alike But professours and the Church condemning and crying downe their courses it was but malignantly and peruersly done of the Maniches to twit and reproach the Church with such mens manners CHAP. IIII. That Scandals are wofull and fatall euents to the scandalized world HItherto wee haue seene the Necessitie come we now to consider the Mischiefe of scandals That mischiefe is twofold The first is a woe to such as are scandalized that do stumble are offended Woe to the world because of offences For the meaning of the words To the world that is to worldly and carnall men Because of offences or from offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from offences not for offences not as if scandals were the cause for which the woe comes as if God brought a woe vpon men for their scandals but that scandals are the meanes and the Instruments by which and from which God brings wo vpon some mens heads So that these words are not to bee vnderstood as threatning of woe to such as giue offence by falling into scandalous sinnes who are threatned in the former verse and in the end of this but it is a threatning of wo to men of this world wicked and vngodly men taking offence at the scandalous actions of such as professe Religion that these scandals should prooue to such matters of woe and sorrow and from and by them should much mischiefe come to worldly men Which wordes so opened afford vs this point That the scandalous and offensiue Actions of such as professe the Gospell and Name of Christ are fatall dismall banefull and wofull euents to wicked and worldly men God that hath a prouidence in all euents hath an all-wise and ouer-ruling prouidence in euents of scandal and he in that prouidence of his orders and appoints them so to come that they make way for some great woe to worldly men Euery scandal is a stumbling blocke and when a scandall is giuen there is a stumbling blocke laid and such a stumbling blocke at which some men shall not onely breake their shinnes but their neckes But who layes this stumbling blocke This stumbling blocke God layes Ezek. 3. 20. I laying a stumbling blocke before him he shall die When God in his Iustice meanes to make sure worke with some men that they shall die he first in his prouidence disposes of a stumbling blocke to be laid in their way at which they may stumble so as they may fall and bee ruined so as they may die Amongst many other stumbling blockes that God disposes to bee laid in mens wayes this is a verie frequent and ordinarie one the scandalous actions of some Professours of Religion And when such stumbling blockes are laid woe to the world they are fatal and mortal I laying a stumbling blocke that he may die The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tâ—gillum in instrumentis quâ—bus capiuntur lupi aut vulâ—es aut mures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Helych Mâ—lancth ad Rom. 14. the Grammarians say it signifies the crooked piece in a trap to which the baite is tied at which a Mouse Rat Wolfe or any other vermin biting the trap fals downe ensnares and catches the beast So that in scandalous euents God sets vp a trap a gin a snare by which hee purposes to catch and ensnare such vermin as men in a reprobate condition bee That looke as when a man sets vp and baites a trap hee may say Now woe to Rats and Mice woe to the Foxes Wolues and the baggage vermin so when scandals fall out woe to the world Gods trap is set vp to ensnare such withall as are made to bee taken 2. Peter 2. 12. And looke as a man when he sets vp a trap hee intends it purposely for the woe of vermin so when God in his prouidence disposes of the euents of scandals hee therein intends the woe the ensnaring the catching killing and destroying of such who had beene happie if they had beene made the vilest vermin in the world That which Salomon speakes of a wicked mans owne sinne is also true of the scandalous sinne of another Prou. 29. 6. In the transgression of an euill man there is a snare though he take a great deale of delight and pleasure in it yet it will proue a thrackling snare so in the transgression the scandalous transgressioÌ„ of a good man or a seeming good man there is a snare Though euill men take a great deale of Content and make themselues much mirth and pastime at the fals and scandals of such as professe religion yet in that scandalous transgression there is a snare for them a deadly and a mortal snare woe to the world because of offences As it is in the case of Passiue so is it in the case of actiue scaÌ„dals Now in case of passiue scandals it is true wo vnto the world froÌ„ offences Such offences worke to worldly mens great smart sorrow The Apostle speakes of Christ 1. Pet. 2. 8. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rocke of scandal or offence And Is 8. 14 15. the Prophet foretold that he should be for a gin and for a snare to the inhabitants of Ierusalem So that it may be truly said of such wo vnto them that Christ the rocke of scandal euer came into the world For Iudgement and for woe am I come into the world Iohn 9. Thus also is it true in case of Actiue scandals for Iudgement do they come into the world and for Iudgement vnto the world Woe be to the world for the scandalous sinnes of Professours of Religion for they be set vp to be stumbling stones and rockes of offence against which men of the world shall dash themselues they be set for ginnes and for snares in which they shall bee taken In the case of passiue scandals where offence is onely taken there the trap is baited with the bread of life In the case of Actiue scandal where offence is giuen there the trap is baited with baine and poyson with deadly poyson death is in the trap Now if woe to the world when the trap is baited with the bread of life how much more woe to the world when it is baited with ranke and deadly poyson Scandals and offences are dismal and fatal to wicked men because God in his intention and administration disposes and orders them as the meanes that shall make way for the surer and sorer punishment of them for their vnprofitablenesse vnder and their contempt of the Gospell the meanes of grace and the holy examples of such as are truly godly Therefore are they fatall and wofull euents because they are sent as executioners of diuine vengeance vpon the disobedient rebels against the Gospel God giues men his word the Ministerie of it to conuert and saue them the holy examples of his children to guide and lead them Now neither one thing nor another will
