Lectures Upon Psalm 51, Part 1 · Lecture 9
Lecture IX. On the Title of Psalme 51. December 21. 1625.
FOlloweth the use of instruction, that concerneth us that are ministers, and Preachers of the Gospel. For seeing that if we would doe good by our ministery, we must apply our Doctrine to our hearers, and boldly, and plainely, reprove their sinnes; and that this is a chiefe worke, and duty of our ministery; we learne that five propertyes had need be in him that would performe the worke of the ministery faithfully.
First, Hee had need know his people well. The minister had need not only to be resident, and to dwell among his people, but also to use his best endeavour to know them well. This is Gods ordinance, that every congregation should have a Pastor of their owne, that may live among them, 1. P…t. 5.1, 2 The Elders which are among you, I exhort, feed the flocke that is among you. The Lord wheresoever he plants a vineyard, builds a watch-tower, for the keeper of it in the midst of it, Esa. 5.2. In this point, our Saviour makes himselfe a patterne, and samplar to all good pastors, Iohn 10.14. I am the good shepheard, and know my sheepe, and am knowne of mine. And so doth Paul, when he saith, he taught them not onelyonly publickely, but from house to house, Acts 20.20. and in the care he had to know the state of the Philippians, Phil. 2.19. Phil. 2.19. I trust in the Lord Iesus, to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. And of the Thessalonians. 1. Thes. 3.5. For this cause, when I could no longer forbeare, I sent to know your faith. This then (the estate of his flocke) is one of the bookes the minister must study, if hee would preach well, for certainely, such will be best able to apply the Word well. Tychicus was sent to the Colossians, that he might know their estate, and comfort them, Col. 4.8. He could not rightly apply the Word to their comfort (no more could he do to the exhorting or reproving of them) till hee knew their estate.
Secondly, he had need be himselfe of an unblameable life, a godly man, 1. Tim. 3.2. A Bishop must be blamelesse. Take heed to your selves (saith Paul to the Elders of Ephesus, Acts 20.28.) and to the flock. For, 1. no man can feelingly and conscionably reprove sinne in others, that doth not feare and hate sinne in himselfe, Matth. 7.5. Hypocrite, first cast out the beame out of thine owne eye, and then shalt thou see clearely, how to cast out the mote out of thy brothers eye. 2. If hee could reprove sinne well, yet till he have by his conversation, gained authority in the hearts of the people, his reproofes will doe little good. Tit. 2.15. These things speake▪ and exhort, and rebuke, with all authority; let no man despise thee. They will despise him, and his reproofes, that takes upon him to controll and rebuke them, before he hath gained authority in their hearts. Reproofe prevailes not, nor is wont to be well taken, but from the mouth of a righteous man, Psal. 141.5. Let the righteous smite me, and it shall be a kindnesse, let him reprove me, it shall be an excellent oyle.
Thirdly, Hee had need bee a wise man. Therefore it is said, 1. Cor. 2.…. that God hath given to the Pastour, whose chiefe office is to apply the Word, the word of wisedome, as to the Doctour, whose office is to interprete the Word, and to teach doctrine, the word of knowledge. So when the Prophet Micah would shew how God by his spirit had enabled him to reprove sin, he saith Micah 3.8. He was by the spirit of the Lord, full of judgement, to declare unto Iacob his transgression, and unto Israel his sinne. He had need of judgement and discretion, that should doe this well. So he that should give the Lords hou…hold their portion of meate in due season, must not onelyonly be a faithfull, but also a wise steward, Luke. 12.42. great wisedome is required to doe this well; specially to reprove sinne, so as it ought to be reproved. A reproofe wisely given, is of great force, and likely to prevaile, Eccle. 7.5. It is better to heare the rebuke of the wise, then the song of fooles, Prov. 25.12. As an eare-ring of gold, and as ornament of fine gold, so is a wise reprover upon an obedient eare. As if he had said, It is a greater grace and ornament to a man, to have an obedient care, to receive reproofe, then any care-ring or jewell in the world can be; but what reproofe? Surely, such as is given by a wise reproover. The best eare that is, will hardly receive a reproofe that is foolishly, and undiscreetly given. Now this wisedome, and discretion that is required in him that should reprove sin, consisteth in foure things specially.
