Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 4
SERMON IV.
PSAL. 51.4.
Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
There are two evil properties especially which the corrupt nature of man is prone to in regard of sin. The one is to hide and deny it, that it may not appear; and the other is to mince and extenuate it, that it may not appear to be so bad as indeed it is. And on the other side, there are two special properties in a true humble and penitent person in opposition to each. The one is to confess our own sins, and the other is to aggravate and inlarge it. And each of these are here observable in David in this present Scripture. The former we have in the third verse, which I have formerly spoke to. The latter we have here in this verse which I have now read unto you.
THe whole verse it self 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 consider'd directly; I have sinned against thee. Secondly, David's sin consider'd in the reflexion 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 offence against men, who were more immediately concern'd 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 Neighbours, they are committed against God himself; and breaches of the Second Table they are reductively breaches of the First. Whiles David sins against Ʋriah and Bathsheba, and Gods People, he sins against God.
This is so, and will appear to be so upon this account: First, Of God consider'd 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 Neighbours a sin against God; forasmuch as he hath required us to carry our selves in all equity and charitableness towards them, we violate his Command, whiles we do any thing 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 Neighbour, 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 Murther, and shedding of mans 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 consider'd. Thus, 1 Cor. 8.12. speaking of those that gave occasion of offence 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 offence against God. It is not, I have sinned only against Bathsheba or Ʋriah; 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 sin'd against none besides? for (as I in part hinted before) he had sin'd against many others. He had sinned against Bathsheba, in violating of her Chastity: He had sinned against Ʋriah, 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 hardning 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 inlarge this Sin of his beyond an offence 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 it self, 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 shews us what is chiefly considerable (upon the like occasion) of every one 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 joyn 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 Supream and Ʋltimate 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 intreat 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 aw 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 Shepheard, 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 Gods 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, consider'd in his Power, and Justice, and Wrath: But to grieve for Sin, as it is an offence against Gods goodness, this is properly the ingenuity of Grace, and Christian Religion, and to be found no where 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 labour therefore to find this more and more in our selves; and from hence so much the more work our selves 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 our selves 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 exprest 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 endeavour to hide it from them. When Bathsheba came, every one 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 discern'd all the windings and turnings of it. His Plot in making Ʋriah drunk, that so he might go down to his Wife, and the Conception be thought to be his; And then his Plot in sending Ʋriah 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 what-ever but it is known and manifest to him; All things are naked, &c. Heb. 4.13. This is that which the Scripture does abundantly signifie 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, foreign. 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 doe 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 Esay 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 consider'd in their simple Narration, I have done, &c.
But secondly, They are further considerable in their inlargement 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 lye in this. That he did evil (simply) in Gods sight; for being he did it, he could not doe 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 deter'd 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 carryed 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 hainous. 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 it self, and in the thoughts of a sanctified Ʋnderstanding; 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 any thing else.
This should make us so much the more to loath it, and abhor it, and detest it our selves; 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 shews 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 our selves by emptying out that particular wickedness, wherewith we are defiled. As a Physician, when he hits the special Disease which the Patient is affected withall, then he provides for his greater health and safety.
Therefore let us take this course with our selves, in all our Humiliations of our selves, insist upon the particular; This Pride, this Passion, this Formality, this worldliness, &c. and for this purpose bring our selves to the Law of God in the particular parts of it, and examine our selves 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 stir'd, 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 labouring 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 offence in the matter of Ʋriah 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; Ʋrgentiori 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 mens 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 reflexions 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 shew it self 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 evill 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 consider'd of us two manner of ways, either in themselves, or in their connexion: 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 Gods 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 honour 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 justifie 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 justifie, 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 favour 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 faithfullness 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 Gods 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, vers. 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 Gods 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 our selves to; to submit with meekness and patience to Gods 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 Connexion with the words immediatly 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 dependance 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 meer following of this upon that. This (Ʋt) 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, sin'd, 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 Honour to thee. And so it teaches us thus much, That that heart which is truly mortified and humbled, will glorifie 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 Honour 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 perswaded to it; not only as our Duty in it self simply consider'd, but also so far forth as we are bound upon all occasions to promote the Honour and Glory of God. And so ye have the second branch of the Text, and this whole fourth verse.