the rebuke that the offender would rather be rauished with the admiration of Gods grace in vs then eyther scoffe it or grow into a choler as many doe But for-as-much as to men of a quiet nature which hate the reproch of a busie bodie the deutie of instruction admonishing of others seemeth an harder imposition then they are willing to beare because there is not one amongst a thousand that will take it in good part It remaineth therefore that to that purpose we gather this third instruction from this title namely that men must make Gods proceedings with their own consciences profitable for the edifying of others giuing them instructions therevnto as here we see Dauid doth For it is the nature of faith to open mens mouthes and to labour to make manie pertakers of their conuersion That loue which followeth true repentance is neyther bashfull nor fearefull nor enuious nor partiall for when a man hath once got a good conscience all the rest of his life after he spendeth in the instruction of others Peter being conuerted must strengthen his brethren Dauid being forgiuen must turne sinners to God I will say more Nabuchadnetzar being restored published the seruice of God to the Heathen Nay I will yet say more the woman of Samaria being but a woman yet being reproued of her adulteries instructed by christ I will not say preached but saith to her neighbours Come see a man that tolde me all that euer I did And if her instruction be Chronicled in the Gospell to her commendation surely the double silence and vncharitable quietnesse of those that will not meddle with other mennes matters to instruct them when occasion is offered in matters of so great weight must beare a note of their confusion and be marked with the blacke coale of crueltie and of soule-murther for what is it els when we say let them answere for themselues we will not put our fingers in the fire for them as if Cain had not murthered his brother Abell because he said What am I my brothers keeper If we loue God the same spirit is in vs which was in Dauid Mine eyes saith he gusheth out with teares because men keep not thy commandments If we loue men the thread of our affection must be measured by our care to instruct them and wee will saue some by plucking them out of the fire with feare and if we loue neyther God nor men so that neyther the dishonour of the head nor the hurt of the member will touch vs it is because we our selfes are members of another bodie and not of Christ which is the head of his Church PSALM 32. 1 Blessed is he which is lifted vp from his falling away and whose sinne is couered 2 Blessed is the man vnto whome the Lord imputeth not iniquitie in whose spirit there is no guile HItherto of the title Now followeth the PSALME it selfe whose principall question is that there is no quietnesse of conscience nor forgiuenesse of sinnes where there is no sincere confession of the same which DAVID proueth by his owne example informing vs thereby that as he so long as he helde his peace and concealed his sinne could not be ridde of the horrible sense of Gods wrath No more can anie of vs how-so-euer otherwise wee trauaile in conuersion as hee did If we be sowred with the leauen of like hypocrisie And to the ende that wee should not be secure in the ratifying of a good conscience or make light of the spyses of dispayre which are in vs when we haue no attonement with God by the feeling of forgiuenes he sets downe the contrarie effects of a conscience inlarged by Gods grace and cheared vp with the remission of sinnes and of the hearte fraughted with dispayre and tormented with the terrour of condemnation because it feeleth not the spirite of adoption The first is set downe in these wordes Blessed is that man which is lifted vp from his falling away Here the Prophet sayeth that when God lifteth vp his children from their sinnes and assureth their consciences of his loue he maketh them blessed whereout wee learne that this indeed is that soueraign good and high felicitie yea the highest and only happines which can be enjoyed in this life to be discharged of an euill conscience tormented with the guilt of wickednesse and fearing vengeance for the same By this effect he encourageth al of vs as it were with a price to runne cheerefully labour seriouslie for a good conscience There is no doubt but that vngodlie men doe manie times holde in admiration the securitie and free estate of godlie and vertuous men when they see them stande vnmoueable as mounte Sion when heauen and earth are mingled together because they themselues haue manie secret stings and are often stabbed at the hart who in worldly respects haue lesse cause to feare then the sheepe of Christs flock Those therefore which reioyce not thus in the heart howsoeuer they rejoyce in the face must attend vnto this ministry of grace For to what purpose doth the Lord open mens eyes to see the sweet blessed estate of such as haue humbled themselues to walke with God their confidence standing before God their rich hope their quietnesse