Lectures Upon Psalm 51, Part 3 · Lecture 35
Lecture XXXV. On Psalme 51.3. Octob. 3. 1626.
IT followeth that wee make some application of this point.Appli. For it serveth for the just reproofe of three sorts of men. 1. Of such as neglect to doe what lyeth in them, to bring open shame upon open, and scandalous offendors by detecting them unto such as have authority to censure them. 2. Of such as having authority to censure such offendors, when they are detected, neglect to enjoyne them publike repentance for the satisfying of the congregation. 3. Of such as being for publike offences, enjoyned to give publike satisfaction to the congregation, refuse to doe it.
In the first of these rankes come to be reproved, not those officers only which every congregation hath, and who stand bound by oath to doe this, but many others also. Many are guilty of this sin. This is a point so needfull in these dayes and in this place to be insisted upon, that I have willingly suffered my meditations to enlarge themselves in it, and pray you to give diligent, and conscionable attention to that which I shall say.
It is the generall complaint of all men, that sin did never more abound then it doth now. That in these times of so great light, and in the places where the Gospel is most plentifully preached, blasphemy, drunkennesse, whoredome, and such like grosse sins are more common, and growne to a greater height then ever. Three great mischiefes grow from hence.
First. It maketh the preaching, and professing of the Gospel, odious to Papists, and worldly men; As Iacob saith of Simeon, and Levi, Genes. 34.30. Yee have made me to stinke among the inhabitants of the land.
Secondly. It hindereth the fruit, and successe of all the endeavours, that either the state, or other of Gods people do use for the good of our Church and nation. Never had nation more experience of the benefit of fasting and prayer, then wee have had the last yeere in the marveilous staying of the pestilence, and this yeere in the no lesse marveilous stay of unseasonable weather, and preventing the dearth that was generally feared. But the fasting and prayers of Gods people had certainely prevailed much more, had it not been for this, that these foule sinnes doe so much abound every where. There bee many good things Gods people cannot yet obtaine; many great evils they cannot yet get remooved. Yea, though Noah, Daniel and Iob were in this land to fast, and pray for it, it is much to be feared they should not bee able to prevaile for it, as the Lord speaketh, Ezek. 14.14. And why so? The Lords hand is not shortned that it cannot save, (as the Prophet speaketh, Esa. 59.1, 2) neither is his eare heavie that it cannot heare, but our iniquities have separated betweene us and our God, and our sinnes have hid his face from us, that hee will not heare. This huge increase of grosse sins every where standeth up as a wall of partition betweene us and our God, that the prayers of Gods people cannot fully prevaile with him. Though Ioshuah himselfe pray for the good successe of Gods people in their battels against such enemies as were under Gods curse, and pray never so fervently, fast and pray, as we see he did, Iosh. 7.6.9. yet received hee this answer from God, verse 13. O Israel thou canst not stand before thine enemies, till ye take away the accursed thing from among you.
Thirdly, It threatneth grievous plagues to every place, yea, a generall and universall destruction to our Church and nation. The plentifull preaching of the Gospell in this land, and the worthy young men that God daily raiseth up in all parts of it, is in it selfe (surely) an excellent blessing, but when wise men consider what fruits follow the Gospell in all places, they see just cause to feare that this plentifull preaching in such variety, and excellency of the gifts of Gods servants is but a signe and fore-runner of some fearefull judgement and destruction intended against us. A little before the destruction of Ierusalem, and that whole nation, the Gospell was more plentifully preached then ever before, Mat. 24.14. This Gospel of the kingdome shall be preached to all the world for a witnesse unto all nations, and then shall the end come. And Revel. 6. before the red, blacke, and pale horses (which signified the sword, and famine, and pestilence, that God would bring upon the world) went forth; we reade in verse 2. that the white horse (which signified the preaching of the Gospel) was sent forth conquering and to conquer, the Gospel was preached with great evidence and demonstration of the spirit. And the Apostle telleth us, Heb. 6.7, 8. that the earth that drinketh in the raine that falleth oft upon at and bringeth forth thornes and bryers, is neere unto cursing. There is therefore just cause that we should all take to heart this great increase of all grosse sinnes amongst us. David did so, and we are sure hee did no more in it then hee was bound to doe, Psal. 119.53. Horrour hath taken hold upon me, because of the wicked that forsake thy Law. Phinehas, and all Gods people with him did so, Iosh. 22.18. Ye rebell to day against the Lord, and to morrow he will be wrath with the whole Congregation of Israel. And marke the reason, verse 20. Did not Achan the son of Zerah commit a trespasse in the accursed thing, and wrath fell on all the Congregation; and that man perished not alone in his iniquity.
