Lectures Upon Psalm 51, Part 3 · Lecture 37
Lecture XXXVII. on Psalme 51.3. Octob. 17. 1626.
THe second sort that are to be reproved by this doctrine are such as having authority to enjoyne publike repētance to scandalous sinners for the satisfying of the congregation, when they are detected & presented unto them, refuse, or neglect to do it. This reproofe I will be briefe in, because they that offend in this kind, are not here present to heare me. Yet it is profitable for you to heare somewhat of it, that you may take notice of one chiefe cause why sin so aboundeth every where, & be affected with it, and pray heartily unto God for the reformation of this great evill. We see that now adayes this publike acknowledgement of scandalous sins in the congregation is almost grown quite out of use. And this fault is imputed by some to our whole Church, & to the discipline of it, but they are to blame, and do great wrong to our Church, that judge and speake so. The Canons of our Church (Can. 26.) straitly charge every minister, that he shall not in any wise admit to the communion, any of his flocke which bee openly knowne to live in sin notorious without repentance. And the booke of common prayer, in the Rubricke before the communion, commandeth that if any be an open, and notorious evill liver, so that the congregation by him is offended, the minister shall call him, and advertise him in any wise, not to presume to the Lords table, till he hath openly declared himselfe to have truly repented, that the congregatiō may therby be satisfied, which were asore offended. So that you see the lawes and discipline of our Church, require that open & scandalous sinners should do open & publike repentance, yea give power to the minister to repell & keep back such from the communion that refuse to doe it. Where is the fault then, may you say? Surely in the covetoūsnes, & corruption of those officers that are put in trust with the execution, and exercise of the discipline of our Church, who when they seeke themselves only, & not the reformation of any thing that is a misse amōg Gods people; and by their illegall commutations of repentance, doe neglect the use of publike repentance in the Church of God. Of such that abuse the trust cōmitted to them by our Church, to their owne gaine, wee may justly complaine as the Lord doth, Hosea 4.8. They eate up (that is, feed on, and live by) the sinnes of Gods people, and lift up their soule (as it is in the originall, that is, earnestly desire, and long after, for so much that phrase signifieth, as we shall find Ier. 22.27. Deut. 24.15.) unto their iniquities. They earnestly desire, that sin may increase among the people, that so their fees, and gaine may increase. See the foulnesse of the sins of these men in three points.
First. They sin against God and his glory, in being a chiefe cause of the increase of sin in all places, and consequently that religion thriveth not, the best preaching that is doth so little good in any place. When the Lord speaketh of the great care and paines hee tooke to make his Vineyard, and Church fruitfull, hee saith, Esay 5.2. hee fenced it, and gathered out the stones thereof. If Gods Vineyard have no fence, but every swine, and dog may approach to the holy things of God, to the Sacraments, and priviledges of Gods people without restraint, if these stones of offence, these scandalous sinners, be not taken out, how should the Lords Vineyard be fruitfull unto him? Certainly the neglect of discipline is the cause, why these stones doe multiply as they doe, why sin doth so increase in all places. For the hope of impunity hath great force to encourage, and embolden men in sin, Ecclesi. 8.11. Because sentence against an evill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to doe evill, and for pecuniary punishment, it hath no such force to reforme them and bring them unto repentance, at least to restraine from sin, as the bringing of them to open shame hath. It is open punishment, of which the Lord speaketh so oft in his law, Deut. 22.21.22, 24. (and elsewhere oft) so shalt thou put away evill from among you. And this is noted for a chiefe use, and benefit of Magistrates, Iudg. 18.7. to put to shame for sin. Fill their faces with shame (saith David, Psal 83.16.) that they may seeke thy name, O Lord.
Secondly, Those that against intent of Law, and Canon, privily compound for mens faults, they sin against the congregation, and Church of God, in depriving it of that right, that by the ordinance of God, is due unto it, namely, that they that have wronged & given offence to it by their sin, should give it satisfaction by their repentance. This right these men spoile, and rob the congregation of. And as the Pharisees taught children to say to their parents that required any reliefe of them, Marke 7.11. It is Corban ▪ that is to say, a gift by whatsoever thou mayest bee profited by mee; as if he should say, I have given to the treasury, and therfore looke for no duty from me; so these men teach grosse sinners to say to the ministers, and congregations that require satisfaction from them by their publike repentance; I have satisfied the Court, and to you I will give no satisfaction at all. If in any other Court of justice it should bee said to any that were impleaded for wrong done to any one man in his body, or goods, or good name, give somewhat to the Court, and care not for the party that thou hast wronged, hee shall have no satisfaction from thee, all men would cry out, and say, this were extreame wrong and injustice; and is it no sin thinke we for any man to wrong a whole Church and congregation thus?
Thirdly. They sin against the soules of poore sinners, whom by this means, they deprive of a speciall means appointed of God to bring them to repentance, and so unto salvation. The corruption, and injustice that is done in other courts toucheth but the goods, or good names, or bodies of men; these are called, and should bee indeed spirituall courts, but if corruption be used in them, there is merchandise made of the soules of men. And of all covetousnesse, of all filthy lucre that is most damnable, that is gotten by the sale of the soules of men; as the holy Ghost mentioneth it for the last, and worst of all the commodities, that Antichrist did traffique in Revelation 18.13. He made merchandise of the soules of men. And thus have I done with the second sort of men that are to bee reproved by this Doctrine.
