CHAP. I.
The Introduction of the Discourse following.

THere is no complaint so gene­rall as this, that the world is naught. His experience is short and slender, which will not ju­stifie the truth of this complaint. And what think we, may the Cause be of the generall wickednes of our Times? Surely nothing makes Ill Times, but Ill men, and nothing makes Ill men, but Ill consciences. Ill Conscience is the source, and foun­taine Hominum sunt istae non Temporum. Sonec. ep. 98. from whence comes all iniquities, which makes times here so ill. How well [Page 2] should hee deserve that could amend ill times? There is a course if it would be ta­ken, that would do the deed, and so cease the common complaint. Elisha's course in healing the waters of Iericho must be taken. They said of their waters, as wee of our times, The water is naught, and the ground barren 2 King. 2. 19. What course now takes Elisha for healing of the wa­ters? He went out unto the spring of the wa­ters, and cast the Salt in there, ver. 21. So the waters were healed, ver. 22. The spring and fountaine of all actions good or evill is the Conscience, and all actions & cour­ses of men are as their Consciences. Out of the heart are the issues of life, Prov. 4. 23. the heart and Conscience is the foun­taine, every action of a mans life is an Is­sue, a little rivelet, and a water passage thence. Are these waters then that issue thence Naught? The way to heale them Nō erit fru­ctus bonus nisi arboris bonae. Mutacor, & mu­tabitur o­pus, Aug. de ver. Dom. Serm. 12. is to cast the Salt into the spring. Mend the Conscience and all is mended. Good Con­sciences would make Good men, and Good men would make Good Times. Lo here a project for the reformation of evil times.

Were this Project set on foot, and a good Conscience set up, how should we see prophanation of Gods holy Name, [Page 3] and Day, Injustice, Bribery, Oppression, Deceit, Adulteries, and Whoredomes, and all other Iniquities, how should wee see all these as our Savior saw Satan, fal­ling downe like lightning from heaven? How should we see them come tumbling downe like so many Dagons before Gods Arke, yea tumbled downe, and broken to the stumps? The onely Arke that must dash, and ding downe these Dagons, is a good Conscience.

And if we would well weigh the mat­ter, what is there equally desirable with a Ecce quid prodest ple­na bonisar­ca cum sit inanis Con­scientia Bo­na vis habe­re, & bonus non vis esse, tum quid est, quod vis ha­bere malū? Nihil om­nino, non uxorem, nō filium, non ancillā, vil­lam, tunicā; postremo nō caligam, & tamē vis ha­bere malam vitam. Rogo te, praepone vitam tuam, calige tuae (sic Consci­entiam.) Aug. Ibid. good Conscience? What is that men would have, but they desire to have it Good? And yet amongst all other things they desire to have Good, what little care to have the Conscience such? Wife, chil­dren, servants, houses, lands, ayre, food, raiment, who would not have these good? And yet that without which none of all these are good, nor will yield us any true good, that alone is neglected; and whilst men would have all other things good, yet their cōsciences & themselves are naught. Now alas, what good wil all other goods do us whilst this one, and this maine Good thing is wanting! How excellent is this Good above all other good things. A good [Page 4] wife, good children, good land, &c. these Vbi supra. Ipsae ergo di­vitiae bonae sunt, sed ista omnia bona a bonis & malis haberi possunt. Et cum bona sint bonos tamen facere non possuut. Aug. de verb. Do. Serm. 5. may a man have, and yet he himselfe not Good; these find men sometimes Good, but make none so; these goods may a man have, and yet himselfe be naught. Not so with good Conscience, which no evill man can have, which whosoever hath, it makes him and all he hath Good. So great and so good a Good, why is it so much neglected?

Try we therefore and let us assay if by any meanes, Gods good blessing giving assistance, we may be able to stir up men, and to worke them to regard so great and excellent a good. It may be at least some few may be perswaded, and may set upon this work of getting a good Conscience. If but some few, if but one be wrought upon, the labour is not in vaine. If none, yet our worke is with our God, to whom we are a sweet sauor in Christ, in them that are saved, & in them that perish, 2 Cor. 2. 15

This portion of Scripture then which I have chosen for the ground of the fol­lowing Discourse consists of three parts.

• 1. Pauls sober and ingenious Profession, and Protestation, ver. 1.
• 2. Ananias his insolent, and impetuous Injunction, ver. 2.
• [Page 5]3. Pauls zealous Answer and Contesta­tion, ver. 3.

1. The first is Pauls Protestation in these words, Men and brethren I have lived in all good Conscience untill this day. With this Protestation of a good Conscience Paul begins his Plea. And however to di­stinguish our selves frō Papists, we beare the name of Protestants, yet we shal never be sound and good Protestants indeed till we can take up Pauls Protestation, that our care, indeavor, and course is to live in All good Conscience. A Protestant with a loose and a naughty Conscience hath no great cause to glory in his desertion of the Ro­mish Religion. As good a blind Papist, as a halting Protestant. The blind and the halt were equally abominable unto the Lord.

Paul was here brought forth to answer for himselfe before the chiefe Priests and the Councell: And his Preface, as I said, to his intended Apology, if hee had not been injuriously interrupted, is a Protesta­tion of the goodnes of his conscience, and this his good Conscience, or the goodnes of his Conscience he sets forth;

1. From his Conversation [...], I have lived or conversed. A good conver­sation is a good evidence of a good Con­science [Page 6] indeed, there can be no good con­science, where there is not a Conversing in good. It is not some moods and fits in some good actions & duties, from whence conscience gaines the reputation of good­nesse; but a good conversation, godly and religious in the generall tenour thereof, proves the cōscience worthy such an ho­nor, as to be holden good. He may be said to have a good cōscience that can be said to live in a good conscience. Many a man is frequent in the City, & yet cānot be said to live there. There a man lives where he hath his Converse & Residence. A mans life is not to be measured by some few actions, in which at sometime he may be found, but by his general course and con­versation. God will judge every man not according to his steps, but according to his wayes. It were over-rigid censorious­nesse to condemn a righteous man, and to question whether his Conscience were good, because some steps of his have bin beside the way. We know for the gene­rall, his way is good wherein he walkes, and therefore according to his good way we judge his Conscience good. Contra­rily when we see a mans way for the ge­nerall to be evill, though sometime hee [Page 7] may tread a right step or two, and chance to chop into the faire road for a rod or two, for this to judge a mans Conscience good, were a bottomlesse and a bound­lesse Charitie: Every mans Conscience is as his life is.

2. From the Generalitie of his care and obedience, In all good Conscience. It must be All good, or it is no good Conscience at all. There be that live in some good Con­science; yea Herod seemes to have much good Conscience, hee did many things gladly, but yet Paul goes further, and lives not in some, not in much, but in All good Conscience.

