Lectures Upon Psalm 51, Part 3 · Lecture 32
Lecture XXXII. On Psamel 51.3. Iuly 18. 1626.
IT followeth wee proceed to the uses that are to the be made of it, which are principally two, 1. To exhort us to seeke for this grace, 2. To direct us how to try and examine our selves, whether wee have yet attained to it or no.
The first use I say, is to exhort us, to seeke for this grace that is here commended to us in the example of David, Vse 1.he when God effectually touched his heart, with true sight and sense of his sins, did breake forth into a free and full confession of it; so shall wee bee ready to doe, if ever wee attaine to true repentance, hee tooke this course to finde mercy with God, in the pardon of his sins, and so must wee doe, if ever we will hope to obtaine mercy, and comfort.
Three sorts of con…ession of sin.Now in this example of David, we have three sorts of confession of sin propounded, and commended to us for our imitation. 1. Hee confessed his sin to Nathan. 2. Samuel 12, 13. David said unto Nathan, I have sinned against the Lord. 2. He confessed his sinne to the congregation, and Church of God, for hee directed this Psalme that containeth the discovery and confession of his sin to the chiefe Musician, for the use of the Temple, verse 1. and publisheth it for the vse of the Church, to the end of the world. 3. He confessed his sin chiefly, and most fully to the Lord himselfe, as appeareth verse 4. and sundry other verses of this Psalme.
For the first, Why did he confesse his sin unto Nathan his owne subject, and servant? Why did hee not rather when his sin was effectually discovered unto him, betake him unto some secret place, and confesse and bewaile his sins unto God? I answer. He saw it necessary to do it. 1. To make knowne, and approve his repentance unto the Prophet, who was better able to judge of it then himselfe. 2. That hee might receive comfort from the Prophet in the distresse, and anguish of his conscience. And surely every Christian, when hee is in Davids case, must (if he be wise) do as David did. Concerning this confession of our sin in private unto the minister, because, not the Papists onelyonly, but some others among our selves also blame us, and note it as a great defect in our Churches, that we use it not; I will therefore shew you how farre forth wee hold it to be lawfull, fit, and necessary to be done.
And this order I will observe in speaking of it. 1. I will shew you that it is not so necessary as the Papists, and some others hold it to bee. 2. That it is more necessary then most professours of the Gospell doe take it to bee.
The former of these will appeare in five points.
First. Every man is not bound to confesse his secret sin in private unto any man (as both Papists, and some Protestant Churches also doe teach, and practise) but such onelyonly as are in distresse of conscience; as David was at that time, when he went so to Nathan. As a man will not, need not discover the nakednes, and shame of his body unto another, unlesse some such infirmity in those parts, as requireth the helpe of another that is more skilfull then himselfe, compell him to it.
Secondly. Every man that is in distres of conscience, is not bound to confesse his secret sin unto any other, but such only as cannot by their owne humiliation, and prayers recover their comfort. Many of Gods servants have found comfort sufficient by confessing their sins unto God alone, without ever seeking the helpe of any man. So did David at another time, when he was in great distresse Psal 32.5. I acknowledged my sinne unto thee— I said I will confesse my transgressions unto the Lord, and thou forgavest the iniquity of my sin.
Thirdly. The man that is in distresse of conscience, and cannot recover comfort by his private endeavours, but is enforced to seeke helpe of some other man, is not bound to discover, and confesse unto that man all his sins, but such only as doe burden, and trouble his conscience. As the man that is enforced to discover to the Surgeon the nakednesse and shame of his body, will not, need not discover any more of it then where the sore is that troubleth him. And this difference is very observable in the holy Scripture, betweene the confessions that are made to God, and those that are made to men. In them it is required, that we should confesse all that wee can remember. When Aaron was to make attonement for the people, he was to confesse over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their sins, Levit. 16 21. In the confessions that were made to men, no such exact search, no such full examination of all their sins, was either enjoyned by the Lord, or practised of his people. When the people in Samuels time were in great feare and distresse, and came to him for comfort, they confessed their sins to him, but did not particularize all their sins, but that speciall sin whereby they had most offended, and which did most trouble their conscience. 1 Sam. 12.19. Wee have added (say they) to all our sins, this evill, to aske us a King. When Peter saw Gods people in great distresse for their sins, and comming to him for comfort, Acts 2.37. he saw what was the speciall sin that troubled them, hee requireth not of them a particular acknowledgement of all their sins. When the penitent Ephesians came to Paul for comfort, Acts 19.18. they came, and confessed, and shewed their works; all the sins of their thoughts and affections, they discovered not The Papists therefore in pressing upon the people, that upon paine of damnation, they must discover every one of their mortall sins, that they can possibly call to mind, with a…l the circumstances therof, unto the Priest; yea, urging the necessity of this particular numbring of sins, much more in the confessions that are made to the Priest, then in those that are made to the Lord himselfe, have indeed provided most politikely for the strength of their owne Kingdome (for by this meanes, they cast a snare upon men, as the Apostle speaketh, 1 Cor. 7.35. they know the hearts and affections, and dispositions of all men, and know well how to make use thereof, for their owne purpose) but in this they have provided very ill, for the comfort of the conscience of the poore sinner which must needs be cast into great perplexity, when he beleeveth and considereth this, that his confession is nothing worth, but he is still in his sins, and in the state of damnation, unlesse he have confessed all his mortall sins, with all the circumstances of them, unto the Priest: whereas no man is able to doe it according to that of the Prophet, Psal. 19.12. Who can understand his errours.