The third and last sort, that by this Doctrine of publike confession are to be reproved, are such as having sinned publikely, & scandalously, refuse to make publike acknowledgement of their sin, and profession of their repentance, when they are required to do it. It is strange to see what paines men will take, yea, what cost and charges they will be at to avoid this. And that not the richer sort only, but even the poorest and basest of the people. Now these poore men in doing thus, offend three wayes.
First and chiefly, against the Lord in refusing to give glory unto his name, and submitting themselves unto his ordinance. For by confessing our sins even before men, when God would have us to doe it, wee give glory unto God, as wee have heard in that speech of Ioshuah to Achan, Ioshuah 7.19. And it is his ordinance, that you should obey them that have the rule over you, and submit your selves, hee meaneth the ministers and governours of the Church. Heb. 13.17.
Secondly, they sin against the Church, and people of God, in refusing to give them satisfaction by their repentance, when they have given them offence by their sin. When Gods people had but taken offence at Peter, without any just cause of offence given unto them, when hee had by the commandement of God gone to Cornelius, and there conversed with the Gentiles, see how that great Apostle doth not scornefully resolve them, and aske them what had they to doe with his actions, but is very carefull to give them satisfaction, and to recover their good opinion, by shewing them at large the reason why he did so. Actes 11.4. It is a perilous signe of an ungracious heart, to make no reckoning what Gods people thinke of him. Do you not know (saith the Apostle, speaking of this very sin, even of making light account of the judgement of Gods people. 1 Cor. 6.2.) that the Saints shall judge the world. It is a great meanes of peace to our consciences, when wee can approve our selves, our repentance, and conversion not unto God and our owne consciences onelyonly, but unto the Church and people of God, Shew unto them (saith the Apostle, 2 Cor. 8 24. that is to Titus, and the brethren that are with him) and before the Churches, the proofe of your love. And (on the other side) it is a great trouble to the heart that hath grace in it, to have the censure, and hard opinion of Gods people. So it was to Anna, to be ill thought of by Ely, ô how carefull was the poore soule to give him satisfaction, 1 Sam. 1.15, 16. And it was a great trouble to that good woman that powred the box of precious ointment on Christs head, when she saw that the Apostles were much offended with her for it. Why trouble yee the woman? saith our Saviour, Matth. 26.10. And should it not then trouble any such sinner, as hath grieved all Gods people in the congregation by his sin, and caused them to thinke ill of him? Will he not desire, if he have any grace in him, to recover their good opinion by making knowne unto them his repentance? If thou have given offence to any one of thy neighbours (even the meanest of them) thou art bound in conscience to make him satisfaction, and to seeke reconciliation with him, Matth. 5.24. Goe thy way, first bee reconciled to thy brother, &c. Neither is he bound to thinke well of thee againe, till thou hast professed thy repentance unto him. Luke 17.4. If thy brother that hath trespassed against thee, turne againe to thee, saying, I repent, thou shalt forgive him. And are not men much more bound to give satisfaction to a whole congregation whom they have offended, and to seeke reconciliation with it, then with any one man? Is the congregation bound, or can it thinke well of him that hath given publike offence unto it, till hee turne againe unto it, and professe his repentance? This despising of the congregation, and the people of God is a greater sin then most men are aware of. Take heede (saith our Saviour, Mat. 18.10.) that yee despise not one of these little ones. What (saith the Apostle speaking of a particular Congregation, 1 Cor. 11.22.) despise ye the Church of God? for the contempt done to Gods people thus, resteth not upon them, but reacheth unto Christ himselfe; as the Apostle plainely teacheth, 1 Cor. 8.12. When ye sin so against the brethren, ye sin against Christ.
Thirdly and lastly, These men that refuse to professe their repentance before the Congregation, sin therein against their owne soules, and (as the Prophet speaketh in another case, Ion. 2.8.) forsake their owne merciemercy; that is, the meanes to assure them that notwithstanding their sins, the mercy of the Lord belongeth unto them. For 1. no man can ever obtaine the assurance of the pardon of his sin till he have repented, Luke 24.47. Repentance and remission of sinnes must bee preached in Christs name. And this repentance must not be such a one as we fancie, and frame to our selves, but such as God in his word hath appointed, and that is, (as we have heard) that for publike sins, we repent publikely. He that refuseth to doe this, forsaketh (you see) his owne mercy. 2. In the offences we have done to men, we can hauehave no benefit of Christs sacrifice for the pardon of them, till we have first endeavoured to give satisfaction unto them, whom we have offended. This is plaine by that law, Levit. 6.5. and by the speech of our Saviour, Matt. 5.24. Leave there thy gift before the Altar, and goe thy way, first bee reconciled to thy brother, and then come, and offer thy gift. He then that refuseth to satisfie the Congregation that he hath offended, and to seeke reconciliation with it, doth in this respect also forsake his owne mercy, and barreth himselfe from having benefit by the sacrifice of Christ. Thus have I shewed you how hainous the sin of these men is, now let me endeavour to remove the maine impediment that keepeth men from this duty; and that I will doe briefly, and so conclude.
