Conflicts and Comforts of Conscience, Treatise · Chapter 4 – Chapter 5
CHAP. IIII. The Comfort. Shewing how Gods Minister may recouer comfort of Conscience, and that among his offended Flocke.
BVT how? By imagining his people to be so good, so wise, as measuring their Minister by themselues, to bee a man of like passions, they will the rather compassionate that in him, whereof they hauehave so iust cause to complain and bewayle in themselues? Alas! This is a cold comfort, for a man to be pittied for his folly. And a generous mind will disdaine to build its comfort vponupon a base fantasie. Nay rather, may hee not expect contumely, in stead of pittie, and contempt, in stead of Christian compassion? For where shall hee find such perfection? Will not a mote in his eie seeme greater to them, then the beame in their own? Will they not the more lightly leape ouer the blocke of their owne grosse iniquities, by stumbling at the strawe of his infirmitie? By straining his g…at, will they not the more easily swallow downe their owne Camell? If the Apostles were sacrificed vntounto,Acts. and by and by in the turning of a hand stoned; If for Paul's sake the Galathians would hauehave pul'd out their eyes, and yet not long after became his enemies, and that for no other cause, but for telling them the truth; So ticklish is the state of a faithfull Pastour in the fauour of his,Obsequiū amicos veritas …diū parit. people, quickly forfeited by telling them their owne▪ What can he hope for then of the goodnesse of a people, to whom hee is iustly become obnoxious? They cannot now doe lesse, then show dislike, which may serue to passe for good zeale, if, for the cause, they doe not hate the person; or if now they bee not glad to make the least errour in his life, a iu…t cause to bee reuenged on him for all the truth of his Doctrine.
But hee may imagine, that being at least a well-taught people, they will consider, that as the Minister is more eminent then they in place, and so ought to bee in grace, and spirituall vertue to resist sinne: So hee is more subiect to manifold and more violent temptations, and that through the malice and enuy of Satan, who knoweth, that if he can smite the Sheepherd, hee may the more easily scatter the Flocke; And if his garment bee but scinged with one of his fierie Darts, yealding some ill sauour, either they may impute it to his imbecillitie, or negligence, taken napping then, when hee should hauehave watched: or to their neglect of prayer for him to be kept holy and blamelesse, he hauing no lesse need of their prayers, then they of his: or else they may impute it to some sinne, which themselues doe liue in without repentance, for which God may punish them in their Pastour, as Israel was made subiect to three dayes pestilence at the best, through the sin of Dauid's numbring the people, to which God suffered him to bee stirred vp by Satan. So that thus the people reflecting vponupon themselues, and bearing a part of their Ministers offence, they may seeme to lighten the burthen of his distressed Conscience. But (alas!) who will duely weigh the infinite perils, which the best Saints of God, but especially his Ministers, doe continually incounter with? Or who takes thought to pray for him? Hee must pray for all; as Iob for his Children, while they were a feasting; But who for him? Although the neglect hereof may bring an old house vponupon the carelesse peoples heads, as it befell Iob's Children. Or which of the people will smite the hand vponupon his own thigh, and say, My customarie and vsuall sinnes, as in my deceitfull dealling, either with men in my Trading, or with God, in my lying, or in my swearing, or prophaning the sacred Ordinances of God, or the like, hath beene the cause, in part at least, why God might in iustice suffer this or that temptation to preuaile ouer my Pastour, to the further imperilling of mine own Soule, by hardning me in my sinne, through his example, which otherwise should make mee the more cautelous, least I abuse his weakenesse (for which I know not how greatly hee is humbled) to my wilfulnesse in committing, and continuing in sinne?
