few that can marry with that joy wherewith a good conscience dies It enables a man not onely to looke Ananias and the Councel in the face but even to look death it selfe in the face without those amazing terrours yea it makes the face of death seeme lovely and amiable Hee whose conscience is good and sees the face of God reconciled to him in Christ hee can say as Iacob did when he saw the face of Ioseph Gen. 46. 30. Now let me dye since I have seene thy face It is the priviledge of a good conscience alone to goe to the grave as Agag did to Samuel and to say that truly which he spake besides the booke 1 Sam. 15. 32. Hee came pleasantly and hee said Surely the bitternesse of death is past Hee was deceived and therefore had no such cause to be so pleasant but a good conscience can yea cannot chuse but be so pleasant even when going out of the world because the guilt of sinne being washed away in Christs blood it knowes that the bitternesse of death is past and the sweetnesse of life eternall is at hand A man whose debts are paid he dares goe out of doores dare meet and face the Sergeants and the conscience purged by the blood of Christ can look as undauntedly on the face of death He that hath forgotten the sting that is the guilt of conscience taken away by faith in Christ he lookes not upon death as the Israelites upon the fiery Serpents but lookes upon it as Paul doth 1 Cor. 15. O death where is thy sting Who feares a Bee an Hornet a Snake or a Serpent when they have lost their sting The guilt of sinne is the sting of conscience it s the sting of death that stings the conscience The sting of death is sinne 1 Cor. 15. Plucke then sin out of the conscience and at once the conscience is made good and death made weake and disarmed of his weapon And when the conscience sees death unstinged and disarmed it is freed of feare and even in the very act of death can joyfully triumph over death oh Death where is thy sting A good conscience lookes upon death as upon the Sheriffe that comes to give him possession of his Inheritance or as Lazarus upon the Angels that came to carry his soule into Abrahams bosome and therfore can welcome death and entertaine him joyfully And whereas an ill conscience makes a man see death as if he saw the Devill a good conscience makes a man see the face of death as Iacob saw Esau's face Gen. 33. I have seene thy face as the face of God they see the face of death with unspeakeable joy ravishment of heart and exultation of spirit Well now what a motive have wee here to make us labour for good conscience Even Balaam himselfe would faine make a good end and die in peace and who wishes not his death-bed may be a mount Nebo from whence he may see the heavenly Canaan Lo here Balaam the way to dye the death of the righteous I have lived in all good conscience untill this day They that have conscience in their life shal have comfort at their death they that live conscionably they shal dy comfortably they that live in all good conscience till their dying day shall depart in the abundance of comfort at their dying day There will come a day wherein wee must lay downe these Tabernacles the day of death will assuredly come How lamentable a thing will it then be to be so destitute and desolate of all comfort as to be driven to that extremity as to curse our birth day oh what would Comfort be worth at our last houre at our last gaspe whilst our dearest friends shall be weeping wringing their hands and lamenting then then what would inward comfort be worth Who would not hold the whole world an easie price for it then Well then would wee then have Comfort and Ioy oh then get a good conscience now which will yield comfort when all other comforts shall utterly faile and shall be life in the middst of death How happy is that man that when the sentence of death is passed upon him can say with Hezekiah Is 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Indeed the text sayes that Hezekiah wept sore but yet not as fearing death for hee could not feare death who had thus feared God but because the promise was not yet made good to him in a Son and Heire of his kingdome hence came those teares It is otherwise an unspeakable joy that such a conscience as Hezekiahs was will speake to a man upon his death-bed Every one professes a desire to make a good end Here is the way to make good that desire to live in all good conscience Alas how pittifull and miserable a condition live most men in All the dayes of their life and health they have no regard of a good conscience Notwithstanding that men are pressed continually to this one care by the instancie and importutunitie of Gods Ministers yet how miserably is it neglected Well at last the day of death comes and then what would not they give for a comfortable end If the gold of Ophir would purchase comfort it should flie then Then poast for this Minister and run for the other as in the sweating sicknesse in King Edwards dayes then for Gods sake but one word of comfort then O blessed men of God one word of peace Now alas what would you have them to doe Are they or your own courses in fault that you want comfort at your death What would you have us doe Wee must referre you to your owne consciences we cannot make oyle of flint nor crush sweet wine out of sowre Grapes we dare not flatter you against your cōsciences If you would give us a world we cannot comfort you when your owne consciences witnesse against you that such comforts belong not to you Doe not idely in this case hope for comfort from Ministers be it knowne unto you you must have it from your owne consciences Many on their death-bed cry to the Minister as she did to the King 2 King 6. 26 27. Helpe my Lord O King But marke what hee answers If the Lord doe not helpe thee whence shall I helpe thee out of the barne floore or out of the Wine presse So must wee answer to such as cry Helpe helpe O man of God If God and your owne consciences helpe you not whence shall we help you If there had beene Corne within the barnes the King could easily have helped her but he could not make corne So if men have carryed any thing into their consciences if they themselves have inned any provision and comfort by being conscionable in their lives then we can helpe and comfort them but otherwise doe not thinke that we can make comforts and make
