now I have done with the first general part of the Text, which is the Proposition.

The second follows, and that is the Connection in the Causal, For. For I acknowledge, &c. Now this again hath a double force or emphasis in it: First, As it is an account of Importunity. And secondly, As it is an argument for Mercy. The one respects David, and shows what cause he had to be so earnest in petitioning. And the other respects God himself, and shows what cause he had likewise to be willing to grant his petition.

First, Take it as an account of Importunity; For I acknowledge, &c. As if he had said, Lord, I am very earnest with thee to pardon me, and to have mercy on me, and I have good reason so to be; for I see, and well perceive in what a woeful condition I am, in regard of my sin: So that there is this Observable from it, That the more any one sees his sin, the more will he be humbled for it, and sue to God for the forgiveness of it. These two they do here go together, and the one depends upon the other; Humiliation and Supplication for pardon upon sight of miscarriage; because David did this, he therefore did that upon it. Thus also in some other places, as 2 Sam. 24.10. Take away the Iniquity of thy Servant, for I have done very foolishly; i. e. I see myself to have done so, as a cause why I should ask this of thee. And so Psal. 25.11. Pardon mine Iniquity, O Lord, for it is great, i. e. Great in mine apprehension, and the greatness puts me upon asking. Look as it is again in the Body, the more a man is sensible of his sickness, the more will he look after his Physician; Even so it is also in the Soul, the more a man sees these his spiritual Distempers, the more will he beg the removing and taking of them away from him.

The consideration of this Point: First, It shows us the cause why so few there are in the World which do really mind such Petitions as these are; or such practices as these are of Humiliation, and begging of Pardon; why, it is because they are not indeed sensible of the Condition in which they are. The whole have no need of the Physician, but they that are sick.

Secondly, It shows us also what is the best and readiest course whereby to make either ourselves or others affected with Sin, and to be brought to Humiliation for it. And that is, by working in them a true fight and apprehension of it. Where there are but slight thoughts of Sin, there will be but weak inclinations to Repentance; but where Sin is duly acknowledged and owned, it will there be lamented and bewailed; and all the care that may be taken for the shunning and avoiding of it for time to come, and begging help of God to this purpose on David 's part. That's the first emphasis in this Connection, For, as it is an account of Importunity.

The second is, as it is an argument for Mercy on God's part: As if he had said, Lord, it is time now for thee to pardon me, For I acknowledge my trespassing against thee. And so there is this in it, That where Sin is most owned, it will be there soonest pardoned. David supposes that God would forgive him, upon this consideration that he acknowledged his Transgression, Psal. 32.5. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my Sin: His Confession, it was means tending to his Pardon, and the forgiveness of sin to him.

And the reason of it is this, because this argues the heart to be subdued and brought in frame. That which God chiefly works at in us, is, to bring down our stomachs, and to cause us to submit to himself; now when this is once done in us, then there's an end, and he has no more to say to us, but is ready to be Friends with us.

The consideration whereof should work us to this temper and practice. As ever we desire to have our sins pardoned, so let us labor to have our fight of them, and sorrow for them; let us acknowledge them, and own them in ourselves, and be humbled for them. There are many who sometimes in such cases stand upon terms, think it is for their Honor and Reputation, either to deny their sins, or to excuse them, and extenuate them, and make them less. And what do they get by the bargain, but to have them the more charged upon them? No, but the safest and wisest course is with David here, to confess them, and to acknowledge them in all their aggravations, considering that of the Apostle John, 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Mark, It is not said, He is kind and merciful to forgive (as it said in some other places) but he is faithful and just, namely, in the performing of that promise, which he has made upon the condition of confession. He has said, that he will pardon those that acknowledge, and accordingly will do it. So much also for the word of Connection, For; and so of that whole third verse.

SERMON IV.

THe whole verse itself consists of two Branches: First, David 's Censure or Accusation, which he passes upon himself. Secondly, David 's Acquittance or Discharge, which he makes to God. His accusation of himself, that we have in these words; Against thee, thee only have I sinned. His acquitting of God, in these words, That thou mightest be justified, &c.

We begin with the first, viz. David 's Censure or Accusation which he passes upon himself; Against thee, thee only, &c. Where again (for orders-sake) we may take notice of two parts: First, The simple acknowledgement or Confession; Against thee, &c. And secondly, The additional ingemination of it; And done, &c.

For the first, His simple Confession, it is laid down to us in these words; Against thee, &c. And here again two particulars more: First, David 's sin considered directly; I have sinned against thee. Secondly, David 's sin considered in the reflection or aggravation; Against thee only.

For the first, His sin in the direct notion of it, that we have in these words; Against thee have I sinned. The meaning whereof cannot be this, as if David 's sin had reached to God, so far forth as to do him any hurt; for so it had not, nor could not do. If thou sinnest, what dost thou against him? Or if thy Transgressions be multiplied, what dost thou unto him? as it is in Job 35.6. i. e. so as to work any real inconvenience to him. As we do not profit God by our righteousness, properly so taken; so neither do we in the same acceptation discommode him by our sin, as it is also signified there in that place in the following verses. But against thee have I sinned, i. e. against thy Law and holy Commandments which thou hast given unto me. David here looked upon his miscarriages not only as an offense against men, who were more immediately concerned in it, but also against God himself, whom therefore he does submit himself to; Against thee have I sinned: From whence we may observe thus much, That the Sins which are committed against our Brethren and Neighbors, they are committed against God himself; and breaches of the Second Table they are reductively breaches of the First. Whiles David sins against Uriah and Bathsheba, and God's People, he sins against God.

This is so, and will appear to be so upon this account: First, Of God considered as a Law-giver; The breach of any Law, it is a trespass upon him that makes it. And thus is any injury or wrong done to our Neighbors a sin against God; forasmuch as he hath required us to carry ourselves in all equity and charitableness towards them, we violate his Command, whiles we do anything which is offensive to them. In this sense does the Apostle James tell us, That he that offends in one point, he is guilty of all, Jam. 2.10. How? and in what sense is that? not formally, and as to actual Commission, but eminently, and by way of interpretation. He that breaks but one Commandment, he sins against the authority of all the rest. And so it is here in this particular, because he that wrongs his Neighbor, he trespasses upon the Law of God, which has commanded the contrary. See Jam. 4.11, 12. Therefore in sinning against him, he sins against God himself; that is, first as a Law-giver.

Secondly, Against God as a Creator. As God is interested in his Laws, and the Commandments that issue from him; so he is likewise interested in his Creatures, and the work of his own hands; so that whosoever does wrong to them, they do consequently do wrong to him also. It is the reason the Lord gives against Murder, and shedding of man's blood, why it should be revenged with the blood of them that shed it; because in the Image of God made he man. Look as he that wrongs the Picture of a Prince, is interpreted to wrong his Person; so he that kills a man, to kill (what he can) God himself.

Thirdly, Of God, as a Redeemer. Thus it holds in some cases, that those that sin against their Brethren, they sin against him, as so considered. Thus, 1 Cor. 8.12. speaking of those that gave occasion of offense to weak Christians, when ye sin so against the Brethren, and wound their weak Consciences, ye sin against Christ; forasmuch as Christ is the Head, and all Believers members of his Body; therefore by way of sympathy, the injuries which are done to them, are (as he reckons them) done to himself. What ye have done to one of these little ones, &c.

The consideration of this Point may therefore serve to inform and convince us in this particular. There are many which make nothing of the wrongs which they do to others, even to the Saints and Servants of God, and think that this mischief of theirs is terminated only upon such persons as themselves are, even frail and mortal men, but they are mistaken in so imagining; and when ever God opens their eyes, and shall set home sin fully upon their Consciences, they will have other apprehensions about it; as David here had, who when he comes to lay things together, resolves his sin in an offense against God. It is not, I have sinned only against Bathsheba or Uriah; no, but against thee. And thus will God himself likewise charge it at another day, as he does to Paul, when he met him by the way riding to Damascus, Act. 9.4. Saul, Saul, why persecutest thou me? Christ in Heaven accounted himself persecuted in his poor members upon earth; and so indeed he was, so far forth as he was included in them, and had sympathy with them. And thus much of his sin in the direct notion; I have sinned against thee.

Now further secondly, It is here in the Reduplication; Thee, and thee only. Now this in regard of the seeming difficulty, at the first appearance, will require a little explication from us. For though we will grant that David sinned against God, yet how could he be said to have sinned against none besides? for (as I in part hinted before) he had sinned against many others. He had sinned against Bathsheba, in violating of her Chastity: He had sinned against Uriah, in taking away his life; He had sinned against his own wife (if now alive) in falseness to her bed; He had sinned against the Army of Israel, in exposing of that to hazard; He had sinned against the Enemies of God, by hardening of them in their wickedness; He had sinned against the people of God, by grieving of their Spirits; and last of all, he had in a great and fearful manner sinned against himself, both in the wounding of his own Conscience, and defiling of his own Body. All which laid together, do enlarge this Sin of his beyond an offense against God; and yet we have it here in the Text, Against thee only.