besides Gene. 10. 6. And the sonnes of Cham Cush and Mizraim and Phut and Canaan Why therfore cursed bee Canaan rather then Cush Mizraim or Phut Like enough that Canaan as the Iewes probably coniecture first espied Noah in that case and he being an vngracious youngster one without all Religion and possibly an hater of all goodnesse one that had like enough beene often sagely admonished and sharply reprooued by Noah And little content did the holynesse austeritie and religious carriage of Noah giue either to Canaan or to Cham. Now therefore Canaan when hee sees him in his drunkennes and in that shamefull pickle in his nakednesse he tels it to his father and his father after to Sem and Iaphet and that with Ioy and gladnesse with mocking and derision for otherwise for Canaan to haue seene it occasionally and to haue told it his father or for his father to haue seene it occasionally and haue told it his brethren had beene no matter of offence but questionlesse they both told it with much ioy and reioycing Like enough Canaan when he first espied it came running to his father with much ioy in his face Oh father I can tell you excellent Newes the brauest Newes that can be Newes that will doe you good at the very heart doe but goe along with mee and I will shew you such a sight as you neuer saw Look where that old Dotard lies drunke and in what a base and shamefull fashion This is he that alwayes telling me of my swearing censuring mee for my want of religion this is hee that was so holy so full of his religion and godlines see there how like a beast he lies And surely if Canaan did tell Cham of it Chams fact was exceeding vnnaturally villanous The text sayes Gen. 9. 22. And C ham the father of Canaan saw the nakednes of his father not occasionally and at vnawares so might Shem or Iaphet haue done But if Canaan did first tell Cham of it as very probably hee did then C ham like an vngratious varlet as he was could not be content to heare of it but to reioyce and glad his heart the more he must goe see the sight hee must goe feed his eyes with it and that he might be sure of it and obseruing all the seuerall circumstances hee might haue the more to make vp his mouth And then after this in scorne and derision and with insulting insolency goes reports it to Shem and Iaphet So that what betweene an vngratious sonne and a gracelesse grand-child there was sure no small Iubilation and exultation in Noahs scandal and drunkennes But now as merry and iocund as Cham and Chanaan were let vs see a little what cause they had for it and consider if there were not that in it that was enough to marre their merriment and to haue turned their mirth into mourning Alas all considered full little cause had they to be thus vpon their merrie pinnes It could not be but the scandal of Noahs drunkennes must come but woe to Cham Canaan because of that scandal God had a purpose to bring a woe and a curse vpon Cham and Canaan and vpon the Canaanites his posterity that they should be rooted out and cut off by the sword of Israel But how now should way bee made to bring this curse vpon the heads of them Noah shal fal into a scandal thereby shall they be occasioned by reason of their naughty spirits to doe as they did and then no sooner shal Noah awake from his wine but hee shall awake with a solemne curse in his mouth which should be as the oracle of God Cursed bee Canaan a seruant of seruants shall he bee vnto his brethren And now I pray what cause haue b Sed O miser Ham quam bâ—aâ—uâ— es qui nunc demum inuenisti quod quaereâ—â—â— venenum sciliâ—et in salâ—berrima rosa Luther in Gen. 9. Cham and Canaan so to reioyce at their fathers fall Woe be to them because of this offence because in this offence of his there is a trap and a snare set to catch them and a way preparing to bring a sorrowfull curse vpon theÌ„ both And haue they then thinke we any great cause of merrimeÌ„t wil any man that is in his wits reioyce at that euent whose errand purposely is to bring Gods curse vpon him So little cause had Cham and Canaan to reioyce at Noahs fall And euery whit as little cause hath the world to reioyce when scandals come for then woe comes God is setting his ginnes and snares traps to catch some hee sends forth his messengers of wrath to doe seuere Iustice vpon persons that haue beene vnprofitable vnder the Gospell Suppose God should send the sword amongst men would men reioyce and bee glad at it See Ezek. 21. 9 10. A sword A sword is sharpened and also fourbished It is sharpened to make a sore slaughter it is fourbisht that it may glitter should we then make mirth I trow not And why not make mirth in such a case Because the sword brought woe and mischiefe with it because it came to be dismall and fatal because it was a messenger of wrath and vengeance And why then make men mirth at scandals when they come May we not truely say of this laughter Thou art mad and of this mirth what doth it Eccl. 2. 2. Come not scandals with a woe as well as the sword And is hee not as mad that reioyceth at the comming of scandals as hee is that reioyces at the comming of a sword Say a scandal a scandal it is fowle and heynous it is come with woe to make a sore spirituall slaughter should wee then make mirth and reioyce at it God forbid Woe vnto the world because of scandals and shall we laugh and sport with Gods woes This makes scandals doubly woefull That same is good counsel which Salomon giues Prou. 24. 17 18. Reioyce not when thine enemy falles and let not thine heart bee glad when he stumbles If a man haue an enemy that hates him if any crosse or calamity befalls him a man may not reioyce at it nor bee glad of it not onely when he falles and God vtterly ruines him but if he doe but stumble and God lay but some smaller crosse vpon him Now marke the reason least the Lord see it and it displease him and he turne away his wrath from him and so turne it vpon thee So that the summe of the reason is least God should bee angry and his wrath should be against thee Marke then If I may not reioyce at a mans outward stumbling and fall then how much lesse may I reioyce in a mans spirituall stumbling and falling how much more will that displease and anger God If I may not reioyce at his outward fall least God should be angrie then much lesse when in another mans spirituall stumbling and fall God is angrie with mee and out of his anger against mee disposes his
fall Little cause haue I to reioyce at anothers stumbling and falling when God in wrath disposes of another mans stumbling to make mee stumble and of another mans fall to make me fall What cause haue I to reioyce at his stumbling and falling who therfore stumbles and fals that I may stumble and fall at him And this is the very case here Such as doe giue scandals doe stumble that others may stumble at them doe fall that others may fall at them Ierem. 46. 12. The mightie man hath stumbled against the mightie and they are both fallen together It is spoken of the Egyptians ruined in war It may bee that one Captaine that hated his fellow might see him fall by the sword of the enemie Now though he were his enemie that he see fal had he any cause to reioyce Not any at all Why so Because God prouidence disposed that the fall of the first should make way for the fall and ruine of the next He that fell first should lie in his fellowes way as a stumbling blocke at which hee should stumble and fall also Thus we saw before that the fals of such as professe Religion are but as stumbling blockes in other mens wayes to precipitate them into ruine And iudge then what cause they haue to reioyce thereat If a man should see a stumbling stone or a stumbling blocke laid on purpose at a pits brinke to topple him headlong ouer into the pit would that man reioyce that that blocke were laid there I think not This is the case here Scandals are stumbling blockes laide at hell pits mouth to precipitate and head-long worldly wicked men downe into hel So that to reioyce at scandals is to reioyce at the matter and instrument of their owne sorrow to reioyce at that which will surely send them to Hell Hee that reioyces in such a case Much good may his ioy doe him I enuie no man such ioy There fell out a scandal in the Church of Corinth 1. Corinth 5. Now whereas vpon the euent of it they should haue beene mourning and heauie they were in another veine Verse 2 6. They were glorying and reioycing They did not reioyce in or at the scandal that such a man that made such a profession was fallen but they reioyced in their owne gifts in the gifts of their Preachers What Church had such Preachers what people had