Object.If any man say, How can this stand with the justice of God, to punish us for other mens sins, to lay to our charge the drunkennesse, blasphemies and whoredomes committed by other men in the towne and country where wee live? Considering what Abraham saith to the Lord, Gen. 18.25. Farre be it from thee to stay the righteous with the wicked, and that the righteous should bee as the wicked that bee farre from thee; shall not the Iudge of all the world doe right?
Answ.I Answer, God never punisheth any for the sins of others, but when they are some way or other guilty of other mens sins. A man may make himselfe partaker of other mens sins, though hee commit not those sins himselfe. Bee not partaker of other mens sins, saith the Apostle, 1 Tim. 5.22. Yea, wee shall finde that a whole towne, nay, even a whole land is oft in Scripture said to be guilty of a sin, and defiled with it, that was committed but by some private man that lived in it. So it is said of murder, Num. 35.33. Bloud defileth the land, and the land cannot bee cleansed of the blood that is shed therein, but by the blood of him that shed it. And againe, Deut. 19.13. Thine eye shall not pitty him, but thou shalt put away the guilt of innocent blood from Israel. So when the Lord had reckoned up many great sinnes that were committed by the inhabitants of Canaan, Levit. 18. hee bids his people they shall not doe so: for by these (saith he verse 25.) the land is defiled. So it is said of the man that would take againe the wife that he had once put away, and another man had married her, Deut. 24 4. He may not take her againe after that shee is defiled for that is abomination before the Lord, and thou shalt not cause the land to sin. The whole towne and countrey you see, may become guilty of a sinne which one man hath committed in it. And surely this is a just cause of feare, that we shall all smart for these foule sinnes committed amongst us, because wee have drawne upon our selves the guilt of these sinnes, we have made them our owne and that five wayes especially.
First, By applauding and loving men the better for these sins. He that never was drunke in his life, nor ever sware oath, nor committed whoredome, yet if he love them that are addicted to these sins, he maketh himselfe guilty of these sins; yea, he is more culpable before God for taking pleasure in them that commit these sins, then for committing them himselfe. Therefore the Apostle maketh this the height of sinne, in them that God hath given up to a reprobate minde, Rom. 1.32. They not onelyonly doe these things, but have pleasure in th…m that doe them. But are there any so wicked? Surely there have beene such even in Gods Church, Mic. 3.2. that hate the good, and love the evill, even eo nomi…, because they are good they hate them, and because they are evill they love them. And (alas) some such there bee still in every place that take great ioy and solace in the sins of others, Hos. 7.3. And on the contrary, there are some to whom it is meate and drinke, to mocke at goodnesse, Iere. 15.17. I sat not in the assembly of the mockers nor rejoyced.
