Dan. 3.2.3.4.5.5.6.30 Balshazzar King of Babylon abusing the holy Vessels of the Temple vnto prophane vses was first wounded inwardly with terrour of conscience and afterwards was cruelly murdered And wee reade in both the bookes of Maccabees of b 1. Mac. 9.54 55.56 Alcymus c 2. Mac. 3.24.25 Heliodorus d 4.39.41.42 Lysimachus e 5.15.16 cum â— 5.6.7.8.9 10 28. Antiochus f 13 4 5.6.7 Menelaus and g 15.30.31.32.33 Dan. 4.24 Leuit. 5.15.16 Nicanor all notorious Church-robbers and all came to fearefull ends Now God is still as iust as euer hee was and detesteth this sinne as much as euer hee did and therefore at the last they may assure themselues to receiue the like punishment vnlesse they preuent it by speedie repentance And therefore as Daniel said in the like case to Nebuchad-nezzar Let my counsell bee acceptable vnto them and let mee aduise them in the feare of God to breake off this their sinne by righteousnesse Let them make restitution of that which most vniustly they haue so long detayned that so there may bee a healing of their sinne And this doth the law of God require at their handes If any person transgresse and sinne through ignorance much more if hee doe it wilfully against his knowledge and against his conscience by taking away things consecrated vnto the Lord hee shall then bring for his trespasse offering vnto the Lord a ramme without blemish out of the flocke with two shekels of siluer for a trespasse offering So hee shall restore that wherein hee hath offended in taking away of the holy things and shall put the fift part more thereto and giue it vnto the Preists so the Priest shall make an attonement for him and it shall bee forgiuen him Where wee see there is no hope of forgiuenesse where there is not some conscionable restitution made in this behalfe And therefore let all those that haue any Impropriations in their hands be hereby moued to make some restitution in whole or in part as their estates may beare as some already haue done to the disburdening of their owne conscience and to the good example of others Another sort of people Against oppressours that are to bee reproued in this place are cruell and mercilesse oppressours that fill their houses with the spoiles of the poore beating them to peices and grinding their faces with hard and intollerable exactions Isa 3.14.15 Yea it is held a matter of pollicy by the great Nimrods of our dayes a Rustica gens est optima slens pessima gaudens to keepe the poore people vnder by all meanes possible and therefore they laden them with heauie burdens and grieuous impositions sometimes racking their rents aboue measure sometimes inclosing their commons and sometimes depopulating their houses that it may be truely said of many Isa 59.7 Iob. 20.19 22.9 desolation and destruction is in their path Wheresoeuer they set their foote they make hauocke of all They spoile houses which they neuer builded they cast out widdowes emptie and by decaying of tillage they take away the gleaning from the hungrie as Iob saith Job 24.10 As it is said of an herb called Cardamum or garden Cresses that it soaketh the moisture from the roots of all other hearbes and maketh them wither and of the Eagles feathers that they consume the feathers of all other birdes so wheresoeuer these cruell oppressours come none can thriue by them that are within their reach They are like the beast called a Beuer that biteth so sore as hee neuer looseth his teeth till hee haue broken the bones Iul. Solin cap. 23. So doe 〈…〉 breake the bones of the poore and chop them in peices as flesh for the pot Mic. 3.3 S. Ambrose complaineth greatly of such persons in his times a Semper auarus alieno vtitur alieno se pascit damno est illi praeda egest is alterius est illi laetitia fletus alienus Quot amissa deplorant super quae inuasi ple rique gratulantur Jnnocens rusticus perditum ingemiscit iuuencum tu in corus tuum excolere disponis fructus te putas posse capere exgemitibus alienis vidua tota supellectile dispoliatam domum suam dolet tueadem supellectile domum tuam ornatam esse laetaris Dic mihi O Christiane non compungeris non constringeris cum vides in hospitio tuo lacrymas alienas Dicit scriptura sancta carnem à beâ—â—ijs discerptam ne comeditote Cur quod hostilis bestia superabit tu saeuior bestia de vorasti Aiunt plerique lupos leonum subsequi solere vestigia non longè ah eorum venatibus aberrare scil vt rabiem suam rapina satient aliena quod leonum saturitati remanct id luporum rapacitate consumatur Sic isti auaritiae lupi vsurariorum vestigia subsecuti sunt vt quod illorum rapacitati supersuit horum cederet feritati Ambr. de Auaritia Anania Serm. 59. The couetuous man saith he alwayes vseth that which is another mans and feedeth himselfe with another mans losse another mans pouerty is his prey another mans