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
Aegyptians destroy the males of the childrē God meetes with them in their kind hee smites the first-born throughout al Egypt The Aegyptians drowne the Israelites Infants in the waters God payes them in their kind hee drownes the Aegyptians in the waters of the Red sea there is drowning for drowning and waters for waters Nadab and Abihu Sin by fire and Levit. 10. 2. There went out a fire from the Lord and devoured them How many fires hath the Whore of Babylon kindled wherein she hath consumed to ashes the Saints of God God will plague her with an end suting with her sin Apo. 17. 16. she her self shall be burnt with fire They shall eate her flesh and burne her with fire There is fire for fire Apoc. 9. 12. shee there darkens the light of the truth with the smoake of heresie and superstition There arose a smoak out of the pit as the smoake of a great furnace and the Sun and the ayre were darkned by reason of the smoak of the pit And Apoc. 18. 9. 18. There we find the smoake of his burning There is smoak for smoak God wil make her smoak in the end that hath brought such a deale of spirituall smoake into his Church and as that Emperour said Let him perish with Fumo pereat qui fumum vendidit smoak that sold smoak so hath shee perisht with smoak at the last that hath put out the eyes of so many thousands with the smoak of heresie and superstition This was that justice of God which the Papists powder-Martyrs Catesbie some others of them were forced to acknowledge when they who had thought to have blowne up the State with Powder were themselves spoiled with Powder a sparke of fire flying into it as they were drying it and preparing for their defence Such is that Iustice of God threatned Hab. 2. 15 16. Woe unto him that giveth his neighbour drink that puttest thy bottle to him and makest him drunken also that thou mayest looke on their nakednesse Thou art filled with shame for glory drink thou also and let thy fore-skin be uncovered the cup of the Lords right hand shall be turned unto thee and shamefull spuing shall be on thy glory A good place for drunkards to think upon especially such whose glory is their shame whose glory is to make others drunke They shall have cup for cup nakednesse for nakednesse spuing for spuing As they have made others spue and vomit through oppression by drinke so will God give them such a draught of the bitter dregs of the cup of his wrath that shall make them spue their very hearts out as Ier. 25. 27. Drinke and be drunken and spue and fall and rise no more because of the sword which I will send amongst you Of this kind was that Iustice of God upon David himselfe He kils Vriah with the sword therefore the sword shall not depart from his house He defiles the wife of Vriah therfore his Concubines are defiled by Absalom This is that Iustice Apoc. 13. 10. He that leadeth into Captivity shall go into Captivity hee that killeth with the sword must be killed with the sword It was the most righteous hand of God upon Saul that he that put Gods Priests to the sword should fall upon his owne sword and just with God that Elymas the Sorcerer that would have kept the Deputy in spirituall should himselfe be smitten with bodily blindnesse 3. Gods punishments are oft in the same part and member of the body wherwith men have offended That look as renowned Granmer dealt with himselfe at his Martyrdome That hand wherewith he had subscribed to the sixe Articles that hand he first put into the fire in an holy revenge upon himselfe even so deales the Lord very often in his justice That which men have made the Instrument of their Sin God makes the subject of his Iudgements Absaloms pride and his weaknesse lay where Sampsons strength was Absaloms haire was Absaloms pride therefore Absaloms haire as it is conceived was Absaloms halter and whilest hee will needs spare the Barber a labour hee also spares the Hangman a labour Such was Gods justice upon Sampson himselfe Hee can find none to bee the pleasure of his eyes as the Prophet speaks of his wife Ezek. 24. but Philistims Iudg. 14. 2 3. and chapter 16. 1. and so in the love of a Philistim Dalilah he abuses his eyes What is the issue At last the Philistims put out his eyes God punisht the abuse of his eies with the losse of his eies and those eyes that loved Philistims were pluckt out by Philistims Memorable in this kind was Gods justice upon that French King Henry the second who in a rage against a Protestant Counsellor cōmitted him into the hands of one of his Nobles to bee imprisoned and that with these words That he would see him burned with his own eyes But mark the justice of God within a few dayes after the same Noble man with a Launce put into his hands by the King did at a tilting run the said King into one of his eyes whereof he dyed Of this kind was the Iustice of God upon Zachary Luke 1. Offending with his tongue in that question How can this bee he is punished with the losse of the use of his tongue and speech for a time The rich gluttons tongue had denied Lazarus a crum therfore it is denied a drop of water The same glutton had abused his tongue in gluttony and therfore his tongue hath a peculiar torment in hell So those Zac. 14. 