stand to him that will stand for it When Nebuchadnezzar heares his Furnace seaven times hotter than at other times then a good conscience will speak comfort seven times sweeter than at other times Are Gods Saints for good conscience â—on Acts and Mon. Omnis nobis vilis est poena ubi pura comes est conscientia Tiburt apud Baren An. 168. sake in prison Good conscience will make their prisons delectable hort-yards So doth Algerius an Italian Martyr date a comfortable Epistle of his From the delectable hortyard of the Leonine prison a prison in Venice so called So that as he said that hee had rather be in prison with Cato than with Caesar in the Senate house so in this regard it was more comfortable to be with Philpot in the Cole-house than with Bonner in his Palace Bonners conscience made his Palace a Cole house and a Dungeon whilst Philpots made the Cole-house a Palace Are Gods Saints in the Stocks Better it is sayes Philpot to sit in the Stocks of the world then in the stocks of a damnable conscience Therefore though they be in the Stocks yet even then the righteous doth sing and rejoyce yea even in the Stocks and prison Paul and Silas sang in the Stocks Sing in the Stocks Nay Hinc est quod è contrario innocens etiam inter ipsa tormenta fruitur conscientiae securitate cum de poena metuat de innocentia gloriatur Hieron ad Demetti ad â—â— 1. more they can sing in the flames and in the middst of the fires Isay 24. 15. Glorifie God in the fires And worthy Hawks could clap his hands in the middst of the flames So great and so passing all understanding is the peace and comfort of a good conscience So that in some sense that may be said of it which is spoken of faith Heb. 11. 34. By it they quenched the violence of fire Gods servants were so rapt and ravisht with the sense of Gods love and their inward peace of conscience that they seem'd to have a kind of happy dedolencie and want of feeling of the smart of outward torments Who knowes what trialls God may bring him to Wee have no patent for our peace nor his free liberty in the profession of the Gospel Suppose we should be cald to the stake for Christs sake Would we be chearful would we sing in the flames Get a good conscience The cause of Christ is a good cause now with a good cause get a good conscience and wee shall be able with all chearfulnesse to lay downe our lives for Christ and his Gospel sake CHAP. XII The comfort and benefit of a good conscience in the dayes of Death and Iudgement IN the fourth place The time of death is a time wherein the benefit and comfort of a good conscience is exceeding great Death hath a ghastly looke and 4. The comfort of a good conscience at the day of Death terrible able to daunt the proudest and bravest spirit in the world but then hath it a ghastly looke indeed when it faces an evill conscience Indeed sometimes and most commonly conscience in many is secure at the time of death God in his justice so plaguing an affected security in life with an inflicted security at Death And the Lord seemes to say as once to the Prophet Go make their consciences asleepe at their death as they have made it asleepe all their life lest conscience should see and speake and they heare and be saved God deales with conscience as with the Prophet Ez. 3. 26. I will make thy tongue cleave to the roofe of thy mouth that thou shalt be dumbe therefore they die though not desparately as Saul and Achitophel yet sottishly without comfort and feeling of Gods love as Nabal But if conscience be awakened and have its eyes and mouth opened no heart can imagine the desparate and unsufferable distresses of such an heart Terrours take hold of him as waters Iob 27. 20. Terrours make him afrai on every side Iob 18. 11. Then is that true Iob 25. 23 24. Hee knowes that the day of darknesse is ready at hand Trouble and anguish shall make him afraid they shall prevaile against him as a King ready to the battell And no wonder for hee is now brought unto the King of Terrours as Death is called Iob 18. 14. A man that hath an ill conscience if his eyes be opened and his conscience awakened he sees death in all the terrible shapes that may bee Sometimes he sees death comming like a mercilesse Officer and a cruell Sergeant to arrest and to drag him by the throat to the prison and place of Torment Psal 55. 15. Let death seize upon them They see it comming like that cruell servant in the Parable to his fellow Math. 18. catching them by the very throat Sometimes he sees death in the shape of some greedy Lyon or some ravening Wolfe ready to devour him and to feed upon his carkasse Ps 49. 14. Death shall feed on them even as a ravenous beast shall feed upon his prey Imagine in what a terrible plight the Samaritans where in when the Lyons set upon them 2 Kin. 17. and by it imagine in what case an ill conscience is when it beholds the face of death It puts an ill conscience into that case in good earnest that David was in in the case of triall Ps 55. 4 5. My heart is sore pained within me and the terrors of death are fallen upon me fearfulnesse and trembling are come upon mee and horrour hath overwhelmed me Sometimes againe he sees death as the Israelites the fiery serpents with mortall stings Sometimes as a mercilesse landlord or the Sheriffe comming with a Writ of Firmae ejectione to throw him out of house and home and to turne him to the wide Common yea he sees death as Gods executioner and messenger of eternall death yea hee sees death with as much horrour as if hee saw the Devill In so many fearfull shapes appeares death to an evill conscience upon the death-bed So as it is indeed the King of terrors to such an one that hath the terrors of conscience within There is no one thought so terrible to such an one as the thought of death nothing that hee more wishes to avoid Oh how loath and unwilling is such an one to dye But come now to a man that hath lived as Paul did in all good conscience and how is it with him upon his death-bed His end is peace so full of joy and comfort so is hee ravished with the inward and unspeakable consolations of his conscience that it is no wonder at all that Balaam should wish to dye the death of the righteous the death of a man with a good conscience The day of a mens mariage is the day of the joy of a mans heart Can. 3. 11. and the day of mariage is not so joyfull a day as is the day of death to a good conscience There are but