How are we then to understand it? surely only is here to be taken for chiefly; and that not only in regard of the sin itself, but likewise in regard of his affection and apprehension about it. This was that which went nearest to his heart in this work which he was now about, of self-reflection and humiliation for Sin, that thereby he had offended God. And so it shows us what is chiefly considerable (upon the like occasion) of everyone else. This is that which should principally affect us in all our miscarriages, that they are Trespasses upon God himself.

This word thee in the Text, it may admit of manifold Reduplications in which it may be taken:

First, Thee, an holy God; A God of pure eyes, and that cannot endure to behold Iniquity; I have sinned against thee. Sin is still so much the more loathsome and odious, as it is contrary to the nature of those which it is committed against. Now thus it stands to God, when it is committed against him; it is against one who does most of all detest it of any other; Psal. 5.4, 5. Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of Iniquity.

Secondly, Thee a just God, who wilt punish sin wheresoever thou findest it. If God were one, who though he liked not sin himself, yet could bear with it and indulge it in others, there were no such ground for fear of sinning against him; but now he is one which will be avenged upon Sin in a fearful manner: The wrath of God is revealed from Heaven against all unrighteousness, as the Apostle speaks, so that there is no escaping of his hand: Though hand join in hand, yet the Sinner shall not go unpunisht. Amongst men there may be sometimes a corruption or diversion of Justice, but it is not so with God; there's no bribing of him, nor there's no appeal from him: He is the Supreme and Ultimate Judge. And therefore as Eli said once to his Sons, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? When he who should be a Friend, shall prove an Adversary; what a fearful case is this? and thus it is now in sinning against God.

Yea further (which we may take in here by way of aggravation) who will correct his Children and Servants more especially; You have I known, &c. They are chastened of the Lord, that they should not be condemned with the World. God may sometimes spare wicked men here in the World, because he can meet with them hereafter; but for his Servants, he afflicts them here, as those whom afterwards he means to spare.

Thirdly, Thee an Almighty God, a God of Power and Strength. There may be sometimes a disposition to Justice, where there is not an opportunity to execute it, nor power to bring it into act. But now God he is able to accomplish his desires in this particular; he does whatsoever he pleases. He can punish, and he can punish in sundry ways; in Body, in Spirit, in Estate, in Relations; He has many ways to meet with Offenders, as he did with David himself in conclusion. And therefore who would not stand in awe of him? who knoweth the power of thine anger? says Moses, Psal. 90.11. And David, Psal. 57.7. Thou even thou art to be feared, and who may stand in thy sight when once thou art angry? And so Job 9.12, 13. Behold he taketh away, who can hinder him? and who may say unto him, what dost thou? If God will not with-draw his anger, the proud Helpers, or the Helpers of strength do bow under him.

Fourthly and lastly, Thee a gracious God; I have sinned against thee. This was that which affected David's heart, and indeed more than any thing else besides. I will go to my Father, and say Father, I have sinned against Heaven, and against thee, and am no more worthy to be called thy Son, says the relenting Prodigal, Luke 15.18. Oh to consider what bowels, and mercy, and loving-kindness he had sinned against. This was that which struck him with remorse. As for David, for his particular, God had done great things for him, as himself charges them upon him; had blest him in his Person, in his Family, in his Government; raised him from a poor Shepherd, to be King of Israel, and followed him with all blessings both on the right hand and the left; yea, (which was the main of all) had vouchsafed him much intimate friendship and communion with himself. And now to sin against so good a God as this was to him, oh this was that which did so pinch him, and gall him, and melt him, in the consideration of it; which is likewise the frame, and temper, and disposition of the rest of God's Servants. This is the bitterness of Sin to a good and gracious heart, to have offended so good and gracious a God.

And this is the difference betwixt the Repentance of the godly, and the sorrow which is sometimes in other persons. As for other men, they may be sometimes troubled for Sin, as it brings some outward inconvenience to them; and they may be sorry for sinning against God, considered in his Power, and Justice, and Wrath: But to grieve for Sin, as it is an offense against God's goodness, this is properly the ingenuity of Grace, and Christian Religion, and to be found nowhere but there. Now this is that sorrow indeed which is most pleasing and acceptable to God, which the Apostle Paul sets a Character upon, 2 Cor. 7.10. Godly sorrow worketh Repentance to Salvation, &c.

Let us labor therefore to find this more and more in ourselves; and from hence so much the more work ourselves to a right sorrow and grief of heart for our Sins. It is an excellent advancement this of the work of Repentance and Humiliation in us, when we find our Sins but little to move us, and to affect us with remorse, let us then think with ourselves who they are acted and committed against, even against God himself, and that under all the sweet expressions of goodness to us, and then if we have any sense in us, they will work upon us. We see how it is amongst men, where they have received offices of kindness shewn unto them, it is a matter of aggravation against them in any unkindness. And how much more then does it hold with God himself, to aggravate our miscarriages against him. And thus much for David 's simple acknowledgment; Against thee, thee only have I sinned.

We have here further the additional ingemination of it, in these words; And done this evil in thy fight, which has a double emphasis in it: First, Of simple narration, whereby he acknowledges that his Sin was not unknown, or hid from God. Secondly, Of further aggravation, whereby he does from hence lay the greater load upon it.

First, He does here simply declare and acknowledge, that this his Sin was not hid or unknown to God; It was in thy sight, and this is here expressed in way of opposition to some other. It was not so much in the sight of men, they were purposedly kept from beholding it; and there was a great care and endeavor to hide it from them. When Bathsheba came, everyone else must with-draw, and there was much contrivance of secrecy in the business. Oh, but God for all this was knowing and privy to it, he saw and discerned all the windings and turnings of it. His Plot in making Uriah drunk, that so he might go down to his Wife, and the Conception be thought to be his; And then his Plot in sending Uriah to the Army, that so he might be killed, and himself marry the Widow: and so he does of any one else. We learn from hence, how there is no sin whatever but it is known and manifest to him; All things are naked, &c. Heb. 4.13. This is that which the Scripture does abundantly signify to us, as Psal. 139.1, &c. O Lord, thou hast searched me and known me: Thou knowest my down-lying, and my up-rising, &c. And Job 31.4. Doth not he see all my ways, and count all my steps? And Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all his goings.

This it holds true according to all the accomplishments of any evil whatsoever.

First, Take it in the root, which is the thought and intendment of evil. This is first of all in the sight of God; Thou knowest my thoughts afar off, says David. My thoughts, and my thoughts afar off, both in their secrecy, and in their remoteness; what we think, and what we will think for time to come; he knows even that. So he did here in David, he saw the first motions of his heart to those sinful performances which afterwards issued from him; his desires and his contrivances for the bringing of those desires of his about; they were all known unto him.

Secondly, As the inclinations to sin, so the execution of it, that is seen of him too, though it be done with never so much privacy, As the counsels of the heart are manifest to him, so likewise the work of the hands; not only which is in the view of others, and which all the world takes notice of; but likewise which is most intricate and retired, he is acquainted with it.

Thirdly, All the excuses and pretences which are made for sin, he sees also these. There are hardly any which are guilty of any sin, but they will have some shift and cloak for their sin, whereby to hide it, and to take off the sinfulness and aggravation of it, as David here had. Now the Lord, he sees through them all, and sees the emptiness and vanity of them.

Therefore this may serve to awaken and afright men in this respect; and especially as to secret miscarriages. There are abundance of people in the world who carry it fairly as to outward appearance, who yet have their private excursions into ways of wickedness, and their secret haunts of sin; and these please themselves oftentimes in the thought of their concealment from the World. The Adulterer waiteth for the twilight, saying, No eye shall see me, and disguiseth his face, Job 24.15. and so other secret Sinners besides; yea, but they are all mistaken that so imagine. There is an all-seeing Eye that beholds them in their greatest retiredness, 〈 in non-Latin alphabet 〉 . An Eye that neither slumbers nor sleeps, which may be a sufficient restraint unto them. Indeed there are some which are ready sometimes to question even this, and to think that as men do not see them, so not God neither; which say, How doth God know? can he judge through the thick Cloud? thick Clouds are a covering to him that he seeth not, &c. Job 22.13. And so Ezek. 9.9. The Lord hath forsaken the earth, and the Lord seeth us not. So Psal. 94.7. They say, The Lord shall not see, neither shall the God of Jacob regard it. But what follows there in that place? He that planted the Ear, shall he not hear? and he that formed the Eye, shall he not see? And Isaiah 29.15. Woe unto them that seek deep, to hide their counsel from the Lord; and their works are in the dark, and they say; Who seeth us? and who knoweth us? There's a woe denounced against them, as such persons who are exceedingly deceitful. And this of the first Emphasis in the words, as considered in their simple Narration, I have done, &c.