weeping is his reioycing Of how many things doe poore men bewaile the loste which these hauing inuaded doe reioyce The harmelesse husbandman mourneth for the losse of his oxe and thou purposest to till thine owne field with him and thinkest that thou mayest reape fruit of another mans sighes The poore widdow greiueth to see her house spoiled of all her stuffe and thou art glad that thy house is decked with it Tell me O thou Christian art thou not touched with remorse and art thou not vexed when thou seest in thy dwelling the teares of others The holy Scrpture saith yee shall not eat any flesh that is torne of beasts in the field but shall cast it to the dog Exod. 22.31 Why then hast thou like a more sauage beast deuoured that which the enemie hath ouercome It is a common saying that the Wolues doe vse to follow the footsteps of the Lions and not to bee farre off when they hunt for their prey namely that they may satisfie their owne hunger with the rauine of others that that which remaineth of the Lions fulnesse may bee deuoured by the wolues greedinesse In like manner these Wolues of couetuousnesse follow the footsteps of vsurers that whatsoeuer is left of the rauenousnesse of the one may come to the crueltie of the other And haue wee not experience of this in our dayes When as many rich men finding some young prodigall heires wrapped in the wretched bonds of cruell vsurers vnder pretence of friendship doe furnish them with money from time to time till at last they strippe them quite out of all their liuing and then as wee say set them on lea-land and bid the Deuill split them This oppression is a greiuous sinne farre worse then theft For theft for the most part is done secretly and by deceit but this is
young man in whom the heate of his affections is more violent Wherewith saith he shall a young man redresse his way in taking heed thereto according to thy word Psal 119.9 Wee read in the booke of Nehemiah that when the people of Israel had sinned in taking them wiues of the Idolatrous Nations and had lien in that sinne a long time without repentance Ezra that learned Scribe put them in minde of the hainousnesse of their sinne Nehem. 8.18 9.1.2 c. by rehearsing to them the law of God in that behalfe which wrought so vpon their consciences as presently they repented of the fact in sackecloath and ashes Yea though peraduenture while the word is in preaching it doth little affect a man yet if afterward by some occasion he can call it to his remembrance it will stirre him vp to repentance For the word as also the Sacraments doth not onely profit a man for the present while hee heareth it but it is many times effectuall afterwards And therefore it is called long-lasting foode the strength whereof abideth with a man euen all his life Yea as Physicke with a man taketh which no great desire nay many times euen against the stomacke doth yet worke profitably vpon the body So the word of God which a man at the instant heareth with no great deuotion may afterwardes be called to minde with great benefit Adam at the first did not regard the word of God as hee should when he tolde him Gene. 2.17 3 11. c. that in what day he tasted of the forbidden fruit hee should die the death but afterward when the Lord put him in minde of it againe hee remembred both what God had said and what himselfe had done and so came to repentance 2. Chro. 33.2 â— 2. King 21.16 Manasses thought it no sinne to commit Idolatrie and to cause the streets to swimne with innocent bloud euen from corner to corner But after God had humbled him by captiuitie the remembrance of the word brought him to a sight of his sinne and made him seeke reconciliation with God Yea which is more The remembrance of the word is a notable meanes to preuent the falling into sinne and not onely to recouer a man that is fallen As Dauid saith hee hid the word of God in his heart Psa 119.11.105 that he might not sinne against him And to this purpose hee calleth the word a lanthorne to his feete and a light vnto his path As a man that hath a candle and a lanthorne carried before him may keepe himselfe from falling in a dark night so if a man alwayes carry the word of God before him it will preserue him from falling into sinne Psal 19.11 And he affirmeth by his owne experience that the word had made him circumspect and warie in all his wayes that hee might not offend And Saint Iames saith James 1.25 that the hearing of the word with remembrance of it doth make a man a doer of the worke The word is a wonderful meanes being well remembred to keepe a man in a holy awe and order that he shal not breake out into sinne Yea it is possible by remembring the precepts of the word to be armed against all sinne whatsoeuer As Salomon testifieth at large Prou. 2.10.11 When wisedome saith he entreth into