First, He must not be apt to note and reprove every thing that he seeth to be amisse in his people, but forbeare and passe by some smaller offences. Pro. 19.11. The discretion of a man deferreth his anger: and it is his glory to passe over a transgression. And 20.3. It is an honour for a man to cease from strife, but every fault will be medling. When Thomas out of his infidelity, and discontentment had said, Iohn 11.16, Come let us goe, and dye with him our Saviour did not reprove him, nor seeme so much as to have heard and observed his speech.
Secondly, He must be able substantially to prove that to be a sinne which hee doth reprove, and to convince the judgement and conscience of the offender therein So the Apostle requireth Timothy, 2. Tim. 4.2. to reprove, rebuke, exhort, with all long suffering and doctrine. And saith Tit. 1.9. that the minister must be able by sound doctrine, both to exhort, and convince the gain-sayers. Better were it a great deale, that we would hold our peace, then cry out zealously against such things as wee cannot by sound doctrine, and proofes out of Gods word convince, and prove to be sinnes. To such reprovers it may be said, as Iob said to his friends that reproved him for his hipocrisie, Iob 6.25. How forcible are right words? but what doth your arguing reprove?
Thirdly, Hee must have due respect to the persons whom he doth reprove. 1. The sinnes of superiours and magistrates, though they may bee reproved, yet not with that bitternesse as other mens, nor without signification of reverence to their place and calling, neither is this to be accounted, either base feare, or unfaithfulnes. 1. Tim. 5.1. Rebuke not an Elder, but intreate him as a Father. The Prophets themselves when they were to reprove Kings, shewed this wisedome. When Daniel was to interprete Nabuchadnezzars dreame, and so to discover to him his fearefull estate, see how dutifull respect he shewed to his place and calling, Dan. 4. in three verses of that chapter, verse 19, 24, 27. And the Lord speaketh of it, as of a priveledge particularly belonging to himselfe to reprove Kings bitterly, Iob 34.18. Is it fit to say to a King, thou ar… wicked? and to Princes, ye are ungodly? 2. Obstinate sinners are more bitterly, and sharply to bee reproved, then such as sinne of ignorance, and infirmity, Iude. 22.23. Of some have compassion, making a difference; and others save with feare, pulling them out of the fire. 3. In reproving such sinnes, as some of his hearers that feare God, and have tender hearts, may be guilty of, he must so temper his reproofe, as they may not be discouraged, or wounded by it. This wisedome you shall see the Apostle used, 1. Cor. 6.9.11. When he had said, neither fornicators, nor adulterers, nor theeves, nor railers, nor drunkards, nor revilers, nor extortioners shall ever go to heaven, he addeth by way of a prevention, vers. 11. and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the spirit of our God. The like you shall see, Heb. 6.9. Beloved, we are perswaded better things of you, and things that accompany salvation, though we thus speake.
The fourth point wherein the minister in reproving sinne, must shew his wisedome, is in discerning rightly when, and where to reprove sinne, and when to forbeare the reproving of it. It is not only a note of a time-server, of a timorous, and unfaithfull minister, to forbeare the reproving, and inveighing against some corruptions that are either in the Church, or Common-wealth even when his text gives him just occasion to doe it. It is sometimes his wisedome to doe it, when, 1. there is either danger of doing more hurt, and dishonour to God by speaking against them, then by holding his peace; or, 2. whe… hee can see no hope of prevailing, or doing good by his reproofe. For the first of these respects, we have the example of our blessed Saviour, who did oft forbeare the publishing of certaine truths, even because he would not give advantage thereby to the malicious adversaries, to raise persecution against him. How oft doth he charge them, upon whom he had wrought his miracles, not to speake of it to any man, and one cause was this, because he knew it would incr…ase the rage of his enemies, and so interrupt the liberty of his ministery; this is plai…e, …. 