But secondly, They are further considerable in their enlargement and aggravation; I have done this evil in thy sight, and this makes my sin so much the greater, as having no regard of thy Majesty and Omnipresence in that which was done by me. The aggravation does not lie in this. That he did evil (simply) in God's sight; for being he did it, he could not do otherwise, (Whither shall I go from thy spirit, or whither shall I flee from thy presence?) but that the presence of God was not a restraint to him from doing it. There were two things here reprovable in him: First, That he did not attend to the presence of God, he did not consider that God saw him. And secondly, That he did not regard the presence of God? He did not care that God saw him, nor was thereby deterred from sin.

First, (I say) there was his non-attendancy, he did not consider that God beheld him. It was a very great weakness this, and so it is for any other to be guilty of, so to be carried and transported with sin and the secret contrivances of it as to imagine that they are hid from God, or at least not to reflect upon his seeing and beholding of them.

But secondly, If he did consider God saw him, yet he was little affected with it. He was so bent upon his sin, as that the Majesty and Presence of God did not awe him at all: This is a great aggravation of sin and which makes it to be so much the more heinous. For a Thief to steal in the very sight of the Judge, is the highest piece of impudence that may be; and thus it is for any man to offend in the sight of God and not to be moved with it.

Therefore let us look to this, and consider what influence it has had upon us; the observing Eye of God, and what it has not; what a shame is it for any to tremble at the presence of frail man, yea it may be some little child, and beholding them in the commission of sin, and not regard the presence of the holy and pure God. But this when they come to themselves will work sadliest upon them, as it did here in this Text upon David; I have done this evil in thy sight.

There are two things more, which in this passage may be taken notice of by us. First, The Denomination of Sin, and that is evil. Secondly, The determination of it, and that is this evil.

For the first, The denomination of it, It is evil. This it is in itself, and in the thoughts of a sanctified Understanding; It is evil, and the greatest evil that is. There's no evil like the evil of sin, and therefore the name of evil is most proper unto it.

And that upon this account especially, because it separates from the greatest good, which is God himself. There's nothing so opposite to him as sin, and therefore nothing so evil as sin. This is that which he does most loath and abhor of anything else.

This should make us so much the more to loath it, and abhor it, and detest it ourselves; Ye that love the Lord hate evil, Psal. 97.10. and this evil of sin above the rest. There are some who (as Elihu charges, Job 36.21.) choose Iniquity rather than Affliction, and venture upon the evil of sin rather than the evil of punishment; but these know not, nor understand not what they do; forasmuch as sin is indeed the greatest evil. That for the Denomination.

Now further secondly, For the determination; It is this evil which David stands so much upon. And there are two things also in this: First; As it does denote the particular Sin. And secondly, As it does denote the principal sin: There's somewhat in both.

First, (I say) the particular sin, he instances in that, and thereby shows how our confessions and acknowledgments in repentance should be regulated. It is not enough to confess in the general, that we are all sinners, &c. but we must come down to special instances and particularities; I have thus and thus offended, and in these circumstances. Thus Ezra, Nehemiah, Daniel, and other of the Servants of God have done in their confessions to him.

And there is this ground for it; First, Because hereby we give greater glory to God: God is glorified not so much by our general acknowledgments, as by our particulars. As Joshua said to Achan, when he required a special confession from him; My Son, give glory to God.

Secondly, Hereby we do more good to ourselves by emptying out that particular wickedness, wherewith we are defiled. As a Physician, when he hits the special Disease which the Patient is affected withal, then he provides for his greater health and safety.

Therefore let us take this course with ourselves, in all our Humiliations of ourselves, insist upon the particular; This Pride, this Passion, this Formality, this worldliness, &c. and for this purpose bring ourselves to the Law of God in the particular parts of it, and examine ourselves by them. We see in St. Peter 's Converts, That when they heard this, they were pricked in their hearts; namely, that sin which they were in particular guilty of, in crucifying of the Lord of life; till it came to that, they were never stirred, Act. 2.37. And thus it puts them presently upon the inquiry, which is (by the way) a good Item to us, which are Ministers how to order our preaching, by laboring as much as may be to bring men to a sight of their sins, in the several kinds and specifications of them.

But secondly, As this word (this) does denote the particular, so also the principal; that sin which was most prevailing and predominant in him, he makes confession of this. There were many other sins besides which David was guilty of, and for which he had cause to blush before God. Oh, but this evil, it was that which went to his heart. His offense in the matter of Uriah the Scripture calls it that great Transgression; he remembers this. So should all other Penitents likewise do upon the like occasions, when they come before God in confession, and repentance, and humiliation, as they should ransack their whole hearts, and consider what sins they are guilty of; so they should chiefly and principally fasten upon their principal miscarriages, and be humbled for them.

And that upon this consideration; forasmuch as this, first, does contain greatest matter of humiliation in it; the greater the sin is, the greater cause is there of mourning for it. Look as it is with Physicians in regard of the Body, where there's a multitude and complication of Diseases; they commonly apply themselves to that most, which is most predominant, not neglecting also the rest; Urgentiori symptomati occurendum est. Even so should it be also with Penitents in regard of their souls; as they should be humbled for the particular sin, so for the Principal. And of this we have an example given us, not only in David, but likewise in Paul, who, when he gives any account of himself, as concerning his miscarriages, he still instances in his persecuting of the Church, as his greatest evil. Thus should we likewise do; and take in God Himself for our direction herein; who, when he makes mention of David 's failing, still makes mention of this.

Again, secondly, The principal sin had need more especially to be lamented, as that which will be ready upon all occasions to fly in the face. When men's consciences begin once to be touched, and struck for their sins; as the smallest will not be thought to be small by them, so the greatest will be sure to affect them, and go close unto them; yea, Satan himself will be ready to upbraid them with it. Therefore it is good to be provided against him, by our own voluntary and spontaneons reflections of our own accord.

Thirdly, As that which does make way for all the rest, and drew others into it. Look as in the body, the prevailing Distemper does show itself in all the subordinate, which do partake of it more or less; so likewise in the Soul. The master and reigning lust, it has an influence upon all the sins besides wherein it is.

Therefore let us take David for a pattern of repentance and humiliation in this also, who to this purpose is set forth to us. He is exemplary to us in sundry Branches; In his sincerity, in being troubled for this chiefly, that he had sinned against God. In his exactness, in calling himself to an account for his particular miscarriages. In his judiciousness, in pitching upon that evil especially which was most prevailing in him. Now while we have so happy an example before us, how can we without shame do otherwise than conform unto it, and come home to it, as much as we can.

And so now I have done with the first general Branch of the verse, as it is laid down in these words; Against thee, thee only have I sinned, and done, &c.

Now the second follows, viz. it is acquitting of him; That thou mayst be justified when thou speakest, &c. Which words may be considered of us two manner of ways, either in themselves, or in their connection: First, Take them in themselves, and here there are two Particulars; First, A subscribing to the Truth of God. And secondly, A submitting to the judgment of God.

First, A subscribing to God's Truth in these words; That thou mayst be justified, &c. From whence we may note thus much, That a gracious heart, it gives testimony to the Word of God; it acknowledges the truth of God in that which comes from him. Thus Joh. 3.33. He That hath received his Testimony, hath put to his Seal, that God is true.

This may be drawn forth according to all the words which are spoken by God. In his word of Threatning, it justifies him here, by fearing and trembling at his word; As good Josiah, when he rent his Cloaths, and his Heart was melted, &c. In his word of Reproof, it justifies him here, by acknowledging of the fall; Good is the word of the Lord, which thou hast spoken, says Hezekiah, when he was told of his sin. In his word of Promise, it justifies him here, by believing it, and expecting its accomplishment, as David, Psal. 119.49. Remember thy word unto thy Servant, wherein thou hast made me to hope. In his word of Command, it justifies him here, by yielding Obedience to it, and putting it into practice. Speak Lord for thy Servant heareth, saith our Samuel. Thus in all the words that God speaks, does a gracious heart give testimony to him.