12. had their tougues consumed in their mouthes like enough as with their hand so with their tongues they had fought against Ierusalem Such was Gods Iustice upon Ieroboam hee stretches forth his arme against the prophet and the Lord withers it He with his arme threatens to smite God smites him in his arme Like that justice which was done upon the Emperour Aurelianus Euseb lib. 7. cap. 29. who when he was ready to subscribe and set his hand to an Edict for the persecution of the Christians was suddenly cramped in his knuckles and so hindred from it by the judgement of God I may not here omit that notable instance of Gods justice upon Rodolph Duke of Suevia he whom the Pope stirred up against his lawfull Lord and Soveraigne against his Oath to usurpe his Crowne and Empire This Rodolph in his wars for the Empire was wounded in the right hand of which wound he dyed and at his death acknowledged Gods justice in these words You see saith he to his friends here Videtis manum dexteram meam de vulnere sauciam Hac ego juravi Domino meo Hērico ut non nocerem ei nec insidiarer gloriae ejus Sed jussio Aposto ica Pontificumque petitio me ad id adduxit ut juramenti transgressor hono em mihi indibitum usurparem Quis igitur sinis nos es caeperit videtis quia in manu unde juramante violavi
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.
the people should goe Sacrifice but hee cannot abide that Moses should bee so peevishly precise that not an hoofe should be left behind Alas an hoofe is but a toy not worth the mentioning what need Moses bee so strict as to stand upon an hoofe Yet a good conscience will stand upon it having Gods Commandement and will make conscience as well of carrying away hoofes as of whole bodies of Cattell It is with a good conscience as it is with the apple of the eye of all the parts of the body it is the most tender not onely of some great shives or splints under the eye-lid but even the smallest haire and dust grieves and offends it It is so with a tender good conscience not onely beames but also moates disquiet the eye of a good conscience and not onely greater and fouler Sinnes but even such as the world counts veniall trifles doe offend it A good conscience straines not onely at a Camell but at a Gnat also Neither doth our Saviour blame the Pharisees simply for straining at a Gnat but for their hypocrisie who would pretend conscience in smaller things and meane while made none in the greater for otherwise a good conscience indeed hath a narrow passage for a Gnat as well as for a Camell The least corne of gravell galls his foot that hath a strait shooe but hee that hath a large wide shooe slopping about his foot it is no trouble to him It is just so with consciences good and evill A Gnat is but a small thing yet Pope Bol. pag. of Popes pag. 97. Hadrian the fourth was choakt with a Gnat and one Flye though but a small thing to a whole boxe of oyntment yet dead Flies as small things as they are cause the oyntment of the Apothecarie to send forth a stinking savour Ec. 10. 1. and so doth a little folly though but little doe a great deale of hurt And therefore a good conscience lives by Salomons rule Give not water passage no not a little And take not onely the Foxes but the little Foxes which spoyle not onely the Vines but the tender Grapes Cant. 2. 15. It knowes a little will make way for much Pharaoh is content that the people the men should go sacrifice Ex. 10. but their little ones should not goe he knew if hee had but their little ones with him he should be sure enough of their return therefore Moses will not onely have the men goe but their little ones also And therefore a good conscience deales with Satan as Marcus Arethusius dealt with Putantes pauperem vel medietatem petebant pecuniarum novissime vel paueum aliquid exigebant Quibus ait nec obolum unum pro omnibus dabo Hist Tripart lib. 6. cap. 12. his tormentours who having pulled downe an Idolatrous Temple and being urged by them to give so much as would build it up againe refused it They urged him to give but halfe hee still refused they urged him at last to give but a little towards it but he refused to give them so much as one halfe-penny No not an halfe-penny sayes he for it is as great wickednesse to conferre one Ad impietatem inquit obulum conferre unum perinde valet ac si quis cōferat omnia Theodor. lib. 3. cap. 7. halfe penny in case of Impiety as if a man should bestow the whole What was a poore halfe-penny it was a very small matter specially considering in what torture he was from which an half-penny gift would haue released him Indeed an half-penny is but a little but yet it is more then a good Conscience dares give to the maintenance of idolatrous worship A good conscience will not give so much as a farthing token to such an use as little a thing as it is For he that is faithfull in that which is least is faithfull also in much and he that is unjust in the least is unjust also in much Luke 16. 