blood in what feares yea what idle feares lived hee Hee is so haunted with feares that though he had lived in Paradice yet had he lived in a land of Nod in a land of agitation yea of trepidation Iudge what case his evill conscience made him in by that speech Gen. 4. 14. It shall come to passe that every one that finds me shall slay me Surely there could not bee many yet in the world and those that were in the world were either his parents brethren sisters or neere kindred his feare seemes to imagine multitudes of people that might meete him yea and that every one hee meets would murther him What will his Father or Mother be his executioners What if any of his sisters meet him shal they slay him is not such a swash-buckler as he able to make good his party with them Lo what fearfull and terrible things a guilty conscience projects As an evill conscience is miserable in its feares so in those perplexities which this feare breeds These perplexities doe miserably and restlessely distract a man Isay 57. 20. The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt What is the reason of these trouble some perplexities The want of peace of a good conscience verse 21. There is no peace saith my God to the wicked The winds make the sea restlesse and stirre it to the very bottome so as the waters cast up mire and dirt See in the troubled Sea the Emblem of a troubled conscience But the Torment exceeds all and the maine misery of an evill conscience lies in that It is a misery to be in feare a misery to have inward turbulencie and commotions but to be alwayes on the racke alwayes on the Strapado this is far more truly the suburbs of Hell than is the Popish purgatory Oh! the gripes and girds the stitches and twitches the throwes and pangs of a galling and a guilty conscience So sore they are and so unsufferable that Iudas seeks ease with an halter Poena autem vehemens multo saevior illis Quas Ceditius gravis invenâ— Radamanthus Nocte dieque suum gestare in pectore testem Iuvenal Satyr 3. and thinks hanging ease in comparison of the torture of his evill conscience All the racks wheeles wild horses hot pincers scalding leade powred into the most tender and sensible parts of the body yea all the mercilesse barbarous and inhumane cruelties of the holy house are but flea-bitings meere toyes and May-games compared with the torment that an evill conscience wil put a man to when it is awakened It is no wonder that Iudas hangs himselfe it had been a great wonder rather if hee had not hangd himselfe The Heathen fabled terrible things of their hellish furies with their snakes and Nolite enim putare queÌ„admodum in fabulis saepenumero videtis eos qui aliquid impie scelerateque coÌ„miserint agitari perterâ—ori furiarum taedis ardentibus Sua quemque fraus suus terror maximevexat suum queÌ„que scelus agitat amentiaque afficit Suae malae cogitationes conscientiaeque animi terrent Hae sunt impiis assiduae domesticaeque furiae quae dies noctesque parentum poenas à consceleratissimis filiis repetant Cicero pro Rosc Amor Suum quemque facinus suum scclus sua audacia de sanitate ac mente deturbat Haec sunt impiorum furiae flammae hae faces Idem L. Pison fiery torches vexing and tormenting hainous and great offenders These their furies were nothing else but the hellish torments of guilty conscience wherewith wicked persons were continually haunted as some of the wiser of themselves have well observed All snakes and torches are but idle toyes and meere trifles to the most exquisite torment of a guilty and accusing conscience The sting of conscience is worse than death it selfe Apoc. 9. 5 6. Their torment was as the torment of a Scorpion when hee strikes a man And in those dayes shall men seeke death and shall not find it and shall desire to dye and death shall flee from them Popish ones tormented in their consciences by the terrible and uncomfortable doctrines of satisfactions Purgatory fire c. which those Locusts doe so terrifie them withall should rather chuse death than live in such an uncomfortable condition The sting of death not so smart as the sting of a Scorpion in the conscience The sting of an accusing conscience is like an Harlot Pro. 7. 26. More bitter than death And as Salomon there speaks of the Harlot so may it be said of a tormenting conscience Who so pleases God shall escape from it but the sinner shall be taken by it Gods deare children themselves many of them are not freed from trouble in their consciences but they have their hels in this life Ion. â— 2. Out of the belly of hell I cryed unto thee God for their triall speaks bitter things unto them and not only denies them peace but causes their consciences to be at war with them Now when God puts his owne children to these trials and disquiets of conscience they are so bitter and so biting that had they not the grace of God to uphold and preserve them even they could not be saved from dangerous miscarriage Iob was put to this triall and his conscience apprehended Gods anger and we shall see what a case he was in Iob 6. 8 9. O that I might have my request and that God would grant me the thing I long for even that it would please God to destroy me that hee would let loose his hands and cut me off Nay worse Iob 14. 15. Thou scarest me with dreames terrifiest me through visions so that my soul chooses flrangling and death rather than life Gods grace preserves his Saints from selfe-murther but yet not alwayes from impatient wishes Iob wishes strangling and chuses it of the two but goes no further What wonder then that Iudas doth strangle himselfe when his conscience stares him in the face when as Iob with whom God is but in jest in comparison chuses strangling If Iob wish it what wonder that Iudas doth the deed Conscience doth chastise the godly but w th whips but it lashes the wicked with scorpions Now if the whips be so smarting to Iob as makes him chuse strangling what wonder that the scorpions be so cutting as makes Iudas seek reliefe at an halter Yea and that which addes to the misery of an evill conscience being awakned it is such a misery as no earthly comfort can asswage or mitigate Diseases and distempers of the body though they bee terrible yet Physick sleep and rest upon a mans bed yields him some ease and some comfort Sometime in some griefes the coÌ„fortable use of the creatures yields a man some refreshments Prov. 31. 6 7. Give wine unto those that be of heauy hearts let him drinke and forget his poverty and remember his misery no more But conscience being disquieted finds no