1.44, 45. How wary and carefull was hee alwayes, both in the manner of his preaching by parables, and in his answeres he gave to their questions … the adversary from taking advantage at any thing that he said? And we are expresly forbidden to give the holy things of God to such doggs, as will be ready to turne againe upon us, and read and bite us for our labor, Mat. 9.6. When the times are so evill as they will not beare such matters to be touched, the prudent servants of God will keepe silence, or so deliver the truth as Gods people may be edified, and not advantage given to the adversary. Amos. 5 13. Therefore the prudent shall keepe silence in that time, for it is an evill time. And for the second respect, for which a faithfull minister may forbeare to reprove sinne; that is, when he can see no hope of prevailing, or doing good by it; wee have also the example of our blessed Saviour to warrant it. He did utterly dislike the foolish ceremony, and custome the Iewes had to parisie and wash themselves so oft, and yet at the marriage feast in Cana of Galilee, where he saw six great water-pots containing two or three sirkins a piece, set for that purpose, Iohn 2.6. he found no fault with it. Why? He saw no hope that his speech in that place, and at that time would doe any good. And for both these respects we have a notable example in Paul, who when he was in Ephesus, where Diana was worshipped, and many got great wealth by that Idolatry, yet was he never heard in his ministery to exclaime against Diana, nor against that Idolatry, as the towne-clearke himselfe witnesseth, Acts 19.37. Why? had he no zeale against so shamefull idolatry? yes certainly; no man more, as you may see Acts 17.16. His spirit was stirred in him, when he saw the City of Ath…ns wholly given to idolatry. Why then was he so silent at Ephesus ▪ Surely, 1. he saw such an invective would have done no good, 2. that it would have presently abridged his liberty, and raised bitte… persecution against him And thus we have seene what wisedome a minister should use in reproving of sinne. Even the badnesse of the times may warrant the ministers silence this way, Amos. 5.13.
Fourthly, The minister had neede bee a peaceable man, not given to suits and contentions with his people. Certainely, it is not unlawfull for a minister to require his due, and even to seeke it by Law, if hee cannot otherwise come by it, For, 1. he is bound to have a care of his family, and hee were worse then an Infidell if he had not, 1. Tim. 5.8. 2 The Law, and the magistrates helpe for righting men in their wrongs, is Gods ordinance, which a godly minister may lawfully seeke unto; as is plaine in Pauls example, who Acts 25 11. who appealed unto Caesar. But the minister of God, should not be a man given unto suits, and contentions with his people, he ought to shun it as much as in him lyeth. All men should so doe, Rom. 12.18. If it be possible as much as lieth in you, be peaceable with all men; but specially a minister, 1. Tim. 3.3. he must be a patient man, and no brawler. When he reproveth the sinnes of the people, he shall never have hope to prevaile, or doe good, unlesse he can say with Paul. 2. Cor. 12.14. I seeke not yours, but you; and as he doth in another place, when he had sharpely reproved them, Galat. 4.12. Brethren, I beseech you be as I am, for I am as ye are, ye have not injured me at all. As if hee should have said, thinke not I am so vehement against you, because of any personall wrong ye have done unto mee. Moses that was so fierce and hote in Gods quarrell, as you may see Exod. 32 19, …0, 29. was in his owne quarrels and wrongs done to himselfe the meekest man in the world. Numb. 12.3.
Fiftly, and lastly. He had need to love his people well, and approve by his whole carriage and conversation, that he loveth them; else will his reproofe never doe them good, Rom 15.14. I am perswaded ye are full of goodnesse, able to admonish one another; nothing fits a man better to this duty, then goodnesse doth. No man will take a reproofe well from him that he thinks loves him not▪ Prov. 27.6. Faithfull are the wounds of a friend. Yea, even in reproving of sinne, the minister that would do good, must be carefull to expresse his love unto them. And therefore, 1. He must not reprove si… in rage, and distemper of passion. The good Surgeon when he is to cut off a member, is carefull to be at that time most free from passion. When Nehemiah had heard of the shamefull extortion and oppression used by the rulers and rich men, he was very angry, but he would not reprove them in a sudden heate and passion, but paused and consulted with himselfe before he would do it, Nehe. 5.6, 7. And great reason is given for this, Iames 1.20. The wrath of man worketh not the righteousnesse of God.
Secondly, he must not reprove sinne merrily, or in a flouting and girding manner, as one that tooke a pride to shew his wit in breaking jests upon the offendor, but with griefe and compassion. See Christs example for this, Mar. 3.5. he was angry with them, but he was also grieved for the hardnesse of their hearts, and Paul who speaking 2. Cor. 12.21. of his comming to reprove the sinnes of that people, saith, that the seeing of them would humble him, and he should bewaile their state. And Phil. 3.18. speaking of many among them, who were enemies to the crosse of Christ, he saith he told it them weeping, he tooke no pleasure in it.