10. Even the least things are as great trials of a good conscience as the greatest A good Conscience will not greatifie Satan nor neglect God no not in a little Put mens consciences now vpon this triall Who crakes not of his good conscience there be none if they may bee beleeved but they have good Consciences But why are they good They can swallow no Camells Well yeeld them that though if their entrals were well searcht a man might finde huge bunch backt camells that have gone downe their gullets They can swallow no camells but what say they to gnats can they swallow them Tush Gnats are nothing whole swarmes of them can goe downe their throats and they never once cough for the matter Foule and grosse scandalls such as are infamous amongst meere heathen such Camells they swallow not but what say they to unsavorie and naughtie thoughts which their hearts prosecute with delight what say they to them Gnats doe not swarme more abundantly in the fennes then such vile thoughts doe in their hearts The prodigious oaths of wounds blood the damned language of Ruffians and the Monsters of the earth Oh their hearts would tremble to have such words passe out of their mouths but yet what say they to the neater and civilified Complements of Faith and Troth Tush these are trifles meere Gnats alas that you shall stand upon such niceties To rob a man upon the high way or to breake up a mans house in the night this is a monstrous Camell but in buying and selling to over-reach a neighbour a shilling or two a penny or two what say they to that Oh God forbid they should be so strictly dealt withall that is a small thing their throats are not so narrow but these Gnats will goe downe easily enough To beare false witnesse in an open Court of Iustice or to be guilty of pillory-perjury these bee foule things but to lye a little for a mans advantage or to make another man merriment what thinke they of this This is a very Gnat they are ashamed to straine thereat Tell many a man of his sinne in which he lyes that his sinne and a good conscience cannot stand together what is his answer but as Lot of Zoar Is it not a little one Gen. 19. 20 But the truth is that these little ones are great evidences of evill conscience It is but a dreame to thinke our consciences good that make no conscience of small sinnes and duties The conscionable Nazarite now did not only make conscience of guzling and quaffing whole cups of wine but of eating but an huske and a kernell of a Grape What a trifle is the kernell of a Grape and yet a good conscience will care to please God as well in abstinence from the kernell as from the cup. Indeed when David had defiled and hardned his conscience with his adultery then hee could cut Vriahs throat and his heart smites him not for it but when under his affliction his conscience was tender and good his heart smites him
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
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
them vp to an hardened heart for it was of the Lord to harden their hearts that they should come out against Israel in battell that he might destroy them vtterly and that they might haue no fauour but that hee might destroy them So that when God meanes that a man shall haue no fauour but be vtterly destroyed then God first giues men vp to hardnesse of heart Nay it is that which is a woefull preparatiue to eternall wrath it is that which lockes men and shuts them fast vp and keepes them sure for eternal vengeance When God is so angrie as that hee is peremptorily resolued that a man shal not be saued but bee damned without all peraduenture then God giues him vp to the hardnesse of heart vnder which hee shall be surele reserued vnto the day of wrath When a Prince is resolued to put a man to death he commands him first to bee surely imprisoned to bee laid fast in fetters and irons When Herod meant to execute Peter see what sure worke is made He is deliuered to foure quaternions of Souldiers to bee kept hee lies betweene two Souldiers bound with two chaines and the keepers before the doores keeping the prison Act. 12. 4. 