such gifts And reioyce they might in these things but now it was vnseasonable they should now rather haue beene mourning because of this scandal Therefore the Apostle sharply takes them vp Verse 2 6. And ye are puffed vp and haue not rather mourned your glorying or reioycing is not good If then the Apostle reprooues them thus for reioycing when there was a scandal though they reioiced not at the scandal how much more vehemently and sharply would he haue reprooued them if they had reioyced at and for the scandal How much more in this case would he haue said your reioycing is not good Woe to the world because of scandals and yet many make these matters of woe laughing matters but woe vnto them that in such a case laugh for they shall weepe and after-time and after-wit will teach them that neuer had they greater cause of weeping then euen then when they were vpon their merry pinnes because that at which they made themselues so merrie came with a woe vnto them 2. Secondly this lets vs see what great cause of feare warines and caution there is in case of scandalous euents Since they be such dangerous euents let men haue a speciall care they be not ensnared and entrapped by them When scandals fall out wee see there is a trap and a snare set there is a stumbling block laid therefore it should bee a mans wisdome and watchfulnes that he be not caught in the trap that he be not ensnared in the gin that he stumble and fall not at the block We see that God hath put that wisdome warinesse and shinesse into some creatures that if a trap or a snare bee set for them they are very shie iealous of comming neere it or medling with the baite and out of a feare of being taken they will decline and shunne the snare though tempted and allured thereto by such baites as otherwise they haue a full good mind vnto Such much more should bee the shinesse and wary iealousie of men in the case of scandalous euents Doe wee see at any time such as professe religion to fall into any fowle euils then thinke thus with thy selfe I had thought that when such euents had come to passe the danger of them had beene onely a personall danger to the partie Delinquent that it had beene onely for the discouerie and for the disgrace of him I neuer dreamt of any further matter and therefore I thought I might haue made a may-game of them and haue reioyced and triumphed in their fals But now I see there is a further matter in them then I was aware of I see that they come to passe by Diuine Prouidence to bring a woe vpon other mens heads I see they come that some may bee occasioned to stumble at Religion at the Law at the Word and from the ancient pathes that hereupon they should resoluedly reiect renounce sauing Religion and the sauing powerful profession thereof to their owne assured ruine for euer I see now that they bee disposed by a Diuine Prouidence that some men being occasioned to blaspheme Gods Name Truth may feele the weight of Gods reuenging hand I now see there is a Diuine finger in them and that they come to occasion some men to harden their hearts so as they may fall into mischiefe and be put out of possibilitie and the reach of mercie These bee great dangers and heauie woes for I see now they be but stumbling blockes at which some men shall breake their neckes into Hell I confesse I did neuer conceiue them to bee halfe so dangerous euents I neuer apprehended them such dangerous traps and snares as now vpon the opening of this point I see they are Belieue it I see it is good wisdome in such euents to looke about mee and to take heed how I come within the reach of these snares Since Diuine Prouidence sets them to make way for Diuine vengeance though such a man professing Religion haue committed a foule scandal c Iuxta semitâ—â— scandalum posuerâ—nâ— mihi noÌ„ in semitis sed iuxta sâ—mitaâ— Semitae tuae praecepta Dei sâ—nt Illi scandala iuxta semitas posuerunt tu noli recedere à semitis non irrues inscandala permisit Deus ponere scandalâ— iuxta semitas vt tu non recedas à semitis Iuxta semitas scandala posuerunt mihi quid restat Quid remedium inter tanta mala in istis tentationibus in istis periculis Dixi Domino Deus meus es tu Aug. Psal 139. Ergo cum audis vae mundo à scandulis noli terreri
the argument carries more strength Be willing and readie to doe all Christian Offices of loue and shew tender respect to little ones and so receiue them and you shall receiue not Angels but Christ himselfe How willingly would men receiue Christ Receiue these and you receiue him And if little ones must be thus tenderly receiued and regarded how warie should men bee of doing any thing that may offend them Therfore our Sauiour doth not onely aduise to receiue such but also to take heed of doing any thing that may proue vnto young belieuers matter of offence scandal And so he takes occasion to enter vpon a large discourse concerning scandal This Verse is part of that discourse and in it there be two principall points 1. The necessitie of scandals 2. The mischiefe 1. The necessitie of scandals for it must needs be that offences come 2. The Mischiefe and the miserie that comes by them And that is a twofold woe 1. A woe to such as are scandalized that doe stumble and are offended Woe to the World because of offences Offences shall come and must come but to the sorrow and smart of some men shal they come They shall come to make way for the greater woe to some persons Such euents shall be but yet they will proue euents of woe to men of the world 2. A woe to such as do cause and giue the offence But woe to the man by whom the offence commeth As if he had said It is necessarie that offences come and infallibly they will fall out but yet this necessitie of the euent shall no whit at all excuse or protect the offender but as a woe to them that take the offence so a woe to them that giue the offence Woe to him by whom the offence commeth To make way for what followes it is fit to consider what is heere meant by Scandal or Offence That we call a scandal which is or may be in it selfe an occasion of falling vnto another Any thing whereby wee so offend another as that hee is hindred from Good drawne into or confirmed in euill is a scandal Now a scandal may be 1. First in doctrine and this is scandal giuen in heresies false doctrines Secondly by the abuse or the vnseasonable vse of Christian libertie of which kinde of scandals the Apostle speakes Rom. 14. 1. Cor. 8. 10. Thirdly Scandal may be giuen by mens lifes when their lifes and actions are such as crosse and thwart the Religion professed by vs and dishonours the Name of God which we haue taken vp As when a man professes the Name Faith of Christ and professes it zealously and yet fals into vncleannesse drunkennesse into grosse and notorious acts of fraude and coozenage these bee scandals and offences because they be occasions to make others fall they hinder some from comming towards goodnesse and Religion and they harden and confirme some in their sinfull and euill courses Thus Dauids murther and adultery Noahs drunkennesse the incestuous Corinthians marriage were scandalous actions Now though this text reach to offences of all kinds yet I will onely meddle with offences of this last kinde such as bee the grosse and foule courses and practices of any such as haue taken vpon them the profession of the Gospell and the Name of Christ To come then to the first point The Necessitie of scandals It must needs bee that offences come Theâ—e must and there shall assuredly fall out scandalous and offensiue actions in the Church of God euen amongst those that professe Religion and godlinesse For that our Sauiour speakes of the sinnes of those that are in the Church it is plaine by that Verse 15 16 17. If thy brother shall trespasse c. therefore he speakes of the offences of brethren If hee shall neglect to heare them tell it to the Church Now if not of the Church why should he be complained of to the Church What hath the Church to do to iudge those and exercise discipline vpon those that are without And againe scandals properly so called can be no where but in the Church and amongst such as professe the Truth of God CHAP. II. The Necessitie of scandalous euents in Gods Church THe point we haue then first to handle is this That there is a necessitie of scandalous euents in the Church of God That scandalous euents and offences shall assuredly and infallibly fall out amongst those that professe the Name of Christ It must bee and it must needs bee that offences come So Luke 17. 