Lectures Upon Psalm 51, Part 4 · Lecture 43
Lecture XLIII. on Psalme LI.4. Decemb. XII. MDCXXVI.
Against thee, thee only have I sinned, and done this evill in thy sight; that thou mightest be justified when thou speakest, and bee cleare when thou judgest.
WEe have heard that in the former verse David maketh confession of his sin in generall; it followeth now that we proceed to shew how he doth it in this and the next verses more fully and particularly. For 1. Hee maketh confession of the speciall actuall sin that he had offended God by at this time, and which Nathan had charged him with in this verse, I have done this evill. 2. He amplifieth and aggravateth this his sin by three arguments. 1. By the person against whom this sin was committed in this verse, Against thee, thee onelyonly have I sinned, and done this evill in thy sight. 2. By the fountaine and roote from whence this sin did spring, that is to say, his naturall corruption verse 5.3. By the knowledge and truth of grace that he had received from God, before he fell into this sin, in the sixth verse.
Now in this verse that I have now read, there are two things principally to be observed. 1. How David accuseth himselfe before God heere, and amplifieth his sin against himselfe in these words, Against thee, thee onelyonly have I sinned, and done this evill in thy sight. 2. The reason why he doth so in the last words of the verse,Nota. That thou mayest be justified when thou speakest, and be cleare when thou judgest.
Now then, (to begin with the first part of the verse) for the opening of the words, that the Doctrine may the more cleerely arise from them for our instruction,Quest. 1 and lest he should seeme by this manner of speech, to extenuate rather then to aggravate his sins, foure questions must be briefly resolved.
First, was this foule act that he committed an offence against God onelyonly, was it not also an offence against man?Answ.
I answer, Ceatainely it was a grievous offence even against man, and not against the Lord onelyonly.
First, Against himselfe, against his owne body. He that committeth fornication sinneth against his owne body. 1 Cor. 6.18. Against his owne peace, and the comfort of his life; for because of these sins, the sword neuer departed from his house, God raised up evill against him out of his owne house, as the Lord threatned by Nathan, 2 Sam. 12.10, 11. But chiefly against his owne soule, Pro. 8.36. He that sinneth against me, wrongeth his owne soule. O what wounds did he give to his owne soule by these sins?
Secondly, His sin was a grievous offence against his neighbour, and that sundry wayes, and not against the Lord onelyonly. 1. He wronged Vriah in an high degree, by the adultery he committed with his wife. He that committeth this sin doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods, and possessions whatsoever. In which respect, the Lord hath in the Decalogue placed the commandement against adultery, as a greater commandement, before that against theft. Exod. 20.14, 15. And Solomon Pro. 6.30—35. maketh the adulterer a far worse man then a thiefe; and giveth this reason for it among other, that the thiefe may make satisfaction to a man for the wrong he hath done him, so cannot the adulterer doe. 2. He wronged the whole Common-wealth by endangering it, and laying it open to the wrath of God by his foule sins. For thus hath the Lord beene wont for the sins of Kings and Princes to plague all their subjects grievously. See what a famine God brought upon the whole land for the sin of Saul, 2 Sam. 21.1. So Ahaz by his sins is said to have brought Iudah low, and to have made it naked, because hee transgressed sore against the Lord, 2 Chron. 28 19. So the evill that Manasseh did in Ierusalem is said to be a chiefe cause of the captivity, Ier. 15 4. though Manasseh himselfe were dead and buried long before, yea, though he had unfeinedly repented before hee died. But what need wee to seeke further for examples to cleere this point then to David himselfe? What a plague did hee bring upon the whole land by a farre lesse sin of his then these were, that he had now committed, even by his commanding the people to be numbred. 2 Sam. 24.15. And to these very sins that now he committed all the blood of his owne subjects that was shed, and all the civill warre and sedition that was raised both in the rebellion of Absalom, 2 Sam. 15.12. and 18.7. and of Sheba the son of Bichri 2 Sam. 20.2.14. was to bee imputed. So great cause have all Gods people to pray heartily unto God for their Princes, according to the example of the Church, Ioh. 1.17. Psal. 20.1.—4. and 72 1. and the expresse commandement of God, 1 Tim. 2.1, 2. And so great cause have we also to give hearty thankes unto God, for giving us good Kings and governours that rule us in the feare of the Lord, as Huram did for Solomon, 2 Chron. 2.11, 12. 3. Besides this, he had by his murder in a higher degree wronged not Vriah onelyonly, and those that were slaine with him, 2 Sam. 11.17. but all their friends also, and kinsfolke that were left alive, who were bound in conscience to esteeme this such a wrong, as they might take no satisfaction for it, as is plaine, Numb. 35.31. 4 and lastly. The sin that he committed reached not onelyonly to the murdering of the bodies of many men, but to the destruction of the precious soules of all them that were drawne into fearefull sins by his meanes. 1. Of the soule of Bathsheba whom he drew to whordome, 2 Sam. 11.4. 2. Of the soules of all those servants of his, whom he used as his panders and bawdes for the effecting of his lust, 2 Sam. 11.4. 3. Of the soule of Io…b, whom hee made his instrument for the murdering of Vriah and the rest, 2 Sam. 11 15.16. 4. Of the soules of those enemies of the Lord to whom he gave occasion to blaspheme his most holy name. 2 Sam. 12.14. For though all these that by his meanes were drawne to these foule sins, did not perish eternally, (for of Bathsheba it is certaine that shee repented) yet was that no thanke to him, who had given their soules a mortall wound, and cut the throat of them, though the mercy and skill of the heavenly Chirurgion kept them from perishing of those wounds.