Or else, may not his Conscience perhaps find comfort, by considering, that though a Ministers conuersation bee of great moment to win the people to God, yet it is not that, which the people must build vponupon for their saluation, but the sound Doctrine which he teacheth. It is Christ's rule: The Scribes and Pharisees sit in Moses his Chayre; Math. 23 2.All therefore, whatsoeuer they bid you obserue, that obserue and doe; But doe not after their workes; For they say and doe not. But (alas!) howsoeuer this be true, and may serue to establish the hearts of Gods people against the stumbling blocke of his delinquencie: Yet in the meane time, what comfort can himselfe reape from hence? Yea, doe wee not see by common experience, that a small scandall in a Minister, be it habituall, or but in some one act, wherein hee walkes not, workes more vponupon the generall corruption of the people, then the example of all his vertues, ioyned withall his painfull, and sound preaching, is able to counteruaile? So that, though a few will follow his Doctrine for Conscience sake, as being the Word of God: Yet the most and greatest part, especially among the rude and vndisciplined rustickes, will rather chuse to liue by the least bad example. As Saint Augustine vponupon those words (Doe men gather Grapes of Thornes) saith,Aug in Euang. Ioh. Ser. 1. Euill Ministers are Thornes, which sitting in Moses his Seate, the Vine of good Doctrine in-twines, and wrapes about them; Doe thou gather the Grape, so as the Thorne may not pricke thee; that is, what they say, doe thou; but after their doings, doe not; Their doings are Thornes, their sayings are Grapes, springing from the Vine of the Word, from Moses his Seat. But (saith he) (I speake by experience, else I would not belieue it) many come to vsus, and aske counsell of vsus how to lye, and circumuent, supposing, that such things please vsus. So he. So apt are naturall men to imitate the least errour in their Minister, when they could bee content, that his Doctrine also were such, as might feed them in their humours. Or, when they see the Grapes in-folded within the Thornes, they will hardly aduenture the pricking of their hand, when seldome by such Thornes the heart is pricked with remorse vntounto repentance to saluation, while prophane worldlings, and carnall professours, bearing an in-bred malice to the Word it selfe, are glad vponupon the least occasion on the Ministers part, euen to absent themselues from his Ministrie, and Gods publicke Ordinances, yea contemning and abhorring them, specially if the Ministers life be habitually scandalous, as in the examples of Hophni and Phineas. 1 Sam. 2.17.So that of necessitie such must speedily breake off their course of sinne by repentance, and make open demonstration thereof by their reformation, that by their example their sinfull people may also be drawne to repentance.
Or, in case the Ministers offence is not of an habituall exorbitancie, but of some indiuiduall act of infirmitie, heedlessely or negligently breaking forth from some corrupt disposition of his nature: his heart being otherwise vpright, and as true as Steele (as we say) as free from the purpose of sinning, as the cold Steele is from fire; but being strucke vponupon by the Flint of some suddaine temptation, may expresse some sparkles of in-bred corruption, which yet without the Tinder of consent, or at least without the Fuell of prosecution or practise, quickly dyeth: And on the other side, the whole tenour of his life being a constant progresse in Christian duties, and those specially of his Calling, continually fighting with sinne, and corruption dwelling in his nature: Will not one vniuersall habit of grace so counterpoyse, and counteruaile some particular act of inbred corruption, as that his people may reape much more good by the one, then hurt by the other? Seeing, a wise man will not wilfully goe throw himselfe downe headlong, because his guide vnwarily hath slipped in a plaine way. And hee is a mad-man, that will desperatly goe cut his throat, because such a one hath foolishly cut his finger. But (alas!) we se, that a small skarre vponupon the fairest face, proues the fowler blemish: and the least obliquity or crookednesse marres the straightest line: and the smallest mote will most trouble the tenderest, the clearest eye: and one small fly-corruption, the whole box of the purest oyntment: and one small errour is enough to disgrace and disparage all the most beautifull actions of vertue.Quicquid est, in quo offenderis, id pene emnia, quae laudanda sunt, obruit. Cic. The Heathen Orator could say, whatsoeuer it is, wherein thou hast offended, it doth blurre and blot out in a manner all those things which are praise worthy. And the conceit and feare of occasioning or hazzarding the losse of one poore soule in his flocke, shall afflict him more, then the comming of many to God can comfort him.
But if in case, against an euill farre fetcht fame, which the further it trauaileth, the more it lyeth (like some talkatiue and vaineglorious trauailer, who would bee admired for those strange vncouth things, which he neuer saw) he can oppose his good carriage amongst his owne people, where he is best knowne, and can protest and say with Samuel, Whose Asse or Oxe hauehave I taken, or what bribe, to blind mine eyes, to doe any man wrong, or the like? or if he bee traduced for an adulterer, or one viciously giuen that way, and can plead in the face of all his Parishioners, among whom hee hath liued long enough to be knowne, Whose wife, or daughter, or maid hauehave I corrupted to commit folly with her, or vsed any light behauiour towards her, although there were opportunity enough: may not this be a great comfort to him, and a witnesse for him? But yet if in any other place he hath incurred an euill suspition that way, and that iustly vponupon some aberration, all his good carriage among his owne people, what will it profit? Is not the world apt to take eueryevery thing in the worst part, in euil, concluding substances vponupon shadowes, and fruits of radicall iniquity, where she seeth but a leafe or blossome of corruption, sprouting forth beneath the new grafting of the old Crab-tree-stocke? and in good, contrary; esteeming the substances of holinesse but as shaddowes of hypocrisie, and the fruites of piety, but as leaues of pride and ostentation? What comfort then may hee hope for this way? seeing a false suspicion once rooted, is hardly remooued, but passeth for currant, as if the worst that could bee said were too true. And it is too common, that that Monster many-tongued Fame, in speaking euill, will as farre ouershoot all bounds of truth, through malice, as in speaking well shee vsually commeth as farre short, through enuy.