1. It is impossible but that offences should come And as the Apostle speakes of heresies and of offences giuen in that kinde 1. Cor. 11. 19. There must be heresies so is it true of these kinds of offences which are giuen by sinfull and foule actions that there must bee scandals This Necessitie arises from a threefold ground 1. From the decree and councell of God and his secret but most Iust Iudgement for God that brought light out of darknesse can bring good out of euill and can worke out his glory euen from those things which in their euents seeme to make exceedingly to the impeaching and obscuring thereof God can gather grapes of these thistles and figs of these thornes and therefore his pleasure it is and so will he haue it that such thornes and thistles should grow and come vp in his garden His wayes are not as our wayes nor his thoughts as our thoughts Hee can make that which for the present and in our eye and apprehension is for the great dishonour and disgrace of his Name and Truth to turn at the last to the greater honour and glorie of both Hee by his permissiue decree orders all such scandalous euents to worke together to bring him in a great and a rich returne of glory Therefore Ezek. 3. 20. God is said to lay a stumbling blocke before a man And I lay a stumbling blocke before him God hath decreed that there shall bee scandals Not a Sparrow falls on the ground without our Father Math. 10. 29. And therefore not a Professour of his Name falls into scandal without him And therefore God hauing decreed that scandals shall be there is a necessitie of the euent It is impossible but that there should be offences But yet this decree doth in no wise make God the authour of these euils because his decree hath no necessitating influence into the wils of men It is a necessitie of infallibilitie and certaintie of the euent but not a constraining forcing necessitie to make them to doe that which shall giue scandal Scandals shall necessarily that is infallibly come to passe but yet such as giue scandal shall not bee forced and necessarily constrained by the decree of God to doe that they doe They shall worke freely and voluntarily in that which they doe or else it were iniustice in God to bring a woe vpon him by whom an offence comes if hee by a Superiour power from Heauen were forced and
religion Thus their scandals did stumble thē And thus did their scandals bring an heauie woe vpon the people for what a woefull condition was this thus to stumble at the Law at the true religion of God what was this but to seale vp and make sure their owne damnation for if they would none of the Law they could none of Heauen if shut out of Heauen what remayned but Hell The Lord had it is likely a long while called vpon the people by his Prophets they would not hearken nor repent nor imbrace the truth of God The Lord therefore in his Iustice resolues to be reuenged vpon them by bringing a woe vpon them And what woe would God bring vpon them This woe of stumbling at religion that so hee might make sure worke with them that since they would not be saued when hee offred them saluation therfore now they should ueuer be saued But now what course will God take to effect this and bring this woe vpon them Hee will in his wise prouidence lay the stumbling blocke of the Priests scandals in their way at which they shall so stumble as to dislike the Law and to fall into an vtter distast of religion by which they should make sure worke against their owne saluation And so woe was vnto the people from the Priests scandals 2. Scandals make way for woe in that they make way to occasion men of the world to fall into the fowle and woefull sinne of blaspheming Gods holy Name It is a woefull thing to fall into that sinne especially so to fall into it as to make that the ioy of our hearts which tends to the reproach and dishonour of his Name The Name of God is a glorious and a fearefull Name Deut. 28. 50. and therefore how woefull and fearefull a thing for a man to blaspheme that Name What doth he better then cut himselfe off from all communion with God that blasphemes his Name that flies in his face and triumphes in his reproach It is said of the malicious Iewes Act. 13. 45. that they spake against Pauls doctrine contradicting and blaspheming And marke what followes vers 46. Seeing yee put the word of God from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles See then when they blasphemed what they did They put away the word from them they iudged themselues vnworthy of life they caused God to turne away the meanes of saluation from them Such a case is a woefull case and to this case will contradicting blaspheming of God and his truth and Religion bring men And therefore in this regard are scandals wofull euents because they occasion men to blaspheme and speake euill of God and his truth When Dauid fell in to that foule Scandal what followed vpon it See 2. Sam. 12. 14. By this deede thou hast giuen great occasion to the enemies of God to blaspheme Those amongst the people that were haters of true godlinesse and enemies to the powerfull profession thereof and so enemies of God when Dauid fell into this sinne they fell into a woefull case they presently fall a blaspheming of Religion and speaking euill of godlinesse and he that blasphemes godlinesse blasphemes God and so by this meanes causes God in wrath peremptorily to turne from them So Rom. 2. 23. 24. thorough you the name of God is blasphemed a mongst the Gentiles So that the scandalous sinnes of the Iewes were stumbling blockes to the Gentiles that made them fall into that fowle sin of blaspheming that must needes make them vnworthy of eternall life 3. Scandals make way for woe in that they make way for the hardning of the hearts and stiffening of the neckes of sinnefull men in their euill wayes It is a very dangerous thing for a man to bee in a sinnefull way but for a man to haue his hand strengthened in his Iniquity to bee hardened in any sinne this is a woefull condition It is the greatest woe and curse that can be to haue ones hart hardened Lam. 3. 64. 65. Render vnto them a recompence O Lord according to the worke of their hands Giue them obstinacie of heart thy curse vnto them Salomon speakes of the plagues in the heart 1. King 8. 38. The plague in the body is a woefull disease and what then is the plague in the heart God threatens Pharaoh with this plague Exod. 9. 14. I will at this time send all my plagues vpon thine heart and see how God did it Exod. 10. 