6. So that in reason there was an impossibilitie of his escape from death So when God will make sure worke with a man and is peremptorie for his execution the Lord deliuers him vp to hardnesse of heart and this hardnesse of heart will be as quarternions of Souldiers as Chaines and Keepers Lockes Barres Boults and Fetters to reserue a man sure for damnation A man hath had the meanes of grace offered him he hath slighted them and he will goe on and he will doe this and that say all the Preachers what they will and can to the contrarie When God sees this hee thus resolues Here is a man that I would haue saued I offered him the outward meanes of grace but he hath stubbornly and rebelliously stood out against the meanes I am resolued hee shall neuer be saued I but perhaps the man liues still vnder the meanes of grace and so long there is a possibilitie of his conuersion and if he be conuerted he must needs be saued Therefore God to keepe him from saluation will take a course sure enough to keepe him from conuersion Now what course is that God will haue such a mans heart hardened And if once the heart be hardened there is no possibilitie of Conuersion is no Conuersion no Saluation This processe of Diuine Iustice vengeane wee haue Is 6. 10. Make the heart of this people fat and make their eares heauie and shut their eies lest they see with their eyes and heare with their eares and vnderstand with their heart and conuert and be healed We see in the end of the Verse that Gods full and finall resolution is that they shall not bee healed that is they shall not be saued as appeares Mark 4. 12. But how will God keepe them from being saued they hauing and hearing the Word They shall not bee conuerted But how will he keepe them from Conuersion They shall not vnderstand with their heart though they heare But how will hee keepe them from vnderstanding with their heart Goe make the heart of this people fat that is goe harden their hearts When the heart is hardened they cannot vnderstand with the heart when they cannot vnderstand with the heart they cannot bee conuerted when they cannot be conuerted whē they cannot be saued And so the hardening of the heart is nothing else but the locking and the shutting and sealing of a man vp to keepe him sure and fast for Hell So that for a man to bee giuen vp to hardnesse of hearr is a signe and a wofull signe that a man is such an one as on whose soule God is resolued to shew no mercie and that a man is in the wofull state of reprobation Therefore see how the Apostle speakes Rom. 9. 18. Therefore hee hath mercie on whom hee will haue mercie and whom he will he hardens See how hardenings and shewing mercie stand in opposition Whom he will he hardens that is he reprobates and shewes no mercie to But why sayes he not to whom hee will shew no mercie hee shewes none but it steed of that whom hee will hee hardens Because God makes way for the execution of his counsell of Reprobation by Hardening mens hearts By al this then it is cleere that it is a woefull thing to bee giuen vp to the hardnesse of heart woe to that man that hath his heart hardened Now then Scandals are wofull euents vnto men of the world because they be such snares and stumbling blocks as make and occasion them to fall into this wofull condition of hardening their hearts Therefore woe to the world because of scandals because by scandals their hearts shal be hardened they shall haue the wofull plague of the heart they shall come vnder a wofull curse be brought into a preparatiue condition for temporall and eternall ruine For when men see such as make profession of godlinesse to fall into scandals and hainous euils it occasions them exceedingly to harden their hearts and to blesse themselues in their euill vngodly wayes as if their wayes were better then the wayes of godlinesse and their persons in a better estate and condition then theirs that make such adoe with their profession Wee may conceiue the truth of this in the scandal of the Incestuous Corinthian 1. Cor. 5. There were multitudes of Heathen Corinthians that had not yet receiued Christ nor his Gospel The Christian Corinthians had questionlesse beene dealing with the Heathen Corinthians to bring them to repentance for the sins of their Gentilisme What those sinnes were wee may see 1. Cor. 6. 10. Neither fornicators nor Idolaters nor Adulterers nor effeminate c. nor Thieues nor Couetous nor Drunkards c. And such were some of you Namely when they liued in their Heathen condition Now out of these sinnes would not the Heathen residue be brought Now when all meanes and endeauours for their reclaiming were in vaine God in his Iustice would euen giue them vp to that wofull condition of being hardened in those their sinnes To this end in his prouidence a scandalous euent is disposed to come to passe in the sinne of the incestuous Corinthian which could not but turne to the great hardening of the Heathens heart in their sinnes Then began they to say and thinke in their hearts They told vs our estates and our wayes were dangerous and damnable but to bee sure our wayes are as good as theirs Wee are better yet then these professours of Christ we are honester at the hardest then are they The fornication and filthinesse that is acted and committed amongst them is not once named amongst vs. Wee will therefore euen keepe vs in these wayes and goe on in these courses still For if such as these professe themselues to be if your holy and strict