of heart the time will assuredly come that God will smite these smiters The time wil undoubtedly come when God will smite that whited wall that Romish Ananias that scarlet Whore that animates and sets a worke those smiters It was low with David when he fled from Absalom and was glad to receive reliefe from the children of Ammon 2 Sam. 17. 27. But chap. 18. Ioab smites Absalom with three darts and David returnes in peace and Ps 3. 7. blesses God for smiting his enemies upon the cheeke bone How did the Aegyptians oppresse and smite the poore Israelites Ex. 2. 11. and Ex. 5. 14 But at last Ex. 12. God smites the land of Aegypt and the first born and Ex. 15. 6. dashes in pieces these smiters See how hard it went with Israel 1 Sam. 4. 10 11. And the Philistims fought and Israel was smitten and there was a very great slaughter for there fell of Israel thirty thousand footmen and the Arke of God was taken Behold what a terrible blow here was given The Priests slaine and the Ark captived as if God himselfe had been taken prisoner and yet at last 1 Sam. 5. 6. God smites these smiters But the hand of God was heavie upon them and smote them with Emerods yea as David sings Psal 78. 66. Hee smote his enemies in the hinder parts hee put them to a perpetuall reproach Hee smites them reprochfully Sometimes he smites enemies on the cheeke bone Psal 3. 7. Somtimes he smites them in the hinder parts both are disgracefull and reprochfull but the later the worse a disgracefull thing to bee scourgd and whipt like boyes Antichristian smiters do prevaile and haply may yet much more and may give yet sorer blowes but yet as in Nebuchadnezzars dreame Dan. 2. 34 35. the stone cut out without hands smote the Image upon the feet and brake them in pieces so that the iron brasse clay gold all became like the chaffe of the Sommerthreshing flores So wil Christ in his good time smite these smiters so that their place shall be no more found God shall smite thee Observe the marvellous Doct 2 equity of Gods administration in the executions of his justice God fits his punishments to mens Sins Here we see the truth of that Math. 7. 2. With what measure yee mete It shall be measured to you againe If Ananias smite Paul God will smite Ananias Smiting was his Sin smiting shall be his punishment Paul sayes not God shall judge thee or plague thee but God shal smite thee to teach that God doth not only justice upō sinners but that there is a Retaliation in Gods justice a recompensing with the like That looke as amongst the Iudicials of the Iewes there was a law of retaliation Eye for eye tooth for tooth hand for hand that if a man wronged another with the losse of an eye hee was not only to be punished but to be punished in the selfe-same kind to lose an eye himselfe so the Lord for the most part followes the same course in dispensation of justice If men smite God will not onely punish but smite That looke as it is in the case of obedience so is it in the case of Sin When men yield obedience to God he not onely rewards their obedience with a recōpence but with a recompence of Retalation Pr. 3. 9. Honouring God with the increase of the fruits is honoured from God with the recompence of the increase of the fruits Abraham spares not his seed therefore God will multiply his seed Gen. 22. 16 17. It was in Davids heart to build God an house therefore God will build him an house 2 Sam. 7. 2. 5. 11. Thus it is also in the case of Sin this is the rule the Lord proceeds by often in his Iustice to meete with wicked men in their kind As with the mercifull he shews himselfe mercifull so with the froward he wil shew himself froward Ps 18. 25 26. And if men will walk contrary unto him he will walk contrary unto them Lev. 26. And he will crosse thē that crosse him And those that will not heare when he cals hee will not hear when they call Pro. 1. 24. 28. For the better cleering of this point wee may see the truth of it in divers particulars 1. Gods punishments are in the same maner The same maner of Sin the same manner of punishment Ananias smites Paul in a barbarous and a malicious manner he himselfe was cruelly smitten and slaine The Sin of the Sodomites was a Sin against nature their punishment was after the same maner fire descended from heavē It is unnaturall for fire to come downwards They Sin unnaturally fire comes down unnaturally The Philistims not only smite Israel but they do it with a spightfull heart and meerely for Vengeance Ez. 25. 15. Therefore ver 17. I will execute great vengeance upon them with furious rebukes Vengeance forvengeance maner for maner Such was the late remarkable justice of God upon that Popish Conventicle in the City many of that crew were fallen from God fallen from the truth the Lord slaughters them by a fall A fall was their Sin a fall was their death there was a fall for a fall 2. Gods punishments are in the same kind Look in what kind the Sin is of the same kind is the punishment Sodomes Sin was in fiery lusts they were in their Sin set on fire from hell Their punishment was of the same kind God raines down fire from heaven upon them A fiery Sin and a fiery punishment Memorable in this kind was the justice of God upon that notorious fiery persecutor Stephen Gardiner who would not sit downe to dinner till the news came from Oxford of the fire set to Ridley and Latimer but before his meale was ended God kindled a fire in his body which ere long dispatcht him made him thrust his tongue blacke out of his mouth Such was Gods justice upon Adonibesek Iudges 1. 7. in the cutting of his thumbes and his great toes Threescore and ten Kings having their thumbes and their great toes cut off gathered their meat under my Table As I have done so God hath requited me God hath met with mee in mine owne kinde hee hath payd mee with mine owne coyne Thus was Gods justice divers waies upon the Aegyptians They threw the Israelites children into the waters and stained the waters with blood therefore God turnes their waters into blood To which that place alludes Apo. 16. 4 5 6. And the third Angel powred out his viall upon the waters and fountaines of waters and they became blood And I heard the Angel in the water say Righteous art thou O Lord c. because thou hast judged thus for they have shed the blood of Saints and Prophets and thou hast given them blood to drinke Where not onely the justice of God but also the equity thereof is magnified not onely because God had judged but because he had judged thus Again the