thy heart and knowledge delighteth thy soule Then shall counsell preserue thee and vnderstanding shall keepe thee And deliuer thee from the euill way c. 12. And a little further And it shall deliuer thee from the strange woman c. And againe 16. he exhorteth to binde the precepts of the word vpon our heart and to tie them about our neckâ— That is alwayes to haue them in remembrance and before our eyes and hee giueth this reason 6.21 It shall lead thee when thou walkest it shall watch for thee when thou sleepest 22. and when thou wakest it shall talke with thee 23. For the commandement is a lanthorne and instruction a light 24. c. to keepe from the wicked woman c. Where hee ascribeth a singular efficacy to the word of God diligently remembred to preserue a man not onely from sinne in generall but euen from that particular sinne of whoredome the inticements whereof are so pleasing to the flesh So that it is apparent that it will euen breake the necke of all our sinnes Whereas on the contrary side the forgetfulnesse of the word is the cause of all euill VVhen men are forgetfull hearers as Saint Iames faith and cast the word of God behind their backes Iam. 1.24.25 Psal 50.17 no maruell if they fall into any sinne And indeed what knowledge soeuer they haue of the word otherwise yet when they fall into sinne they forget all As Dauid no doubt knew well enough what a filthy sinne adulterie was 2. Sam. 11.4 yet for the present his eies were blinded that hee had not the vse of his knowledge and so occasion being offred he was ouercome If a Zech. 53. Ecclc. 23.11 swearers b Iere. 17.27 Nehem. 13.18 if prophaners of the Sabaoth c Gal. 5.21 1. Cor. 6 9.10 Ephe. 5.5.6 if couetous persons whoremasters and drunkardes could but remember the fearefull threatnings denounced in the word against those sinnes doubtlesse they would neuer be so cruel to their owne soules as to rush so desperately into these sinnes 2. Cor 4.4 or to continue so impenitently in them as they doe But the God of this world hath blinded their mindes and for the time raced out of their heartes the remembrance of the word and so holdeth them captiue in sinne This doctrine to make vse of it in a word Vse doth serue to admonish vs not onely to be carefull that the word may often sound in our eares but also to doe our indeauour to remember and lay vp the instructions thereof for the amendment and reformation of our liues And to the end wee may the better performe this dutie wee must often and diligently meditate of the word which we haue heard As the Lord commaunded Ioshua saying Iosh 1.8 Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein c. A man can neuer performe the duties that God requireth nor auoide the sinnes that God forbiddeth vnlesse hee occupy himselfe in meditating of the word And therefore Dauid maketh it a propertie of a godly man Psal 1.2 to meditate in the law of the Lord day and night And hee saith it was his owne practise O how I loue thy law 119.97.101 it is my meditation continually And this made him refraine his feet from euery euill way This is a notable meanes to confirme and strengthen the memory that it may retaine the word Yea when the word is almost forgotten meditation of one
the captiue and recouering of sight to the blind c. Luke 4.18 Hee must bee like that good Samaritaine seeing men wounded in their consciences hee must bind vp their wounds Luke 10.33.34 and powre in wine and oile to supple them and refresh them He is a Physician for mens soules and therefore he must apply vnto them the blame of Gilead Iere. 8.22 euen the sweete comforts of the Gospell that the health of Gods disttessed people may bee recouered If it be the duety of all Christians to comfort the feeble minded 1. Thes 5.14 as the Apostle exhorteth much more doth it appertaine to the Ministers of the word that are chiefly set apart thereunto Yea it is ooe principall part of Prophesie 1. Cor. 14.3 that is the Ministerie of the word Hee that prophesieth saith the Apostle speaketh vnto men Rom. 15.4 to edifying and to exhortation and to comfort As it is one propertie of the word to minister comfort as the Apostle saith VVhatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the Scripture might haue hope Psal 19.8 and Dauid saith The statutes of the Lord are right and reioyce the heart So the Minister must apply it in such sort as it may haue this comfortable effect in the heartes of those that stand in neede of it 1. Sam. 1.9 For this cause Eli the Priest sate vpon a stoole at the doore of the Tabernacle that he might be ready at all times to performe this duety Acts 9.17 16.28 c. Thus did Ananias comforte the Apostle Paul being exceedingly cast downe with the vision which he had seene And thus did Paul and Silas comforte the Iayler that was ready in the horrour of his