it God would be sanctified in them before the eyes of the Heathen Now Gods Name is sometimes sanctified in his workes of Mercie as Ezek. 20. 41. and sometimes in the workes of Iustice Ezek. 38 22 23. Now though in that forenamed place it is spoken of sanctifying his polluted Name by his workes of Mercie in the eyes of enemies yet it is also true that God wil sanctifie his polluted Name in the eyes of Aduersaries by his workes of Iustice That is hee will doe such exemplarie Iustice and such smart woe vpon such as by their scandals polluted his Name that he will recouer himselfe as much glorie in their punishment as they lost him by their sinne and so remarkeably will he doe it in enemies eyes that they who before opened their mouthes to dishonour his Truth shall now open their mouthes to acknowledge his glorious Iustice and by that Iustice bee drawne at least to a secret acknowledgement that this Religion and this profession is the truth the Scandalizers whereof God doth so seuerly punish This wee shall see in Dauid 2. Sam. 12. 14. There was no remedie Dauid though fast and pray and seeke the childs life yea though Dauid haue repented and Nathan haue pronounced the pardon of his sinne yet no remedie but the childe must die r Quam grauis autem piaculi singularis malum sit nomen diuinitatis in blasphemiam Gentium dare etiam Dauid beatissimi exemplo edoâ—emur qui cum aeternam pro offensionibus suis poenam per vnam confessionem meruerit euadere huius tamen criminis veniam non per poenitentiam patrocinantem potuit impetrare Nam cum ei proprios errores confitenti Nathan Propheta dixisset transtulit Deus peccatum tuum non morieris subdidit statim veruntamen quia blasphemare fecisti inimicos Dei propter verbum hoc filius qui natus est morietur quid post haec Deposito scilicet diadèmate proiectis gemmis fletu madidus cinere sordidatus vitam paruuli sui tot lamentationum suffragijs peteret pijssimum Deum tanta precum ambitione pulsaret sic rogans obsecrans obtinerè non potuit ex quo intelligi potest quod nullam penitus maioris piaculi crimen est quam blasphemandi causam Gentibus dare Salu. lib. 4. de Prouid What was the reason Because by his scandal hee had giuen great occasion to the enemies of God to blaspheme His scandal was great Any scandal giues occasion of blaspheming but great scandals giue great occasion of blaspheming therefore as he by his great Scandal hath polluted Gods Name so God by his great Iustice would sanctifie his name in the eyes of those enemies that had blasphemed We find a Law Deut. 22. 19. that a man in that case specified in the text should be sharpely amearced and a good round fine set vpon his head and the reason is giuen because hee hath brought vp an euill Name vpon a virgin of Israel Now in cases of scandal there is an euill Name brought vp not vpon a virgin of Israel but vpon the God of Israel vpon his Gospell and truth If then God would haue a man so seuerely punisht that should bring vp an euill name vpon a Virgin of Israel how much more will God himselfe set smart fines vpon their heads as bring as doe occasion the bringing vp of an euill name vpon the Religion the God of Israel Amongst men how euer other offences scape yet how great is the seueritie of the Law in punishing Scandalum Magnatum Now in scandalous offences of Professors there is a right Scandalum Magnatum in regard of the wrong and iniurie that Gods great Name suffers No maruell that God is so seuere in punishing scandals For where God suffers greatest wrong there Iustice requires that men vndergoe seuerest punishments Now no sinnes doe God greater wrong then scandals Other sinnes and other mens sins are breaches of his Law and pollutions of mens Consciences but yet are not pollutions of Gods Name But scandals and the notorious offences of Professours are not onely breaches of Gods Law and pollutions of the offenders Consciences but are pollutions of Gods Name What wonder then that such seueritie followes scandals It it but Iustice that where the guilt is Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Bapt. lib. 1. q. 10. double in the offence there should be a double and a proportionable measure of punishment Now in euery scandal there is a double guilt First the guilt of breaking of Gods Law and polluting a mans owne Conscience And secondly the guilt of prophaning and polluting Gods Name And this latter is the farre greater and more prouoking guilt God will worse brooke the pollution of his Name then the breach of his Law And therefore it is a sure truth that hee that commits a greater sinne which yet is secret shal bee lesse punisht then hee which commits a smaller sinne which breaking out prooues scandalous Wee haue an instance Numb 11. 