mortale hoc vulnus accepe c. Morn Myst Iniq. p 259. my right hand wounded with this right hand I sware to my Lord Henry the Emperor But the cōmand of the Pope hath brought me to this that laying aside the respect of mine Oath I should usurpe an honour not due to me But what is now come of it In that hand which hath violated mine Oath I am wounded to death And so with anguish of heart he ended his dayes An example so much the rather to bee marked that men may see how God blesses the Popes blessings his dispensation with Oaths specially whē they are given to arm men to rebellion against their lawfull Soveraignes 4. The equity of Gods justice appeares in that Pro. 26. 27. Who so diggeth a pit shall fall therein and he that rolls a stone it will returne upon him Such was Gods justice upon Haman he makes a gallowes for his owne necke Hitherto wee may referre the justice of God when God turnes mens beloved Sins into their punishments Whoredome was the Levites Concubines Sin Iudges 19. 2. and Whoredome was her death ver 26. The Lord Deut. 28. 27. threatens the botch of Aegypt and how frequently is the Sin of uncleannes smitten with the French botch the fruit of the Sin How frequent are the examples of Gods Iustice upō drunkards drunkennesse their Sin and drunkennesse their death And so that Proverbe is often verified Prov. 5. 22. His owne iniquity shall take the wicked himselfe and he shall be holden with the cords of his Sins 5. The equity of Gods Iustice appeares in this when he makes the place of sin the place of punishment Wee have frequent examples of this in Scripture This was threatned Ahab 1 Kin. 21. 19. In the place where dogs licked the bloud of Naboth shall dogs licke thy bloud And this was made good 2 Kin. 9. 26. In Tophet the place where they had slain their Sons Daughters would God slay the Iews Ier. 7. 31 32. And as their houses were the places of their sins so should their houses be the places of their punishment Ier. 19. 13. And because the Sabbath was prophaned in the gates of Ierusalem therefore in the gates thereof would God kindle a fire Ierem. 17. 27. And remarkable is that Ezek. 6. 13. Their slaine men shall be amongst their Idols round about their Altars and under every thicke Oak the place where they did offer sweet savor to all their Idols Such was the Iustice of God in that late blow upon the Popish company In the very place where they used to dishonour God the hand of God was upon them they were slaine and their carcasses crushed in the place of their Mass-worship the first floore falling into their Massing place so they their Crucifixes Images all dashed together God doing with them as with the Egyptians Num. 33. 4. not only smiting them but also executing judgment upō their gods yea not onely so but executed them and their gods in the self-same place where God had been by them so much dishonoured 6. The equity of Gods justice is to be seen in the time of his punishments God oft makes that time wherin men have sinned the time of his judgemēts At the time of the Passover did the Iews crucifie Christ and at the time of the Passeover was Ierusalem taken Heavie is the calamity that is befaln the Churches beyond the seas the time wherein the first blow was given is not to be forgottē The first blow was upon the Sabbath upon that day was Prague lost What one thing have all those Churches fayled in more than in that point of the religious observation of that day that day they neglected to sanctifie by obedience upon that day God would be sanctified in his justice upon them in the time would have them reade one cause of their punishment Neither is the time wherein God did that late justjce upō those popish persons to be forgottē It is somwhat that after their Roman accoūt it was upō their fift of Novemb. God would let those of that Iesuited brood see how good it was to blow up Parliament houses and happily would have them learne more loyalty and religiō than to scoffe at our new holyday Of this kind was Gods justice upon one Leaver who rayling on the worthy Martyr servant of Christ Mr. Latimer saying that he saw that evill favoured knave Latimer when hee was burned and that hee had teeth like an Horse his Son the same houre at the same time as neer as could be gathered wickedly hanged himselfe And the same was Gods justice seazing upon Stephen Gardiner the same day that Ridley and Latimer were burned Since then there is such an equity in Gods administratiō of justice let it be our care and wisedome to observe the same Learne to comment upon Gods works of Iustice and to compare mens wayes and Gods works together God is to have the praise and glory of his justice upon others as well as of his mercie to ourselves now we shal then be best able to give God this glory when we so observe his administration that we may be able not only to say The Lord is just but the Lord is just in this and that particular when we can say as Revel 16. 5. not only Righteous art thou O Lord that judgest but righteous art thou O Lord that judgest thus Thus they sinned and thus are they punished It is good to observe all the circumstances of Gods justice that so not onely the justice but the wisedome and equity of Gods justice may be seen and this is to trace the Lord by the foot Psal 68. 24. Especially wee should be thus wise in personall evils that befall our selves that by our punishment and the circumstances thereof we might be led to the consideration of our sins and so might say as Adonibesek As I have don so hath God rewarded me Learne to give God the praise of his equity as of his justice So doth David Ps 7. 15 16 17. I will praise the Lord according to his righteousnesse Tremble and Sin not Take heed how and wherein we Sin lest by our Sins wee teach God how to punish us Take heed of abusing thy tōgue in swearing rayling scoffing lest God lay some terrible judgment upon thy tongue here or some peculiar tormēt upon thy tongue in hel hereafter Take heed what measure thou measurest to others lest thou teach God to measure the same to thy selfe Take heed that thou make not thine house a den of spuing drunkards lest God make thine house to spue thee forth Take heed how thou use thy wits thy strength take heed of sinning in thy Children or any thing else thou hast lest God make the matter of thy Sin the matter of thy punishment FINIS A Table of the severall Chapters of this Treatise CHAP. I. THe Introduction of the discourse following Fol. 1 CHAP. II. Conscience described 9 CHAP.