1. Goe into Pharaoh for I haue hardened his heart Therefore the Hardnes or Hardening of the heart is the plague of the heart God sent ten plagues vpon Pharaoh but this plague of his heart in the hardening of it was ten times greater then all the plagues of Aegypt It is that which vsually God premises and fore-sendes when hee meanes to prepare men to temporall destruction When God meanes resolutely to speede a particular person or a whole nation and to bring ineuitable destruction vpon them God first makes way for it by the hardening of mens hearts Exo. 14. 17. When God would get himselfe honour in the destruction of Pharaoh and the Aegyptians I will saith hee harden their hearts and they shall follow them and I will get me honour vpon Pharaoh So Iosh 11. 19. 20. Not a City that made peace with the children of Israel saue the Hiuites the Inhabitants of Gibeon They tooke all in battell But why did not other Cities doe as the Gibeonites why did not they submit and seeke their peace Because God had a purpose they should bee destroyed and to make the surer way for it gaue them vp to an hardened heart for it was of the Lord to harden their hearts that they should come out against Israel in battell that he might destroy them vtterly and that they might haue no fauour but that hee might destroy them So that when God meanes that a man shall haue no fauour but be vtterly destroyed then God first giues men vp to hardnesse of heart Nay it is that which is a woefull preparatiue to eternall wrath it is that which lockes men and shuts them fast vp and keepes them sure for eternal vengeance When God is so angrie as that hee is peremptorily resolued that a man shal not be saued but bee damned without all peraduenture then God giues him vp to the hardnesse of heart vnder which hee shall be surely reserued vnto the day of wrath When a Prince is resolued to put a man to death he commands him first to bee surely imprisoned to bee laid fast in fetters and irons When Herod meant to execute Peter see what sure worke is made He is deliuered to foure quaternions of Souldiers to bee kept hee lies betweene two Souldiers bound with two chaines and the keepers before the doores keeping the prison Act. 12 4 6. So that in reason there was an impossibilitie of his escape from death So when God will make sure worke with a
world because of offences because the world is occasioned by them to reiect the sauing profession of Religion to fall fowle on Gods holy Name to iustifie themselues in their sinnefull wayes and so by these things to make hell sure their owne So that the fall of a professour of religion is as the fall of an oake vpon vnderwood and smaller trees that be neere it woe to them when the oake falls because it mischiefes brushes and breakes them in pieces by its fall It is iust in this case as it was in the ouerthrow of that Army Ier. 46. 12. The mighty man hath stumbled against the mighty and they are both fallen together first one fel he being fallen another stumbles at him and so they both lay on the ground together Thus falles it out in scandals First one falles into some great sinne others come and stumble at him being fallen and so both fall and the first mans fall is the last mans ruine And therefore woe to the world because of scandals CHAP. VI. What little reason men haue to triumph at and what great reason to bee cautelous in the euent of scandals ALl this well weighed and duely considered will giue vs to vnderstand two things the little reason of ioy and the great reason of feare and caution in case of such scandalous euents 1. It lets vs see what little reason men of the world haue to triumph insult and x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Mart. Epist ad Zen. Seren. reioyce as they vse to doe in the falles and scandals of such as professe religion When my foote slippeth they magnifie themselues against me Psal 38. 16. If such an one doe but tread awry or his foote but slip their enemies let not their slips slip but take occasion from small slips to make great tryumphs And if they be so ready to magnifie themselues against them when they but slip how much more when they fall and fall into the puddle into the mire How doe they magnifie themselues against them then The reproach and disgrace of their sinnefull falls yeeldes aduersaries such content that they proiect and lay on purpose for it Neh. 6. 13. Therefore was hee hired that I should be afraid and do so sin and that they might haue matter for an euill report that they might reproch me And therefore proiecting for theie falles and laying plots before hand for them if it may be no wonder that they so reioyce and triumph if at any time they fall into such sinnes whereby they may haue matter for an euil report thaâ— they may reproach them So true is that which y Papistae caelumniandi studio â—otam nostraÌ„ conuersationem abseruant Si quid ergo humani patimur sicut profecto infirmi sumus patimur nostra incommoda ibi demum tanquam famelici porci immergunt se in stercora nostra ex ijs delicias faciunt dum infirmitatem nostram exemplo maledicti Ham aperiunt traducunt vere enim esuriunt sitiunt scandala nostra Luth. in Gen 9. Luther speakes that they hunger and thirst after theâ— scandals of the Godly and if at any time through humane frailety they doe fall into an euill like hungry hogs they nuzzle in their excrements and feast vpon them as vpon dainties There being nothing that so glads their hearts that so opens their mouthes with so much insolency and triumph And as Luther compares them in this regard to hogs so z Hos ergo de nostris doâ—oribus suauitatem suae malae linguae captantes facile est vt illâ— canibus coÌ„paremus si forte â—n male intelligendi sunt qui lingebant vulnere pauperis illius qui ante ianuam diuitis iacebat c. Aug. Epist 137. Augustine to dogs namely to the rich gluttons dogs that lay licking and sucking Lazarus his sores and woundes It pleased not those dogs so much to be licking Lazarus sores as it pleases some men to haue their tongues in the scandalous wounds and sores of such as professe godlines As it is the sorrow and griefe of good hearts and that which makes them droop and mourne to see Christ his Gospell and truth reproached and disgraced by scandals so contrarily it is meate drinke to wicked ones and the very ioy of their hearts when such euents fall out a Proinde charissimi in isto scandalo quo de Bonifacio prâ—sbytero noâ— nulli perturbantur non vobis dico vt non doleatis Qui enim ista non dolent non est in eis charitas Christi qui autem de talibus gaudent abundat in eis malignitas diaboli Aug Epist 137. As such as are filled with the loue of Christ do grieue and mourne so they that are filled with the malignity of the Diuell doe reioyce in the euent of scandals Any thing that makes to the disgrace of Gods Church his cause and religion that sets and puts them into extasies of reioycing 2. Sam. 1. 20. Tell it not in Gath publish it not in the streets of Ashkelon lest the daughters of the Philistims reioyce least the daughters of the vncircumcised triumph Why what was it that should make them triumph and reioyce That verse 19. How are thy mighty fallen Saul and Ionathan were fallen not by scandal but by the sword but that fall such as it was made to the disgrace of Israel to the reproach of the God of Israel and hence their Ioy and Triumph Marke by the way who they are that reioyce in such cases vncircumcised Philistines the sonnes and daughters of vncircumcised Philistims And well becomes it such and none but such to reioyce And such doe and will reioyce Now truely all before considered we see what little cause they haue to be so ouer-ioyed there is a great deale of Ioy and merriment more then there is cause All considered wee may truely say vnto them as Iam. 4. 9. Let your laughter be turned into mourning and your ioy into heauinesse Woe vnto the world because of scandals When scandals come into the world a woe comes vnto the world messengers of vengeance to doe executions of Iustice are sent by God And will the world be so blind and witlesse to reioyce and triumph in that which comes to bee their bane and ruine their sorrow and their smart Hath the silly beast any cause to leape and friske when hee sees the trap set vp and bayted that will ensnare and murder him It is probably thought that when Noah fell so foule and shamefully in his drunkennes that Canaan Chams sonne first * Hebreus etiam id tradebat ratione confirmabat primum Chanaan verenda aui sui vidisse suoque solum patri narrasse tanquam desene ridentem Theodoret. Quaest in Gens 57. saw his grandfather in that case and so went and told his father Cham of it for else why should Noah curse Cham in his sonne Canaan rather then in any other of his sonnes Hee had other sonnes