Thirdly and lastly, The sins that he committed were so farre from being an offence against the Lord onelyonly, that indeed they were not directly and immediately committed against the Lord, but against man onelyonly; for they were sins not against the first, but against the second table of the commandements of God.
Then the second question is this.Quest. 2 Did he then thinke, that though by these sins if they had beene committed by an other person, great offence had beene done unto men, yet being done by him, no man could complaine, because a King hath that absolute power as whatsoever hee doth to men, hee can doe them no wrong?
I answer, No verily David was far from all such conceits. Such thoughts might well beseeme such a Princesse as Iesabell was,Answ. who though her husband Ahab was no King unlesse he might doe what he list; unlesse he might by force contrary to law take away Naboths vineyard, 1 King. 21.7. Dost thou now governe the kingdome of Israel? But David was not such a Prince. He knew well enough the charge that God had given in his Law concerning the King that should raigne over his people, Deut. 17.18, 19, 20. 1. He must have the booke of the Law ever with him, and acquaint himselfe well with it. 2. He must governe his subjects according to Law, and not turne aside from it either to the right hand or to the left. 3. He must take heede his heart be not lifted up above his brethren, to despise them or thinke he might use them as hee listed. He was not ignorant of that charge that God had given unto him in particular, when that he was first made King, which he mentioneth, 2 Sam. 23.3. The God of Israel said, the rocke of Israel spake to me, he that ruleth over men, must bee just, ruling in the feare of God. He knew therefore full well that notwithstanding any royall prerogative he had, that which he had done to Vriah, and the rest, though they were his subjects, was a shamefull wrong, as Nathan also in his parable had shewed it to be. 2 Sam. 12.4.
The third question is, How then if he knew his sin was a wrong, and offence against man,Quest. 3 and not against the Lord onelyonly, did it not in that respect trouble him at all at this time, now he seeketh pardon and peace with God, or are these words thus to be understood, as if he should say, Against thee, thee onelyonly have I sinned; as for any offence I have committed against men, or wrong I have done to them, I regard it not, that never troubleth me.
I answer,Answ. No no, it was farre from him to thinke so. The wrong hee had done to men by these his sins, did trouble his conscience at this time exceedingly, as appeareth in the 14. verse. Deliver mee from blood-guiltinesse O God, thou God of my salvation. From bloods, it is in the originall in the plurall number. The blood of Vriah, and of all that were slaine with him lay heavy upon his conscience. Nay he knew full well he could have no hope to finde mercy with God at this time by his prayer, if hee had not beene troubled in conscience for the wrong hee had done unto men by his sin, nay if hee had not unfainedly desired to the utmost of his power to give them satisfaction, and make them amends for the wrong hee had done unto them. Wee know the rule of Christ which is doubtlesse a morall law, and was well knowne to David, and written in his heart, Mat. 5.23, 24. If thou bringest thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leave there thy gift before the Altar, and goe thy way, first be reconciled to thy brother, and then come, and offer thy gift. Hee knew full well that the wrong that is done to the basest subject, or tenant, or servant that any man keepeth will cry to God for vengeance against him, and that God will not be appeased till satisfaction be made (or at the least endeavoured to be made) to the party that was wronged by him. When the blood of the poore Gibeonites was unjustly shed by Saul, God would not be appeased with the land till the Gibeonites (though they were but poore snakes and slaves) had satisfaction given unto them, as you may read, 2 Sam. 21.1.—3.
Quest 4Now followeth the fourth and last question. Why then doth he say heere that he had sinned onelyonly against the Lord? Why doubleth hee his speech thus pathetically, Against thee, thee onelyonly have I sinned.