and hartes-ease their joy as if they had one foote in heauen alreadie I say to what purpose doth God lift them vp let them see the riches of a good conscience but to set their teeth an edge at it to rauish them with a desire of the like so then we see that the Lord maketh an offer of his grace vnto vs entiseth vs by these examples that henceforwarde if we profite not thereby our coÌ„demnation might be imputed to our selues Let vs therefore accompt this a meruellous happines to feele such a conuersion in our soules that in steede of our former miserie we shal perceaue our selues translated from bondage to libertie from death to life yea from hel to heauen for he that hath a good conscience hath ouer-come the worlde by his faith If Princes loue him it shal not puffe him vp more then a pennie giuen to him which is worth a thousande pound if they hate him and persecute him it shall not terrifie him nor endanger him no more then the great rebelles of Babell endangered the heauen with their towre For his soule is mounted vp aboue al these things dispiseth them from an high As for the vndermining of Sathan who biddeth him spiritualâ— combattes they exercise him but they vexe him not they make him actiue but they destroy him not his force is like the face of a Lyon what-so-euer objecteth it self he beareth it down before him as we see a notable example as â—t were of a spiritual challenge of al the creatures of God by S. Paul to the Rom. 8 Where he casteth down his gauntlet biddeth a defiance to diuels to men to â—â—ight to depth to things present things to come And when we
drieth vp my youthfull humours with pensiuenes as it haâ— beene with olde age which he repeateth in the next verse in other wordes saying That the hand of God vvas so he 〈◊〉 vpon him day and night that it spent his nâ—ture and turned the best moysture vvithin 〈◊〉 into the drought of sommer as if it had beene entering into the most incurable consumption of all otheres when that which is called humidum radicale beginneth to spende These speeches are vsed â—o teach vs into what plight concealing of sinne bringeth men and we are the rather inforced that we should not thinke that these clowdes would bee so easilie ouer-blowne as those miseries which proceed of worldly causes Marke then what wee haue to learne in this place what is the estate of them which be not in league with God if wee looke vpon them with a worldly eye I confesse wee shal see many of them with their breasts full of milke their bones full of marrowe yea they haue collopes in their flankes as IOB saieth but if we look vpon their conditione with a spirituall eye wee shal wel perceaue that their conscience as often as their presumptione is intermitted is nothing-els but an hell and themselues so terified with the horrible stiching thereof that it worketh theâ— more woe nor all their worldlie peace iâ— worth for such is the estate of men noâ— reconciled to God That the sound of fearâ— is neuer out of their eares as wee reade iâ— IOB and this is the cause why these men cannot sustaine to heare the judgement of God against sin because they thinke themselues all the while to be arrained at Gods barre for where there iâ— no truce with God the law goareth thâ— conscience and the soule thinketh iâ— selfe tormented before the time and iâ— this be so how greate is the hardnes oâ— those mens heartes and how monsterous is their cruelty to their own soules which can shake of the care of reconcilement can rejoyce with a Sardinian laughter in sinne when the Lordâ— bendeth his browes against them Furthermore we haue here an ample testimonie of the frowardnes of our nature which will not be reclamed without extreame dealing for DAVID himselfâ— you see is layde vpon the racke and almost streached a sunder euerie ioynte one from another before hee can bee brought to a sincere confession such a work hath the Lord with vs before hee can make anie grace to growe in our â—eartes which ought to teache vs these â—wo thinges First that we enter into an â—eartie mislike of our selues and to bee â—rieuously displeased with our vntractaâ—lenes which compelleth God to heare vs vp and cast vs downe against the ground As DAVID elles where saieth and to â—fflict many so sore that God his secret grace excepted they seeme otherwise â—n respect of the maruelous afflictions which God is driuen to lay vpon them â—o be shackled foote to foote with reâ—robate and desperate persons all this I say proceeding not of cruelty or fuâ—â— in the Lorde but of our owne vnâ—ractablenes who otherwise coulde not â—ossibly be saued should make vs to be 〈◊〉 perpetual warre with our affections â—nd to conceaue a present hatred as it â—ere even of our selues for if the Lorde might espie that in vs that wee woulde Iudge our selues hee woulde not bee our judge but our comforter in such a conflict The next thinge that wee haue to learne is to judge wisely of the afflicted soule to beware how wee condemnâ— anie because the hand of God is terrible vpon them for the