fratres impudenâ—ia vos quorundam premi verecundiam vestram vim pati oro vos quibus possum precibus vt euaÌ„gelij memores vos quoque sollicite cautè petentiuÌ„ desideria ponderetis vtpote amici domini cum illo post modum iudicaturi inspiciatis actum opera merita singulerum ipsorum quoque delictorum genera qualitates cogitetis ne si quid abrupte indignè vel a vobis promissum vel a nobis factum fuerit apud Gentiles quoque ipsos eclcesia nostra crubescere incipiat Cypr. Epist 11 reproach the Church and opens the mouth of iniquitie to say you bee all such Whereas discommoning and discarding such from our familiar and priuate societie and when neede and power is from communion in holy things gaines the Church a great deale of honour and stops the mouth of iniquitie from calumniating Gods people to bee fauourers and countenancers of such persons Such will bee pressing in to gaine their credit and to recouer their respect but when such suddenly and easily get into credit it is no whit for the honour and credit of the Church God will bring woes vpon them in their outward state their peace their posteritie Elies sonnes runne into foule Scandals 1. Sam. 2. 22. It was scandalous for priuate persons much more for Priests to bee vncleane and adulterous It was scandalous to haue done so vnclean an act in any place but to doe it in a sacred place with women comming thither vpon deuotion this was egregiously scandalous God therefore takes them to doe and does execution vpon them and cuts them both off in one day by the Sword of the Philistims God brought the wo of the Sword vpon them Nay when they ranne into Scandal because Eli did not restraine them see what God threatens vpon his Posteritie 1. Sam. 2. 36. that hee would plague them with such base beggerie and miserie that they should beg their bread If God thus punish him for not restraining how much more would he haue punished him for the committing of a Scandal If it goe thus hard with Eli that restraines not how hard will it goe with Hophni and Phinehas that commit the scandal Wee cannot haue a more pregnant and full example in this kinde then Dauid himselfe Hee after his scandal committed was truly penitent the guilt of his sinne pardoned a solemne absolution and discharge giuen him by the Prophet And yet for all this wee shall see how terribly this woe pursued him in temporall crosses in this kinde First God smites his childe with death then followes his daughter Thamars defilement by her brother Amnon then Amnons murder then the treason of Absalom in which the hand of God was exceeding smart God turnes him out of house and home Whose heart would not earne and bleede to see his dolefull departure from Ierusalem 2. Sam. 15. 30. And Dauid went vp by the ascent of mount Oliuet and wept as he went vp and had his head couered and hee went barefoote and al the people that was with him couered euery man his head and they went vp weeping as they went vp Who could haue beheld so sad and so woefull a spectacle with drie eyes But this was not all his life is endangered his Concubines defiled in open viewe on the house top And what thinke wee was the ground of all this For the childs death we see 2. Sam. 12. 13 14. The Lord hath put away thy sinne thou shalt not die howbeit because by this thy deede thou hast giuen great occasion to the enemies of the Lord to blaspheme the child also that is borne vnto thee shall surely die It is verie much that fasting and praying can doe it can cast out deuils This kind goes not out but by fasting and praying Mark 9. 29. And yet fasting and praying could not keepe off this woe that Dauids scandal brings vpon him in the childes death woe vnto Dauid by whom that offence came therefore shall his childe die And for all the rest of al those woeful sorrowes 2. Sam. 12. 9. 10. 11. 12. we see the cause of them all these woes were vpon Dauid for his scandal And if Gods woe in these temporall outward calamities will thus pursue and follow a repeÌ„ting an humbled scandalous offender how much more will that hand of God pursue that man vpon whose scandal followes no Repentance and Humiliation If Dauid the man after Gods owne heart must not escape what then shall others looke for If a beloued Dauid shall haue his teeth on edge with his owne sowre grapes of his scandalous courses who then shall thinke to goe scotfree that is guilty of scandalous transgressions what a sure irresistible wo is that which Repentance it selfe cannot keepe off from a mans children his life person and goods And thus temporall woe is to him by whom offences come 2. God will pursue and pinch such as giue offence with spirituall woe God will fill such mens hearts specially if they belong to him with much spirituall woe and bitternesse of soule He will awaken conscience to smite pinch and gripe them at the heart He will so loade and burden their consciences that in the anguish and bitternes of their spirits they shal be forced to cry out woe is mee vile wretch that I was borne that euer I breathed thus to dishonour God It is true that there is an happinesse in this woe and it is singular mercy that men are not seared and hardened in their sinne but yet for all that there is a great deale of smart sorrow and a great deale of woeful bitternes in the worke of Repentance after a scandalous fall And before such shall recouer their peace with God he will giue them many a woefull gripe of Conscience and many a bitter potion to drinke Wee haue an example of it in the Incestuous Corinthian He indeede recouered his peace and his pardon but yet how woefull was his case before it was done 2. Cor. 2. 7. Least such an one should bee swallowed vp of ouer much sorrow See then in what a woefull plight he was euen in a sea and gulfe of sorrow ready to bee absorpt and swallowed vp therein The Lord therefore pluÌ„ged him into the deeps of bitter sorrow of spirit and plunged him so deep as that he was ready to despaire and to bee wholly cast away Thus God would make his soule smart and his heart ake for this scandal of his would make him feele the truth of Christs saying woe vnto him by whom the offence comes It was Dauids case before him When hee had fallen into scandal in the matter of Bathsheba and Vriah before hee comes to a redintegration of his former condition God brings him vpon the racke Ps 51. 12. Restore vnto me the ioy of thy saluation therefore that was taken away gone that sweet sunshine was ouerclouded yea that sunne was dreadfully eclipsed and how fearefull such eclipses be they knowe