3. From the Sincerity and Integrity of it before God. Before men how many have their consciences exceeding good, & yet their consciences are farre short of good­nes, because they are not good before God, the judge of Conscience. Whilst Con­science is made onely of the Capitals of the second Table, or of the externals and ceremonials of the first, which duty is not done out of obedience to God and his Commandements; but a mans self either in his gaine, or in his praise is sought, and base ends are the first movers to good duties, here the Conscience, what ever [Page 8] applause it hath from, or before men for it goodnesse; yet, of God shall not be so esteemed. For that is not a good cōscience which is one outwardly, but which is one inwardly, whose praise is not of men but of God. And that hath its praise of God which is before God.

4. From his continuance and constancie untill this day. To begin a good life and course, and to live in all good conscience, & that before God, are excellent things; but yet one thing is wanting to make up this goodnesse compleat. To be so for a day, or some dayes will not serve, but when a man can say at his last day, I have lived in all good Conscience untill this day, that man may be safely judged to have a good Conscience indeed. Thus in these foure particulars doth the goodnes of Pauls Conscience appeare. It is not my purpose to confine my selfe, and to keep mee within those bounds alone: but to take a larger latitude, within the compasse whereof I will bring both those forena­med, and all other materiall points which this Protestation doth afford.

CHAP. II.
Conscience described.

THe maine subject of this Protestati­on, and the ayme of this following discourse being concerning a good Con­science, for the more orderly handling thereof, consider these specialls.

• 1. What Conscience is.
• 2. What a good Conscience is.
• 3. How a good conscience may be got­ten and kept. The meanes of it.
• 4. How a good Conscience may be knowne. The marks of it.
• 5. The Motives to get and keepe a good Conscience.

1. What Conscience is: It may be thus described: Conscience is a power and fa­culty of the soule taking knowledge, and bearing witnesse of all a mans thoughts, words and actions, and accordingly excusing or accusing, absolving or condemning, com­forting or tormenting the same. I know there be other definitions given by o­thers more succinct, and neat, but I rather chuse this, though it may be not altoge­ther so formall to the rules of Art. The rules of love and profit many times may [Page 10] make bold to dispence with rules of Art. So I may be profitable, I care the lesse to be artificiall. It may suffice that this de­scription is answerable to that Auditory for whose sake it was first intended. A plaine familiar description agrees well e­nough with such a people. For the better conceiving of it, let it be taken in pieces, and every parcell viewed severally.

It is a faculty or power of the soule. It is therefore called the Heart, 1 Ioh. 3. 20. If our heart condemne us, Eccl. 7. 22. Thine own heart knows that thou thy selfe likewise hast cursed others, that is, thine own Con­science knowes. It is also called the spirit of man, 1 Cor. 2. 11. For what man knowes the things of a man, save the spirit of man which is in him. And Rom. 8. 16. The spirit it selfe beares witnesse with our spirit, that is, with our Conscience. Not that Con­science is a spirit distinct from the subject of the soule, as Origen mistooke, but be­cause it is a faculty of the soule, therefore the name that is oft given to the soule, is given to it. If it be asked in what part of the soule this facultie is placed, we must know that Conscience is not confined to any one part of the soule: It is not in the understanding alone, not in the memory, [Page 11] will, or affections alone, but it hath place in all the parts of the soule, and according to the severall parts thereof hath severall Offices or acts.

Taking Knowledge: Eccl. 7. 22. Thine owne heart knowes. Conscience is placed in the soule, as Gods spy, and mans supe­riour and overseer, and inseparable com­panion that is with a man at all times, and in all places, so that there is not a thought, word, or worke that it knowes not, and takes not notice of. So that that which David speakes of God himselfe, Psa. 139. 3, 4. Thou compassest my heart, and my ly­ing downe, and art acquainted with all my wayes, for there is not a word in my tongue, but loe thou knowest it altogether. Whither shall I goe from thy spirit? If I ascend up to heaven, &c. The same may be also said of conscience, Gods deputy; it is acquainted w ^th al our waies, not a motion in the mind, nor a syllable in the mouth, to which it is not privy: yea it is thus inseparably pre­sent with us not only to see, but also to set downe, to register, and to put downe upon Record all our thoughts, words, and works. Conscience is Gods Notary, and there is nothing passes us in our whole life good or ill, which Conscience notes [Page 12] not downe with an indeleble character, which nothing can raze out but Christs Nam quocū ­que me verto vitia mea me sequuntur u­bicunque va­do conscien­scia mea me non deserit, se praesens adsistit, & quicquid fa­cio scribit. Idcirco quā ­quam huma­na subterfu­giam judicia judiciū pro­priae cons. [...]ugere non valeo Et si hominibus celo quod e­gi, mihi ta­men (qui no­vi malū quod gessi) celare nequeo. Bern. de inter. Com. cap. 31. bloud. Conscience doth in this kind, as Iob wishes in another, Iob 19. 23, 24. Oh that my words were now written, Oh that they were printed in a booke, That they were graven with an iron pen, & laid in the rock for ever. Conscience prints, and writes so surely, so indelebly, yea it writes mens sins as Iudah his sin was, with a pen of iron, with the point of a Diamond, and they are graven upon the Table of their hearts, Ier. 17. 1. Conscience doth in our pilgrimage as travellers in their journey, it keepes a Diary, or a journall of every thing that passes in our whole course, it keepes a booke in which it hath a mans whole life pend. In regard of this office conscience is placed in the memory, and is the Regi­ster and Recorder of the soule.