gaine by Dauids Scandal Could hee but get Dauid in and bring him to commit Adulterie with Bathsheba it would strike a greater stroke on his side and do him more seruice then if a thousand such as Doeg Shimei or Achitophel should doe the like How many men would thereby be stumbled at Dauids zealous profession How many hearts bee thereby hardened in their euil wayes How many mens wayes be blockt vp for going to Heauen How therefore in this case would and did the Deuil put on to get Dauid downe and to cause him to fall so fowly The practises of the Carpocrasians and the Gnostickes were stupendiously and prodigiously filthy and impure Neuer the like horrid Impurities practised or once heard of amongst the most godlesse heathen that euer were on the face of the earth The Apostle speakes of the heathen that it was a shame to speake of those things which they did in secret but surely the most degenerate heathen that had put off nature could not but think it a shame to speake of those things in secret which they did openly and familiarly who tooke vpon them the name and profession of Christians b Quod hominum genus ad Ecclesiae Dei probrum scandalū adornasse submisisse Satanas videtur quippe qui Christianorum sibi nomen indiderint vt propter illos ofsense Gentes à sanctae Dei Ecclesiae vtilitate abhorreant nunciatanique veritatem obimmania illorum facinora incredibilem nequitiam repudient vt inquam frequentibus illorum sceleribus animaduersis eos quoque qui è sanctâ Dei Ecclesiâ sunt tales essesibi persuadeant atque ita à verissima Dei doctrina aures auertant aut certè paucorum improbitate conspectâ in vniuersos eadem maledicta conijciant Atque ea demum causa est cur plerique Gentilium vbicunque istius sectae homines deprehenderint nullam nobiscum velint neque dati acceptique neque consilij neque audiendi diuini verbi societatem coniungere acne aures quidem praeberesustineant vsque adeo nefarijs illorum flagitijs consternati ac deterriti sunt Epiphan lib. 1. Haeres 27. Ad detrectationem diuini nominis Ecclesiae à Satana praemissi sunt vti quae sunt illorum audientes homines putantes omnes nos tales esse auertant auressuas à praeconio veritatis Iraen lib. 1. cap. 24. Now what was the ayme of Satans malice in bringing those Carpocrasians and Gnostickes tearming themselues Christians vnto such more then heathenish Impurities Surely none other but this that vpon the sight of their loathsome courses the heathen might abhorre the Church of God and might be so scandalized thereby that they might vtterly reiect the truth of God preached vnto them By their scandalous filthinesse they tooke occasion to rayle on Christian Religion and so to iudge all Christians of the same stampe that they would not onely none of their Religion but no manner of dealing with them no not in ciuill commerce So strongly by their scandalous lifes did Satan hedge and fence vp their way from comming into the Church and vnto Christ With these thornes did the Deuill hedge vp their way from entring into the Church 3. From the corruption falsenesse hypocrisie and deceitfulnesse of mens hearts There bee in the Church of God and in the number of such as professe the Name of God two sorts of persons 1. Such as professe his Name hypocritically such as make Religion but a maske and a cloake to hide and couer their rotten insides and take vpon them the profession of Religion for base and by-ends onely to aduance their credit and their profit as the Shechemites would bee circumcised for sheepe oxen and substance Some put on a c Quaenam sunt istae pelles ouium nisi nominis Christiani extrinsecus superficies Tertull. de praescript aduers Haeret. Quae sunt vestimenta ouilia species videlicet simulatae religionis eleemosyna simulata oratio simulata ieiunium simulatū c. Chrys oper imperf in Matth. hom 19 sheeps clothing but inwardly are rauening wolues Now when Religion is thus personated and men doe but act a part corruption restrained will breake out at last Yea and God in his Iustice will vncase and discouer such by giuing them vp to fowle and notorious grosse euils Iudas vnder hope of some temporall preferments both professed and preached Christ forsakes all and followes him and was as forward as the best of them But because all this was in hypocrisie therefore his corruption held in for a time vnder this violent restraint at the last breakes fowly out and because hee fowly takes Gods Name in vaine hee is by diuine Iustice left to himselfe and falls into that fearefull scandal of betraying Christ Obserue that Matth. 7. 27. The house built vpon the sand fell and the fall of it was great When Hypocrites fall they fall not the ordinary fals of other men Great was the fall of it They fall into great and hainous scandals As Moses speakes of those Numb 16. 29. If these men die the common death of all men as euery men dies c. So these men fall not the common fals of all men not as euery man fals but when they fall their fall is great with great and notorious scandall Other men may fall on the ground but they fall into the kennell the puddle into the very mire The Sow that is washed to her wallowing in the myre 2. Peter 2. 22. She lies not downe in the dust nor in the dirt but in the myre and not onely lies downe or fals downe into the myre but wallowes in the myre and so becomes all ouer fowle and filthy It is so with Hypocrites they so fall as if a man fell into and wallowed in the myre so fowle and scandalous are their fals Now then inasmuch as it cannot be auoyded and it is impossible but that there will and shall be Hypocrites in the Church of God and Satan will be standing amongst the children of God Iob 1. and in as much as it cannot be but that rotten hypocrisie will breake out and in regard of Gods Iustice must sometimes bee discouered in this life therefore there must needs be scandals and therefore it is impossible but that offences should come 2. Such as professe sincerely and in Truth Now euen in these there are yet great remaynders of corruption the very best beare a bodie of sin and death about them And because they are not so watchfull as they should to looke so narrowly to their owne hearts as they ought therefore comes it to passe also that offences must needs come The heart of man is deceitfull aboue all things Ier. 17. therefore should Christians bee watchfull ouer it aboue all things But because they trust their false and loose hearts to much and grow remisse in their watch thence comes it frequently to passe that offences must needs come When they keepe not their own Vineyard their mothers children are