Thirdly, He must so reprove his peoples sin, as (if it be possible) he may set no brand of reproach upon the persons of the offendors. Indeed this cannot alwayes be done, but so farre as in him lyeth, he must in reproving sin, shew his love to the sinner, in tendring of his credite, and good name. Private faults must not by the manner of reproving of them, be made publike and notorious▪ This care of the credite of him whom we are to reprove, is plainly injoyned us by our Saviour, Matth. 18.15, 16. First, tell him his fault betweene thee and him alone, then take with thee but one or two more. We count it a singular commendation in a Surgeon, when he can cure a wound in a mans face, as he leaves no skar behind, indeed some wounds are so great as this cannot be helped, yet is the skill of the Surgeon greatly commended for this; so is it in a minister, when he can reprove the faults of any of his people, and effectually too, and yet set not a brand of ignominy, and reproach upon their persons.
Vse 2.Followeth the second use of this Doctrine, and that is for exhortation, that seeing the ministery that God hath sanctified to convert sinners, and whereby he hath bin wont for to worke most effectually, is such as applyeth the Word particularly, such as boldly and plainely reproveth sinne; and that the very life and power of preaching, consisteth in this. That therefore every one of us would desire to enjoy such a ministery, as applyeth the Word, and bringeth it home to our hearts, as pierceth and searcheth most, as with greatest plainnesse and power reproveth sin. I say not only you should strive to be able to beare it, and submit your selves to it, to suffer the word of exhortation. Heb. 13.22. David a great King did so here. But I say we should desire it, as David also did, Psal. 141.5. Let the righteous smi…e me. For, 1. the best have need of it, David had as we see here. Till our sinnes be effectually discovered to us, we will never seeke salvation seriously, and in good earnest. This was it that brought Iohns hearers to cry, Luke 3.10. What shall we doe? as appeareth verse 9. Now also is the axe laid to the roote of the trees; Every tree therefore that bringeth not foorth good fruit, is bewen downe and cast into the fire; and this made those three thousand to cry to the Apostles Actes 2.37. What shall we doe? 2. It is a blessed signe of grace, when we can desire to have our owne speciall sinnes discovered, and beaten downe, Iohn 3.20, 21. He that doth evill hateth the light, neither commeth to the light, lest his deeds should be reproved; But he that doth truth (that is, sincere, and upright in heart) commeth to the light, that his deeds may be made manifest, that they are wrought in God.
Vse 3.The third, and last use of this Doctrine, is for reproofe of the generall sinne and epedemicall disease of this age, that no man can now endure such a ministery as Nathans was here to David. All men now adayes take upon them to limit, and gage Gods ministers, saying unto them as they did Esa. 30.10. Prophesie not unto us right things, speake unto us smooth things. This age cannot beare a plaine and powerfull ministery, Amos 7.10. but as it is said Amos 5.10. they hate him that rebuketh in the gate, (the judge that censureth, and punisheth sinne) and they abhorre him that speaketh uprightly, the minister that faithfully delivereth the message of God unto them. Men can well endure to heare a point of controversie, or of generall doctrine learnedly handled, yea to have sundry sinnes in a generall manner eloquently inveighed against, but their owne sinnes to be particularly, and powerfully reproved, that they cannot brooke.