And bearing witnesse. This we find. Rom. 2. 15. Their conscience also bearing witnesse. Rom. 9. 1. My conscience also bea­ring me witnes. 2. Cor. 1. 12. This testimony of our conscience. And this the end of the former office of the conscience. For therefore it is exact and punctuall in set­ting downe the particulars of a mans whole life, that it may bee a faithfull wit­nesse [Page 13] either for him, or against him. For a faithfull witnesse cannot lie. Prou. 14. 5. This office it is ready to doe, at all times Peccata mea celare non possum, quo­niam quocū ­ (que) vado cōsc. mea mecum est, secum portans quod in ea posui sive bonum, sive malum, servat vivo, restituet de­functo depo­situm quod servandū ac­cepit. Bern. Med. de vot. cap. 14. of triall, affliction, and most of all at the last day, the day of iudgement, when it shall be more solemnly called in to give in evidence. Rom. 2. 15. 16. Their conscience bearing witnes, &c. In the day when God shall iudge secrets of men. At that day it shall especially witnes either for or a­gainst a man, if our life and actions have beene good, it will then doe like the true witnesse, Pro. 14 25. A true witnes delivers soules. If wicked & ungodly, it will deale with it as Iob complaines God did with him. Iob 10. 17. Thou renewest thy witnesse against me. It will testifie according to e­very mans deeds. And this testimonie of conscience is without all exception, for in the mouth of two or three witnesses e­very word shall stand, and conscience (as our common saying is) is a thousand wit­nesses: for it is an eye-witnesse of all our actions, yea a pen-witnes, bringing testi­monie from the authentique Records and Register of the Court of Conscience. Concerning this testifying office of Con­science that place is worth the noting, Esa. 59. 12. For our transgressions are mul­tiplied [Page 14] before thee, & our sins testifie against vs, for our transgressions are with vs, and as for our iniquities we know them. By which place wee may know the meaning of the word Conscience. Conscience is a knowledge together. How together? First, a knowledge together with another person, namely with God when God and a mans heart know a thing, there is Con­science, knowledge together Rom. 9. 1. My conscience ( [...]) Co-witnes­sing, witnessing together. How together? God knows it and witnesses, and my con­science together with him knowes & wit­nesses. Secondly a knowledge ioyned to­gether with another knowledge; for there is a double act of the vnderstanding, First, that wherby wee thinke or know a thing. Secondly, there is a reflecting act of the soule wherby we thinke what we thinke, and know what we know, and this is the action of the Conscience; and this ioy­ning of this secōd knowledge to the first, giues it the name of Conscience: As here in this place, As for our iniquities wee know them, that is, we know that wee have had evill thoughts, and our know­ledge tels vs, & witnesses to vs, that we have done so. This agrees with Bernards [Page 15] definition, that Conscientia est cordis scien­tia; Conscience is the knowledge of the heart, namely passively. It is the knowing of what the heart knowes: which others in better termes have expressed thus, Conscience is the recoiling of the soule vpon it self; Sutable to that of the Apostle 1. Cor. 4. 4. I know nothing by my selfe. As if he had said, I know not any thing that I know against my selfe, my Conscience doth not witnesse against mee. And this second office of Conscience in bearing witnesse is also in the memory.

And accordingly accusing or excusing, absolving or condemning] These acts of Conscience we finde Rom. 2. 15. Their thoughts accusing or excusing one another. Rom. 12. 22. Happy is he that condemneth not himself in that he allows. The ground of these acts is this; Conscience, before actions are to be done, determines of their lawfulnesse, and unlawfulnesse; iudges of them whether they be good or evill. And if it iudge them good, it inuites, stirres vp, vrges, and bindes to the doing of them. Rom. 13. 5. Ye must be subiect for conscience sake; that is, because Con­science determines it to be good, & vrges & bindes thereunto. Hence that phrase in [Page 16] common speech, my conscience vrgeth me to it, or he was vrged in conscience to do it, and I am bound inconscience to doe it. Certainly if it judge & determine acti­ons to be evill & unlawfull, then it binds from them. So much that speech implies, 1 Cor. 10. 27. Eate, asking no question for conscience sake. So that conscience hath a power to bind to, and to bind from.

Now then when a man in his particu­lar actions doth follow the Prescriptions, Dictates, Injunctions, Prohibitions, and Determinations of Conscience, and hear­kens to the incitements therof, then con­science excuses him, acquits and absolves him. But if in his actions he go against any of these, then Conscience accuses him of offence, & condemns him for that offence. The accusation of conscience hath respect unto a mans guilt, the condemnation of it unto a mans punishment. Accusation is an act of Conscience passing sentence upon a mans action, as when conscience tels him, This was ill done, this action was sinfull. Condemnation is an act of conscience, pas­sing sentence not onely upon a mans acti­on, but upon a mans person, as when it tels him, Thou deservest Gods wrath for this Sin. Conscience in accusing shewes what [Page 17] is the quality; in condemning what is the desert of a mans actions. And these acti­ons of conscience are in the mind, and un­derstanding part of the soule. The act of the conscience in the memory determins de facto, and tels us what wee have done, or not done. The act of Conscience in the understanding determines de jure, and tels us whether we have done well or ill, and so accordingly either excuses or accuses, acquits or condemns.

Comforting or tormenting the same] these be the last acts of conscience follo­wing the former. If Conscience determi­ning, prescribing, and inciting to good, be hearkned unto, then it excuses, acquits, & thereupon followes comfort, joy, hope, 2 Cor. 11. 2. This is our rejoycing, the testi­mony of our Conscience. Contrarily, if Sic in domo propria & [...] propria fa­milia habeo accusatores, testes, judi­ces, & torto­res, Accusat me conscien­tia testis est memoria, volūtas carcer, timor, tortor oblectamen­tum tormen­tum. Bern. Med. de. vot. cap. 13. the dictates of Conscience be not regar­ded, it accuses and condemnes, and then torments with feare, griefe, dispaire, and violent perturbations, in all which is that worme, Mar. 9. 44. And these actions of the conscience are in the will, and in the affections. And thus according to the di­vers parts of the soule, the acts and office of conscience are divers. In the memory it hath the office of a Notary, Register, & [Page 18] Witnesse. In the understanding it hath the office of a Iudge, and an accuser, of a Felix and a Tertullus. In the affections either of a Comforter, or Tormenter.

The summe of all may be thus knit up. Conscience containes three things:

• 1. Knowledge practicall.
• 2. Application of that knowledge to our particular estates, and actions.
• 3. Those affections which arise there­upon.

Now the speciall worke of Conscience consists in the second, in the applying our knowledge to our estates & actions. Now in this application it looks on things past, or present, simply as things, and so it wit­nesses of them to be done, or not done, Eccl. 7. 22. Or else it looks at the good or evill of things past, present, and to come. Super nos e­tiam posuit ad custodiē ­dum si deli­quissent qui accusarent, qui testifica­rentur, qui judicarent, qui punirent: consc. quip­pe est accu­satrix, me­moria testis, ratio judex, timor carni­fex. Bern. hom de vill. iniq. If things past, or present, seeme good, it excuses; if evill, it accuses, & bites, Rom. 2. 15. If things to be done seeme good, it excites, urges, and bindes to the doing thereof. If evill, it urges, and binds there­from. Now according to these severall acts there follow in us divers affections, joy, hope, feare, griefe, and the like. The whole processe of the worke of Consci­ence fals within the frame a of practicall [Page 19] Syllogisme, as for example.

Here the Major is knowledge practi­call, the rule & law by which conscience keeps her Court. This is Synteresis.

The Minor that is Syneidesis, the pro­per worke of Conscience applying that knowledge, and generall rule for a mans particular estate, or action. Here Consci­ence witnesses concerning the fact, jud­ges of the quality of it, and accordingly accuses or excuses.