text saith that euen DAVID himselfe who had conscience of some former sincerity and waâ— able to subdue manie assaultes and tentations in knowledge yet was he eveâ— brought to the brinke of dispaire anâ— was tormented with an horrible fearâ— of damnation euen as it is vsuall with God to exercise his children with those tryalls no otherwise nor if he whippeâ— them with Scorpions The worldlyâ— men which neuer were translated from death to life being ignorant of Godâ— spirituall miracles in calling mortifying regenerating and chastening oâ— his children when they see a man in thiâ— perplexitie they say hee is madde melancholious desperat increasing thâ— griefes of the afflicted with bitter tantes mockes which is to be feared many one day wil rue it It standeth vs therefore in hand to expel such vncharitable conceipts knowing that the dearest children of God may be wonderfullie perplexed and racked with exceeding and long torments of conscience yea many times their sayle is rent in peeces their tackles and all their tackling burst their bruised bark left to the wilde waters the winde and yet for al that at the last they obteyne a safe aryval to the shore Let vs then for the conclusion of this poynt if any such thing be fall vs beware to lay any vn-reasonable thing to Gods charge yea rather let vs acknowledge his mercie who when he might haue punished our long and tedious hypocrisie with hardnesse of heart choose rather to put himselfe to all that payne to reclayme vs by correction that wee might take heede to our sores how wee suffer them to runne long cured on the out-side but festering within knowing that by these meanes we shall put our selues to greater paynes at the last before they can bee cured how-be-it for that which is past and cannot be reuoked let vs not be dismayed with this example from submitting our selues to the mightie hande of GOD For hee is a faithfull keeper of soules and will not suffer them to bee tempted aboue measure or their power Thus hauing considered the effect of DAVID his silence we are to giue heed to a special circumstance which he setteth downe in these words that He roared all the day long Signifying thereby that his praiers so long as they were not mixed with faith nor seasoned with true repentance were no better then roaring That is then the crying or bellowing of some bruitish vn-reasonable creature For this is a metaphore taken from Lyons taken in a snare or being in some other distresse as appeareth in the third chapter of Amos and in other places where the worde is vsed in his proper signification whereby we learne what difference there is betwixt the prayers of the faithfull and of them which nowrish fraud deceit â—n their spirit The sacrifice of the one is â—indled from heauen when he hath â—oured out his spirite he hath eased his hearte hauing cast his burthen and care â—herof vpon the shoulders of CHRIST â—ut the hypocrite in the day of visitation fareth like a beast that is sticked or â—aled with ropes wanting all reason fore-cast to helpe it selfe and therefore vseth no meeknesse nor entreatie but with roaring and strugling strayneth it selfe and tangleth it selfe more with bruitish raging doubleth the pain There â—s no doubt but where great afflictions â—ight vppon men that are taynted with hypocrisie the aire is beaten with manie such roaringes
away with the spirit of nicenes and vaine-glorie so a greate parte of Ministers whether of a base opinion that they haue conceaued of Catechising as too low a thing for their excellentnes or whether of anie irksomnesse to travell with the rude forgetfull people or for what other cause I knowe not whilest they preach themselues and let their owne gestes take winde leaue the people vninstructed in the necessarie pointes of saluation not leading them as they ought in the waye wherein theâ— should walke On the other side the people in many places though they haue this argument to moue them to obedience that is a paynefull and godly pastor yet they are mooued hereby nothing at all but had rather haue such an one as should Prophesie no more vnto them in the name of the Lord yea it is to be thought that the number of good teachers had bin greater if such as loue â—not instruction had not given the NAâ—â—RITES wine to drinke they which â— haue none to instruct them hope to be excused by ignorance though vainelie but to them which haue a teacher and â—efuseth admonitions there remayneth neyther hope nor excuse for euen the prayer of them which will not heare shall be abhominable sayth SALOMON The next poynt is that hee will guyde them with his eyes which is more nor the former for hee promiseth not onely with general exhortation to do what good hee can but also to attend vppon them with his eyes at every turne to helpe their wandering and to goe in out before them himselfe which how well he performed in his ordinarie calling of a king and in extraordinary as he was a Prophet the Scriptures giue ample testimonie This place teacheth vs that the continual