And we accordingly for our particulars should be careful to do so. It is a great piece of condescension in God, and high honor which he puts upon us, when he will have his truth to be justified by such poor Creatures as we are; and therefore we should be willing to it. To justify him when he speaks to us; And that not only when he speaks by himself, but when he speaks by his Ministers, as he did here with David. He spake to him by the Prophet Nathan, who came with a Message from God to him; and this speaking of his did David justify, and acknowledge, and bear witness unto here in this place. There are many which are so far from justifying the word of God, as that they rather condemn it. As those proud and envious Jews in the Acts 13.45. of whom it is said, That they speak against those things which were spoken by Paul, contradicting and blaspheming. So do many at the Word of God in the mouth of his servants, they carp at it, and pick quarrels with it; because it meets sometimes with their lusts and corruptions which they favor in themselves; yea, but a godly man now he justifies it, yea and blesses God for it. That thou mayst be justified when thou speakest, &c. That's the first particular in this passage, viz. A subscribing to the truth of God.

The second is A submitting to the judgment of God; And clear when thou judgest. This is another temper and disposition of a gracious Soul, to clear God in his judiciary proceedings. Thus David elsewhere, Psal. 119.75. I know, O Lord, that thy judgments are right, and that in faithfulness thou hast afflicted me. And Jer. 12.1. Righteous art thou, O Lord, in thy Judgments. And the Church, Mic. 7.9. I will bear, &c. That which here in the Psalm, is, That thou mayest be clear; is in the Apostle, Rom. 3.2. That thou mayest overcome, which is to be understood of the equity of God's proceedings. Innocency overcomes slander, and has the better and victory of it. Whereby he does stop the mouth of all gain-sayers, at least gives occasion for it. As it follows afterward in that Chapter, verse. 19. That every mouth may be stopped, and all the world become guilty before God. There is so much fairness, and clearness, and equitableness, in the ways of God's judgments, that not only the hearts of his Children, but even sometime the consciences of his Enemies are forced to yield unto them.

And this is another thing which we should therefore in a sweet manner bring ourselves to; to submit with meekness and patience to God's corrections, acknowledging the justice of them, and that our punishment is still less than our iniquities have deserved. And thus much of the words in their simple and absolute consideration in themselves.

Now further secondly, (to take them in their full scope) We may look upon them in their Connection with the words immediately before; Against thee, thee only have I sinned, &c. That thou, &c. How do these two clauses hang together? And what may we conceive to be the coherence and dependence of them? For answer hereunto, This word that intentionally or consequentially, it may be taken two manner of ways; Vel causaliter, vel consecutive; either causally or consequentially. Causally, as signifying the influence of that upon this. Consequentially, as signifying the mere following of this upon that. This (Ut) it hath both significants in it.

First, It may be taken intentionally thus, Against thee have I sinned; that is, I do confess my sin unto thee, that so thou mayst have the glory both of thy Truth, and likewise of thy Justice. I confess it, it is not I have done it, sinned, that Grace may abound, that's far from the temper of a good Christian, no, but I confess it; I acknowledge my sin, that so I may bring Honor to thee. And so it teaches us thus much, That that heart which is truly mortified and humbled, will glorify God in the acknowledgement of his Justice and Equity towards him.

Secondly, It may be taken Consequentially, That thou mayst be justified; that is, this follows from it. From my humble confession and acknowledgment, thou art glorified in thy Truth and Justice. And so it teaches us thus much, That the more we acknowledge our failings, the more we give Honor to God.

This we do two ways: First, In the equity of his Commands, as requiring such things from us. And secondly, In the equity of his Judgments, as punishing us for failing in them.

Therefore let us from hence be so much the more persuaded to it; not only as our Duty in itself simply considered, but also so far forth as we are bound upon all occasions to promote the Honor and Glory of God. And so ye have the second branch of the Text, and this whole fourth verse.

SERMON V.

IN this present verse before us we have laid forth the natural state of mankind in regard of sin; and that in three branches, which may serve to make up the parts of the Text: First, From the Original of it; I was shapen in iniquity. Secondly, From the conveyance of it; And in sin did my mother conceive me. Thirdly, From the notoriousness of it; Behold.

For the first, The Original of man's corruption, it is here expressed to be from his very first beginning and entrance upon being; He was shapen in iniquity. For what David here speaks of himself, he speaks not of himself alone, but as that which was together with himself common to all others besides, which had human nature in them, (Jesus Christ only excepted); they are all tainted with sin from the very first. This is clear from sundry places of Scripture, as to instance in someone or two, thus, Gen. 8.21. The imagination of man's heart is evil from his youth, or child-hood, [Minnegnurau,] Psal. 58.3. The wicked are estranged from the Womb, they go astray, as soon as they be born, speaking lies: Prov. 22.15. Foolishness is bound in the heart of a Child: Isaiah 48.8. Thou wast called a Transgressor from the Womb. And Ephes. 2.3. We were all by nature the Children of wrath as well as others.

For the better opening of this present point unto us; we must know, that this Original Sin, wherewith the nature of man is so infected, it consists in two things especially: First, In Adam's voluntary Transgression in eating of the forbidden Fruit, imputed to all his Posterity. Secondly, In the Hereditary Corruption of Nature, propagated and derived to his Posterity.

First, (I say) This Original Sin, whereof all stand guilty from their beginning, is the first transgression made by Adam; which is called by Divines, Originale Originans. Adam 's sin, in the breach of God's Commandment given him in Paradise, is charged upon all mankind; so that as soon as ever there is a man in the World, there's a Sinner also upon that account. Thus, Rom. 5.12. By one man sin entered into the world, and death by sin: and so death past upon all men, in whom all have sinned, 〈 in non-Latin alphabet 〉 . So verse. 18. By the offense of One, Judgment came upon all men to condemnation. That One was all Mankind, forasmuch as Adam was a common person; who stood not only for himself, but for all his Posterity with him. And thus we find it charged by the Prophet Isaiah 43.27. Thy first Father hath sinned, and thy Teachers have transgressed against me.

Secondly, This Original Sin, it consists as in Adam 's sin imputed, so in the corruption of Nature derived. This is called by Divines, Originale Originatum: And there are two things further considerable in it; First, A want of that Original Righteousness which once was, and still ought to be in us. And secondly, An inbred proneness and disposition, and inclination to all manner of evil, and antipathy and aversation from good. For Adam having deflowered his Soul by his first transgression did not only vitiate it in that particular, but did thereby also make way for all other sins besides in it, which are effects and consequents of it. And this is that which is here meant by David, when he says, He was shaped in iniquity; whereby he signifies that his whole man was tainted and defiled with this sin; and so it was both in him, and in everyone else. This Original Corruption, it is a general and universal Contagion, which does pollute all kind of men, and all men in every part and consideration of them. Look whatever it is which does concur to the making up of a man, whether in Soul or Body, it has a share in this pollution of Nature. And accordingly we shall find it in Scripture to be expressed unto us, by the Flesh, by the body of Sin, by earthly members, by the law of the members, by the old man, &c. to signify that all is defiled.

The improvement of this Point to ourselves comes to this; namely, from hence to inform us in the state and condition of young Infants, that we may rightly conceive of it, as being such who are defiled with sin, and by reason of it, stand liable to God's eternal Wrath and Condemnation. If everyone be shaped in iniquity, and have sin in them, from their first entrance into the world; then these little ones cannot escape the guilt of iniquity from being fastened upon them: Yea, from hence is it that they are subject to several Sicknesses, and even Death itself, which they should not be, if they had not sin in them, as is signified to us by the Apostle Paul, Rom. 5.14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression; that is, over young Children, who had not committed actual sin in their own particular persons, as Adam had done; and therefore we must conclude, that there was in them some other sin (needs) which is original, and the sin of their Nature: Forasmuch as Children have this sin in them, even Infants which are newly come into the World, therefore it is that they are exposed to God's Wrath, and the expressions of it both in Death and Judgment. But so much of the first point, viz. The Original of man's natural Corruption, and that is from his very first beginning and entrance upon being. As soon as he was a man, he was a Sinner. I was shapen in iniquity.

The second, is the conveyance or derivation of this Corruption to him, and that is by way of propagation; And in sin did my Mother conceive me. That sinful nature which was now in David, and with him, is in all other men; it was derived unto him from his Parents; from both of them. For though the mother be here only named, yet the father is also included, and in other places of Scripture expressed, as Gen. 5.3. where it is said, That Adam after his fall begat a Son in his own likeness, and after his own image; i. e. sinful and polluted; yea, perhaps 'tis also expressed in the Text, as we may take it in the clause before, whiles he is said to be shapen in iniquity; both the conception and the formation likewise they are laid and founded in Sin.

As for the manner of it, how it is conveyed, we will not now dispute that. There are divers Opinions about it, and each have their Arguments for them. It is enough for us to know this, That man produces his like not only in Nature, but also in Corruption; and the one is consequent upon the other; so that it is impossible for a Sinner to produce any other than a Sinner. Who can bring a clean thing (says Job) out of an unclean? surely not one, Job 14.4. That which is born of the flesh (says Christ) it is flesh, Joh. 3.6. That is, a man who is naturally engendered of his Father and Mother, who are defiled with sin, himself is defiled.