The Conclusion is the sentence of con­science absolving or condemning, and ac­cordingly cheering or stinging, comfor­ting or tormenting a man.

CHAP. III.
A good Conscience what it is: false ones discovered.

VVHat Conscience is wee have seene; The second thing con­siderable, is what a good Conscience is. [Page 20] The Conscience that is good, must be good with a double goodnesse.

• 1. With the goodnesse of Integrity.
• 2. With the goodnes of Tranquillity.

Vprightnesse, and Peace; these two are required to the constitution of a good Conscience.

First, it is good with the goodnesse of Integrity, when it is an upright cōscience. This is that which Paul cals A pure Con­science, 2 Tim. 1. 3. which Phrase a man would almost think in his conscience that the Holy Ghost used on set purpose, to stop the mouth of the iniquity of the lat­ter times, that should seeke to disgrace all good Conscience with the sarcasme of purity. Now the conscience is good with the goodnesse of Integritie and Puritie three wayes.

1. When it being informed and right­ly principled by the word of God, the only rule and binder of Conscience, it doth truly and sincerely judge and deter­mine evill to be evill, and good to be good. As contrarily, the conscience is sin­fully evill, when it doth not determine that to be evill which is evill, nor that to be good which is good, but call evill good, and good evill. Such as are the con­sciences [Page 21] of Ignorant persons, who wan­ting the knowledge of Gods Word, and having their consciences blinded through ignorance, are not able to judge of good or evill, nor to discerne and determine which is which. So that knowledge is ne­cessarily required to the goodnes of con­science. Rom. 15. 14. Yee also are full of goodnes, filled with all knowledge. The con­science cannot be good where the soule is naught, and that the soule be without knowledge, it is not good, Prov. 9. 2.

2. When it doth excuse for that which is good, and accuse for that which is evill, being sanctified by the spirit of grace: for the accusation of conscience, though it follow upon sin, yet it is not sinfull and evill in it selfe, but only painfull and trou­blesome, and so opposed to the goodnes of peace, not to the goodnesse of upright­nesse, according to that trite distinction of Bernard of a good Conscience, and not quiet, & a quiet conscience, & not good. It is the property of a conscience upright­ly good to accuse upon any sin commit­ted. As contrarily the conscience is sin­fully evill, when it doth not excuse for good, nor accuse for evill. The supersti­tious person, omitting his fopperies, [Page 22] should be excused by his Conscience, wheras he rather receives blame from his Conscience, therefore his Conscience is sinfully evill. The secure persons consci­ence is naught, because he having cōmit­ted sin, his Conscience is silent, and lets him alone, and brings in no accusation a­gainst him, therefore it is sinfully evill. It is a witnesse that hath seene, and knowne e­vill, and doth not utter it, therfore it shall beare its iniquity, Levit. 5. 1.

3. When it doth incite and urge us to doe good, and doth stay and hinder from evill. It is uprightly good when it spurs to good, and bridles from evill, Heb. 13. 18. For we are assured that we have a good Conscience: viz. A conscience that is nei­ther silent to perswade to that which is good, or disswade from that which is e­vil. If a man go about or be ready to yield to any thing that is sinful, how wil it mu­ster up legions of Arguments? how will it wrastle and struggle with a man? It will say as Abner to Ioab, 2 Sam. 2. 26. knowst thou not that it wil be bitternes in the later end? or as Abigail to David, 1 Sam. 25. 31. It shall be no griefe, nor offence of heart unto thee another time, not to have done this evill. If a man be negligent, or [Page 23] carelesse and drowsie in good duties, it comes to him with that voice, Ephes. 5. 14. Awake thou that sleepest; or with that, Isa. 30. 21. This is the way, walke in it. When it doth thus, it is uprightly good. Contrarily, it is sinfully evill, when it doth not incite us to that which is good, nor hinder us from doing evill. This is a dead, and a seared conscience, 1 Tim. 4. 2. Having their consciences seared with an hot yron.

2. It is good with the goodnesse of Tranquility. And that is when the consci­ence is at peace, and doth not accuse us, because it hath not wherewith to accuse us, either because not guilty of such or such a particular fact, 1 Cor. 4. 4. I know nothing by my selfe; or else because it is assured of pardon in the bloud of Christ, by which we come to have no more Con­science of Sins, Heb. 10. 2. That is, no more Conscience to accuse or condemne for Sin, it being done away in the blood of Christ: and this is the purged Consci­ence, Heb. 9. 14. which brings Hope, Ioy, Comfort, and confidence with it, 2 Cor. 1. 12. This is our rejoycing, the testimony of our Conscience. Then is the Conscience good, when it is peaceable. As contrari­ly, [Page 24] then it is evill, painfully evill, when it is turbulent, and troublesome in the accu­sations thereof, and binds over to judge­ment, and so leaves us in shame, feare, perplexity, and griefe, 1 Ioh. 3. 20. If our heart condemne us. This is a wounded, a troubled conscience. This is oft the evill conscience of evill men, Isa. 57. 21. There is no peace to the wicked, saith my God. Yet may a man have his Conscience upright­ly good, which is painfully evill; for a good mans Conscience may be unquiet and troubled. Thus then wee see what a good conscience is, that which is upright­ly honest, and quietly peaceable. This be­ing so, it serves to discover the dangerous errour of divers sorts of people, that are in a dreame of having good consciences, and yet having nothing lesse. There be three sorts of consciences, which because they are in some sort quiet, and sting not, their owners would have to goe for good ones, and yet are starke naught, and they are, the Ignorant, the Secure, and the Seared Conscience.