Secondly, By not shunning but maintaining unnecessary familiarity, and friendship with these grosse sinners, we make our selves guilty of their sinnes. I know a man may converse with them. 1. VponUpon necessary occasions in the affaires of this life, to buy, and sell, eate, and drinke with them occasionally, and be no way guilty of their sinnes, 1 Cor. 5.10. 2. I know the joyning with them in Gods service maketh us not guilty of their sinnes, as some have erroneously conceited. For the faithfull continued daily with one accord in the Temple, and worshipped God there, Acts 2.46 though a great number of those that joyned with them were Pharisees and Sadduces, and such as had betrayed and murdered the Lord of life. But to be too familiar with such men, to converse as much with them as with any other, to bee as merry in the company of such as of any other, (as many of you are) doth doubtlesse make you partakers of their sinnes. Have no fellowship with the unfruitfull workes of darkenesse, (saith the Apostle Eph. 5.11.) but rather reproove them. A companion of fooles shall be destroyed, saith Solomon Pro. 13.20. and 2 Iohn 11. Hee that biddeth him God speed is partaker of his evill deeds. I will not sit with the wicked. (saith David Psal. 26.5, 6. and what followeth) I will wash mine hands in innocency, and so will I compasse thine Altar. As if he had said, If I should sit and converse with lewd men, I could not be innocent, and free from their sinne. Ieremy taketh great comfort in this, that he had not sat in the assembly of the mockers. Ier. 15.17. For this greatly hardeneth them in their sinnes: because they see no man liketh the worse of them for it. If all honest men would shunne their company, certainely it would be of great force to make them ashamed of their sins, and so to bring them to repentance: for this is Gods ordinance, 2 Thes. 3.14. Have no company with him, that he may be ashamed.
Thirdly, If we do not professe and shew our dislike and hatred to such sins as farre as in us lyeth, we make our selves guilty of them. Therefore Solomon maketh this a note of them that keepe the Law, Pro. 28.4. that they will set themselves against the wicked. And Christ commendeth it as a singular grace in the Angel of the Church of Ephesus, Reu. 2.2. that he could not beare with them that were evill men. They that doe not so, make themselves guilty of their sins, Iacob thought he should have beene guilty of the sinne of Simeon and Levi, and beene esteemed with God as one of their counsell, if hee should not have professed his detestation to it, Gen. 49.6. I hate the worke of them that turne aside, (saith David, Psal. 10….3) It shall not cleave to me. As if he should say, If my heart rise not against such sinnes, if I should not hate them and shew my dislike to them, certainely they would cleave to mee, I should become guilty of them. And when the Lord describeth them, that were not partakers in the sins of Ierusalem, and should not be partakers in their plagues, though they lived there, he describeth them by this property, that they did not onelyonly inwardly mourne, but cry out exclaime, and protest against the abominations that were done in the midst thereof, Ezek. 9.4. And where is the man that sheweth dislike to these foule sins that are committed among us.
Fourthly, If we be not troubled and grieved to see and heare of these sinnes, if we cannot mourne for them, we make our selves guilty of them. It is noted oft, and commended as a speciall grace in sundy of Gods Saints, that they hauehave beene greatly troubled in themselves at the dishonour done to God even by the sinnes of others. See this in Christ himselfe, Marke 8.12. See it also in his servants, Deut. 9.18, 19. 2 King. 18.37.19▪ 12. Ezr. 6.3. Psal, 119.1…8, …59. 2 Cor. 2.4. Ier. 23.9. None of us can doubt but that these men did well, and therefore wee may be sure that we ought also to bee thus affected, and though we cannot attaine to that measure of grace that was in them, yet we should endeavour and strive after it. I shewed you at the last Fast, that no man ever mourned sincerely for his owne sins, & out of a respect to God, that could not mourne for the dishonour that is done unto God by the sins of other men. I say more now, he that cannot grieve for the dishonour that is done to God by the foule sins of others, maketh himselfe guilty of their sins. Why was not Lot consumed in the destruction of Sodom? though he sinned greatly in leaving Abrahams family, and going to dwell in so wicked a place, yet the righteous man dwelling among them, in seeing and hearing, vexed his righteous soule from day to day, with their unlawfull deedes, as the Apostle speaketh, 2 Pet. 2.8. And why were not the grosse sins of Ierusalem immediately before the captivity imputed to the faithfull that lived there at that time? They