And the reason of it is this, Because all things do partake of the quality of their Original from whence they proceed. Forasmuch as Parents themselves are sinful, therefore do they propagate and convey sin to their Children; As the Tree is, so is the fruit. Neither is this Truth any way infringed from the Grace which some do partake of, in that holy Parents they many times bring forth unholy Children; for their sin it is natural, and their own; their Grace, it is supernatural, and comes down to them from above. As a Jew which was circumcised, yet his Child was born in uncircumcision: so a Believer, though himself have Grace, yet he produces his Child in corruption.

The Consideration of this Point is thus far useful unto us: First, As it teaches Parents how to carry themselves towards their Children; which although it be not to indulge them, yet to pity corruption in them, as considering how themselves have been the occasions of conveying it to them. If a Father should see his Child affected with some hereditary Disease, the Gout, or the Stone, or the like, which he had contracted from himself, this would be ready so much the more to trouble him, and to affect him with grief; not only that his Child were in pain, but that he himself had been the occasion of it to him: And how much more then hath a cause to be affected in these spiritual Distempers, by how much they are more grievous in themselves, and the consequence of them more fearful to those persons which are the subjects of them? And further, it will hence concern Parents to be so much the more careful and industrious of freeing their Children from sin, so far forth as lies in their power. As they have been occasions of corrupting them, so they should be likewise instruments of reforming them: and as they have been the conveyers of Sin, so they should be also of Grace. Now this is especially done three manner of ways: First, By hearty and earnest Prayers to God for them. There is nothing which a Parent is more bound to in respect and regard to his Children, than he is to the seeking of God in their behalf; and there is nothing which he has more cause to seek to God in their behalf for, than that he would bestow his Grace upon them, as being the greatest comfort and privilege which they are indeed capable of: This is that which was remarkable in Job, Chap. 1. Vers. 5. he sent and sanctified his Children. Sanctified them? How was that? Not by infusing of Holiness into them, that he was not able to do; but by praying to God for them, as the words following do import, where 'tis said that he offered burnt-offerings according to the number of them all: for Job said, It may be that my Sons have sinned, and cursed God in their hearts: thus did Job continually, or every day.

The second is, By good and careful Education. It is not enough to pray to God, and sit down, and do nothing ourselves; but there must be endeavors joined to our prayers; and that in this respect which we now mention, as to matter of Education. Now this it hath two parts considerable in it, and both conducing to this end: The first is of sound Instruction, and the second is of seasonable Correction; and both of these are exhibited to us in Scripture. First, Sound Instruction; this is an happy means of freeing Children from sin, and of conveying Grace unto them: thus Prov. 22.6. Teach a Child, or train up a Child in the way that he should go, and when he is old he will not depart from it. And Deut. 6.6, 7. These words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently thy Child. There is a great deal of good which is procured by good teaching and instruction, and a great deal of evil which by this means is prevented and driven out for our encouragement in it.

Secondly, There is as a part of this Education, seasonable Correction, Prov. 6.23. The Commandment is a Lamp, and the Law is a Light, and reproofs or corrections of instruction are the way of life. And Prov. 22.16. Foolishness is bound in the heart of a Child, but the Rod of Correction shall drive it far from him. And Prov. 23.13, 14. With-hold not Correction from thy Child; for if thou beatest him with the Rod, he shall not die: Thou shalt beat him with the Rod, and shalt deliver his Soul from Hell.

The third way is, Godly Example: Parents must go before their Children in this, as being a powerful means of conveying good unto them, from that natural disposition which is in them of conforming themselves hereunto. Children they do commonly delight to take after their Parents: Now therefore should their Parents do good, that so they may draw them to good in conformity to them. This is the Use which Parents themselves are to make of this Observation, of transmitting of sin to their Children.

I might add as an Appurtenance hereunto, the bringing of them to the Sacrament of Baptism, which is the Laver of Regeneration, as the Apostle himself calls it, Tit. 3.5. as that which seals to all true Believers their new birth in opposition to their corruption of nature. And there seems to be a great engagement upon Parents in this respect, not only out of that general love which they bear and owe to their Children, but likewise especially upon this particular account, as they have been the conveyers of sin unto them: How can they better make them amends for that evil which they have done them, in defiling them, and polluting them with sin, than by making them partakers of this Seal of the Covenant of Grace? And therefore they should upon this Consideration (amongst others) be persuaded unto it, as for their own greater comfort and satisfaction, so for the good and welfare also of their Children, whom they should beware of depriving of such an advantage as this is.

Secondly, Here's an Item also to Children from hence, Not to glory too much in their pedigree, and natural birth into the World. Though it be a privilege to be well-born, and to be descended of Honorable Parents, simply considered; yet if we shall consider, how the Noblest that are, they have a sinful and degenerate conception, here is that which may take from it, and may serve to cut the Plumes of the highest and proudest persons that are: in this regard, what dost thou talk of thy Birth, and Race, and Descent? Thy Father was an Amorite, and thy Mother an Hittite; Thou wast shapen in iniquity, and in sin did thy Mother conceive thee.

Thirdly, Here's a Confutation of the error of those who hold we are guilty of Adam 's sin only by Imitation; by taking after his Example: no, it is more than so: It is not only by Example, but by Propagation, and the traduction of a sinful Nature to us; And so ye have also the second thing, which is the conveyance of this sin unto us, In sin, &c.

The Third is, the Notoriousness of it, in the word Behold. David sets a Mark upon this sin, as being most grievous of any other besides, and so it is; Original sin is the Corruption of Nature, it is the greatest sin that is in the World.

This it is, and will appear to be so in these regards: First, in respect of the largeness of it, for it does comprehend in it all other sins and evils besides. Every other sin it is determined and circumscribed within its own bounds; so that he which is guilty of this, is not necessarily guilty of that, but may be freed from it: A man may be intemperate, and yet not proud; a man may be proud, and yet not unchaste; a man may be unchaste, and yet not ambitious: These sins they do not necessarily infer one the other; but as to the actings and improvements of them, are often separated and divided between themselves. But now as for Original sin, it is far otherwise: This it is so far the Source, and Spring, and Fountain of evil, as that it contains and comprehends all kind of evil in it; and those who are guilty of this, they are eminently guilty of all other else with it, and from it. Now this is a sure Rule in evil, That the more enlarged, so much the worse. Take a Leprosy or Gangreen which spreads over the whole body, and the more spreading, so much the more grievous; and the more parts are affected with it, the Disease is so much the more notorious. This is the case of Original Corruption, it runs through all, it defiles the whole man, and sets on fire the course of Nature, as St. James speaks of the Tongue, Chap. 3.6. all the faculties of the soul, and all the parts and members of the body, are vitiated by it.

Secondly, In regard of the strength and power of it: This sin it hath the greatest force of any, and accordingly is expressed to us in Scripture: It is called the Law in the Members, which does govern them and order them as it pleases; it is said to 〈 in non-Latin alphabet 〉 war, nay 〈 in non-Latin alphabet 〉 , to lead into captivity. It's called the sin that easily besets us, 〈 in non-Latin alphabet 〉 , Heb. 12.1. The power and force of it is discernible in two particulars especially; first, as it hinders from good; and secondly, as it carries forcibly to evil; for there is both in it.

First, as it hinders us from good, for so it does most strongly, and so the Apostle Paul himself tells us of it upon his own experience, Rom. 7.18. For I know that in me, i. e. in my flesh, dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not. And Vers. 21. I find then a Law that when I would do good, evil is present with me. So Gal. 5.17. The Flesh lusteth against the Spirit, and these are contrary the one to the other, so that ye cannot do the things that ye would. And Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. And Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good which are accustomed to do evil. This habitual Corruption it hinders from good.

But then agen, secondly, it carries forcibly to evil, Jer. 8.6. Everyone turned to his course, as the Horse rusheth into the battle, Gen. 11.6. Nothing will be restrained from them, which they have imagined to do. Ephes. 4.19. Who being past feeling, have given themselves over to lasciviousness, to commit all uncleanness with greediness. This is the force of this sin.

The third is, the Inherence and Permanency of it; it is peccatum inhabitants, the sin that dwells in us, Rom. 7.17. As for many actual sins, they may be wholly suppressed in us, so as we may never return to them agen: But this Corruption of Nature it will always more or less continue; and we shall never be freed absolutely from the actings and stirrings of it so long as we live. There are many more Aggravations which might be added, but these may serve and suffice for this time.

Now the Application of this Point thus explained, may be drawn forth into this improvement, namely, as matter of just abasement and humiliation to us, and that which may lay us low both in our own eyes, and the eyes of God. And it may do so to two sorts of persons; first, those which are yet remaining and abiding in the state of Nature; and secondly, the regenerate themselves.