1. The Ignorant Conscience, Men judge of their ignorant consciences, as they do of their blind, dumbe, and igno­rant [Page 25] Ministers: Such neither doe nor can Preach, can neither tell men of their sins, nor of their duties. Aske such a blinde guides people, what their cōceit is of him, & what a kind of man their Minister is, & ye shall have him magnified for a passing honest harmlesse man, and a man won­drous quiet amongst his neighbors. They may doe what they will for him, hee is none of those troublesome fellowes that will be reproving their faults, or com­plaining of their disorders in the Pulpit; oh, such a one is a quiet good man indeed. Thus judge many of their Consciences. If their Consciences be quiet, and lie not grating upon them, and telling them that their courses are sinfull, & damnable, and that their persons are in a dangerous con­dition; but rather by their silence, igno­rance, and vaine pretences doe justifie them, and tell them all will be well e­nough. Oh then what excellent good Consciences have these men! They make no Conscience of Family duties, once in the yeare to come to the Sacrament serves the turne; they are common swea­rers in their ordinary communication, make no conscience of sanctifying Sab­baths, &c. and their consciences let them [Page 26] alone in all these, doe not give them one syllable of ill language, oh what gentle, & good natured Consciences think these men they have? But alas, what evill con­sciences have they? A good Conscience must be upright as well as peaceable. And an upright Conscience is enlightned with the knowledge of the Word, and by that light judges what is good, & what evil, & when it finds mens actions not to be good and warrantable, deales plainly, and lets them heare of it. A good Conscience hath good eyes, and is able to discerne betweene good and evill. Now these mens Consciences are quiet, and have their mouths shut, but whence is it? Be­cause their eyes are shut, and they are dumbe, because they are blind. Right I­doll Consciences, they want mouths to speake, because they want eyes to see. So that it may be said of such Consciences as the Prophet speaks of those Watchmen, Isa. 56. 10. His watchmen are blind, they are all ignorant, they are all dumbe dogs, they cannot barke. Their blindnesse bred dumbnesse, and their ignorance silence. Thus it is with ignorant Conscience. What is the reason they barke not, but are dumbe, and are thus quiet? Meerly [Page 27] because they are blind and ignorant.

But yet as good as men account these consciences now, the time will come that it shall fare with them as it did with Adam and Eve after they had eaten the forbid­den fruit, Then their eyes were opened. So the time will come when these Consci­ences shall have their eyes opened, and then also shall their mouths be opened, yea wide, and loud opened, and these now quiet consciences shall both bark and bite too. Doe not therefore flatter thy selfe in thine ignorance, as if thy condi­tion and Conscience were good, because quiet. Never account that true Peace which is not joyned with uprightnesse. Integrity and ignorance can no more stand together than light and darknesse. Integrity of Conscience may be without Peace. Peace can never be without Inte­grity. Dumbe Ministers go in the world for good Ministers, because quiet ones, but the day will come that men shall curse them for having been so quiet. So igno­rant and tongue-tyed consciences go for good ones, but the time will come that men will curse this peace of their Con­science, for bringing them so quietly to hell. The Masse goes for an excellent [Page 28] good Service, because Missa non mordet, honest toothlesse devotion, it never fa­stens fang in the hearers flesh. So many have Masse-like Consciences, toothlesse, and tonguelesse Consciences, but yet the time will come, that as Masse-mongers shall curse their toothlesse Masse, so igno­rant persons that now glory in their peace, shall curse their toothlesse Consci­ence, yea they shall gnash their teeth, be­cause Conscience had no teeth, and shall gnaw their tongues for anguish of heart, because their consciences wanted tongues to tel them of the danger of their wicked wayes, that have brought them to so mi­serable a condition.

2. The Secure Conscience. As the blind Conscience was like the dumbe Minister, so the secure Conscience is like the flattering Minister, that (Ier. 6. 13.) heales the hurt of his people with sweet words, and cries, peace, peace, where there is no peace. This Conscience wants not an eye, but only a good tongue in the head. It sees its master to doe evill, and knowes it to be evil, but either cares not to speak, or else is easily put off from speaking; sometime it cares not to speake, being sleepy, heavie, and drowsie, like those [Page 29] Prophets, Isa. 56. 10. They are all dumbe dogs, they cannot barke. What is the Rea­son? Sleeping, lying downe, loving to slum­ber. A sleepy, and heavy-eyed Curre, though he see one come into his masters yard, or house, that should not, yet barkes not, as loath by his barking to disquiet himselfe. A sleepy secure conscience sees many a Sin to enter the soule that should not, and yet lies still and sayes nothing, is loath to breake his sleepe. And yet such Consciences men count good.

Sometimes it may be it offers to speak, as a sleepy dog may open once, or twice at a strangers entrance, yet is soone snibd, the least word of the master of the house makes him whist, and quiet. So secure Consciences upon the greene wound be­gin to smart, and upon the fresh commis­sion of Sin begin to mutter, and to have some grudgings, but their master answers them as the friend in his bed did his neighbor desiring to borrow three loavs, Luk. 11. 17. Trouble me not, for I am in bed. I pray thee be quiet, let us have no wran­gling and brawling, it shal be so no more, I will cry God mercy, I will hereafter find a time for repentance, &c. and so Conscience being secure is easily put off [Page 30] with a few good words, and so closing her eyes and mouth againe, gives her ma­ster liberty to take his rest. And thus the secure Conscience, because it is so easily husht, and stilled, is counted a good Con­science, as Nurses counted them good children which though they are ready to cry at every turne, yet are easily quieted with some toy.

But this Conscience is as far from a good Conscience, as Securitie is from In­tegrity. Sin indeed sleeps, but yet it sleeps but dogs sleepe, yea though it sleepe soundly, yet it cannot sleepe long. Gen. 4. 7. Sin lies at the doore. Sin lies asleepe in the Conscience as a Mastife lies at the doore. A place where a dog cannot sleep long. The doore is the common passage into and out of the house, every one is passing to and fro that way, and keep such a clattering with the opening and shut­ting of the doore, that there can be no sound, or at least, no long sleepe. No bet­ter is the sleepe of secure Consciences, which at length like mad band-dogs and fell mastifes, will fly in the face of the sinner, ready to pluck out the very throat and heart of him.

The secure conscience can be no good [Page 31] Conscience, because it hath neither up­rightnesse nor peace, both which were be­fore required to the temper of a good one, Vprightnesse hath it none, for it is not faithfull in its office, it doth not witnesse, it doth not accuse, as it becomes an honest upright conscience to doe. Peace it hath none. There is a great difference between a peace, and a truce: in peace there is a totall deposition, both of Armes and En­mitie, all hostile affections are put off: In a truce, there is but a suspention, and a cessation of Armes for a season, so as du­ring the same there is still provision of more Force, and a preparation of greater strength. A truce is but a breathing time to fit for fiercer impressions. The truce being ended, the assaults are rather fier­cer than they were before. The secure Consciences are quiet, not because there is peace, for there is no peace to the wicked, Quomodo tranquilla? cum mundi hujus pro­speritas allu­dit, & illu­dit, cum lau­datur pecca­tor in desi­derijs animae suae. Born. de Conse. saith my God, Isa. 57. 21. But because there is some truce, the world smiles upon them and they have outward hearts ease, and this brings them asleepe, but if any affliction, crosse, or sicknesse come, then they see how far they are from peace. Conscience is sometime at truce with se­cure sinners, but during this truce, Con­science [Page 32] is preparing Armes, and Ammu­nition against them, is levying of fresh forces against them, and assoone as the truce is ended, be it sooner or be it later, have at them with more violence, fury, & fiercenes than ever before. And the truce once ended, it will easilie appeare what a wide breadth of difference there is be­tween a secure and a good Conscience.