Christians may doe such vile things as these then I trow it is not such an hainous thing for vs that make no such profession to bee Drunkards Adulterers Swearers c. And thus by occasion of this scandal did they confirme hearten and harden themselues in their iniquities Suppose any of the Christians had after the falling out of this scandal but offered to haue reproued an Heathen Corinthian for Fornication Drunkennesse c what answere was he like to haue had but such an one as this Oh Sir it is no maruell you should find fault with me though now and then I may bee drunke or commit fornication yet I am not such a beast as such an one your fellow Christian that made such adoe with his holinesse that hath now married his fathers Wife I would you should know it I am as honest as he and as good a liuer as hee for his heart And so shooke they off all admonition and reproofe hardened their hearts against all remedies by occasion of that scandal And so was there a woe to many an Heathen Corinthian from the scandal of that Incestuous Christian because they stumbled at it were ensnared by it so as to harden thēselues in their sinful courses so by that hardnes were sealed vp to assured wrath There is nothing hardens men in their Iniquitie more then to Iustifie them in their sinfull wayes There is a Instification of a sinner from his vngodlinesse and there is a Iustification of a sinner in his vngodlinesse The first is a blessed thing and makes a man happie Psal 32. 1. 2. The second is woful dismall and dangerous Iustification of a sinner frō his sins is called a Iustification of life Rom. 5. 18. But Iustification of a sinner in his sins is a Iustification of death that seales vp a man to damnation Iustification of a sinner from sin is an Act of Gods grace mercy and so hee iustifies the vngodly Rom. 4. 5. on him that iustifies the vngodly by acquitting discharging and absoluing him from the guilt of his vngodlinesse Iustification of a sinner in his sin is an act of Gods wofull vengeance punishing men for former vngodlinesse and making way for the infallible ascertaining of his damnation And for Iustification of a sinner in his sinnes is way made by scandalous euents And that scandalous euents doe iustifie vngodly men in their sins and so harden them therein may appeare by that Ezek. 16. 51. Neither hath Samaria committed halfe thy sinnes but thou hast multiplied thine abominations more then they and hast iustified thy sisters in all their abominations which thou hast done Samaria was one of Iudahs sisters The Samaritans were an idolatrous wicked people Iudah shee professed her selfe the people of God Now Iudah that professed her self Gods people fel into foule and scandalous abominations Samaria committed not halfe her sinnes Vpon this Samaria begins to Saint her selfe and to iustifie her selfe being iustified by Iudah Which may be vnderstood not only of the euent that Samaria was lesse vniust and vnrighteous in comparison of Iudah but also of the effect or consequent of that euent because Samaria in comparing her selfe with Iudah finding her felfe more iust that is lesse vniust did thereby positiuely iustifie her selfe as if shee were in a good case and a good way because Iudah's abominations were so many and so great and because Iudah is blacker then she therefore she beginnes to imagine her selfe Lilly white I sayes Samaria it is no maruell that Iudah is so godly so religious so holy a people and that I am so idolatrous and so sinfull I am sure I am not halfe so bad as she For all their godlinesse and Religion they talk of for any thing I see my life courses dealings are as good and honest nay more iustifiable then theirs And if Iudah that professes such singular holinesse doe thus and thus I hope my wayes being better then hers my condition is better I am therefore resolued to ride on in the old road still I will not change lifes and wayes with Iudah for all her godlinesse and Religion Thus questionlesse did Iudahs abominations occasion Samaria to iustifie her selfe and by such iustifying of her selfe she hardened and strengthened her selfe in her sinnes and so were Iudahs scandals and abominations woefull euents to Samaria because thereby her heart was hardened to her destruction It is with scandals as it was with those false Prophets Ezek. 13. 22. Yee strengthened the hands of the wicked that hee should not returne from his wicked way Men cannot bee saued if they bee not turned from their euill wayes men cannot be turned from their euill wayes if their hands bee strengthened in them and their hearts hardened Now here was the mischiefe and the woe that came by those false Prophets they strengthened mens hands and hardened their hearts in their euill wayes that they could not be saued Such is the mischiefe and the woe of scandals men cannot bee saued vnlesse they returne from their wicked way they cannot returne from their wicked way so long as their hands bee strengthened and woe to the world because of scandals for they strengthen the hands of the wicked and so make way for their fatall ruine Scandals are that to the World that those things were to the Iewes Rom. 11. 9. Let their table bee made a snare a trap and a stumbling blocke and a recompence vnto them When no meanes of grace wil soften hard hearts and bring them to Repentance God in his Iustice disposes of scandals and they are made snares traps and stumbling blockes and a recompence vnto them that God may recompence them for their vnprofitablenes and by those scandals occasion them to harden their hearts to their ruine that would not bee softened vnto life It is otherwise to the World from the scandals and fals of Professors then it was to the Gentiles from the fall of the Iewes from Christ The fall of the Iewes was for the happinesse of the Gentiles Rom. 11. 11. 12. Haue they stumbled that they should fall that is fall quite and cleane off God forbid But through their fall saluation is come vnto the Gentiles The fall of them is the riches of the world But now in scandalous fals of Professors into foule sinnes it is contrarie Thorough their fals damnation comes to many and they are the mischiefe miserie and vndoing of many And that on this manner God many times vouchsafes the meanes of grace and repentance to a people in those meanes striues a long time with them but striues in vaine Therefore he resolues thus My spirit shal striue no longer with them but since they will not they shall not be saued I will take a sure course for their damnation I am resolued they shall not be saued and because they shal bee sure neuer to bee saued I will make sure they shall neuer be conuerted And that they may bee made sure for euer being conuerted I