But they are a louing people;1 Cor. 13 And louelove couers a multitude of sinnes; it reioyceth not in iniquity, but in the truth; is not easily prouoked, thinketh no euill, it beareth all things, beleeueth all things (in the better part,) hopeth all things, endureth all things. Indeed, a…though to a faithfull Pastour, nothing is more deare, more desired, effectu non affectu, if so it please God, as an event of his labour, not as the end of his desires, as the blessing of God, not as an Idol of his owne making,) then the louelove of his people; which inioying, he is the better armed against all discouragements and difficulties: yet here is the mischiefe, that when he hath by the expence of much paines and peril, purchased their louelove, now it greeues him so much the more, if not altogether to loose, yet to hauehave hazzarded the losse of it, through the least defect, or default on his part. So that hitherto he can find no solid comfort.
Where then? Surely hee must goe to the God of comfort. He must still againe and againe, vponupon the redoubling of the waues, and returning of the stormes, with the Disciples in bodily distresse, come to Christ saying: Master saue me, or I perish. All other comforts are but as the Egyptian Reed, which the more leaned vponupon, pierce more deeply. Thus did Dauid, Psal. 142.when all other outward comforts failed him, I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me; no man cared for my soule. What then? where should hee finde comfort? I cryed vntounto thee O Lord; I said, Thou art my refuge, and my portion, in the land of the liuing. And here it is worth our obseruation, how Dauid goes about to lay sure and fast hold vponupon the hornes of Gods Altar. He intitles, and ingages God onelyonly in the quarrell of his sinne, as hauing offended none, but him alone: Against Thee, Thee only hauehave I sinned, and done this euill in thy sight. See how he doubleth the Emphasis: Against Thee, Thee only hauehave I sinned, and done this euill in thy sight. Why, had not Dauid offended and sinned against men also, against Vriah, his life, his wife, and those other that dyed with him for company, yea against the whole Church, against the very enemies of the Lord, causing them to blaspheme? &c. How then saith he here, Against Thee, Thee only? 2 Sam. 11To omit other interpretations of this speech, some referring it to David as King, whom none but God could punish; some, as Gods Child; some as spoken comparatiuely betweene God and men, that though he had offended men much, yet God most, not onelyonly in regard of his Law violated, but of his louelove vnkindly rewarded: others, that Dauids sinne was knowne onelyonly to God, and concealed from men, in that he saith, In thy sight: (although neither Dauids adultery with Bathshabe, nor his murther of Vriah could possibly bee so closly carried, but his Court, and Campe, and so the world might take notice of them, he hauing imployed messengers to fetch the one, and Ioab to betray the other, & had made Vriah drunke, which smelled strong enough, and beeing dead, Ioab bids the messenger say to Dauid, Thy seruant Vriah is slaine also, which he knew would pacifie Dauid for that his dishonourable defeat, and wherefore) this I note mainly, that howsoeuer men might make either the best, or the worst of all this, either by flattering him to his face, as being a King, or flowting him behind his backe, as hauing enemies; so that comfort he could no where finde: hereupon he makes his appeale to Gods iudgement seat, With whom was mercy; from mans, of whom he could expect but little; he pleades, that if any had cause to iudge, then God most of all; wherein Dauid desires that God would take the matter into his owne hand. Dauid knowing well enough, that the principall Creditor being satisfied, the same will take such order with all the rest, as to worke the debters peace with them vponupon reasonable termes, sith he hath all their hearts in his hands, and is alone able by his Grace to satisfie them, so as no dammage shall come vntounto them by their forbearance.