While our Saviour preached the glad tidings of the Gospell, Luke 4 18, 19, 21. all the congregation of Nazareth applauded his doctrine, and admired the gracious words that proceeded out of his mouth, verse 22. but when he came to apply the Word unto themselves, verse 24.27. they were filled with wrath against him, thrust him out of the City, and would have cast him downe head-long from the brow of the hill. verse 28, 29. And from this humour in the people (through Gods just judgement) it is come to passe, that this kind of preaching is now growne much out of use; as if God had said in his wrath, as Hos. 4.4. Yet let no man strive or reprove another: for this people are as they that strive with the Priest. The reasons of it are, 1. Men love their sinnes as their right hand, or eye, Matth. 5.29. and therefore count him their enemie that would put them from them. Hast thou found mee, O mine enemie? saith Ahab to Eliah, 1. Kings 21.20. And our Saviour saith, Iohn 3.20. Every one that doth evill hateth the light. 2. Such kind of preaching awakeneth their conscience, and sets the worme thereof a gnawing of them, it tormenteth them, Revel. 11.10. and makes them cry out with a loud voice, (as he did that had the spirit of an uncleane devill, Luke 4.33, 34.) saying, let us alone; what have we to doe with thee, thou Iesus of Nazareth? Art thou come to destroy us? 3. God doth manifest his presence and mighty power in such a ministery, 1. Cor. 14.25. and the nature of sinne is to make men afraid of Gods presence, and to hide themselves from him, as Adam did, Gen. 3.8. This made Peter fall downe at Iesus knees, saying, Depart from me, for I am a sinfull man ô Lord, Luke 5.8. And this made the whole multitude of the Countrey of the Gadarenes to beseech Christ to depart from them, Luke 8.35, …7. For they were taken with great feare (saith the text) when they beheld his mighty power, in healing the man possessed with devills. Now to discover to these men their folly and madnes, I wish they would seriously weigh and consider these foure things.
First, that the minister in reproving some, doth no more then he hath authority to do from God, yea then he hath commandement, and straight charge from the Lord to doe. He takes never a whit too much upon him, when he reproveth sin, he hath a commission to doe it, hee may doe it by authority. Tit. 2.15. these things speake, and exhort, and rebuke with all authority. It is a chiefe duty, and worke of our ministery, if we doe not this, we doe nothing to the purpose; as is plaine by that charge Paul gives. 2. Tim. 4.1, 2. I charge thee before God, and the Lord Iesus Christ, who shall judge the quicke and the dead at his appearing, and his Kingdome; preach the word, be instant in season, and out of season, reprove, rebuke, exhort, with all long suffering, and doctrine. A minister that hath lost his gift in reproving sinne, is like a Bee that hath lost her sting, a drone, and good for nothing, Matth. 5.13. Ye are the salt of the earth; but if the salt have lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be troden under feet of men. God hath injoyned us to doe this upon paine of damnation, and saith, if we do it not, he will require your blood at our hands, Ezek. 3, 18 Alas, we are but messengers, servants, embassadours, 2. Cor. 5.20. and what wise man will be angry with a servant, messenger, or embassadour, for doing that hee is charged to doe by his master, and dares not but doe it?
Secondly, Consider that it is a dangerous sin, to hate or be offended with the minister of God, for doing of his duty, 2. Chron 26.19. While Vzia was wrath with the Priests, the leprosie rose up in his fore-head.
Thirdly, It is a dangerous signe, God hath determined the destruction of a man, and that he shall perish in his sinne, when he cannot abide to have his sinne plainly reproved, Prov. 15.10. He that hateth reproofe shall dye. 1. Sam. 2.25. Elyes sonnes hearkened not to the words of their father, because the Lord would slay them.
Fourthly, That it is an extreame folly for men, to shunne this kind of preaching, because of the unquietnes, and terrour it works in their conscience. For the terrour and unquietnesse the Lord worketh in thee this way, is like the wound that is made by the Surgeon to cure and heale thy soule. Of this it may be said, as Eliphaz speaketh of the man, whom God in mercy humbleth by his corrections, Iob 5.17.18. Happy is the man whom God correcteth, therefore despise not thou the chastening of the almighty; for he maketh sore, and bindeth up, he… woundeth, and his hands make whole. A divine power indeed is manifested, and felt in this kind of preaching, but it is the power of God unto salvation. Rom. 1.16 Yea, Gods people may expect healing, and comfort by that very ministery (if they wait upon God in it) by which they find themselues to be much troubled and disquieted. For God hath beene wont to make choice of that very hand to heale his people, by which he hath wounded them before. Nathans ministery that was Gods instrument to humble David, and cast him downe, was also his instrument to comfort, and raise him up. For he did not onelyonly assure him upon his repentance that his sinnes were forgiven him, 2 Sam. 12.13. but brought him also from God another comfortable message, that Solomons name (whom Bathsheba bare unto him) should be called Iedidiah beloved of the Lord, 2 Sam. 12.25. So Esayes ministery that was Gods instrument to humble Hezekiah, Esay 38.1.3. was also his instrument to comfort him, verse 4, 5. So Peter that pricked, and wounded those three thousand, Acts 37. was also the man by whom God healed, and cured them, as you may see verse 38—41. Whereas by shunning to have thy heart troubled, by having thy sinnes discovered in the ministery of the Word, thou canst not avoid the sight of thy sinnes, and trouble of mind for them. For God will certainely one time or other sooner or latter discover thy sinnes unto thee, and trouble thy heart for them. Psal. 50.21. I will reprove thee, and set thy sinnes in order before thine eyes. And when God shall discover thy sinnes to thee and wound thy heart for them by another meanes, then the ministery of his Word, thou canst have no such assurance to have thy heart quieted againe, as then mayest in those troubles that the Word worketh in thy minde; those wounds will not be such as the Surgeon maketh to cure thee, but such as a butcher or enemie maketh to kill, and destroy thee, so that in shunning this kind of Preaching, thou dost as the fish, that leapeth out of the hot pan, into the fire. But there are certaine objections which men usually make against this kinde of preaching, which I will briefly answer and so conclude this point.