3. A Seared Conscience. That which Paul speakes of, 1 Tim. 4. 2. A cauterized Conscience. That is, as Beza translates and expounds it. A Conscience cut off, as it were with a Chirugions Instrument. An arme, or a leg cut off from the body, stab it, gash it, chop it into gobbets, do what you will with it, it is insensible, it feeles it not. Or else as our translation hath it, Ha­ving their Consciences seared with an hot iron. A comparison borrowed from Chi­rurgerie. When a limbe is cut off, Chi­rugions use to seare that part of the Bo­dy from whence the other is taken, with an hot iron, and sometimes they do cures by searing the affected parts with hot irons. Now these parts upon their searing have a kind of crusty brawninesse, which is utterly insensible, which though it be cut, or pricked, it neither bleeds, nor [Page 33] feeles. Thus is it with many mens Con­sciences, commit they whatsoever sins they will, yet their hearts are so hardned through long custome in sin, that they feele no gripings, pinches, or bitings at all, but are growne to that dead, and de­dolent disposition, Ephes. 4. 19. Who being past feeling, &c. It is with such mens con­sciences, as with labouring mens hands, which through much labor have a braw­ny hardnesse growing upon them which is without any feeling. One may thrust pins into it, pare it with a knife, and yet without any trouble or griefe at all. Such callous Consciences have many, that though they be wounded, and gashed with never such foule sins, yet their con­sciences shrink not, feele not awhit. Their Consciences are like Gally-slaves backs, so bebrawned over with often lashing, that an ordinary lash will not make them so much as once shuck in their shoulders. You have many that can sweare, not one­ly your more civill oathes, of faith and troth, but those ruffianly and bloudy oathes, of bloud and wounds, and it ne­ver wounds their hearts awhit. You have many that can commit foule sins with lesse touch than others can heare of [Page 34] them. You shall have black Smiths that are used to the frequent and daily hand­ling of hot iron, hold an hot firecoale in their hands, and laugh, whilst another would roare out. There be those that can be drunke day after day, that consecrate whole Sabbaths to Venus & Bacchus, and give themselvs up to foule villanies, & yet not one twitch at the heart, not a snib, not a crosse word from their Consciences. E­strich-like they can concoct iron and put it off as easily as another weake stomacke can doe gelly. They have brought their hearts to that passe the drunkards body is in, Pro. 25. 35. They have striken me, and I was not sick; they have eaten me, and I felt it not. Their seared Consciences have no more feeling than our sotted Drun­kards have in their drunkennesse, who though they have many a knocke, and sore bruise, yet feele it not. To this feare­full condition, and senselesse and seared stupiditie of Conscience many growe, and when they have thus crusted and brawned the same, then they have their Consciences at a good passe, becavse they heare them not brawling within them. Alas how farre are such from goodnesse of Conscience? In some [Page 35] sense, those have worse Consciences than the Devill himselfe, who beleeves and trembles, whose Conscience yet is not so seared, but it trembles at the thoughts of his deserved damnation.

And howsoever these seared Consci­ences are quiet, yet there will come a day that this seared crustinesse shall bee scaled off, and those Consciences which were not sensible of sinne, shall be most sensible of paine: though they were past feeling in the committing of sinne, yet they shall be all feeling in suffering pu­nishment for sinne. God will pare off that brawninesse from their Conscien­ces, and will pare them so to the quicke, that they shall feele, and most sensibly feele, that which here they would not feele. Tremble therefore at the having of such a Conscience, in which there is neither uprightnesse, nor peace, neither integrity, nor tranquility; but a senslesse and fearfull stupidity. Thus we have seen what a good Conscience is.

CHAP. IV.
Peace of Conscience how gotten.

IT followes now to know how a man may get and keepe a good one, which [Page 36] is the third point which was propounded to be handled. A point well worth our inquiring after. A good Conscience is the most precious thing that a Christian can have: a thing of that esteeme that where it is wanting, wee account a man without a Conscience. So of a man that hath an ill Conscience we use to say, he is a man of no conscience. Not that he hath no Conscience, the Devils themselves have a conscience, and happy it were for them they had none; but when a man hath not a good one, we esteeme of him as having none at all. There is no greater good we can seeke after than a good con­science. Let us enquire then how we may get, and keepe this so great a good.

A good Conscience then consisting in Peace and Integrity, these two being got­ten and kept, wee shall get and keepe a good Conscience.

First then to make the Conscience peaceably good, these things are re­quired.

1. Faith in Christ, and his blood. The conscience cannot be at peace till it be purged from its guilt. An impure consci­ence cānot but be an unquiet conscience, and every guilty Conscience is impure. [Page 37] Guilt is the same to the Conscience that the winds are to the seas, Isa. 27. 20. 21. The wicked are like the troubled Sea when it cannot rest, whose waters cast up myre and dirt, there is no peace to the wicked. Now that which makes the sea so troublesome and ragingly restlesse, is the violence of the blustering winds that trouble & tosse it to and fro. The winds are not so trou­blesome to the sea, as guilt is to the Con­science. Therefore as the way to calme the Sea, is to calme the winds; so the way to quiet and calme the Conscience, is to purge and take away the guilt. Guilt is in the Conscience as Ionas in the Ship, out with him, and Sea and Ship are both quiet. But how then shall the guilt be purged out of the Conscience? That we find, Heb. 9. 14. How much more shall the bloud of Christ purge our Consciences from dead works? We cannot have a good con­science till we be freed from an evill one. The way to be freed from an evill Con­science, is to have our hearts sprinkled from an evill Conscience, Heb. 10. 22. But what is that wherewith the conscience must be sprinkled to be made good with peace and quietnes? the same which we find, 1 Pet. 1. 2. The sprinkling of the blood of Iesus [Page 38] Christ, & Heb. 12. 24. The blood of sprinkling which speaks better things than that of Abel.

So then the Conscience sprinkled with Christs bloud ceases to be evill, becomes good and peaceable. The same Christ that calmed the rage of the Sea by stil­ling the winds, Mar. 4. 39. He arose and re­buked the wind, and said unto the Sea, peace, and be still, and the wind ceased, and there was a great calm; the same Christ it is that stils the rage of the conscience, by taking and purging away the guilt thereof, with the sprinkling on of his bloud. His bloud speakes, Heb. 12. 24. And speakes not on­ly to God, but speakes to the conscience. The voyce which it speakes, is Peace and be still, the same voyce which to his Dis­ciples after his resurrection, Peace be with you; and then followes a great calme, and peace makes the Conscience good.