conscience to make away himselfe Vse 1 This doctrine serueth first for the reproofe of all such Ministers as will not performe this duety but rather take pleasure in cutting and launcing in wounding and afflicting the poore consciences of men It is true wee cannot bee too seuere against obstinate and impenitent sinners but yet when it appeareth that they are humbled for their sinnes then they are to bee comforted and raysed vp If a Chyrurgion doe onely cut and launce mens sores and neuer bind them vp if he onely apply corrasiues and no lenitiues he is rather a Butcher then a Chyrurgion In like manner if a Minister doe onely beate men downe with the terrours of the law and neuer labour to rayse them vp with the comforts of the Gospell he is an hangman and an executioner rather then a Minister And therefore wee must labour to take a right course in administring the word We must not preach the lawe alone nor the Gospell alone but both together and yet both in their right order The law must goe before to beat downe the pride of mens hearts and the Gospell must follow after to minister comfort vnto them VVhen Nathan had throughly humbled King Dauid 2. Sam. 12.13 with denouncing Gods iudgements against him for his sinnes then hee spake peace vnto him againe saying The Lord hath put away thy sinne thou shalt not die Act. 2.37.28 c. When the Apostle Peter saw the effect of his Sermon that it had pricked and wounded the people in their hearts hee was most ready to comfort them againe with the promises of mercy Vse 2 Secondly this doctrine also serueth to teproue all those that haue no abilitie to performe this duety A number God knowes are ignorant persons of no gifts for this worke of the Lord and besides are so giuen ouer to the world as they haue no desire to come to knowledge So long as they may eate the fat Ezech. 34.3 and cloth themselues with the wooll they care not what becommeth of the poore sheepe They haue more regard of the gaine of riches a Apud eos non animarum salus sed lucrum quaeritur diuitiarum Bern. in Psal 91. Serm. 5. as one saith then of the saluation of mens soules But alas this intollerable defect neuer sheweth it selfe more shamefully or with greater hurt then when men stand most in neede of spirituall comfort namely at the houre of death or in the time of some great affliction For as shepheards that want skill to helpe a poore sheepe out of the ditch cut his throat in time to make it mans meate that it may not bee said it died in a ditch so these miserable comforters are driuen to take some indirect course whereby for want of knowledge they slay many a poore soule And thus in many places are the miserable and desperate calamities of the people prouided for when their necessitie doth most of all require better comfort Vse 3 Thirdly it serueth to admonish all of vs that bee Ministers of the word to labour diligently in this behalfe that we may releeue the distresses of Gods people Euery Minister of God should bee an Interpreter Iob. 33.23 2. Cor. 5.19 as Iob saith able to deliuer aright the reconciliation made betwixt God and man the word whereof is committed vnto him able to open the couenant of grace and rightly to lay downe the meanes how this reconciliation is wrought and to apply the same accordingly and so to declare to man his righteousnesse that is to say as that reuerend and worthy man of blessed memory Master Perkins doth expound it when a poore sinner by his sinnes is brought downe to the gates of hell and by the preaching of the law to a true sight of his misery then it is the duty of a Minister to declare to him his righteousnesse namely that howsoeuer in himselfe he be as he is as foule as sinne can make him and the law can discouer him to bee yet in Christ hee is righteous and by Christ so iustified as hee is no more a sinner in Gods account and also to maintaine the same for the quiet of his conscience against all the power of darknesse whatsoeuer Now this cannot be done without a speciall gift from God And therefore we are to pray earnestly vnto him that the knowledge of Christ Iesus and of heauenly things may not onely swimme in our braines but may also bee engrauen in our heartes and imprinted in our soules by the finger of God 2. Cor. 1.4 that so wee may bee able to comfort them that are in affliction out of the feeling of our owne heartes euen by the comfort wherewith wee our selues are comforted of God See thou to it The cheife Priests are so farre from comforting Iudas in his distresse that they doe rather despise him and in a manner laugh him to scorne They hired him and set him on worke Doct. Traitours are hated euen of those that haue benefit by thē and yet now that they haue effected what they would they doe not respect him Where we may obserue the iust reward and punishment of traytours they are odious euen to them