21. compared with Deut. 32. 51. Wee haue in these two places two offences of Moses his committing Let a man weigh them together and questionlesse in their owne nature compared that offence Numb 11. 21 22. was the greater there is in it not onely vnbeliefe as in the other but a kinde of murmuring contest with God as it were to his face The latter hath reference to that Historie Numb 20. 10. where wee finde Moses to contest with some impatience and vnbeliefe with the people Is it not a greater sinne to murmure and contest in vnbeliefe and impatience with God then to grow into passion with a rebellious people Is it not a greater matter to haue ones spirit stirred at God then with sinfull men Consider both passages together and any one will iudge the first miscarriage in it owne nature the greatest And yet all that God sayes to the first is this Is the Lords hand now waxed short Thou shalt see now whether my Word shall come to passe vnto thee or not What could haue beene said lesse But now come to the other which in it selfe seemes nothing so great and see what followes vpon it Because yee beleeued me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the Land Numb 20. 12. But shall die because yee trespassed and sanctified mee not in the middest of the children of Israel Now then here may be a question why the lesser sinne hath the sharper reproofe and the greater punishment Is it equall dealing to winke at and passe by a greater and to be so seuere in the lesser Yes most equal for though the former sinne in it owne nature were greater yet that was happily t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid pelus lib. 5. Epist 161. priuate between God and Moses and so no scandal in it but the latter was publike before all the people and so a scandal in it God not sanctified
done to his soule but who is guilty of that mischiefe but hee that gaue that scandal and therefore the b Qui enim sine blasphemia aliorum grauiter errauerit sibi tantum adfert damnationem Qui autē alios blasphemare fecerit multos secum praecipitat in mortem necesse erit vt sit pro tantis reus quantos secum traxerit in reatum Salu. lib. 4 de Prouid blood of that blaspheming soule shal be required at thine hands that gaue the scandal which rusht him into that mischiefe It may bee many a man began to mislike his euill wayes many mens hearts began to misgiue them but now a scandal is fallen out their hands are strengthened their hearts are hardened and so they sealed vp to hell Here is soule bloud spilt againe Here be many stumbling fallen into the pit of hell I but who laid this stumbling stone that hath topled them ouer Here bee a companie of soules vndone and cast away I but who hath vndone and cast them away Here is mischiefe done but who hath done it Euen he that hath cōmitted such a scandal he it is that hath done this mischiefe hee hath as much as in him lies damned and destroyed these soules And is it nothing to damne soules Is it any wonder that God should bee so seuere when their sinne is so bloudy when they haue destroyed who knowes how many soules God will punish such as do not endeauour to c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Rom. Hom. 15. saue other mens soules what in them lyes what then deserue they at his hands that cast away mens soules as scandalous sinners doe And what wonder that heauy Iustice followes heauy sinnes Thou shalt not put a stumbling blocke before the blind Leuit. 19. 14. But what if a man doe it Then shall a woe and a curse fall vpon him Deut. 27. 18. Cursed bee hee that makes the blind to wander out of his way Now when men doe giue scandal they doe lay stumbling blockes in the way of many blind ones they cause them to wander out of the way and to stumble so that they fall into eternall ruine And therefore is God so sharpe with them Wee shall see an heauy woe denounced against those false prophitesses Ezek. 13. 18. Thus saith the Lord God Woe to the woman that sow pillowes to al armeholes c. But why doth God threatuen a woe against them See the reason Verse 22. Because with lies yee haue made the hearts of the righteous sad and strengthened the hands of the wicked that hee should not returne from his wicked way Now such as giue scandal doe both these things they doe grieue sad the hearts of the righteous and strengthen the hands of the wicked that they returne not from their wicked wayes And therefore vpon the same ground that the woe was threatned against the false prophetisses is it due to the giuers of scandals They are guilty of the same euill and therefore vnder the same woe If the false prophetisses deserue a woe because by strengthening the hands and hardening the hearts of wicked men they were guilty of the bloud of their soules then because scandalous ones are guilty of the selfe same euill they righteosly come vnder the same woe It is a