But heare the Conscience will inquire how it may come to get this bloud sprinkled upon it, to make it thus peacea­bly good, and what is it that applies this calming bloud of Christ? I answer ther­fore, That it is the grace of faith, therfore it was said before, that faith in Christs blood makes peace in the Conscience. Faith is the hand of the soule, and as the hyssope sprinkle, by which Christs bloud [Page 39] is sprinkled upon our Consciences, Heb. 10. 22. Let us draw neere with a true heart, in full assurance of faith, having our hearts sprinkled from an evill Conscience. And be­ing justified by faith we have peace towards God. Rom. 5. 1. Hence that conjunction of faith and a good Conscience, 1 Tim. 1. 5. of a good Conscience, and of faith unfay­ned, and ver. 19. Holding faith and a good Conscience. For faith it is that makes a good conscience, by making a quiet con­sciēce. Faith is not only a purifying grace, Act. 15. 9. but it is also a pacifying grace, Rom. 5. 1. It not onely purges our cor­ruption, by applying the efficacie of Christs bloud, but specially purges our guilt by applying the merit of his bloud. So that no faith, no peace; and no peace, no good Conscience. A defiled Consci­ence can be no good Conscience, and what defiles the Conscience? See Tit. 1. 15. Vnto them that are defiled and unbelie­ving, nothing is pure, but even their mind and Conscience is defiled. They that be de­filed have their consciences defiled, but how come they and their Consciences so? To them that are defiled and unbelie­ving. Therefore an unbelieving Consci­ence is a defiled conscience, and a defiled [Page 40] conscience is no good conscience, be­cause it can have no peace so long as it is clogged with defiling guilt. But contra­rily, faith purifying not onely from cor­ruption, but from guilt, by the applicati­on of Christs bloud makes the consci­ence pure and peaceable both.

There can be no peace of conscience but where there is the righteousnesse of the person. There is no peace to the wic­ked, Isa. 57. 21. as if he should say, an e­vill unrighteous person cannot have a good conscience: where the person is e­vill, there the conscience cannot be good. Now faith in Christs bloud makes a mans person good, & so the conscience becomes good. It makes the person righ­teous, and the person being righteous, the conscience is at peace; for the worke of righteousnesse, is peace, and the effect of righteousnesse, quietnesse, and assurance for ever, Isa. 32. 17. with which that of the Apostle sweetly sutes, Revel. 7. 2. First King of righteousnesse, and after that King of peace. Our persons must first find Christ a King of righteousnesse, by justifying them from their guilt, before our consciences can find him King of Sa­lem, pacifying them from their unquiet­nesse. Our persons once justified by [Page 41] Christs blood from their guilt, and un­righteousnesse, our consciences are paci­fied and freed from their unquietnesse.

Wouldst thou then have a good con­science? Get the peace of conscience. Wouldst thou have Peace in thy consci­ence? Get faith in thy soule; Believe in the Lord Iesus, and get thy soule sprink­led with his bloud, and then Heb. 10. 2. Thou shalt have no more conscience of Sin, thy Conscience shall be at quiet, no more accusing thee, nor threatning thee condemnation for thy Sin.

2. Repentance from dead workes. Though Christs bloud be that which purges the conscience from dead works, and so workes peace; yet that peace is not wrought in our apprehension; neither do we get the feeling of this faith without some further thing. Therefore to our faith must be joyned our repentance, though not in the making of our peace, yet for the feeling of it. Many are ready to catch at Christs bloud, and if that will make a good conscience they are then safe enough. But as thou must have Christs bloud, so Christ will have thine heart also bleed by repentance, ere he wil vouchsafe the sense of peace. A cōscience [Page 42] therefore that would be a conscience ha­ving peace, must not onely be a believing, but a repenting conscience, Mat. 3. 2. Re­pent ye, for the Kingdome of heaven is at hand, the Kingdome of heaven shall be yours if you will repent, ye shall have it immediately upon your repentance. But wherein stands this kingdome offered to repentant consciences? The Kingdome of God stands in peace, and joy in the holy Ghost, Rom. 14. 17. Repent, and ye shall re­ceive the gift of the holy Gbost, Act. 3. 38. And what may that gift be. The fruits of the Spirit are love, joy, peace, Gal. 5. 22. Which though it be to be understood of peace betweene man and man, yet also that peace which is betweene God and man is the fruit of the spirit, and the love of God shed abroad into our hearts by the ho­ly Ghost, Rom. 5. 5. is the gift of the holy Ghost, which he gives to all, that by re­pentance seeke to get a good conscience. Blessed are they that mourne, that is, which repent, for they shalbe comforted, Mat. 5. 4. they shall have the peace of a good con­science, which is the greatest and swee­test comfort in the world.

Many doe trust all to their supposed faith, as a short cut and compendious way to a good conscience, but he whose [Page 43] faith doth not as well purifie the heart as pacifie it, hath neither faith nor a good conscience. It is idle to hope for peace by faith, whilst thou livest impenitently in a sinfull course. Thou canst have no peace of conscience so long as thou hast peace with thy sins. Peace with conscience will be had by war with sin, in the daily pra­ctise of repentance. It it is but a dreame to think of a good cōscience in peace, whilst a man makes no conscience of sin. They that have a good conscience by Christs bloud, may be indeed said to have no conscience of sin, as Heb. 10. 2. But yet there is a great difference betweene ha­ving no conscience, and making no con­science of sin. To have no conscience of sin, is to have a peaceable good consci­ence, not accusing of sin, being sprinkled with Christs blood. To make no consci­ence of sin, is for a man impenitently to live, and ly in any sin. Now let any judge whether these two can stand together, that a man may live as he list, and make no conscience of any sin, and yet have such peace by faith as that he hath no Consci­ence of sin. It is an unconscionable thing in this sense to lay all upon Christ, an un­conscionable request to have him take a­way [Page 44] our guiltinesse, and yet wee would wallow in our filthinesse still. How shall faith remove the sting, when repentance removes not the Sin?

Men seeking peace by faith in Christs blood, & yet living and lying in their sins without repentance, God will give them Iehues answer to Iehoram, 2 King. 9. 22. What peace, so long as the whoredomes of thy mother Iezebel, and her witchcrafts are so many? So what peace of conscience, so long as thine oathes, Sabbath-breaches, whoredomes, drunkennes, &c. do remain, and remaine, unrepented of, and unrefor­med. It is true of all Sin, which is spoken of Romish Idolatry, Apoc. 14. 11. They have norest day nor night; that is, no peace of conscience to any of that religion; so of all that live in any Sin, they have no true rest day nor night; that is, as Isaiah interprets it, There is no peace to the wicked. Peace and wickednesse live not together under one roofe. Wouldst thou then have a peaceable heart? Get an humbled, a mourning and a repentant heart for Sin. The lesse peace with Sin, the more peace with God and our owne Consciences.