presence of the teacher necessitie onely excepted is a forcible meanes to bring men into obedience as may appeare both by the Scriptures and by reason for we know that a friend of approued godlines and wisdome whome we vse familiarly and into whose bosome wee may emptie our secreetes shall preuaile more with vs then any stranger whatsoeuer And therfore S. PAVL forbiddeth the minister to beare himselfe coylie and stately amongst the people but to be gentle and easie to be spoken to to the end that acquaintance may winne loue and loue may gaine obedience and for this cause the people are compared to sheepe which knowe their owne shepheardes whistle from all others by dayly vse It is certaine ynough that wher the teacher neuer attendeth on his office but in the pulpet there the people ar sheepe which feede in lowe places at their own wills doe rot for want of a better shepheard S. PAVL in his farwell sermon to the Ephesians layeth this example of his before the Ministers that hee had taught to the people house by house and the same Apostle sheweth that the Leuites were maintained of the ALTAR vpon this coÌ„dition that they were resident at the same Those therefore that are the Ministers of IESVS CHRIST their loue to him will moue them the word of God will commaund them the example of DAVID all good ouerseers wil meete them compassion of the people and dreade to murther the soules which CHRIST hath purchased with his owne bloud will provoke inioyne and constraine them With diligence to feede that â—â—eâ—ke vvhich dependeth vppon them The temptations which draw a man from this duety are grosse and such as euen the shame of the world might shift off how much more should Gods spirite prevaile against them for the gaynes which is gotten by spirituall promotions ioyned with spirituall distructions is more shamefull and infamous then the gaines of the vsurer or of the promouter yea it is the most odious barbarous shifte that the diuel can deuise BALAAMS bribe is called the wages oâ— iniquitie but this filthy lucre I speak a reprochfull thing is the Hang-mans wages for the losse of the precious liues and soules of men is their booty But of this matter the complaintes amongst men are so manifold and the supplications to God for reformation are so infinite that it seemeth fitter to expect what God will do then to preach any longer to the bellie that hath no eares This much hath beene spoken of the promise which DAVID maketh to instruct and guyde the people vsed by him as an argument to moue them to docility and obedience Now for asmuch as the most parte when they are to bee ordered by good Discipline doe fare like wilde creatures he dehorteth theÌ„ from the same shewing what will bee the effect of disobedience that it will bring a double paine vpon them make them to haue a rougher and greater bitte in their mouthes that is they shall be constrayned to yeelde to their griefe and payne if they will not shew themselues â—â—actable by faire meanes But before he â—â—eth this argument he maketh the sinne 〈◊〉 vntractablenes odious by comparing 〈◊〉 with the brutishnes of horses mules â—hich are not well broken who manie â—â—mes seeke to mischiefe their keepers 〈◊〉 a wilde horse if he cannot by kicking â—â—d rearing cast his ryder watcheth the â—â—me til the rayne be slacked getting â—he bit betuixt his teeth setteth his tayle 〈◊〉 ende and runneth his ryder against â—he trees and walles through hedges â—o spoyle him if it bee possible when â—â—e is downe giueth him a fare-well with â—â—s heeles As for the Mule she is well yâ—ough knowne to be a froward and vnâ—â—ly beast so that if her keeper watch hir â—ot the better she wil take him vp in her â—â—eth lay him before her in the manâ—er The Prophet therefore poynteth â—â—rth this sinne of frowardnesse vnder â—â—e Images of an Horse Mule to note â—nto vs that there is nothing so bruitish â—s to reject the doctrine and gouernement which God hath appoynted foâ— our souls wherof although ther be many Iudges yet none can tel so wel what a trouble-some peece of work this is aâ— the faithfull ministers of the Gospell which are driuen to mannage such resâ—â— and vntamed jades as ar many amongsâ— the multitude for what with yerking ouâ— the heeles rising vpoÌ„ the hinder legs gâ—ing side-long other froward toucheâ— of vnbroken coltes the poore Minister if he be on their backes can hardly keep the saddle and if hee leade them in hiâ— hande on frowarde jade or other in thâ— Parish taketh him vp by the coller anâ— throweth him out of the way so that 〈◊〉 a man be neuer so honest and haue manie good friendes yet if he will doe hâ—â— dutie hee shall hardlie be able to standâ— without suspention or depriuation oâ— some such like foyl which would neueâ— come to passe if it were not for the Hâ—â—ses and Mules in his Parishe and this 〈◊〉 the cause why many giue ouer theâ— good beginnings in their ministrie because their people are so tickle heeled 〈◊〉 thus it commeth about that the Lande is full of shiuen jades which can â—euer