fudit sanguinem tuum Origen in Psal 36. hom 3. bloudshed and murther Paul speaking of Scandals of an inferiour nature such as are giuen to weake brethren in the vse of Christian libertie in the vse of things in their nature indifferent makes them bloudie and murtherous Rom. 14. 15. Destroy not him with thy meat for whom Christ died 1. Cor. 8. 12. Thorough thy knowledge shall thy weake brother perish If Scandals in such cases bee so dangerous in their issue of such mortal consequence then what are Scandals in a higher nature in the offensiue and euill lifes of such as professe Religion How much more are they of deadly consequence and how much more is bloud spilt by them If a man may haue his hand in the bloud of soules by giuing scandal in the doing of things in their owne nature lawfull then how much more by giuing scandal in the doing of such things as in their owne nature are sinfull and vnlawfull There is a Law Exod. 21. 33 34. that if a man open a pit and couer it not and an Oxe or an Assefal therein the owner of the pit shall make it good Now in euery Scandal giuen there is a pit digged and opened euery one that giues a Scandal opens and digges a pit into which many a soule fals headlong If he that opened the pit must make good the Oxe or Asse that fell thereinto that is must pay the full price and worth of it to the owner what must hee doe that opens a pit into which a soule fals Surely God will require it at his hands and it must bee made good Doth God saith the Apostle take care for Oxen So here will God require Oxen at their hands thorough whose default they fall into pits then how much more doth he take care and wil he require soules of men at their hands that by Scandals haue opened pits into which they are fallen and ruined There is another Law in the same place worth our noting to this purpose Exod. 21. 22 23. If men striue hurt a woman with child so that her fruit depart from her yet no mischiefe follow hee shall be surely punished c. And if any mischiefe follow thou shalt giue life for life or soul for soul as the words originally are If no mischiefe follow either to the womā or the child yet a punishment was due in such a case but if mischiefe followed then life for life soule for soule Now in the case of scandals it is a sure thing that Mischiefe doth follow wee saw before what a deale of Woe and Mischiefe they bring with them Hee that giues a Scandal is as a man that smites or spurnes a woman with childe He that doth so a hundred to one but hee causes mischiefe to follow It may bee there was a man that began to haue some good in him some hope that Christ began to be formed in him Now a man giues some heynous Scandal and therevpon mischiefe followes all those hopes are dasht this man flies quite off and casts off all thoughts of medling any more with godlinesse here is one with child spurned and a mischiefe followes therefore life for life soule for soule will be required x Vae illi qui scandalizauerit vnum ex pusillis istis Vae pregnantem calcanti Ambros in Psal 118. Woe be to him that spurnes a woman with childe and causes mischiefe to follow and therefore Woe to him by whom an offence comes because by him mischiefe comes mischiefe comes to many a soule the mischiefe of reiecting religion or the mischiefe of an hardened heart And therefore is God thus seuere in his Iustice vpon such because they do bloudie mischiefe and therefore they must giue z Qui scandali conscius est animam dabit pro anima eius quem scandalizanit Origen soule for soule It may bee that many a man was like to be brought on to Religion might haue some a Factus sum opprobrium vicinis meis nimium vicinis meis nimium opprobrium factus sum id est qui mihi Ecclesiae iam appropinquabant vt crederent hoc est vicini mei nimium deterriti sunt mala vita malorum falsorum Christianorum Quam multo◠ènim putatis fratres mei velle esse Christianos sed offendi malis moribus Christianorum Ipsi sunt vicini qui iam appropinquabant nimium opprobrium illis visi sumus Augustinus in Psal 30. thoughts of imbracing and receiuing the truth but now some Professor of Religion falling foule he fals off and will none all these thoughts are dampt and so laid aside There be so many soules lost and kept out of Heauen by that Scandal Here is the bloud of soules spilt How many might haue come to haue been godly and religious Christians if it had not beene for the Scandal of some one man professing godlinesse and religion Such a deale of mischiefe followes by such a scandal And for this cause was that woe vpon the Priests that they were base and contemptible because they had caused many to stumble at the law and to fly off from religion which was not without the mischieuing of their foules for euer It may bee many a mans mouth was shut and though hee said no good yet hee could say no euill of the way of truth now that a man falles into scandal his mouth is opened against God against Religion and he blasphemes ful mouth Now is this mans soule by his blasphemy miserably endaūgered here is soule blood spilt What a deale of mischiefe is done to his soule but who is guilty of that mischiefe but hee that gaue that scandal and therefore the b Qui enins sine blasphemiae aliorum grauiter errauerit sibi tantum adfert damnationem Qui autē alios blasphemare fecerit multos secum praecipitat in mortem necesse erit vt sit protantisr eus quantos secum traxerit in reatum Salu. lib. 4. de Prouid blood of that blaspheming soule shal be required at thine hands that gaue the scandal which rusht him into that mischiefe It may bee many a man began to mislike his euill wayes many mens hearts began to misgiue them but now a scandal is fallen out their hands are strengthened their hearts are hardened and so they sealed vp to hell Here is soule bloud spilt againe Here be many stumbled and fallen into the pit of hell I but who laid this stumbling stone that hath topled them ouer Here bee a companie of soules vndone and cast away I but who hath vndone and cast them away Here is mischiefe done but who hath done it Euen he that hath cōmitted such a scandal he it is that hath done this mischiefe he hath as much as in him lies damned and destroyed these soules And is it nothing to damne soules Is it any wonder that God should bee so seuere when their sinne is so bloudy when they haue destroyed who
blacke as to make our selfes shew the whiter this is very dangerous This sauours of much pride and in such cases it may be Å¿ Tamen si alicui tanta est fiducia de immobilitate propriae infirmitatis saltem sollicitus reformidet ne ipse sit scandalum visibus alienis sed terreatur voce Domini comminantis vae huic mundo à scandalis Cypr. de singul Cleric iust with God so to giue vs vp to the power of our owne corruptions that wee may fall into the selfe-same euill so condemned That Prouerbe of Salomons would be thought vpon in all such euents Prou. 27. 