Fourthly, Every man is not bound to seeke the testimony of another man, for the approving of his knowledge, repentance, or faith; nor to make knowne to another his spirituall estate to that end: for some are able to get sufficient assurance thereof by that examination, and triall they can make of themselves. Therefore the Apostle exhorting the faithfull, to examine and finde out their spirituall estate before their going to the supper of the Lord, enjoyneth them not to goe to others for helpe in this case, but saith, 1 Cor. 11.28. Let a man examine himselfe, and so let him eate of that bread, and drinke of that cup. and Gal. 6.4. Let every man prove his owne worke, and then shall hee have rejoycing in himselfe alone, and not in another. Yea such as can resolve themselves sufficiently in their owne doubts, if they would take a little paines with their owne hearts, should make conscience of troubling their Pastours unnecessarily; and to such a one it may be said as Mar. 5.35. he said to Iairus, Why troublest thou the Master any further?
Fifthly, and lastly, Every man that hath need to goe unto another either for comfort, and direction upon the confession of his sinne that troubleth his conscience, or for testimony and approbation of his knowledge, repentance or faith, is not bound to goe to his Minister and Pastour onelyonly in this case; but some may finde sufficient helpe and comfort by the advice, and prayers even of some private Christian that is experienced, secret, and faithfull: as under the Law, not the Priests onelyonly, but even private men might in some cases, purifie them that were uncleane, Numb. 19.18, 19. In which respect, the Apostle directeth such as have need of comfort in this case, not to the Elders of the Church onelyonly, but even to private men, Iames 5.16. Confesse your faults one to another, and pray for one another. As we finde in the diseases of the body, men run not alwayes to the Physitian, but receive that counsell and medicine sometimes from a neighbour, that hath had experience of the same infirmitie, that doth him more good, then he could have received from the most learned Doctour: So in the wounds and distempers of the soule, that helpe may sometimes bee found from a private Christian that hath had experience of the same tentation, that cannot bee had from many a learned and godly Minister. All Gods people have received comfort from the hand of God in their tribulation, that they might be able to comfort others that are in the like case with the comfort wherewith themselves were comforted of God, as the Apostle speaketh, 2 Cor. 1.4. None so fit to comfort him that is in any tribulation, as hee that hath had experience of the same tribulation in himselfe.
And thus having shewed you, that some make this laying open of our spirituall estate, and confessing our sinnes in private, to men more necessary then indeed it is, it followeth that wee should now learne how farre forth it is necessary, and fit. And this will appeare in two cases.
First, It is profitable, and fit for him that doubteth concerning his spirituall estate, (as whether his knowledge, faith, repentance, be sound and sincere, &c) and cannot otherwise bee resolved, to seeke the helpe and advice of some faithfull Minister: For 1. So have Gods servants beene wont to doe. When David had a purpose to build a Temple, and doubted whether hee stood not guilty of great sinne in neglecting it so long, hee consulteth with Nathan, and seeketh to be resolved by him, 2 Sam. 7.2. yea it appeareth by Nathans speech unto him 1 King. 1.27. that hee was not wont to undertake any weighty matter, but he would advise with him about it, to know how it might stand with the will of God. Is this thing done by my lord the King, (saith he) and thou hast not shewed it unto thy seruant? And of this minde was Iehoshaphat King of Iudah, he used to enquire of the Lords Prophets. Is there not heere a Prophet of the Lord? saith he, 1 King. 22.7. and 2 King. 3.11. Is there not heere a Prophet of the Lord? So when Gods people after the captivity were doubtfull about the continuance of their fasts, they sent to the Priests and Prophets that were in the house of the Lord, to bee resolved in this doubt. Zach. 7.3. So they that by Peters ministery, were brought into great perplexity, touching their spirituall estate, Acts 2.37. come to Peter and the rest of the Apostles for direction, and satisfaction, and say, Men and brethren what shall wee doe? 2. The Lord himselfe hath directed his people vntounto this course. The people should seeke the Law at the Priests mouth: (saith the Lord, Mal. 2.7.) for hee is the messenger of the Lord of hostes, and Hag. 2.11. Aske now the Priest concerning the Law. This God typified unto his people in that law, wherein he commanded that the man that was cleansed of his leprosie must goe to the Priest to approve of the cure, Mat. 8.4. Goe shew thy selfe to the Priest. Gods people should make use of their Ministers, not at Church onelyonly, but at home, not of their publike ministery onelyonly, but of their private advice, and helpe also in resolving the doubts of their consciences if need so require. 