baptized of thee and commest thou to me There were other causes therefore besides sinne for which it pleased Christ to bee baptized First as himselfe saith that he might fulfill all righteousnesse Mat. 3.15 As in his Circumcision hee had fulfilled the law of Moses so hee was also to submit himselfe to Baptisme which hee knew to bee the ordinance of God Secondly that hee might sanctifie the element of water for our sanctification and for the washing away of our sinnes d Christi care ipso Iordane sanctior invenitur vt magis aquam ipsa descensu suo mundauerit quā ipsa mundata sit Opt. in Donar lib. 1. Christs flesh saith one was holier then Iordan it selfe so as it rather cleansed the water by going downe into it then was cleansed by it And Bernard saith e Baptizatus est Christus non se in aquis led aquas in se Sanctificans vt per cas Sanctificaret nos Bern. Ser. 6. in Parase Christ was baptised not to sanctifie himselfe in the waters but to sanctifie the waters in himselfe and in them to sanctifie vs. Thirdly to commend vnto vs this humility As St. Augustine saith c Christus de Spiritu Sācto generatus regeneratione no eguit In aqua autem voluit baptizari à Ioanne non vt eius iniquitas vlla dilueretur sed vt magna commendaretur humilitas Aug. Enchir. cap. 48. Christ being begotten of the holy Ghost needed no regeneration And yet hee would bee baptised of Iohn not that any iniquity of his might be washed away but to commend vnto vs his great humility Last of all he was baptized for our example that wee might not shunne baptisme which our Sauiour was content to vndergoe As the same Father saith d Baptizatus est Dominus propter superbiam futurorum vt nemo aspernaretur baptizari Aug. in Psal 91. The Lord was baptized to preuent the pride of them that were to come that no man might thinke scorne of baptisme This serueth first to commend the exceeding loue of Christ towards vs that hee would bee contented to suffer such vnspeakeable torments for our sakes Greater loue saith he then this hath no man that a man bestoweth his life for his friends And yet this loue of his was greater for we were not friends but enemies to him And therefore the Apostle saith Herein God setteth out his loue to vs that when we were sinners and enemies Christ dyed for vs. When the Iewes saw our Saviour Christ shedde a few teares for the death of Lazarus his friend * Vse 1. Joh. 15.13 Rom. 5.8.10 Ioh. 11.36 Rom. 12.1 Demus illi vitā nostram qui nobis dedit vitam suam Behold say they how he loued him But farre greater was his loue to vs which caused him to shed euen the dearest drop of bloud in his heart for vs his enemies And therefore we should be carefull to loue him againe and to testifie the same by consecrating our selues an holy and an acceptable sacrifice vnto him as the Apostle exhorteth Vse 2. Secondly it setteth vs see the hainousnesse of our sinnes in that nothing in the world could satisfie the wrath of God conceiued against vs but only the sufferings of Christ which should make vs mourne for our sinnes aboue all things and for euer after detest and abhorre the same When wee shall consider that our sinnes did pierce the very heart of Christ Iesus and shed his bloud it will make our hearts rise within vs at the committing of the least sinne whatsoeuer What is that to vs. This was the answere which the high Priests made to the confession of Iudas In the distresse and discomfort of his soule he came to them For he knew that the Priests lips should preserue knowledge Mat. 2.7 and that men should resort to them for comfort and direction he knew that they sate in Moses his seate Mat. 23 ◠Luke 11.52 and that they had the key of knowledge as our Sauiour Christ saith and therefore should be able to relieue men that stood in neede of comfort But see how little they respected him What is that to vs say they see thou to it As if they should say In that thou hast sinned in betraying innocent bloud it is nothing to vs but thou art too blame for it And therefore there is no reason why thou shouldest obiect the matter to vs. Looke thou to it how thou maiest escape it is thy sinne it is none of ours Here was cold comfort These were miserable comforters as Iob saith Iob. 16.2.5 They should rather haue strengthened him with their mouth and the comfort of their lips should haue asswaged his sorrow But let vs a little consider this speech of theirs It is strange they should make so light of the matter as they doe for it is most certaine their hand was deeper in the fact then his Ioh. 7.1.11.32 Mat. 26.3.4 Ioh. 11.47.53 Mat. 26 15. Luke 22.4.5 Ioh. 18.3 They often laid wait for innocent bloud sometimes seeking for him themselues and sometimes sending their Officers to take him And before hee was apprehended they had