Againe, that Gods Minister in this case may find comfort in his Ministerie among his people, hee must obserue another practise of Dauid, which is, to hauehave his heart established by Grace, and that, not onelyonly in the assured pardon of his sinne, but also in the sinceritie of his conuersion from it, that hee may the more cheerfully apply himselfe to instruct others.Psal. 51. Note Dauid's words well, Hide thy face from my sinnes, and blot out all mine iniquities. That's for the pardon of his sinne, and the discharge of his debt to God. What then followes? Create in me a cleane heart O God, and renew a right Spirit within me: that is, a cleane heart from the guilt of sinne past, and a right Spirit, to abhorre and auoid sinne to come. And he adds, Cast me not away from thy presence, and take not thy holy Spirit from me; Restore vntounto me the ioy of thy Saluation, and vphold me with thy free Spirit. How doth hee labour to fortifie himselfe in Gods fauour and grace? And what then? Then will I teach transgressours thy wayes, and sinners shall be conuerted vntounto thee. Then, and not before, when a Minister hath found peace with God in the pardon of his sinne, hee may with comfort of Conscience apply himselfe in his Ministry to bee an instrument of conuerting others vntounto God. As Christ said to Peter, When thou art conuerted, strengthen thy brethren. As Dauid goes on, Deliuer me from blood-guiltinesse, O God, thou God of my Saluation, and my tongue shall sing aloud of thy righteousnesse. O Lord, open thou my lips, and my mouth shall shew forth thy prayse. Nor did Salomon become a Preacher of Repentance to other, before hee had first repented himselfe. And Esay, being a man of polluted lips, had no heart to prophecie to others, before the Seraphim had touched his lips with a coale from the Altar, saying, Lo, this hath touched thy lips, and thine iniquitie is taken away, and thy sinne purged. Whereupon Esay now can say, Here I am, send me. Esa. 6.7.So that a Ministers peace with God, giues him comfort and courage to preach to others that grace and merciemercy, whereof himselfe hath had particular experience. As Paul saith, For this cause I obtained merciemercy, 1 Tim. 1.16.that in me first, Iesus Christ might shew forth all long suffering for a patterne to them, which should hereafter belieue on him to life euerlasting. But on the contrarie, I see not with what confidence or courage a Minister can stand in the presence of God, and in the face of his Congregation, either to instruct others in righteousnesse, which himselfe followeth not, or to reproue them of sinne, whereof himselfe repenteth not. Famous is that example of Origen, Centur. 3. cap. 10who for his offering of Incense to the Idoll, being excommunicated from the Church of Alexandria, and comming to Ierusalem, and there intreated, yea and in a manner inforced to preach vntounto them, hee going vp to the Pulpit, as if hee would preach, recited those words in the Psalm, But to the wicked, saith God, what hast thou to doe to declare my Statutes, or that thou shouldst take my Couenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? Hee no sooner had read these words, but closing the Booke, fell into a sad and bitter weeping, and that so abundantly, that as a stream it carried the affections of the whole assembly with it to weepe for companie, and that out of a fellow-feeling of those compunctions of heart, which so stopped his mouth, and opened the flood-gates of repentance, for his late sacrificing to the Idol, and for other his errours, whereinto he was said to fall, after that his fall. Such an insupportable burden is sinne vnrepented vponupon a Ministers Conscience, that till by the merciemercy of God hee be well lightened of it, vneath he shall beare the Lords burthen vntounto the people. But vponupon his humble repentance, being at peace with God, and hauing obtained the comfort of his Spirit, and the assistance of his grace to settle him in the state of a good Conscience, and of a holy life: hereupon he becomes imboldened to preach of mercy to others, whereof himselfe hath so plentifully tasted, and wherby sinners may be conuerted vntounto God.
Thirdly, The Minister as hee hath offended his Flocke any way iustly, he must labour to make them satisfaction. And this stand sin foure things especially: First, In dubbling his labour and diligence in the faithfull discharge of his Ministry, that what he hath formerly lost by any kind of neglect, either in life, or Doctrine, hee may endeuour to regaine.
Secondly, In labouring so much the more to set forth himselfe as a patterne of a true belieuer, in faith, in patience, and other vertues, wherby the calling not onelyonly of a Christian, but of a Minister and Pastour of Gods people is adorned. So that the constant example of his carriage and course for the time to come, may be as a mouth, to signifie to all, his exceeding humiliation and sorrow for his sinnes past, his hatred and detestation of all sinne in himselfe and others, and his earnest care and purpose of hart, expressed in his practise vtterly to abandon and auoid the like, and all sinne for the time to come, setting himselfe with all boldnesse to reproue sinne in others, which now they may behold so hatefull to himselfe; turning also his people, that setting themselues to speedie repentance, they need not to doubt of Gods merciemercy towards them, seeing that the sinne of their Pastour was not denyed it.