Object. 1First, it is objected that some preachers in their invectives against sin, will raile and give bitter, and opprobrious tearmes unto men; and a minister should be patient no railer no brauler, saith the Apostle, 1 Tim. 3.3. It becomes not a Minister to be so bitter in tearmes, as many of you are.
Answ.I answer that in reproving obstinate, and scandalous sinners, it is no way unlawfull or unseemely for a Minister to be bitter, and sharpe. For so was not onelyonly Iohn the Baptist when he called the Pharisees, and Saddu…es a generation of vipers, Mat. 3.7. And Paul in speaking this to Elymas the sorcerer, Acts 13.10. O full of all subtiltie, and mischiefe, thou child of the divell, thou enemy to all righteousnesse. But our blessed Saviour himselfe; who though he was in his owne quarrell so mild as the Apostle saith, 1 Pet. 2.23. when he was reviled, he reviled not againe when he suffered, he threatned not; yet in reproving obstinate sinners was most sharpe, and bitter. He calleth the ruler of the Synagogue hypocrite to his face, Luk. 13.15. and speaketh thus to the Scribes, and Pharisees, Mat. 23.33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? So speaketh the Prophet, Esa. 1.10. Heare the Word of the Lord, yee rulers of Sodome, give eare unto the law of our God, ye people of Gomorrah.
Object. 2Secondly, Oh but some of you in your heate when you are in reproving sin have a most unseemely fashion of crying out, and stemping, and beating of the Pulpit as if you were beside your selves; whereas a Minister should be grave, and sober in his whole behaviour, as the Apostle saith, 1 Tim. 3.2. specially in the pulpit.
Answ. 1.I answer, 1. That though the power of the ministery consisteth not so much in the extension of the voice nor in the earnest manner of delivery, as in the doctrine it selfe and matter that is delivered. It is the law of the Lord it selfe that converteth the soule, Psal. 19.7. The Word of God it selfe is quick, and powerfull, and sharper then any two edged sword, Heb. 4 12. And 2 it is but counterfeit, and ridiculous zeale when a preacher useth such great extension of voice,2. and heate in his gestures, when the matter that he dealeth inforceth him not to it, when he is as hot in his doctrine, as in his application in one point as in another, when those shewes of heate come not from the abundance of his heart, but the lips are burning, and the heart naught (as Solomon speaketh, Pro. 26.23.) like a potsheard covered with siluer drosse. Yet is it a foule error to think it unlawfull or unseemely for a Minister at any time to use this heate, and earnestnesse both in voice, and gesture▪ specially in reproving of sin. Nay it is needfull, and profitable for Gods people that their Ministers should expresse their zeale, and fervent affections that way. When his Spouse was a sleepe Christ knocked, and bounced at the doore of her heart, Cant. 5.2. In which respect we shall finde God hath enjoyned his Ministers to preach in this manner, Esa. 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Iacob their sins: and Ezek. 6.11. Smite with thy hand, and stampe with thy foot, and say alas for all the evill abominations of the house of Israel. And admit there be some indecency in it, yet know that matters of decency must alwaies give place to edification; and to further the edification of Gods people it well becomes Gods servant even to forget himselfe, in a matter of decency. For this we have the example of our blessed Saviour, not onelyonly in making a scourge, and whipping the buyers, and sellers out of the the temple, where the zeale of Gods house did even eate him up, Ioh. 2.15. but even in this very case of preaching, Ioh. 7.37. In the last, and great day of the feast he stood up, and cried. And if this make us contemptible in the eyes of any, as Davids dancing and leaping in a zealous joy before the Arke did him in the eyes of Michal, 2 Sam. 6.16. we must answer such as he did her, 2 Sam. 6.21, 22. It is unto the Lord that we doe thus, and we will be yet more vile then thus, and will be base in our owne sight, and Gods people will esteeme of us never the lesse for this, though such as Michal was do despise us in their hearts for it.