19. As in water face answers to face so the heart of man to man Let a man looke into the water hee sees in it a face in all points answering to his owne the same spots Warts Moulds and blemishes that hee sees in the face in the water they are all in his own there is face answering to face So doth the heart of a man answere to a man The same euils corruptions lusts and sins that thou seest in another mans heart breaking out in his life the very selfe-same are in thine owne heart his heart to thine is but a face answering thy face his heart is but as the face in the water to thy face therein mayest thou see what is in thine heart And therefore his heart being the very picture of thine owne looke not vpon his fals but with feare trembling considering least thou also thy selfe mayest bee tempted and fall as fowle as hee His heart naturally is as good as thine and thine naturally as bad as his and therefore no better course in the view of his fall then to feare and tremble least thine heart may serue thee as slipperie a tricke as his heart hath done Such humble feare and trembling wil awaken to an answerable caution and so may prooue a good preseruatiue against the danger of Scandals 2. A second thing this point of Gods seueritie may teach is to stir vs vp to mourne and grieue when Scandals fall out There be diuers grounds of mourning in such cases As first in regard of the woe that is to the world from offences and the great mischiefe that will bee done by them That so many will start at and flie from Religion that so many will blaspheme the Name of God that so many will bee hardened to their owne ruine here is cause enough of mourning to all good hearts There is a compassion and there be bowels to bee showne to mankinde euen to reprobate ones and a sorrow should there be for the losse of their bloud And secondly a sorrow should there be for Gods dishonour the Churches reproach But thirdly there is yet another ground of sorrow arising from this point a sorrow there should bee in such euents in regard of the woe that wil fall vpon such by whom the offence comes If their case bee such that so many woes will pursue them then how should mens bowels earne with compassion towards them and out of Christian pitie commiserate their condition The course of the World is to reioyce and insult ouer such That is not lawfull in sinlesse cases Prou. 24. 17. Reioyce not when thine enemy fals namely into some outward affliction neither let thine heart bee glad when hee stumbles Therefore much more vnlawfull in cases of sin and scandal This highly displeases God Others it may be reioyce not are not glad but in the meane time they mourne not neither are they in sorrow for Gods dishonour or the offenders danger Surely as there is ioy in Heauen when one sinner repents and rises so should there be sorrow on earth when one man professing Christ sinnes and fals fowle This was the Corinthians fault 1. Cor. 5. 2. And you are puffed vp and haue not rather mourned They should therefore in that case haue mourned and sorrowed as for Gods dishonour so for the danger into which that man by his scandal had brought himselfe And this being done might be a great helpe to stir vp a man falne into a scandalous sin to mourne for himselfe For when hee shall see others lay his case to heart and to be so sensible of his ill condition how may it stirre vp himselfe to take his condition to heart much more It is said that Samuel mourned for Saul now when Saul should heare that Samuel mourned for him if there had been any grace in his heart it could not but haue made him mourne for himselfe It must needs haue thus wrought vpon him Doth Samuel mourne for mee and lies my case heauie at his heart Alas then what cause haue I to mourne for my selfe It is I that haue sinned and it is I that must smart What is it to Samuel that I must vndergoe such woe if therefore hee how much more should I mourne Thus others sorow might prouoke such to mourne 3. Lastly this seueritie of Gods Iustice considered it serues for the terrour and the humbling of such by whom offences come Here is that which may breake the hearts of them and make them melt into godly sorrow Woe vnto him by whom an offence comes Is an offence come by thee and art thou falne into a scandal behold here a woe out of Christs mouth pursuing thee and readie to arrest thee Behold a woe posting after thee to blast thee in thy Name to brand thee with Infamie and Reproach A woe following thee to cast thee out of the hearts and societie of Gods people A woe following thee to smite thee with pouertie and sicknesse A woe to smite thy Family thy Children And shall not such a wo terrifie and mightily humble thine heart How should the dread of such a woe hanging ouer thine head lay thee in the dust If a man had no care of his owne soule or no care of his credit or no care of societie with the faithfull yet if a man had but any bowels of nature towards his poore children here is that which may make his bowels earne and roule within him Alas what haue I done I haue brought a woe vpon my selfe and children Ah sayes Dauid These sheepe what haue they done So mayest thou Alas these poore babes and innocent Lambes what haue they done An heauie woe may ouertake and smite them for my folly Woe is me the cause that my soule hath to bee humbled Oh the cause that I haue to put my mouth in the duft Here is that which should make a man hang downe his head 〈…〉 sorrow to thinke of that woe 〈◊〉 is pursuing him at the heeles If a man had a Bayliffe oâ— a Sergeant alwayes watching and dogging of him at the heeles that he could not stirre out of his doores but hee would be ready to haue him by the backe in what a deale of feare would a man bee in such a case What a deale of care would hee take to make his peace and compound with his Creditours Now when a man is fallen into a Scandal presently a woe is sent out to pursue and attach such a sinner oh then the feare the depth of humiliation and sorrow that the dread of this woe should worke in such a man It should make him doe as in that case Prou. 6. 3 4. Goe humble thy selfe Giue not sleepe to thine eyes nor slumber to thine eye-lids till thou hast made thy peace with God t Grandi plagae alta pâ—â—â—â—xa opus est medicina Grande scelus grandem habet necessariam satisfactionem Ambros ad Virg. laps Goe and doe as Lam. 3. 28 29 30. Hee sits alone and keepes silence hee puts his mouth in the dust if so bee there may bee hope He giues his cheek to him that smites him hee is filled full with reproach Sit alone and keepe silence and neuer wonder nor murmure that thou art left alone but Leuit. 26. 41. accept of thy punishment And certainly where a man is truely humbled he will doe so Sit alone I cannot find fault with it I deserue it accept it Oh put thy mouth in the dust thou that hast laid thine honor in the dust thou that hast laid the honour of religion in the dust Giue thy cheekes to him that smites Art thou reproached and filled therewith take it as the due desert of thy wayes and say with Ecebolius lying and howling at the Church doore u Calcate me salem insipidum Socrat. lib. 3. cap. 11. Trample vpon me that am vnsauourie salt If at any time thou beginne to haue but a chearefull thought in thine heart a chearefull looke in thy face a chearefull word in thy mouth dash all chearefull thoughts lookes wordes and behauiours dash them all with the thoughts of this woe Thinke still where euer thou art what euer thou art doing that thou hearest the sound of this text and the sound of this Woe ringing in thine eares Woe to him by whom the offence comes What I laugh I bee merrie and iocund I bee chearie and iolly that haue such a Woe hanging ouer mine head Oh my soule droope and hang downe thine head and be in bitternesse of spirit and y Inhaere poenitentiae vsque ad finem vitae Ambros ad virg laps neuer haue one lightsome looke till the light of Gods countenance shine vpon thee Who knowes if God should see a man thus droope vnder the Conscience of his sinne thus laid low vnder the feare of this Woe but God of his mercie might in some measure mitigate this Woe at least might shew mercie to the soule in its peace and pardon FINIS