Thirdly, To be continually exercised in feruent prayer for his people, that from henceforth, they may reape infinitely more profite by his Ministry, and example of life, then formerly they hauehave receiued hurt by any his neglect, or occasion. This will be a meanes (through Gods speciall blessing cooperating) to reconcile and reunite the peoples hearts to their Pastour, and to cause all things to succeed happily betweene them.
Lastly, He must practise the Spirit of meekenesse towards the weake, labouring to restore such, considering his owne selfe, who hath beene, and lest hee may be yet tempted. And to bee patient towards all, that if he meet with any vnkind affronts, or closse biting malicious frumpes, hee either answer not at all, remembring that God hath layd that burthen vponupon him; or else, lest the malicious may thus, being let goe, perish in his sinne, hee is to admonish him, either priuatly, or, if occasion require, publickly before all the companie, so, as they may learne to feare God, lest they turne the fall of their brother through weakenesse, now repented, now recouered into their own presumptuous ruine irrecouerable. But neuer to retort or returne rebuke for rebuke, euen as Dauid would shew no reuenge vponupon cursing cursed Shimei, hoping God would doe him good for his cursing that day, and knowing, that God would not hold Shimei guiltlesse, but without repentance, without peace bring him to the graue, as it befell Shimei. Thus may the afflicted and humbled Conscience of Gods Minister bee through Gods grace and merciemercy inabled in some good m…asure to beare vp against such winds and waues of tryall, and in time to ouercome them. Although when he hath done his best, and suffered much, yet hee must make account neuer to bee quit of his paine altogether, till death, but as a hurt or bruise in the body in youth, it will become an ach, and symptome of old age, accompanying him to his graue. As Dauid, in his old age, complaines of the aches of those sinnes in his youth, still sticking in his bones, when hee said,Psa▪ 7. Remember not the sinnes of my youth, &c. So that he must conclude and resolue with Hezechiah, Esa▪ 15.I shall goe softly all my yeeres in the bitternesse of my Soule. And say with Dauid, My sorrow is continually before me. And euer to make this vse of his former sinnes, euen to bee humbled in his best graces, and most beautifull actions, and prouoked to aspire to all perfection therin, not fearing now to be proud, who hath such cause to be humbled.
CHAP. V. The third Conflict, arising from the Sacred societie of the Ministry offended.
IT was no small griefe to the Spouse, when she said, My Mothers children were angry with me. Cant. 1.6 and 5.7.And againe, The Watchmen, that went about the Citie, found me, they smote me, they wounded me, the Keepers of the Walls tooke away my vaile from me. The least offence giuen by a Minister, if it shall be taken to heart of the whole Sacred fraternitie, and made theirs: when the Delinquent considereth it, what a torment is it to his Conscience? when hee shall now see their countenances auerse, full of high indignation and contempt towards him; when now, as a person excommunicated with Anathema Maran-Atha, they refuse to conuerse, or keepe companie with him; when now, as the Owle, he is abhorred, forsaken, left desolate, disconsolate, of all the Birds. And all this, so much the more grieuous, as seeming to bee grounded vponupon the peremptorie Canon of the Apostle,2 Thess. 3 6. Now we command you Brethren, in the Name of our Lord Iesus Christ, that ye withdraw your selues from euerie Brother, that walketh inordinately, &c. And againe,1 Cor. 5 11. I hauehave written vntounto you not to keepe companie. If any that is called a Brother, be a Fornicator, or Couetous, or an Idolater, or a Drunkard, or an Extortioner, with such a one, no, not to eat. So that most discomfortable must it needs be to a Minister, when any way iustly he falleth vponupon the vniuersall displeasure of those of his owne Coat, being abhorred of them, persons by Calling Holy, of esteeme Reuerend. In such a case then, what shall the poor Owle doe? Whither retire, but into her darke Cell, the verie embleme of Hell? Or at the best, being but as a Sparrow sitting alone vponupon the House top: Or as a Pelican in the Desert, without comfort, without resort of friend, or Physitian, to comfort or cure the bleeding wound. Solitarinesse onelyonly affording him this benefit, that he may the more freely,Ille dolet vere, qui sine teste dolet. without witnesse bewaile his dolefull condition. For to whom shall hee make his complaint, or of whom seeke comfort, when the whole Colledge of Physitians forsake him, as a man whose case is desperate, and incureable?