Thirdly,Object. 3. but such of you as are alwaies chiding of us, and inveighing against us shew plainely you beare no love to us, nor thinke well of us, but count us as reprobates, or as men profane, and void of all religion, and how can we love or esteeme well of you that thinke no better of us? or how can we profit by your ministery when we are perswaded you love us not?
I answer,Answ. that men are greatly deceived in judging thus, Gal. 4.16. Am I therefore become your enemy, because I tell you the truth? Certainely there is no greater argument a Minister loves his people well then this, when hee doth plainely reprove their sinnes. Levit. 19.17. Thou shalt not hate thy brother in thy heart, then shalt in any wise rebuke thy neighbour, and not suffer sin upon him. For 1. Though we do thinke ill of you, and are perswaded you are not yet in the state of grace, but profane, and void of religion (for how can we thinke otherwise of a great many) yet may we love you unfainedly for all that, if we pittie your case, and pray for you, and use the best meanes we can to win you to God. Our Saviour did not think well of Ierusalem that killed the Prophets, and stoned them that were sent unto her, and yet he loved Ierusalem dearely, as appeares by his pittying her case and weeping over her, Luk. 19.41. He did not think well of the Iewes that crucified him, and judged them to be in a fearefull state, and yet he loved them for all that, as appeares by his praying for them, Luk. 23.34. Father, forgive them, for they know not what they doe. The Thessalonians that might not keepe company with them that would not obey the doctrine of the Apostles, declared by that, that they did not thinke well of them, yet so long as they did admonish them, and use meanes to bring them unto repentance, they did not count them as enemies, but loved them as brethren, 2 Thess. 3.14, 15. 2. We may not onelyonly love you well but also thinke well of you, and judge you to bee in the state of grace as well as ourselves, and yet sharply reprove that that wee see to be a misse in you. Our Saviour loved dearely his elect Apostles, and thoughtfull well of them, and oft pronounceth them to be in a blessed estate. Luk▪ 6.20. Blessed are ye poore, &c. and Mat. 13.16. Blessed are your eyes for ye see, &c. And of Peter, Mat. 16.17. Blessed art thou Simon Barjona. Yet did he reprove them often for that that was amisse in them, and that very sharply, and bitterly, Mat. 16.8. O yee of little faith; and 17.17. O faithlesse, and perverse generation. And to Peter he saith, Mat. 16.23. Get thee behinde me Satan, for thou art an offence unto me, for thou savourest not the things that be of God.
Object. 4.Fourthly, I grant this is true that you say, a Minister may love his people and thinke well of them too though he doe reprove their sinnes. But then hee should deale with them in private, if he knew ought to be amisse in them, but when he will cry out against them, and disgrace them publickly what love is there in that? Who can take that well?
