Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 5
SERMON V.
PSAL. 51.5.
Behold, I was shapen in inquity: and in sin did my mother conceive me.
We are still upon the point of David's confession and acknowledgment of his sin. Which we have formerly reduced to two Heads especially, as whereof it consists, Original and Actual; The sin of his Nature, and the sin of his Life. We began with the last first, viz. His actual sin, or sin of his life, as being first of all exhibited in this Scripture, the fourth verse of this Psalm, in those words, Against thee, thee only have I sinned, and done, &c. And this we dispatcht the last day. There remains the second, the sin of his Nature, in these words which we have now read unto you, and which we are now to dispatch, with Gods assistance, at this present time; Behold, I was shapen in iniquity, and in sin did my mother, &c.
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 mans corruption, it is here exprest 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 humane 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 some one or two, thus, Gen. 8.21. The imagination of mans 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 lyes: Prov. 22.15. Foolishness is bound in the heart of a Child: Esay 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 call'd by Divines, Originale Originans. Adam's sin, in the breach of Gods 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 entred into the world, and death by sin: and so death past upon all men, in whom all have sinned, foreign. So vers. 18. By the offence 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 Esay 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 call'd 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 defloured 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 every one 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 what-ever 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 exprest 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 signifie that all is defiled.
The improvement of this Point to our selves 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 Gods eternal Wrath and Condemnation. If every one 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 fasten'd upon them: Yea, from hence is it that they are subject to several Sicknesses, and even Death it self, 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 Gods Wrath, and the expressions of it both in Death and Judgment. But so much of the first point, viz. The Original of mans 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 inquity.
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 exprest, 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 exprest 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 engendred 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 priviledge 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 our selves; but there must be endeavours 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 perswaded 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 pedegree, and natural birth into the World. Though it be a priviledge to be well-born, and to be descended of Honourable 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 errour 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 inlarged, so much the worse. Take a Leprosie 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 exprest 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 foreign war, nay foreign, to lead into captivity. It's called the sin that easily besets us, foreign, Heb. 12.1. The power and force of it is discernable in two particulars especially; first, as it hinders from good; and secondly, as it carries forceably 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 forceably to evil, Jer. 8.6. Every one turned to his course, as the Horse rusheth into the battel, 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 inhabitans, the sin that dwells in us, Rom. 7.17. As for many actual sins, they may be wholly supprest 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 Murther, 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 it self 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 shewed 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 exprest, 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 labour for a contrary new Nature to be bestowed upon them, seeing every one is by Nature a Child of Wrath; and this Nature it is most loathsom 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 inforces. 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 our selves are alive by Grace, all our works are but dead works in us, let them carry never so fair a shew 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 priviledge.
Secondly, In an endeavour 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 endeavour 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 perswaded 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 shew 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 cowardise, 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 our selves, lest we also be tempted. Many are apt to be pufft 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 Ʋriah; his Murther 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 Murther, 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 lookt 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 labour to be throughly humbled in our selves 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 Honour and Glory redounding to him; the more we take just shame to our selves, the more we honour and glorifie 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 refresht, as it is in Psal. 32.3, 4, 5.
Thirdly, That they may be also more engaged against it for time to come: Mens 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 shews us the difference betwixt the Children of God and other men: as for other men, all their care and endeavour 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 perswaded to do so too, as David, I have sinned, I have sinned exceedingly, I have done very foolishly, &c. So bruitish 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 our selves, 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 our selves in this particular, from whence God may have the greater Glory, and our selves at last the greater comfort and refreshment. So much for that, and so also of this whole Verse.