consulted and determined to put him to death They had couenanted with Iudas for money to betray him into their hands They receiued a band of Souldiers of Pilate and appointed them to Iudas for the apprehending of him They suborned and produced false witnesses against him that they might seeme to obserue some shew of iudgement Mat. 26.59.60 At the last when by a solemne oath they had extorted from him a confession of the truth namely Mat. 26.63.64.65.66 that he was Christ the sonne of God without any further examining of the cause they condemne him most guiltlesse And hauing rashly condemned him they deliuer him ouer to the Deputie Mat. 27.1.2 that hee might put him to death How then doth all this nothing concerne them But be it so Let it be graunted that they are without blame in this case and that Iudas only was the cause of betraying of him why then doe they not reuoke the iudgement and deliuer the innocent person from condemnation why doe they not reuerse that which they had corruptly iudged why doe they not now that they know the truth alter their wicked sentence Moreouer being Priests of the Lord to whom it appertained by their sacrifices to purge the sinnes of the people why doe they thus scornefully reiect this confession of a sinner especially considering that themselues had caused him to sinne why doe they not comfort him in his repentance and by their expiations procure him the pardon of his sinne Or if his sinne be vnexpiable as it is why doe they not being Iudges and Elders of the people punish him according to the law for being guilty of innocent bloud Here are then diuers sinnes bewrayed in this answere of theirs a Accusatio Sacerdotum est quod poenitētiam non egerunt etiā Iuda poeaitente Hugo Cardin.
in locum First we see the hypocrisie of these wicked chiefe Priests that though they were no doubt conuinced in their consciences by this confession of Iudas yet are not brought to any acknowledgment of their sinne much lesse to repent of it Nay indeede they could neuer endure at any hand to be put in minde of their sinne that so they might come to amendment Which of all the Prophets could they heare with patience if once hee beganne to touch their sinnes Nay did they not persecute him in this case as an Heretike and a contemner of their sacred dignitie The reason was first vpon a false conceit they had that they could not erre nor doe amisse It was their saying of old The law shall not perish from the Priest Jerem. 18.18 Hos 9.7 nor the counsell from the wise c. Yea they counted themselues men of the spirit as though none had the spirit of God but they As Zidkijah said to Michaiah 1. King 22.24 When went the spirit of the Lord from me to speake vnto thee And these later ones were still of the same minde For when the Officers that were sent to apprehend our Sauiour Christ returned with this answere Ioh. 7.46.47.48 Neuer man spake like this man What say they are yee also deceiued Doth any of the rulers or of the Pharisees beleeue in him as though they could not bee deceiued And when the blinde man that had newly receiued his sight spake somewhat boldly vnto them concerning Christ Iesus they thought great scorne with it Iohn 9.34 Thou art altogether say they borne in sinne and doest thou teach vs Vnder this pretence they alwaies bare out the matter and would not endure that any body should reproue them When Pashur the Priest had heard that Ieremiah had prophecied against him he smote him and put him in the stocks Jere. 20.1 Amos 7.10 And when Amos the Prophet spake against the sinnes of Amaziah the Priest of Bethel he complained of him to the King Yea the Pharisees could not endure that our Sauiour Christ himselfe should reproue them for when hee had denounced many woes against them one of them steppeth vp and telleth him Master in saying thus Euke 11.45 thou puttest vs to rebuke as though that had beene a hainous matter And thus is it with the Pope at this day he cryeth out with open mouth that hee cannot erre and that all iudgement is in his power and that he must be iudged of none a Dist 40. cap. Si Papa Yea it is to be read in plaine wordes in his owne decrees That the Pope is not to be iudged of any man though being carelesse of his owne and his brethrens saluation he should draw innumerable soules with him to hell Secondly from this perswasion that they could not erre did arise a damnable pride which made them thinke it a shame to confesse any fault And therefore they maintained all their deeds though neuer so hainous Now from this particular example Doct. Wicked men cannot endure to heare of their sinnes wee may for our instruction gather this generall Doctrine that it is the propertie of all wicked men not to endure to heare of their sinnes especially if they be great persons or haue any authority b Peccasse