Answ.I answer, His words are to be taken as spoken not simply, but comparatively. As if he had said, Though by my sins I have many wayes offended against man and wronged him, yet the wrong I have done in this to any man, is nothing in comparison of the wrong, the dishonour, the contempt I have done to thy Majesty. Though I bee deepely wounded for the wrong I have done to men by my sin, yet the griefe and trouble of minde I conceive for that, is nothing in comparison of that anguish, I finde in my soule for my despising of thee, and that light account of thee, and of thine eye that hath beene vponupon me. By the like phrase the captivity is called, Ezek. 7.5. An evill, an onelyonly evill; that is the greatest evill that ever befell that nation.
So then the Doctrine that ariseth from these words thus opened is this.
Doct. 14That the offence we have done to God by our sin, though it bee not the onelyonly, yet it is the chiefe thing above all other that should make us to hate sin, and to mourne for it.
Two branches you see there are of this doctrine, and both of them grounded upon that which you have now heard observed unto you in this example of David. 1. It is not the onelyonly cause why sin is to bee hated and mourned for. 2. It is (yet) the chiefe cause of all other.
Branc. 1The former branch shall be confirmed unto you in two points.
First. The very consideration and respect we have to the evill consequents of sin, and the punishments that God hath threatned in his word, and doth daily exercute upon us for sin, may be a just cause even to a faithfull and good soule to move him to be afraid of sin, and to hate it and mourne for it. If the tokens we discerne of judgements imminent over the nation, bring our sins into our remembrance and breed feare and sorrow in us for them (as they are apt oft to do with sundry of Gods best servants) that is no signe of an heart void of faith. David professeth it was so with him. Psal. …19.120. My flesh trembleth for feare of thee, and I am afraid of thy judgements. Iosiah is commended of God even for this, 2 King. 22▪ 19. Nay it is no evill signe to be afraid of sin, and troubled with feare and griefe for it▪ by the thoughts wee have of our death, and of the judgement to come, and even of hell it selfe. Knowing the terrours of the Lord, (saith Paul, having spoken of the judgement to come, 2 Cor. 5.11.) wee perswade men, and are made manifest unto God. And our Saviour chargeth us to feare God, even out of this consideration, that he hath power to cast both the body and soule into hell. Luke 12 5. Neither is it unlawful to mourne for sin, even because of those scourges and corrections we receive from the hand of God for it in this life. All our afflictions should bring our sins into our remembrance and humble us for them. Our sins are the onelyonly things that keepe good things from us, as the Prophet speaketh, Ier. 5.25. Our sins are the onelyonly causes of all miseries we are subject unto, how bitter and extreme soever they be. Because thy sins are increased (saith the Lord, Ier. 30.15.) I have done these things unto thee. All the evils therefore that wee endure should worke vponupon us as they did upon Gods people, Lam. 5.15, 16. The ioy of our heart is ceased, our dance is turned into mourning, the crowne is fallen from our head, woe unto us, that wee have sinned. And it is certainely a grievous sin, and an argument of a strange stupidity and hardnesse of heart in us, that the Lord scourging us so oft, one way or other by his judgements, we mourne no more for our sins, that are the causes of it. By every judgement and affliction God calleth us to sorrow for our sin. In that day (saith the Prophet, Esay 22.12. did the Lord call to weeping, and to mourning. And Mic. 6.9. The Lords voice cryeth to the City (& so unto the towne, to the family, to the person whom he smiteth with any of his corrections?) And what doth it cry? Surely the effect and summe of that cry is set down, Lam. 3.39..40. Man suffereth for his sin, & therfore search and try your wayes, and turn againe to the Lord. He is therefore a wise and happy man that stoppeth not his eare at this cry, but heareth the rod, and who hath appointed it.
Secondly, The consideration of the hurt we have done unto others by our sins doth also give great weight to our sins, & may be a just cause of sorrow, & trouble to our minds for them. Even the hurt wee have done them in temporall things. O how it wounded Davids heart, when he saw what a pestilence he had brought among his subjects, 1 Chron. 21.17. Let thy hand I pray thee ô Lord my God be on me, and on my fathers house, but not on thy people, that they should bee plagued. And see how long and how heavily the wrong that he had done lay upon Pauls conscience, he could never forget it. 1 Tim. 1.13. I was a persecutor and injurious. And so it will do upon every one of our consciences one day, if we have bin injurious to any man, howsoever we sleight it now, and make nothing of it, upon pretence either of the basenes, or of the badnes of the parties we have done wrong unto. Remember what I told you of the Gibeonites; and how Davids heart smote him for wronging Saul, as bad a man as could live, 1 Sam. 24.5. But of all the hurts and wrongs we have done unto men by our sins, the hurt that we have done them in their soules, if we have bin any way the cause of their eternall perdition, that may be to us a just cause of sorrow, and trouble of mind for our sins. O the bloud of soules which wee have destroyed by our sins, will lye heavy, and give an intollerable weight to our sins, when God shall charge us with it. And that we may, and many doe make themselves guilty of diverse wayes. Not only 1. by drawing and forcing others to sin, by our authority; as David did here, both the messengers he sent to bring Bathsheba unto him, 2 Sam 11,4. and Ioab whom he commanded to make away Vriah, 2 Sam. 11.15. and as Absalom did his servants, to murder Amnon, 2 Sam. 13.28. and as Paul had done, upon whose conscience this lay a long time, that he had compelled many to blaspheme, Act. 26.11. And 2. by drawing others unto sin, either by our example, or perswasion; as David and his messengers did Bathsheba here, 2 Sam. 11.4 and as full many a one dayly doth, by being the authors, & beginning of sin unto others, as the Prophet speaketh, Mica. 1.13. But even 3. by with-holding from any the helpe and meanes that God hath charged us to afford them, for the preserving of their soules from perdition. As you all will account that nurse that famisheth the child, by with-holding the breast, and food from it, to have bin a murderer of it, as much as if she had poisoned, or cut the throat of it. And surely many of us have just cause to feare, God will one day say to us concerning the soules of any that have perished in our flocks, that are ministers, or in our families, that are parents or masters, as he doth to the Prophet Ezek. 3.18. His bloud will I require at thy hand.