Answ.I answer, 1. No faithfull Minister dare publickly reprove or note or disgrace any person for any sin, that is private. For he knoweth he is bound by the commandement of Christ, Mat. 18.15. to tender the credit of the offendors; but if any mans sinne be publickly notorious, and scandalous he must not take it ill to be reproved publickly; he must not from this argue that the Minister loves him not. You doubt not (I dare say) but Paul loved Peter well at all times, yet when he saw that he sinned scandalously, and by his example drew Barnabas, and others to dissemble he reproved Peter (not secretly but) before them all, Gal. 2.14. And we have a plaine commandement for this, 1 Tim. 5.20. Them that sinne (he meanes openly, and with scandall) rebuke before all, that others also may feare. 2. To have any sin that thou art given unto to be sharply, and publickly reproved (so that thy person be not noted, nor the fault that was private before made publicke, and notorious by the manner of reproving it in the publick ministery) is no wrong or disgrace to thee at all. Yea if wee knew all the sins that any of you are given unto, and did in every Sermon that we make, meet with them, and sharply reprove them, this were a great argument of our love to you, and care of your soules and would be a great benefit unto you. Or els David was deceived when he prayed, Psal. 141.5. Let the righteous smite me, for that is a benefit: and Solomon when he said Pro. 6.23. Reproofes of instruction, are the way of life. 3. O that men were so willing as they pretend to be admonished privately. Alas few are so, most men will be ready as those dogs that our Saviour speakes of, Mat. 7.6. to turne againe, and bite, and rent them that shall offer to performe this office of love unto them. But if you were so willing as you pretend, yet is it not alwaies fit that we should in private admonish or charge you with the faults we heare and suspect to be in you; because in personall reproofes, we must be able to convince you not only that it is a sin, we heare to be in you, but also that you are guilty of it. In personall reproofe of sin we must have better proofes then heare-say, and strive to be like unto Christ our Master of whom it is said, Esa. 11.3. He shall not reprove, after the hearing of his eares.
Object. 5Fiftly, admit all this be so; yet many of you that are Ministers blemish your selves much and loose the hearts of your people by this that you are so apt to hearken to tale-bearers, and pickethankes, and then to broach in the pulpit whatsoever you heare. So that we can do nothing in our houses but we shall be sure to heare of it in the pulpit; and who can take this well? These tale-bearers are the odiousest people in the world (say they) and the onelyonly make-bates betweene the Minister and his flocke; as Solomon saith, Pro. 26.20. Where there is no tale-bearer the strife ceaseth.
Answ. 1.I answer, First, it were surely a great fault in the Minister if he should beleeve, or if he should reprove you upon every light hearesay. He that would goe to heaven must not take up (or receive easily) a reproach against his neighbour, Psal. 15.3.
2.Secondly, this hath beene of old falsly laid to the charge of Gods servants; as it was to Ieremiahs, Ier. 43.3. Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Caldeans, that they might put us to death.
Thirdly,3. it may fall out that we in our ministery may meet with such faults of yours particularly as we never heard you were guilty of, nor ever suspected you of; this hath oft fallen out; and when you find it to be so, you must therein acknowledge the divine, and searching power of Gods Word, and not imagine that some tale-bearer hath beene with us, Heb. 4.12. the Word is said to be a discerner (a discoverer, and a judge) of the thoughts, and intents of the heart. And the unlearned man, and unbeleever that came to heare the Prophet, finds himselfe reproved for such faults, and such secrets of his met with all in their ministery, as he knew well the Prophets themselves could never know, none but the Lord could be acquainted with, 1 Cor. 14.24, 25.
Fourthly, it is not alwaies unlawfull to reproue your sins even upon hearesay. So did Ely, 4.1 Sam▪ 2.23. Why doe you such things for I heare of your evill dealings. And Paul, 1 Cor. 11.18. I heare there be divisions among you, and I partly beleeve it. It is like some wicked men would be apt enough to say then, to Ely and Paul what tale-bearer what pickthanke hath beene with you? Do you know or see any such matter in us your selves? Yet do they reprove them, even upon that they had heard of them.
Fiftly, we may lawfully reprove in our ministery the faults we heare to be in you though we be not certaine of it,5. nay though we hope better of you. Because the reproofe may do good to others that be guilty of them, and to your selves also though you be not guilty, to make you the more fearefull to fall into them. So the Apostle speakes of the sin against the Holy Ghost, and of universall Apostasy to the Hebrewes though he were fully perswaded they were not guilty of that sin, as he saith, Heb. 6.9. We are perswaded better things of you, and things that accompany salvation. Nay it were a benefit to you, if we were so fully, and particularly acquainted with all your waies that in every Sermon we might meet particularly with your errours, sinnes, weaknesses, and tentations. We could in nothing shew our love to you more then in this. When Christ spake in the greatest assemblies he was wont to aime in his doctrine, chiefly at them whom he loved best, Luk. 12.1.