First, Those who are yet in their natural condition; here's a word of astonishment, and advertisement also to them. By how much the more grievous Original sin is in its own nature, by so much the more sad and lamentable is their estate, and they have cause to be affected with it. There are many people in the World, which make nothing at all of this sin, and think but lightly of it; not considering the great mischief and heinousness which is indeed in it. As for some actual sins, they are now and then affected with them, according as they may be for their kind; and they have cause so to be, with Murder, and Theft, and Adultery, and such as these: Oh but their sin of Nature it is such as they make little of. Now such as these, they are here to be advertised of from this point here before us, that it is the greatest sin of all. Those evils which are founded in Nature, are the worst of any other; and so it is for the evil of sin, because it is more general, and more active, and more continuing, and such as upon all occasions discovers itself in them.

This concerns not only such persons as are openly and notoriously profane, the Drunkards and Whoremasters, &c. but even those also which are more civil and restrained. Those that carry it never so unblameably, as to their outward conversation in the World, and are free from grosser enormities, yet they have cause to be very much abased and cast down for the sin of their Nature, though there were nothing else in them; and that upon this account; because, first, it does expose them to condemnation as well as any other; and secondly, it does expose them to condemnation more than any other.

First, It does it as well. Those who have nothing but Original sin in them, as we shown before of Infants, they are liable to God's Justice from hence; therefore in the place before-cited, Ephes. 2.3. they are said to be Children of Wrath, which they are, for as much as they are guilty of the breach and transgression of God's Law. Whosoever trespass upon the Law of God, they are also subject to the Wrath of God; and thus sure such as are guilty of no more but Original corruption, they carry a cursed nature in them, which is most opposite and contrary to God's Law. Nay further, secondly, It does it more; because the sin is the greater, therefore the condemnation is so also which it does infer and draw along with it, and accordingly so ought to be the grief and remorse for it, even in those which otherwise seem never so innocent.

There are two things considerable in sin, and so in the sin of Nature; there's the stain and pollution of it, and there's the guilt and demerit of it: Now accordingly there are two things which it concerns those which are in the state of Nature to mind and look after; The one is, to purchase their pardon and reconciliation, because this Nature does expose them to wrath; and the other is to find a change and alteration wrought in them, because this Nature does corrupt and defile them.

First, They had need to look after pardon and reconciliation, and for this purpose to have recourse to the Fountain of the Blood of Christ; there's no pardon or forgiveness without Him; He is the Fountain opened to the House of David for sin and uncleanness, as it is expressed, Zech. 13.1. and it is His Blood that cleanseth us from all sin, 1 Joh. 1.7. Let all such therefore make their Addresses to Him; and desire of God for Christ's sake to forgive this cursed Nature to them, and no more to reckon or account it upon their score.

But, secondly, that's not all, they must labor for a contrary new Nature to be bestowed upon them, seeing everyone is by Nature a Child of Wrath; and this Nature it is most loathsome and odious; therefore there must be a change wrought, they must be renewed, or else all will not be right with them. Their first birth is polluted, therefore they must be made partakers of a second, partakers of the Divine Nature, 2 Pet. 1.4. This is that which the Scripture still enforces. Thus Joh. 3.3. Except a man be born again, he cannot see the Kingdom of God. And Matth. 18.3. Except ye be converted, and become as little Children, ye cannot be saved; there must be conversion going before salvation. And 2 Cor. 5.17. If any man be in Christ, he is a new creature.

This is requisite and necessary for sundry purposes; two especially; first, for the better performing of those Duties which God requires; secondly, for the better receiving of that reward which he provided.

First, For the performing of Duties. So long as a man's corrupt Nature is unchanged in him, so long he is dis-enabled to those Duties which God requires of him. Actions they flow from those Principles which they are suited unto: A man that is dead, and devoid of a principle of life, he cannot exert and put forth the actions of a living man; and so a man that is dead in trespasses and sins, and alienated from the life of God, (as every unregenerate person is that is in his natural condition) he cannot perform the actions of a Christian, and Child of God. Till we ourselves are alive by Grace, all our works are but dead works in us, let them carry never so fair a show and semblance of goodness in them: Let a man pray, and hear, and read, and give alms, and the like; yet if he have not a new Nature in him, and his heart be not changed by Grace, he cannot do them so as God requires, or may accept of him in the doing of them. As the Apostle intimates to us, in Tit. 1.15, 16. speaking concerning those whose minds and consciences are defiled, he says, that they are abominable, and disobedient, and to every good work reprobate.

Secondly, As this change is requisite in order to service, so also in order to reward. Except a man be born again, and changed by the renewing of his mind, there's no entrance for him into Heaven: Flesh and blood cannot inherit the Kingdom of God, neither can corruption inherit incorruption: It holds true in this sense as well as any other. As there must be a change of the Body, so of the Heart; And as we have born the Image of the Earthy, so must we also bear the Image of the Heavenly. 1 Pet. 1.3. We are begotten again to a lively hope by the resurrection of Jesus Christ from the dead, to an Inheritance, and made meet, &c. This is that which is forgot by many; They talk of Glory, and Happiness, and Heaven, and such things as these; and think to come to them howsoever qualified; whereas they are herein exceedingly mistaken: No, they must be fitted, and thus fitted, by being born again. And thus much as this Point reaches to those which are yet unregenerate, and in their natural condition.

Now further, there may be an improvement of it likewise to the regenerate, and Children of God themselves; and that to sundry intents: First, in a way of thankfulness to God for their freedom and deliverance. The worse that Original sin is, the greater mercy to be freed from such an evil: This is that which God's Children partake of, they are freed from the guilt of it: There is no condemnation to them that are in Christ Jesus, Rom. 8.1. And they are freed also from the power of it in the same place, which walk not after the flesh, but after the spirit; for the Law of the Spirit of life which is in Christ Jesus, hath made me free from the Law of sin and death. This is that which is matter of praise and acknowledgment in them; and so the Apostle himself makes it in the foregoing Chapter, Rom. 7.25. where having spoken of the miserableness of a state of Nature, and of freedom from it, he breaks forth into this triumphant expression, I thank God through Jesus Christ our Lord, namely, who hath delivered me. Take but our natural birth, that birth whereby we came into the World, and we have great cause to bless God for that, and freedom from the miscarriages of it, as David sometimes does: but for our new birth to bless him more especially; and that so much the rather, as there is so much sadness in a state of Nature; the contrary evil advances this privilege.

Secondly, In an endeavor to make others partakers of this birth so far forth as we are able; it is that which Paul professes of himself in the behalf of the Galatians, Gal. 4.19. My little Children, of whom I travail in birth again till Christ be formed in you. Thus should Ministers for their people, Parents for their Children, Christian Friends one for another, seeing a natural condition is so grievous, therefore being renewed themselves, to endeavor likewise the conversion of others.

Thirdly, In a way of caution and wariness for themselves. The grievousness of this Original corruption is a good Item to those which are for the main freed from it, and that because they are freed but for the main; it is in part abiding in them still, and so as producing sad effects in them, if they look not better to it: Therefore they should hence be persuaded to keep a watch over their own hearts, and to remember that they have flesh in them as well as spirit, from whence they may not make too bold with the occasions and temptations to sin, but may suppress and subdue them in them betimes.

And further, to have sober thoughts in themselves, when they behold the enormities of others; not to be high-minded, but to fear. There are many, who, when they see or hear of others falling into some grievous or notorious sin, are apt from hence to applaud themselves as free from it; but they do not rightly in the mean time consider how far themselves are subject to it; there's not the best man in the World but he hath in him the seeds and principles of that wickedness which is in the worst; and if God should but leave him to himself, and withdraw his assisting Grace from him, they would immediately appear in him, and show forth themselves. The most people judge of themselves rather according to their present temper, than their general disposition and inclination: as Peter, because he was then in a good frame, therefore though all men should forsake thee, yet would not I; not considering what lay at the bottom of his heart, and what seeds there were of cowardice, and falseness, and treacherousness, and perfidiousness in him. As Hazael, Is thy servant a Dog? Oh men will not believe that there is so much wickedness indeed in them as there is, and appears to be so, than when it breaks forth.

Now therefore it is good to suspect it afore-hand, and to beware of it; and when we see others fall into any sin, as the Apostle advises, to restore them with a spirit of meekness, considering ourselves, lest we also be tempted. Many are apt to be puffed up upon such occasions, as the Corinthians from the incestuous person, 1 Cor. 5.2. Oh they are not thus and thus; yea, but they do not in the mean while consider that corruption which is in them.