Now for the second branch of the Doctrine.Branch 2 Though our sins may justly trouble us in all these respects, yet the chiefe thing above all others, that should move us to hate sin, and to mourne for it, is the consideration of that offence, we have committed by our sins against the Lord our God. Observe the proofe of this in three points.
First, This is that, that hath had chiefe force in keeping Gods people from sin, when they have bin tempted unto it; As we see in the example of Ioseph, Genes. 39.9, How can I doe this great wickednesse, and sin against God? He considered not so much the wrong he should do his maister (though that he knew was very great) as the offence he should cōmit against God. So David professeth Ps. 19.11. I have hid thy word in mine heart, that I might not sin against thee. The cause why he loved Gods word so much, and tooke such paines by meditation, & prayer, to make it his owne; was, that he might bee kept from sinning against God.
Secondly. This is that that hath broken the hearts of Gods people, and caused them to melt in sorrow for sin after they have committed it, that they have done the thing that God is displeased with, that hee is grieved, and dishonoured by. This was Davids maine griefe here. And so in the confession he maketh to Nathan, 2 Sam. 12.13. I have sinned against the Lord. And Psal. 41.4. Lord be mercifull unto me, heale my soule, for I have sinned against thee. This was the maine thing that troubled the prodigal child that he had displeased his father, Lu. 15.18. I will go to my father, and will say unto him, father, I have sinned against heaven, and before thee. Against thee, thee only have I sinned, and done evill in thy sight.
Thirdly, and lastly, this is the principall thing that distinguisheth the obedience & repentance, and sorrow for sin, which is sincere, from that that is counterfeit. An hypocrite we know may make great shew of obedience, & of doing the will of God, 2 Chron. 25.2. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart. The main thing that approveth the truth, & sincerity of our obedience, is this, when in doing the good things we do, we respect the Lord himselfe; we doe that that we doe, because we would not offend him, because we desire to please and honour him. When we live not to our selves, but to the Lord, Rom. 14.7, 8. Thus the Apostle proveth the sincerity of heart that was in those weak Christians that did make conscience, both of using, & not using the meats prohibited by the law of Moses, that both of them did it to the Lord, Rom. 14.6. So an hypocrite may be able to mourn deeply for sin, and wish with all his heart, it were undone, in respect of the mischiefe & punishment of sin, that either he feeleth or feareth. As we see in the examples of Cain, & Saul, and Ahab, & Iudas. But this is a certaine note of Gods child, when the chiefe thing that maketh us mourne for sin, is, that we have displeased & grieved our father by it. Therfore is true repentance called by the Apostle, Act. 20.21. Repentance toward God. Such a repentance as the respect we have unto God hath wrought in us. And the sorrow for sin that causeth repentance unto salvation, is called, 2 Cor. 7.10. A sorrow that is according to God. So it is said of Gods people, that they lamented after the Lord. 1 Sam. 7.2. This sorrow proceedeth not from selfe love, as the other doth, but from love to God, when though a man know himselfe to be reconciled to God, and delivered from the wrath to come; yea because he doth so, and hath the spirit of grace that assureth him of Gods favour; therfore he mourneth, & is troubled in heart, that he hath by his sins offended, & grieved so good a father. This is that sincere sorrow that God promiseth to worke in the hearts of his people. Zac. 12.10. I will powre upon the house of David, and upon the inhabitants of Ierusalem, the spirit of grace, and of supplications, and they shall looke upon me whom they have pierced, and they shall mourne for him (not for themselves) as one mourneth for his only sonne.