3. The testimony of a faithfull minister should be of great authority with every good Christian, as for the staying, and terrifying of him from any evill way, Galat. 5.2. Behold, I Paul say unto you, If ye be circumcised, Christ shall profit you nothing; so for the satisfying, and comforting of him in the doubts hee hath concerning his spirituall estate: thus Paul comforteth the godly Hebrewes, Heb. 6.9. Beloved wee are perswaded better things of you, and things that accompany salvation: So Anna was greatly comforted, when Ely approved and was well perswaded of her, 1 Sam. 1.18. She went away, and did eate, and her countenance was no more sad. If any shall object,Object. That the examples of the Prophets, and Apostles that were extraordinary men, and of the Priests (especially the high Priests that were types of Christ) are impertinently alleadged, and tell mee there is not that respect to be given to, nor comfort to bee received by that testimony wee can give of any mans spirituall estate,Answ. as there was to theirs. I answer, 1. There may bee much, and more then to any private mans testimony, and approbation, though not so much as to theirs. 2. Though our persons be far inferiour to the Prophets and Priests, our function is greater, and more to be respected, Mat. 11.11. Notwithstanding, he that is the least in the kingdome of heaven, (that is the new estate of the Church) is greater then he. 3. The holy Apostles themselves, doe oft gaine authority to their exhortations, and consolations they deliver to the Churches, not from the title of their Apostleship only, but from this also, that they were the servants of Christ, Rom. 1.1 Tit. 1.1. yea, sometimes they leave out that, and mention this onelyonly, that they were the servants and Ministers of Christ, Phil. 1.1. Iames 1.1. And this is the first case, wherein the discovering and opening our estate in private unto a Minister, is profitable and fit.
The second case is this, When a Christian is troubled in conscience for sin, and cannot by any other meanes finde comfort, it is profitable, and fit for him to goe to some faithfull Minister, and to confesse and lay open his sin that troubleth him. Thus wee finde Gods people have oft done, thus did the people to Samuel, 1. Sam. 12.19. thus did David to Nathan, 2 Sam. 12.13. thus did Iohn Baptists hearers to him, Mat. 3.6. And there bee three reasons that may make it evident, that it is fit Gods people that are in this case, should take this course for their comfort.
First, In respect of the gifts and abilities God hath given his faithfull Ministers to this end. The Lord God hath giuen me the tongue of the learned, (saith our Saviour the chiefe Pastour, Esay 50.4. but not for himselfe onelyonly, but for such as he sendeth to be in his stead, Eph. 4.8.) that I should know how to speake a word in season to him that is weary.
Secondly, Because Gods faithfull Ministers have a speciall commission from God, and promise also that they shall yeeld comfort to his people in this case, 2 Cor. 5.19. He hath committed to us the word of reconciliation. Iohn 20.23. Whosoeuer sins ye remit, they are remitted unto them. Why how doe Ministers remit sins? I answer, by assuring them out of Gods word, that beleeve, and repent that their sins are forgiven. Why. So much every private Christian may doe: I answer, True it is, hee may. But, 1. It is evident this promise is peculiar to the Ministers of the word, this power is specially appropriated to them, both in this place, and Mat. 16.19. and 1… 18. 2. The meaning thereof must needs bee this, that Christ promiseth that hee by his spirit will give more efficacy to the word of his Ministers in this case then to the word of any private man, as in their publike Ministery, so in this case also; according to that promise, Mat. 28.10. Loe I am with you to the end of the world.
Thirdly and lastly, Because the prayers of Gods faithfull Ministers may prevaile more with God for the comfort of any Christian that is in distresse, then any other mans. God sent Abimelech to Abraham with this reason, Gen. 20.7. He is a Prophet, and he shall pray for thee and thou shalt live. Therefore Hezekiah in that great distresse himselfe and his people were in, sendeth to the Prophet Esay with this request, Esay 37.4. Lift up thy prayer for the remnant that is left. And the Apostle directeth to this helpe, Iames 5.14. Is any man sicke among you? let him call for the Elders of the Church, and let them pray over him. See the respect God had to the prayers of the Priests and Levites, Ier. 27.18. If they be Prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of hosts. and 2 Chron. 30.27. The Priests the Levites arose, and blessed the people, and their voice was heard, and their prayer came vp to his holy dwelling place, even unto heaven.