We may further, for this word Behold, take notice of it reflexively, as coming from the Prophet David; and here there are two things especially observable: First, We see here a very good pattern for the work of Humiliation, from the course which is here taken by him: His main business at this present time, as to the particular occasion, was his actual sin, the sin of his life in the matter of Uriah; his Murder and Adultery, &c. Yea, but David he stays not here, but carries it farther to his Original corruption, the sin of his Nature; teaching us from hence thus much, what is in like case to be done by any other: Those that would be true Penitents indeed, they must bewail themselves, not only for their actual sins, but also for their Original. Thus David here; and thus also the Apostle Paul, in Rom. 7.23. Oh wretched man that I am, who shall deliver me from this body of death? Oh this body of sin, that is the worst of all.

And the reason of it is this, First, because this is the cause and first beginning of the other: a Disease must be cured in its root, and in its causes, as in Corporals, so in Spirituals. If it had not been for this sin of Nature in David, there had never been any other sin in him, no Murder, nor no Adultery, &c. no, but it was this which gave the first occasion to it.

Secondly, As it is this which first causes it, so it is this which feeds it, and gives further strength unto it. The more that corrupt Nature does bear sway in any persons, the more do their actual sins issue forth in them, and get stronger hold upon them; therefore this is to be looked to especially.

And so accordingly it should be by us; we should make this proper use of it, when we observe any sin whatsoever actually to break forth in us. Oh if there be such filthiness in the Streams, O Lord, what is there then in the Spring and Fountain from whence they come? what a wicked Heart is there in the mean time, which is fruitful in such ugly Monsters as these are, that come from it? And labor to be thoroughly humbled in ourselves not only for them, but for this, as we see David is here before us in this place. And to press this home, let us consider thus much, that this is oftentimes the very reason why God does in his Providence so permit it, that many fall into such and such actual sins committed by them; it is for this, that from hence they may the more be affected with the sin of their Nature, which otherwise they are apt to disregard. It might seem to be an impertinent business, and nothing at all to the purpose, for David now, when he was upon the work of repentance for the sins of his life, to talk of the sin of his Nature, how his Father begat him, and how his Mother conceived him; yea, but he saw that there was very good ground and cause for it; and so there was; and is likewise in the like case for any other besides: that's the first.

Secondly, We may here further observe, how David makes the most of his sin, and the greatest improvement that possibly he could against himself. He does not mince, and extenuate, and lessen it; no, but he aggravates it, and amplifies it to the utmost in all its circumstances: This is the property of a gracious heart, as we may see in Ezra, Nehemiah, Daniel, &c.

And there is this ground for it: First, That God may have the greater Honor and Glory redounding to him; the more we take just shame to ourselves, the more we honor and glorify him, both in his Commands, and also his Punishments.

Secondly, That themselves may have more ease and quietness in their own breasts; the more that the Sin is acknowledged and aggravated so as it ought to be, the more is Conscience refreshed, as it is in Psal. 32.3, 4, 5.

Thirdly, That they may be also more engaged against it for time to come: Men's Confessions of their Sins, are Arguments against their Commissions of them; and God's people delight in all such ways as may keep them here-from.

This (for the Use of it) first shows us the difference betwixt the Children of God and other men: as for other men, all their care and endeavor about their Sin, is either to cloak it, or to make little of it, and diminish it all they can; but God's servants are of another mind, namely, to aggravate it, and make it more.

And therefore (secondly) we should be persuaded to do so too, as David, I have sinned, I have sinned exceedingly, I have done very foolishly, &c. So brutish was I and ignorant, yea, as a very beast before thee, &c.

Indeed we must add also this by way of caution, That we do it discreetly, and in a due manner, that so Satan may not get an advantage against us; for we are not to be ignorant of his devices, 2 Cor. 2. Vers. 11. We have not liberty to slander so much as ourselves, nor to give false judgment upon our own ways; but so it be done in truth, and holy awfulness, we can never say too much against ourselves in this particular, from whence God may have the greater Glory, and ourselves at last the greater comfort and refreshment. So much for that, and so also of this whole Verse.

SERMON VI.

IN this whole Verse before us, we have two general parts observable of us: First, A Description of the Nature of God in general; and Secondly, An Intimation of God's carriage to David in particular. His Nature in general we have described to us in those words, Behold, thou desirest truth in the inward parts. His carriage to David in particular, that we have in these, And in the hidden part thou shalt make me, &c.

We begin with the first, viz. The general Description of God's Nature: Thou desirest, or delightest in Truth in the inward parts. By Truth here we are to understand a general uprightness and integrity of spirit, which in other places of Scripture is called Sincerity; and by the inward parts we are to understand the secret Chambers of the Heart, God takes a special delight in such a frame of soul as this, from whence men become real and sincere toward him. This it is called emphatically by the Apostle Paul, 2 Cor. 1.12. Godly sincerity, or sincerity according to God, 〈 in non-Latin alphabet 〉 , which is it upon a various account. First, Because it is God who is the Author of it; It is He that works it. Secondly, Because it is God who is the Object of it; It is He whom it is especially directed and carried unto. And, Thirdly, Because it is God who is the Approver and Rewarder of it; It is that which He desires and delights in above anything else besides. Where we must still understand it exclusively, as that which nothing less will please him, and serve his turn. God so delights in sincerity, as that nothing below sincerity is well-pleasing or acceptable unto him. He so desires truth in the inward parts, as that where this truth is not found, he rejects all pretences whatsoever. And he so desires truth in the inward parts, as that where this truth is found, he bears also with many weaknesses and imperfections. This is the main business which God rewards and looks after in a Christian, even sincerity and truth of heart. Thus Psal. 119.1. Blessed are the upright in their way. And Prov. 11.20. They which are upright in their way, are the Lord's delight. And 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose hearts are perfect towards him: Still this uprightness, and perfection, and integrity, and sincerity of heart, is preferred by God as that which is most acceptable and well-pleasing in his sight.

And the reason of it is clear, because, First of all, God is Truth himself; He is the first which is sincere, and so loves sincerity in us. Delight it is found in correspondency and suitableness for the most part: The better that any are themselves, the more they love goodness in others. Now thus it is with God himself in this particular, He is the God of Truth, and so he loves it, and delights in it; it is a part of his blessed Image whereunto we are renewed, Righteousness and Holiness of Truth, as it is Ephes. 4.24. And because it is so, therefore he cannot but approve it, and take special complacency in it, as his own Reflection. He is Truth in his Nature, The Faithful and Amen, as the Scripture stiles him. And He is Truth also in his Performances, and all his Dispensations to the World. The Works of his Hands are Verity and Judgment, all his Commandments are sure, they stand fast forever and ever, and are done in truth and uprightness, Psal. 111.7, 8. Now because it is so with himself in his dealings with us, he does but justly and equally expect it to be so also in our dealings with him. As it is in dealings of men one with another, where they mean truly and honestly themselves, they make account that those they deal withal should do so too, and take it ill from them when it is otherwise.

Secondly, God desires Truth not only as most agreeable to himself in his Nature and Works, but also as most suitable to those ends which he propounds to himself in us: There's no man loves to be deceived, because thereby he is frustrated and disappointed; which although God cannot be said to be directly, yet he may be in regard of our carriage and behavior of ourselves towards him, which he would not be.

Thirdly, As it is that which gives a being to all grace and goodness in us: Goodness and Truth are convertible and reciprocal, that is, they are one and the same, so that what is not the one, is not the other, not only in Metaphysics, but in Morals. Truth it is not a distinct and particular Grace in itself, but it is general, and runs through the Veins and Bowels of all. It is true Faith, and true Love, and true Hope, and true Repentance, and so of the rest. There are two Graces in Christianity which are not Specifical, but Universal, and of a transcending Consideration: The one is, Perseverance, whereby we are good to the end; And the other is, Sincerity, whereby we are good in good earnest.

For the further opening and enlarging of this present Doctrine, it will not be amiss for us to consider, wherein this Truth or Sincerity here spoken of does consist, and expresses itself; which we may take in these following particulars.

First, In the Aim and Biass of the Soul, whereby, and whereunto it is carried. Men's Sincerity is according to the ends and purposes which they propound to themselves: A sincere-hearted Christian he looks at God in all, and his Glory as the main end of his Actions, that God in all things may be glorified through Jesus Christ, 1 Pet. 4.11. Hypocrites they have other ends which actuate them, and put them on upon good; the praise of Men, and the applause of the World, their own Prosit, or Ease, or Honor, or Carnal Advantage: but Sincerity it carries a man to God as to his utmost scope, and therefore they are both joined together there in that place, 2 Cor. 2.17. But as of Sincerity, but as of God; the one being an explanation of the other: Sincerity it looks at God, and so much as there is of that in any man, so much is He especially taken into Consideration of him, as to whom his whole life is directed as the proper scope; and that not only in things necessary, but indifferent; not only sacred, but common, as 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Those things which other persons do but upon natural or civil considerations, a good Christian does out of a special eye and respect to God.