their hearts so as they may fall into mischeife 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 semitas scandalum posuerunt mihi nō in semitis sed iuxta semitas Semitae tuae praecepta Dei sunt Illi scandala iuxta semitas posuerunt tu noli recedere à semitis non irrues in scandala permisit Deus ponere scandala 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 scandalis noli terreri dilige legem Dei non tibi erit scandalum teneamus indeclinabilem confessionem diligamus legem Dei vt euadamus quod dictum est vae mundo à scandalis Aug. yet I will by Gods grace take heede for all that of stumbling at Godlines or thinking ere the worse of the profession of Religion Nay I will be so farre from flying off that I will cleaue the closer and the faster to God and the wayes of Truth I will hold my profession so much the faster and loue that Word so much the more that so I may auoide this heauie woe Doe in this case when scandals fall out and so snares bee set as Dauid did when wicked men hid a Snare for him and laid Nets to catch him Psal 140. 5. The proud haue hid a snare for mee and cordes they haue spread a net by the way side they haue set grinnes for me And what doth Dauid now doe in this case See Verse 6. Isaid vnto the Lord Thou art my God So when scandals fall out Snares and Nets and Grinnes are laid What shall we doe then Shall we distate and dislike Godlinesse and Religion No by no meanes that is the way to bee ensnared and caught But then specially say vnto the Lord Thou art my God I will cleaue close to thee and to thy Truth these euents shall not cause mee to dislike of Godlinesse and Religion Say of wisdome notwithstanding such euents that she is shall be thy sister Though d Illa scilicet Iobi vxor scandalum erat sed illi non erat Aug. in Psal 141. these persons be scandals yet shall they be none to me e Non egrediar à Christo non incidam in muscipulam Ibid. I will not for all this goe from Christ Godlinesse and Religion for then am I caught in the trap I will take heed for all this of blaspheming God and his Truth I will for all this take heed of iustifying my selfe in any euil wayes and how I harden my selfe in my sinnes for if I doe thus then am I in the trap then I stumble at the stumbling blocke then hath the woe of the scandal light vpon and taken hold of me God giue mee grace and warinesse to looke to one Because scandalous euents are dangerous euents this should bee therefore our wisdome warinesse and caution when they happen Surely the more dangerous they are the more cautelous should we be and in their euents be so far from being staggered as to sticke closer to religion and to perseuere the more resolutely f Scandala non defutura praedixit quibus fidem nostram exerceri porbari oporteret Aitenim quoniam abundauit iniquitas refrigescit charitas multorum sed continuo subijcit Quiautem perseuerauit vsque in finem saluus erit August Epist 136. Because Iniquitie shall abound the loue of many shall waxe cold Math. 24. 12. It so commonly fals out that when iniquities scandalous iniquities of such as professe the truth fall out that many that it may be had some good affection to and liking of goodnes are started and stumbled at religion and their loue growes cold But how should it bee with vs in such cases But he that endures to the end shal be saued Verse 13. As much as to say that euen great and foule scandalous inquities abounding mens loue and liking to religion should not be abated but they should for all that cleaue close to it and hold out and endure to the end and not bee started and stumbled by scandals Are scandalous euents then wofull euents And when scandals come doth woe come Then bee so wise though thou couldest not preuent the scandal yet to preuent the woe that the woe it brings with it may none of it light vpon thine head In euery scandal there is a guilt and a woe a sinne and a curse The guilt and the sinne is the persons that offends but the woe and the curse fals vpon others Now when scandals doe come so looke to thy selfe that thou mayest haue as little share in the curse and the woe as thou hast in the guilt and the sinne Adders Snakes Serpents how shie are men in medling with them and all because they are venemous and haue a sting Euery scandal caries a sting with it a woe with it and when they come they come to sting some men mortally to the very death Scandals to many proue as those fierie Serpents to the Israelites Numb 21. 6. And the Lord sent fierie Serpents amongst the people and they bit the people and much people of Israel died Therefore concernes it men to carrie themselues as warily when they meet with scandals as if they met with Serpents and bee as much afraid of a Scandals wo as of a Serpents sting Amongst the extraordinarie signes the should follow them that belieue this is one that they shall take vp Serpents and they shall not hurt them Marke 16. 18. Now such should our wisdome and warines be that when these fierie Serpents come we might so take them vp as they might so not hurt vs that we might see the Serpent but not feele the sting Scandals are like Ezekiels roll Ezek. 2. 10. There was written therin lamentations and mourning and woe Ezekiel hee was commanded to eat the roule Had it beene a matter left to his owne choice like enough hee would scarce haue medled with it See how it fared with him when he had eaten it Ezek. 3. 14. I went in bitternesse in the heat of my spirit All Scandals when they come are roules of woe it is great wisedome for a man to
hee haue no more to doe with Episcopal or Ministerial function And this Discipline of theirs wants not foundation in Scripture It seemes to be the same thing that God himselfe constituted Ezek 44. 12 13. Because they ministred vnto them before their Idols they shall beare their iniquitie and they shall not come neere vnto mee to doe the office of a Priest vnto me nor to come neere to any of mine holy things in the most holy place but they shall beare their shame and their abominations which they haue committed Vpon their Repentance they were receiued againe to some other places Ver. 10. 11. but they must meddle no more after that scandal of Idolatrie with the Priest-hood And this Discipline did Iosiah put in practise 2. King 23. 9. Some priuiledges vpon their Repentance were granted vnto the Priests of the high places that had defiled themselues with Idolatrie but the office of Priesthood they were quite excluded from it And this was the ancient Discipline against the giuers of offence and indeed such zeale and such seueritie it did concerne and euer will concerne the Church of God to shew to scandalous delinquents Facilitie and an ouer easie readinesse to comply with such breedes a fresh scandal to the world and giues them iust cause to n Et quoniam andâ—o Charissimifratres impudentia vos quorundaÌ„ premi verecundiam vestram vim pati oro vos quibus possum precibus vt euaÌ„gelij memores vos quoque sollicitè et cautè petentiuÌ„ desideria ponderetis vtpote amici domini cùm illo post modum indicaturi inspiciatis actuÌ„ opera merita singuloruÌ„ ipsorum quoque delictorum genera qualitates cogitetis ne si quid abrupte indignè vel à vobis promissum vel à nobis factuÌ„ fuerit apud Gentiles quoque ipsos ecclesia nosira erubescere 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 scared 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 all 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 view 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 all those wofull 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 it a great deale of smart sorrow and a great deale of wofull bitternes in the worke