se non anguntur obiurgari molestè serunt Cic. de amicitia As the Heathen Orator could say They are not grieued at al that they haue done amisse but it grieueth them to be rebuked for it They cannot abide the libertie of the Ministerie of the word in ripping vp and laying open their sins But they will chop Logick with him whatsoeuer he be that shall take vpon him to reproue them will iustifie themselues and their actions against him As Saul did when Samuel reproued him 1. Sam. 15.20 Yea saith he I haue obeyed the voyce of the Lord and haue gone the way which the Lord hath sent me as though Samuel had done him a great deale of wrong to challenge him in that manner So the Prophet Malachie bringeth in the people allwayes answering againe when they are accused Mal. 1.6.7 The Lord tels them they had despised his name 3.8.13 they answere very sawcily wherein haue we despised thy name He tels them they haue spoyled him wherein haue we spoyled thee And hee tels them their wordes had beene stout against him why say they What haue wee spoken against thee Hos 4 4. And the Prophet Hosea affirmeth as much of the people with whom hee had to deale that though their sinnes were hainous and such as caused the Lord to commence an action against them yet they might not be reproued for all that but were ready to flie in his face that should doe it Ezech. 13 10.1◠Yet saith he let none rebuke nor reproue another for thy people are as they that rebuke the Priest So long as the Minister doth stroake their heades in their sinne Iere. 6.14 so long as hee daubeth with vntempered morter and soweth pillowes vnder mens arme-holes healing their hurt with sweet wordes saying peace peace when there is no peace So long as hee will not open his mouth against them or if hee doe so long as hee goeth faire and farre off as we say or else frameth himselfe to please their humours 1. Kin. 22.13.14 1. Pet. 4.4 as Ahabs seruant would haue perswaded Michaiah or which is worse will be content to runne with them to all excesse of riot so long he is a man for their tooth and so long they affect and loue him But if hee will needes deale sincerely and will not spare the proudest of them Isa 58 1. but will lift vp his voice like a trumpet and shew them their sinns then as the Prophet Ieremiah complained Jere. 15.10 hee is a contentious man a man that striueth with the whole earth no body can endure him Prou. 15.12 As Salomon saith a scorner loueth not him that rebuketh him 1. King 13 4. Hence was it that when Ieroboam heard the Prophet inueighing against the altar that hee had set vp hee presently bids Lay hold on him And this was it that made Ahab hate Michaiah 22.8 euen because he would be so plaine with him Gal. 4.9.1 And the Galatians counted the Apostle Paul their enemie because hee told them the truth The reason hereof is first because as our Sauiour Christ said their deeds are so euill that they cannot endure the light of the word Euery man saith he that doth euill hateth the light Iohn 3.19.20 neither commeth to it least his deeds should be reproued Secondly because of the swelling pride of their flesh For as a toad if it bee pricked swelleth till it burst withall Eccles 12.11 so they being pricked with the goade of reproofe as Salomon calleth it they swell and cannot brooke it Thirdly they are so highly conceited of themselues that they
to inflict the punishment As the conscience of a man before hee commit sinne is a bridle to restraine him so when the deede is done it is a whip to lash and scourge him for it b Nulla paena grauior est praua conscientia proprijs agitata stimulis Bern. ibid. cap. 46. Gen. 3.8 Neither is there any punishment more grieuous then an ill conscience vexed with the owne stings But the miserie is so much the greater First because in this case a man hath no confidence in God he dare not goe with any boldnesse to the Throne of grace as the Apostle saith Heb. 4.16 to seeke for helpe in time of neede As a Traitour that hath offended his Prince dare not present him selfe before him but with feare and trembling so a sinner whose conscience telleth him hee hath offended God dare not with any comfort come in his sight As we see Adam and Euah when they had transgressed howsoeuer before the presence of God was most comfortable to them yet now they hid themselues and would not haue been found I heard thy voice in the garden saith Adam and I was afraid and therefore I hid my selfe So is it with al the Sonnes and Daughters of Adam So long as they carry about them a guiltie and an accusing conscience so long there is nothing but a fearefull expectation of iudgement and violent fire Heb. 10.27 Iob. 15.21 There is a sound of feare continually in his eares which doth afright him vnspeakeably For as the wiseman saith it is a fearefull thing Wisd 