Secondly, This Sincerity it is considerable in Universality. Where this Truth is in the inward parts, there will be a respect had to all God's Commandments; and that whether as to the practice of duty, or to avoiding of sin. In matter of duty, to do all that God requires, though never so contrary and repugnant to our natural inclinations; In matter of sin, to avoid all that God forbids, though never so pleasing and delightful to Flesh and Blood. Sincerity, it will not consist with any corrupt reservations whatsoever; He that offends but as to one part of the Law, he is a Breaker of all; and he that makes not conscience of every sin, he makes conscience of no sin. Sincerity it is of general extent, and which commands the whole man in all those things which are belonging unto him: For this purpose it closes with all those means which herein may be any way helpful unto it: It likes those Persons and Doctrines which come nearest and closest to it, and restrains those corruptions which it is most incident to.

Thirdly, Sincerity is considerable in its intimacy, and secret goodness; therefore it is called here expressly, Truth in the inward parts, because it reaches even to them, and is observable there: Everyone's sincerity is according to the frame of his heart, and the temper of his spirit in him; and so upon that account, the further ye search him, the better. That Good which is in him lies lowest, and nearest the bottom; like good Metal, which the deeper it is, still the purer. As for carnal persons and Hypocrites, they are now and then a little guilded over, and make a fair show at the top, but uncover them, and there's nothing in them but dross: like painted Sepulchers, as our Savior himself makes the comparison, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness; even so they also appear outwardly righteous unto men, but within are full of hypocrisy and iniquity, Matth. 23.27, 28. Whereas on the other side, those which are sincere, they have some infirmities open and manifest, but a great deal of Grace unseen and undiscerned.

Lastly, It is considerable also in its constancy and continuance to the end. Sincerity it is accompanied with perseverance: Those which are good indeed, they will be always good. Hypocrites they have their slashes and good moods, which like Land-waters are quickly dried up: But gracious persons they have a stock of Grace in them, from whence they come to go on, and persist in goodness. They are good in all places, in all times, in all estates and conditions, in public and in private, at home and abroad, in prosperity and assliction. Where there is Grace in Truth, there will be Grace also in continuance: Though there may be ebbings and flowings as to the degrees, yet for the substance it will be still the same; yea, and after some accidental intermissions, it will in time agen return to its former vigor.

Thus have we seen this Truth and Sincerity, what it is, and wherein it consists. Now the improvement of all to ourselves comes to this: First, As a word of Excitement and Exhortation to us: Seeing this is that which God so much desires, and takes pleasure in; therefore it is that also which we ourselves should most pursue and follow after, and nothing less should satisfy and content us. We should take heed to our spirits, as the Prophet Malachi advises; and here, as the Prophet David, look to Truth in our inward parts. There are a great many of people which rest only in the shadow of Religion, and a form of Godliness, the common Profession of Christianity, performance of such and such Duties, and to be well accounted of, and esteemed in the World; and when they can but reach to this, they sit down, and there's an end. But, alas! where's this Truth in the mean time which we now speak of? where's this Uprightness and Integrity of heart? Let such as these now consider with themselves what is here propounded to them as matter of their endeavor.

And to set home this Exhortation the more effectually, let them take in with them but three Considerations. First, That it is this alone which does gain them acceptance with God, and make their actions well-pleasing to him: This is the very Argument in the Text, Thou desirest, or delightest in Truth, as the Hebrew word properly signifies. We should in all that is done by us, labor to approve ourselves to God, who is our Master, and sets us on work: Now we cannot do so without this; it is not the speciousness of performances which takes with him, but the sincerity: Let men pray, and fast, and weep, and humble themselves outwardly; yet if this be not done in Truth, it is but as the killing of a Swine, or a Dog. When ye fasted, did ye fast unto me? even unto me? is the Question put by God, Zech. 7.5. When such things are done but out of a custom, or humor, or any sinister principle whatsoever, and not done out of respect to God, it is all but so much time and labor cast away. There's no eternal recompense or reward to be expected of it; so much sincerity, so much acceptance.

Secondly, As it is most acceptable to God, so it is also most comfortable to ourselves. It is the Truth of Grace which gives the Comfort of it, and not the appearance. Men may perhaps for a while be tickled with the good thoughts which others have of them, and satisfy and please themselves in them: But, alas, this will not hold at another day; in the time of trouble and temptation, when Conscience shall come to reflect, and Satan shall set in with it, then there will nothing so disquiet men, and drive them to despair, as their Hypocrisy, and double dealing both with God and their own souls. As on the other side their Sincerity will stand them then most instead, when men are that which they should be, they will then delight in that most which God himself delights in, and judge of things according to the judgment which he passes of them, whose judgment is according to truth.

Yea, This is that which will be most comfortable in death itself. As long as men are well in health, and have all things prosperous about them, it may be it is no great matter to them what kind of hearts they carry in them, so they may but put a good face upon it to the World, and carry it out well there, they'll make a shift to do well enough: but in final Sickness, and the hour of dissolution, then it will be otherwise with them, then they will have other kind of thoughts about themselves. When men must go out of the World, and come to give up their account indeed at God's Tribunal, they will then have but little comfort in juggling, and dissembling, and cheating, and flourishes, and pretences. No, but then, what Truth, what Truth in the inward parts, that will be worth all unto them. As we see it was with good Hezekiah, when he had the sentence of death past upon him by the Prophet Isaiah, what was his greatest comfort and consolation then? Oh Lord, says he, remember how I have walked before thee in Truth, and with a perfect heart, and have done that which is good in thy sight. This was that which was his greatest comfort then, and so will likewise be the greatest comfort of any one else besides that walks as he did. As the want hereof will be an occasion of the greatest discomfort, when men shall think, and think truly, that all they have done it has been only in hypocrisy, and merely to serve their own turns without any respect to God, this will set close and home unto them; so much sincerity, so much comfort. That's a second Consideration.

Thirdly, So much sincerity, so much improvement. Truth it is followed with Growth, not only as an evidence, but an effect. To him that hath shall be given, but from him that hath not shall be taken away even that which he seemeth to have. Where there is Grace only in appearance, and not in sincerity, there is often-times a decay of those common Gifts and Graces in people which sometimes they were partakers of; whereas on the other side, where 'tis in truth and reality, there is a greater measure of saving and sanctifying Grace bestowed upon him; and this to quicken this present Exhortation for our endeavors after sincerity and truth in the inward parts, which is so much commended.

Where not only to quicken, but to help it, we should beg and desire of God to set us right in this particular. Search me, O God, and try my heart, &c. Psal. 139. v. ult. We should desire God to search us, and we should search ourselves, and call ourselves to a frequent account to this purpose, as that which will herein be most advantageous to us; often reckoning it reduces those which are otherwise subject to falsehood, &c.

And we should with David set the Lord always before us; consider that we are in his presence, who searcheth and trieth the reins, and so do everything as in his sight: say with the Church there, Psal. 44.17. If we do thus and thus, shall not God search it out? for he knoweth the very secrets of the heart. And with Job, Doth not he see all my ways, and try all my paths? Job 31.4. And with Solomon, The ways of men are before the eyes of God, and he pondereth all his paths, Prov. 5.21. Thus we should upon every occasion set ourselves in God's presence, as of sincerity, in the sight of God, they are both joined together in that fore-mentioned Scripture, 2 Cor. 2.17. And thus may we improve this Point in a way of Excitement; because God desires Truth in the inward parts, therefore we should desire it likewise; and not only desire it, but endeavor it.

We may, Secondly, improve it further in a way of encouragement in the midst of many defects and imperfections which we are subject unto; this is that which is the comfort of the Saints, Thou delightest in Truth in the inward parts; and this is that with which thou art satisfied. The best that are they find several wants and failings in themselves, from whence they might be ready to be dejected and cast down in themselves; but here's that which may serve to sustain them, and keep them up, that the Lord regards the integrity and sincerity of their hearts which is in them. He does not judge of them according to those weaknesses which are in them, and bewailed, but that uprightness which is in them, and cherished and preserved more and more; Sincerity it is all in all with him.

Therefore so long as any can make this good to themselves, they have from hence good ground of hope, that God will deal graciously with them at another day; and they may strengthen themselves from it against all the fiery darts of the Devil; that though they have not that measure of goodness in them which they could wish and desire, yet what they have, they have in sincerity and uprightness of soul. Our joy it is from the degrees of Grace, but our comfort it is from the Truth of it; this it is de esse Christiani, and that it is de been esse: The one is as to the being of a Christian, and the other as to his well-being.