were such as used to sigh, and mourne for all the abominations committed in it, as we have heard, Ezek. 9.4. Wee reade, 1 King. 21.12. of a Fast was proclaimed in Iezreel upon occasion of a foule sin Naboth was charged to have committed there. I know this came from the devilish policy of Iezabel that wicked woman: but surely that pretence of holinesse that she then made, argueth it had beene a custome in Israel, for Gods people when any had sinned among them, in any outragious and extraordinary manner, to humble themselves in this extraordinary manner, to put away from themselves the guiltinesse of such a sinne. And if this were ever a just cause for Gods people to keepe a Fast, how can Gods servants wheresoever they live, want just occasion to keepe fasts in these dayes? It is a chiefe reason (as we have heard) why open and notorious sinners should make open and publike acknowledgement of their sins, and profession of their repentance, that the Congregation and people of God whom by their sins they have grieved and offended, might have satisfaction given unto them. But, alas, if there were no other reason for it but this, this publike repentance might well enough bee (as it is for the most part) quite laid downe now a dayes. For where shall wee finde a Congregation or any members of it almost that are offended or grieved at these things, that have any need of satisfaction to be given unto them, such a coldnesse and deadnesse of heart is fallen upon us, as no dishonour that wee see done to God, doth trouble us at all. Well, let every one of us labour to recover our selves out of this fearefull disease. If wee doe not grieve unfainedly for these sins that breake out among us, wee make them our owne. If we can grieve unfainedly for them, God will not impute them unto us. Many have made scruple to bee present in our Church assemblies, where the Minister hath worne a surplice, or used the signe of Crosse in Baptisme, because they have thought their presence hath beene an approbation of these things, and so a partaking in those supposed corruptions. And some there are that doe applaud these men in this, and say, they are farre honester men then such as disliking these Ceremonies, will yet joyne in Gods worship with our Congregations that use them. But both these are greatly deceived. For admitting these Ceremonies which the Minister doth use to be monuments of Idolatrie, and as great corruptions in Gods worship, as any man can imagine them to be, admit I say this, yet so long as the worship I goe unto, is (for the substance of it) pure, and according to Gods ordinance, and such as I am bound by the commandement of God to use, the corruptions and sins which another brings into it, cannot defile it unto me, nor shalbe imputed unto me at all, so long as I shew my dislike unto them so far as I may, keeping my selfe within the compasse of my calling; and do unfainedly grieve and mourne for them. This is evident in the example of Elkanah and Anna the parents of Samuel who did constantly worship God in the Tabernacle at Shiloh, when Hophne and Phinehas were Priests there, 1 Sam. 1.3.7 who not onelyonly were themselves most wicked men, 1 Sam. 2.22. but did also bring into the very worship of God (as you shall find 1 Sam. 2.13 —16.) such corruptions, and direct violations of the Lords ordinance as were farre greater then (thanks be to God) any of our ceremonies are supposed to be, even in the judgement of them that are greatest adversaries unto them. I pray you therefore hold fast this truth that another mans act (which is not in thy power to hinder) specially in the worship of God (which is not left free to thee to use or not to use) can never defile thee, so long as thou professest thy dislike to it and mournest for it. And that which the Prophet speaketh to them that for some blemishes, and faults they discerned in their wives would put them away, and give them a bill of divorce, Mal. 2.16. The Lord God of Israel saith, that he hateth putting away; may by good proportion bee truely said of this leaving any part of the true worship of God, or any true Church for those corruptions, wherein other men onelyonly are agents, not wee our selues, The Lord God of Israel saith that he hateth this seperation, and never gave the least allowance to it. But in any case nourish in thy heart a sorrow for all such as are corruptions in deede, (specially in the worship of God) and professe also outwardly upon all just accasions thy dislike unto them, or else thou wilt be in danger to be defiled by them, as the Apostle telleth the Church of Corinth, 1 Cor. 5.6. that the whole lumpe was in danger to be leavened, because they did not mourne for the sin of the incestuous person, and for the want or neglect of the discipline of the Church in that case; as appeareth in the fourth verse.