17.10.11 when malice is condemned by her owne testimonie and a conscience that is touched doth euer forecast cruell things For feare is nothing els but a betraying of the succours which reason offereth And hence is it that the wicked Apo. 6.15.16.17 though otherwise neuer so great in this world doe hide themselues in dennes and among the rockes of the mountaines and say to the mountrines and rockes Fall vpon vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand They had rather be buried vnder a world of mountaines 1. Iohn 3.20 then once appeare before the presence of God And no maruell for as the Apostle saith If our heart condemne vs God is greater then our heart Tit. 3.11 and therefore will much more condemne vs. Secondly because hee hath no hope of any mercy from God For he sinneth being damned of his owne selfe If he be so seuere against himselfe much more will the Lord bee seuere Yea the guilt of his sinne pursueth him night and day as Dauid saith My sinne is alwayes before mee Psal 51.3 and therefore hee can hope for no mercy Thirdly because hee hath no peace but his conscience is euen the picture of hell according to that saying of the Prophet Isa The wicked are like the raging Sea that cannot rest whose waters cast vp mire and durt There is no peace saith my God to the wicked a Te conscientiae stimulant maleficiorum tuorum quocüque aspexissi vt furiae sic tuae tibi occurrunt iniuriae quae te respirare non sinunt Cicer. Paradox 2. Which way soeuer hee looketh his sinnes like so many furies of hell present themselues before him in fearefull shapes and will not suffer him to breath b Nec recipit somnos saepe cubilibus amens excutitur paenamque luit formidine paenae Claudian Nay hee cannot bee quiet in his bed which is the place of rest but many times starteth out of his sleepe with feare of vengeance For as Iob saith cap. 18.11 fearefulnesse maketh him afraide on euery side and driueth him to his feet so as many times hee fleeth when none pursueth him Prou. 28.1 Thus did Kain Gen. 4 14. restlesly pursue himselfe from place to place being vexed onely with the terrors of his owne conscience * Me fugio scelerum fugio conscium omnium Pectus manumque hanc fugio hoc caelum Deos dira fugio scelera quae feci nocens Sen. in Thebaid verba sunt Oedipi c. For this cause S. Agustine very fitly compareth an ill conscience to a brawling wise a Nolunt intrare dâ—mos suas qui habent malas vxores Jutraturi sunt enim ad taedia ad murmura ad amaritudines ad euersiones quia non est domus composita vbi inter virum vxoreÌ„ pax nulla est Si ergò miseri sunt qui cum redeunt ad parictes suos timent ne aliquibus suorum perturbationibus euertantur quaÌ„tò sunt miseriores qui ad conscientiam suam redire nolunt ne ibi litibus peccatorum euertantur Aâ—g in Ps 34 For men that haue such wiues haue no will to come into their owne houses For they shall come to irkesomenesse to scolding to griefe and to ruine for there is no quiet in the house where there is no peace betweene man and wife And therefore if they bee miserable that when they come to their owne houses are afraid to find molestation how much more miserable are they that dare not retire themselues into their conscience least they should bee disquieted with the strife and debate of their sinnes And last of all because hee hath no ioy nor comfort but the worme of conscience continually gnaweth and tormenteth his soule Isa 66.24 b Hic est vermis qui non moritur memoria praeteritorum Semel iniectus vel potius innatus per peccatuÌ„ hesit firmiter nequaquam deinceeps auellendus Bern. de consid lib. 5. Now this worme is nothing else but euen the remembrance of his former sinnes which being once bred in the conscience cleaueth so fast as it can neuer be remoued And this is that which the Apostle saith that wicked men doe peirce themselues thorow with many sorowes 1. Tim. 6.10 Which as it is said Prou. 17.22 dryeth vp the bones It may be sometimes they seeme to be merry whiles peraduenture their conscience is benummed c Est canis in molli stertens mens conscialecto Abrupto somno mordet acerba canis Sphinx aenigmat but God knoweth it is no sound mirth they reioyce in their faces and not in the heart 2. Cor. 5.12 It is but from the teeth outward when once their conscience is awaked then euen in laughing the heart is sorrowfull and the end of that mirth is heauinesse Prou. 14.13 d Heu quantum misero paene mens conscia donat Lucan Nil est miserius quam animus hominis malè conscius Plaut in Mostell So fearefull a thing is it for a man to bee afflicted with a guilty conscience And no maruell for they behold the angrie countenance of God and apprehend his intollerable indignation and displeasure against them for their sinnes Salomon saith of the wrath of an earthly King that it is as messengers of death