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
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
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.
persons be found If then I will bee no religion till I find one whose Professours are wholy free from scandalous and notorious offences I must liue and die an irreligious Atheist and renounce all religion I confesse there is a case wherein a religion may bee cried downe from the wicked and loose lifes of the Professours thereof and that is when the principles and doctrines of it are such as open a gap and giue libertie to loose and dishonest practices When men doe not onely breake the Commandements of God but according to the principles of their religiou teach men to doe so Mat. 5. 19. As for example when the Pharisies Disciples did sweare did seeke reuenge did hate their enemies did neglect their parents in their necessities here a man might haue said to them This is your Religion because the principles of Pharisaisme taught men so When I see a Papist prophane the Sabbath in hawking hunting bowling carding dicing dancing and going to playes here I may fall vpon his religion because the doctrine of their religion is that prouided a man heare a Masse on the Sabbath he may spend the rest of the day in those things When I see a Papist giue himselfe to all lewdnes and vitious vncleannesse I may lay the blame vpon his religion because the principles thereof set open a gap thereto For what neede I care for drunkennesse whilest it is made but a Venial sin and a Venial sinne is such as our Rhemists say is pardonable of it own nature so slight Rhem. in Rom. 1. 32. as a man need not make confession of it such as makes no breach of friendship betweene God and vs so small a triffle as may bee pardoned by a knocke on the breast by the Bishops Blessing by the sprinkling of holy Water saying a Pater Noster as they teach Now I say if drunkennesse be but a veniall sin and veniall sins bee such nothings why by the principles of his religion should a Papist feare to bee drunke i Profligata Christi pietas extincta quando quilibet pro modo pretij quod in merces illas expendit peccandi impunitatem sibi pollicetur Hinc stupra incectus adulteria per iuria homicidia c. originem traxerunt Quod enim malorum amplius iam horrebunt mortales quando sihi peccandi licentiam impunitatem nedum in hac vitâ sed post obitum aere licet immodieo comparari possepersuasum habent Cent. Grau Germ. art 3. So what neede hee care what sinnes he runnes into so long as rheir Priests haue a iudiciarie power of Absolution and the Church hath a treasurie of Indulgences and for small summes great Pennances and great sinnes may be remitted There is no religion wherein a man can sinne so good cheape Now therefore if wee see those of that religion take libertie to loose and sinfull courses it is no iniustice to lay the blame and condemnation vpon their religion whose Principles and Doctrines are such as giue men libertie enough So if I should see a man of the Pelagian faith and profession to liue licentiously in the neglect of the meanes of grace and to denie himselfe no carnal libertie I would here condemne his religion from his life because the Grounds and Principles of his faith are such as giue men libertie to liue as they lift For if so be there be a power of Free will in me that I may repent and belieue if I will and when I will what neede I then care what courses I take what sinnes I runne into so long as I can be saued when I list I will trie such and such sins and when I haue taken my fill at my pleasure I will repent and belieue So that in such a case it is not amisse to crie downe a Religion from the scandalous courses of the Professors thereof and in such a case a man may innocently say This is your Religion But on the contrarie when a Religion is pure Religion Iam. 1. 27. A Truth which is according to godlinesse Tit. 1. 1. and the doctrine thereof according to Godlinesse 1. Tim. 6. 3. When a religion teaches Godlinesse Holinesse Puritie Fidelitie Iust and vpright dealing and binds the Conscience to these things vpon the paine of death eternall if any Professour of such a religion fall into scandalous sinnes here to crie downe a religion that is Holy Iust and Good because a Professour thereof does wicdedly vilely and vniustly this is the greatest Iniustice and the most vnequall and iniurious dealing in the world It is true that amongst the Professors of true religion scandals must bee but must they needes bee from the grounds and doctrines of that religion Must scandals needs be because that religion teaches men to doe so Nay doth not that religion teach the contrarie vpon danger of Hell binde to tht contrarie And why then is the religion condemned and cryed downe What fowle Iniustice is this that an innocent religion should suffer for a nocent Professour If the religion they professe doe k Quae si vera sunt nulli vel sexui vel aetatiparcite ad poenas rapite cum vxoribus liberis funditus extirpate Athenag legat pro Christian principle and teach them to bee Drunkards Adulterers to be Coozeners Cheaters Defrauders throw dirt in the face of that religion yea stones at the head of that religion and spare it not Not reproaches scoffes squibs taunts but euen the stake and the fire is too easie a punishment for such a religion But if religion and its Principles teach nothing but Holinesse and righteousnesse nothing but Sanctitie and Honestie why must a good and holy Mother be smitten and wounded and haue her face spitted on for the miscarriage of a degenerating vngracious child If the Daughter play the Whore and the lewd Filth will it stand with any iustice or equitie that the Mother a graue sober chaste Matrone that hath instituted her better should be carted and haue filth and dirt throwne at her And yet this is the equitie and iustice of the worlds dealings Because sometimes some of wisdomes children that should haue beene so wise by their godly and holy life to haue honoured and iustified their Mother because I say they doe sometimes play the fooles the scandalous and notorious fooles therefore they cannot bee content to scourge and cart these vngratious children and to cast abhominable filth vpon them as they deserue but they must needs fall foule vpon the poore and good Mother and the keenest and sharpest of their teene must bee wreackt vpon her and shee must bee lasht with the Scorpions of mens malignant tongues euen to the very bones What is this but the ancient Iewish l Non vt principes vestri viuimus c. Quod si quos etiam inter nos tales esse sciatis non continuo ea de causa Scripturas Christum maledictis proscindite Iustin Mart. Dial cum Tryph. Iudaeo
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
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