dangerous thing to haue an hand in other mans d I gitur tu quoque si reliquis perditionis causa fueris grauiora patieris quam qui per te subuer si sunt Neque enim peccare tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur Chrysost ad Rom. Hom. 25. sinnes and so in other mens damnations A mans owne personall guiit will be heauy enough he shal not neede to loade himselfe with other mens guilt Now this is the case of scandalous persons they stand answereable for others mens sinnes as the causers of them and many times the causers may smart as much if not more then the committers of them 3. God is so seuere in the punishment of scandals because by them is brought a blurre a disgrace and a Reproach vpon a whole Church As God is tender of his owne so is he also tender of the honour of his Church It is not safe to bring disgrace but vpon one good man nay we saw before that hee must smart for it that brought vp an euil report but vpon one virgin of Israel Deut. 22. Is God so tender of the honour and ctedit of one virgin of Israel what is hee then of the honor of al Israel If not safe to bring vp an euill report vp on one member of the Church then much lesse to bring vp an euill report vpon a whole Church Wee finde Numb 14. 37. some there that brought vp an euil report vpon the land what was the sequell They dyed of the plague before the Lord. If God were so seuere in his Iustice to smite them with present death that brought vp an euil report vpon the Land of Canaan what seuerity may they expect that bring vp an euill report vpon his Church What comparison betweene Canaan and Gods Church Now this al scandalours offenders doe If the reproach of their actions and the Infamy of their practises were but only personall the matter were not so great they haue but their iust deserts but the reproach of their scandals redoundes to the disgrace of the whole e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Apol. 2. a pro Chistianis Church of God and the excrementitious filth of their actions is throwne in the face of the whole Church Dauid hath a praier Ps 69. 5. 6. O God thou knowest my foolishnesse and my sinnes are not hid from thee let not them that waite on thee O Lord God of hostes be ashamed for my sake O God of Israel As if hee had said Thou knowest O Lord what heynous things mine enemies lay vnto my charge thou that knowest all my foolishnes and sins knowest that they lay them falsely vpon mee But what euer sinnes they charge vpon me yet Lord keepe me and preserue mee that I may not fall into any such scandalous sinne that may bring shame reproach vpon thy people Let me not so sin that for my sake thy people should haue any shame Marke then that when any that professe the Name of God fall into any grosse euill it turnes to the shame not onely of him that falls but it brings shame vpon all that waite vpon God and seeke him All Gods people suffer and share in the reproach of one miscarrying We haue an example of it 1. Cor. 1. It is reported commonly that there is fornication amongst you f Pungit ac ferit et quo ad eius fieri potest commune profert probrū criminis Non dixit enim cur ille aut iste est fornicatus sed auditur inter vos fornicatio nevt qui essent nulli reprehensioni affines pigri essēt ac socordes sed
is vncleane Leu. 15. 2. 4. But why speake vnto the children of Israel Because they only were vncleane and made others vncleane by running issues Heathens as some obserue out of the Iewish Rabbins did not make vncleane by an issue or childbirth c but Israelites did An issue was an issue in an heathen as well as in an Israelite but in an Israelite onely an vncleane and a desiling issue Sinnes are sinnes in other men as well as in professours of Religion but in professours they bee horirible sinnes Ier. 18. 13. Aske now among the Heathen who hath heard such things The Virgin of Israel hath done a very horrible thing The sinnes of Gods people are horrible sinnes because k Quanto enim honoribus alios antecellunt tanto quoque ipsorum peccatum etiam si alioqui idem sit grauius efficitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid pelus lib. 4. Epist 15. Quo grandius nomen eo grandius scandalum Ber. Epist 200. their persons are honourable persons Isai 43. 4. As God speakes of the Prophets of Samaria and Ierusalem Ier. 23. 13. 14. So it may be said of the people of both I haue seene folly in the Prophets of Samaria I haue seene also in the Prophets of Ierusalem an horrible thing and yet in effect the sinnes of both were the same but the same sinnes diuersly circumstanced may differ much and so by reason of the persons one being Prophets of Baal the other professing themselues the Prophets of the true God that which was but folly in the Prophets of Samaria was an horrible thing in the Prophets of Ierusalem So is the case amongst the people that which is but folly in such as are ignorant irreligious and liue without God in the World is an horrible thing in a man that makes profession of Religion And therefore hence it is iust with God to bee so seuere in the punishment of such and God will bee sanctified in them that come nigh vnto him and before all the people will hee bee glorified Leuit. 