Object.I could be content to doe this, but that it will be such a shame and reproch unto me. Can any man, that hath the spirit and heart of a man in him be willing to make himselfe a gazing and laughing stocke to a whole Congregation? And surely it is lamentable to see how the devill, who made men impudent and shamelesse, when he tempted them to sin, overwhelmeth them, and stoppeth their mouthes with shame, when they should confesse their sin, and so finde mercy with God. Certainely this is Satans worke, and till God bee pleased to deliver men from the power of Satan, it will never be better with them. But as it is said of the man that was possessed with a dumbe spirit, Luke 11.14. When the devil is once gone out of them, the dumbe will speake, and speake so freely and frankly in the acknowledgment of their sins, that men will wonder to see it.
Answ.I answer. 1. It will be no reproch unto thee at all. 2. If it were, yet must thou be willing to doe it.
First, It will be no encrease of shame or reproch to thee at at all. For. 1. hereby thou publishest not thy sin (which is the onelyonly true cause of shame, man never knew what shame meant, till sin entred into the world, Gen. 3.7.10.) nor makest it open that was secret before, but thy repentance onelyonly; and that is a worke of Gods grace, no matter of shame, but of glory. The spirit of glory and of God resteth upon you, saith the Apostle, 1 Pet. 4.14. Indeed ungracious men are ashamed of nothing so much, as of religion, to be thought to have any piety or grace in them; but what a height of wickednesse is this? Certainely religion will be a glory to him that hath it. O yee sons of men (saith David Psal. 4.2.) how long will yee turne my glory into shame? 1. Admit some lewd men will mocke thee for it, all good men will esteeme the better of thee for it. When Gods people saw Pauls repentance, they never reproched him for his former blasphemies, but glorified God for it, as he speaketh, Galat. 1.24. Yea, there is more joy in heaven (where God and Christ, and the elect Angels, and the blessed spirits are) over one sinner that repenteth, then over ninety nine just persons that need no repentance, as our Saviour himself assureth us upon his word, Luke 15.7.3. It is not possible thou shouldest loose any credit and reputation by obeying God, and so honouring him. Who thinketh the worse of Moses, or David, or Peter, or Paul for the foule sins that they were guilty of? And who is the author of all true credit and reputation, even with men? Is it not the Lord. Both riches and honour come of thee, saith David, 1 Chron. 29.12. and Psal. 33. Thou ô Lord art my glory, and the lifter up of my head. And God hath bound himselfe with promise that no man shall loose but gaine reputation and credit by serving him and doing his will, 1 Sam. 2.30. Them that honour me I will honour; especially that no man shall loose credit and estimation, by humbling and taking shame upon himselfe in the way of unfained repentance; as our Saviour promiseth upon occasion taken from his speech of the humiliation of the Publicane, Luke 18.14. He that humbleth himselfe shall be exalted.
Secondly, I answer, that admit thou couldest not thus publikely confesse thy sin, but it would make thee ridiculous, and bring a perpetuall reproch and infamy upon thee, yet should not this stay thee from this duty. For 1. thou canst never have assurance thou hast truly repented that thy heart is truely changed and turned unto God, till thou canst deny thy selfe, and prefer the honour of God before thine owne credit with men. If any man will come after mee (saith our Saviour, Luke 9.23.) let him deny himselfe. While we are so farre in love with our selves, our owne reason, our owne will, our owne pleasure, or profit, till we can crosse our selves, in that that is so deare unto us, as our credit is, and with the foure and twenty Elders, Reu. 4.10. cast downe our crownes before the throne of God, and at his feet, till we can say with David 2 Sam. 6.22. I will yet bee more vile then thus, and will be base in mine owne sight, we can never know what true repentance meaneth. 2. Thy peace with God, the peace of thy conscience, is more worth then thy credit with all the men in the world. Take the blessed Apostle for an example in this point who having spoken Phil. 3.4—6. of many priviledges he had to glory in, that tended greatly to gaine him credit in the world, professeth verse 7, 8. he counted them all losse, that is, he was contented to loose them all for Christ. For whom (saith he) I have suffered the losse of all things, and doe count them but dung that I may winne Christ. Certainely thy credit will be a losse unto thee, but thou shalt be a greater looser by the bargaine, if for love of it, thou loose thy peace with God. O how hard penance will many of the poore seduced Papists endure to pacifie their consciences (they will goe bare foot and bareleg to Tyburne, &c.) and yet it is but a false peace that is gotten that way, all their labour is spent upon that that satisfieth not, as the Prophet speaketh, Esay 55, 2. And shall we be unwilling to crosse our selves a little in submitting our selves to that course of repentance which God himselfe hath prescribed, and which will therefore certainely procure to our hearts that peace of God which passeth all understanding, as the Apostle speaketh, Phil. 4.7?