10. 3. If he be not sanctified by their singular and speciall obedience towards him he will bee sanctified by his iustice vpon them and will be glorified before all the people that is publiquely and openly he will do such seuere exemplary iustice vpō them that all shall take notice of it It suits with that Amos 3. 2. You onely haue I knowne of all the Families of the earth therefore I will punish you for all your iniquities How smart was Gods iustice vpon Ierusalem Dan. 9. 12. For vnder the whole Heauen hath not beene done as hath beene done vpon Ierusalem Why so for vnder the whole Heauen had not beene done as had been done in by Ierusalem Ierusalem was the holy Citie Math. 4. 5. The Citie of the great King Math. 5. 35. The Citie of God Psal 87. 3. Such she professed herselfe so that she sinning her sinnes were out of measure sinfull and therefore God most righteous though most seuere against her It is in this case of the peoples sufferings as it was in the Priests Offerings Wee shall see that in some cases the people sinning they might bring for their Offering a Kid of the Goates Leuit. 4. 23. 28. But still for the sinnes of the Priests there must bee offered a Bullocke Leuit. 4. 3. Leuit. 16. 6. Exod. 29. 10. What might the reason of this be The Priests person being more excellent and nigh vnto God their sins were greater then other mens so much greater as a Bullocke is greater then a Kid and therefore wheras a Kid would serue another man the Priest must bring a Bullocke So here in case of suffering iustice All that professe themselues Gods people doe professe themselues Priests vnto God and therefore their sinnes are as much aboue other mens as is a Bullocke aboue a Kid and therefore when other mens punishment which they suffer shall be but the weight of a Kid that punishment which they suffer shall bee the weight of a Bullocke Woe euen a weightie and an heauie Woe to him by whom the offence commeth Profession of Religion giues no man a licence or dispensation as if because men will owne and countenance Religion God were beholding to them and they may take libertie to doe what they please but profession of Religion is the strongest l Religio autem est scientia Dei ac per hoc omnis religiosus hoc ipso quod religionem sequitur Dei se voluntatem nosse testatur Professio itaque religionis non aufert debitum sed auget quia assumptio religiosinominis sponsio est deuotionis per hoc plus quispiam debet opere quanto plus promiserit professione Saluian contra Auarit lib. 2. obligation the deepest ingagement vnto godlines holinesse that can be That bond and obligation being broken God will assuredly both sue the bond and take the forfeiture to the vtmost And thus wee see the reasons of Gods so sharpe seueritie in punishing Scandals and scandalous offendours CHAP. IX The great care we should haue of giuing scandal and sorrow for them giuen and the cause of humiliation they haue by whom offences come THe iustice of God being thus smart and seuere vpon such as giue offence consider wee for the close of all what vse may bee made of it It serues therefore to teach three things 1. Gods iustice being so seuere against the giuers of scandal how warie and how carefull should it make vs and with what feare and trembling should we walke least at any time an offence should come by vs. Let this Wo pronounced against all scandal-giuers be as the flaming Sword of the Cherubims to scare vs and make vs afraid how euer we do any thing or come neere the doing of any thing that may proue offensiue and scandalous Since the Woe is so heauie and so smart let it make vs listen to that counsell Rom. 14. 13. That no man put a stumbling blocke or an occasion to fall in his brothers way If Christ haue denounced a Woe and a Curse to him that layes a stumbling blocke in anothers way then as wee feare that Woe and that Curse to light on our heads so take heed of laying a stumbling blocke for another mans feet Let vs learne to liue by that rule 1. Cor. 10. 32. Giue none offence neither to the Iewes nor to the Gentiles nor to the Church of God Haue a care so to carrie our selues that neither the Church of God may be grieued nor the enemies of the Church bee either hindred from good or hardened in euill to their ruine and destruction Wee see Reuel 2. 14. That Balaam taught Balak to cast a stumbling blocke before the children of Israel Hee did not himselfe cast the stumbling blocke but hee taught Balak to doe it And yet God met with Balaam and taught him by his iustice vpon him what it was to teach others to cast stumbling blockes in his peoples wayes