3. The constant and conscionable ex­ercise [Page 45] of prayer. An excellent meanes to helpe us to the sense of that peace which makes the conscience good. Hee that hath a good conscience will make conscience of prayer. And prayer will helpe to make a good conscience better, Phil. 4. 7. In every thing by prayer and supplication with thanksgiving, let your requests be made knowne unto God, and marke what shall be the fruit thereof, And the peace of God that passes all under­standing, shall keepe your hearts and minds through Iesus Christ. See Iob 33. 26. He shall pray unto God, and he will be favoura­ble unto him, and he shall see his face with joy. It is many times with mens conscien­ces, as it was with Saul, hee was vexed and disquieted with an evill spirit; but Davids Harpe gave him ease: Prayer is a Davids Harpe, the musicke whereof sweetly calmes, and composes a distem­pered and disquieted conscience, and puts it into frame againe. As in other dis­quiets of the heart, after prayer David bids his soule returne unto her rest. Ps. 116. 4. 7. So we may in these disquiets of con­science do no lesse.

The way to get a good peaceable con­science, is to have acquaintance with [Page 46] God; and when wee have acquaintance with him, then shall we have peace, Iob 22. 21. Acquaint thy selfe now with him, and be at peace. Now acquaintance is got­ten with God by prayer. Zech. 13. 9. They shall call on my name, and I will heare them; I will say, it is my people; and they shall say, the Lord is my God. Loe how in prayer acquaintance is bred betweene God and his people, and acquaintance breedes love, and peace; and peace a good Conscience. Iudge then what piti­ous conscience they must needs have, that make so little conscience of seeking God in this duty; of wicked ones the Psalme speakes, They call not upon God, Psal. 14. as much as Isaiah sayes, There is no peace to the wicked, they are utter­ly voyd of good Conscience.

CHAP. V.
Integrity of Conscience how procured.

ANd thus we have seen how the con­science may be good for peace. It followes to consider how it may become uprightly good, with the goodnesse of Integrity. The goodnesse of Integrity is gotten and kept by doing five things.

[Page 47] 1. Walke and live as Paul in this Text, Before God. Set thy selfe ever in all thy wayes, as in the sight and presence of God, who is the Iudge and Lord of con­science. Of Moses it is said, that he saw him that was invisible, Heb. 11. 27. Ther­fore it is that men walke with such loose and evill consciences, because they think they walke invisibly. And they think that God sees not them, because they see not God. An upright conscience is a good conscience, and this is the way to get an upright one, Gen. 17. 1. Walke before me, and be upright. To have God alwayes in our eye, will make us walke with upright hearts. So Psal. 119. 168. I have kept thy precepts, and thy testimonies, that is in ef­fect, I have kept a good Conscience; but how came he to doe it? for all my wayes are before thee. Conscience, as we saw be­fore, is a knowledge together, that is, to­gether with God. Now then this is an ex­cellent meanes to get and keepe a good conscience, to be carefull to doe nothing, but that which we would be content God should know as well as our selves. Think with thy selfe before every evill action: Am I content that God should know of this? But how then may a man bring him­self [Page 48] to this? Set thy self alwayes in Gods presence, and see the invisible God, and see thy selfe visible in his eye, and know that thou doest nothing which he takes not notice of. This well thought upon, and laid to heart, would make men make much conscience of their wayes. The contrary to this is rash walking, Lev. 26. when a man walkes so loosely, and heed­lesly, as if there were no eye upon him to view him in his actions.

2. Frame thy whole Course by the Dirige gres­sus secundū verbum tu­um. Quid est, Dirige secundum verbum tu­um. Virecti sint gressus mei, quia re­ctum est ver­bum tuum. Ego, inquit, distortus sum sub pon­dere iniqui­tatis, sed ver­bum tuum est regula veritatis, me ergo distor­tum à me corrige tan­quam ad re­gulam, hoc est, ad ver­bum tuum. Au. de ver. Apo. ser. 12. rule, and shape it by the directions of the word of God. Gods Word is the Rule of conscience, Gal. 6. 16. As many as walk ac­cording to this Rule. Men must then walke by rule, and the Word must be this rule, Ps. 30. 23. To him that orders his conversa­tion; all Christians must be regulars, and must live orderly. But what is that Rule by which their conversation must be or­dered? That same, Ps. 119. 133. Order my steps in thy Word. Hee that orders his course by that rule, which is the rule of conscience, shall be sure to keepe and get a good conscience. Hee that will make good worke will work by his rule, wher­as hee that workes by guesse must needs make but ill worke. Whatsoever is not of [Page 49] faith is Sin, Rom. 14. 23. That is, whatso­ever a man doth, and hath not warrant for it out of, and from the rule of the Word, makes a mans conscience in that particu­lar to be evill. And therefore, v. 5. Let a man be fully perswaded in his owne mind. How happy should men be in getting and keeping good consciences, if they would lay their lives & actions to the Rule. The want of this is it that makes men, men of so ill consciences. Some live by no Rule, some by false Rules; & hence come mens consciences to be so Anomalous. Some live by no Rule, but doe whatsoever seemes good in their owne eyes, goe as their lusts lead them, and follow his beck that rules in the Ayre. This is also to walk rashly, Lev. 26. He that doth things without rule, goes rashly to worke. Hee that walkes irregularly, walkes rashly, and no marvell if men have crooked wayes, and crooked consciences, when they will not live by Rule. Some againe live by false Rules, and that not onely Po­pish fictitious Regulars that live by super­stitious Rules of their Dominick, Fran­cis, &c. But amongst our selves many have a Rule they doe live by, but that Rule is not the Word, but some false [Page 50] Rules of their owne devising. Such as are these; Great mens practice, or some lear­ned Inter causas malorū no­strorum est, quod vivi­mus ad exē ­pla, nec ra­tione cōpo­nimur, sed cōsuetudine. Quod si pau­ci facerent nollemus i­mitari, cum plures facere coeperunt, quasi hone­stius sit, quia frequentius sequimur: & recti apud nos locum tenet error, ubi publicus factus est. Sen. Ep. 124. mans opinion, the custome of times and places wherein they live, the exam­ple of the multitude, or some secret, blind and self-conceived principles which they keepe to themselves, and by which they live. All which being crooked Rules, must needs make crooked Consciences, wher­as if men would live by Davids Rule, Ps. 119. 105. Thy word is a lamp unto my feet, and a light unto my path, and in every acti­on would have an eye and a respect unto the Commandements, as he had, Psal. 119. 6. then should they make straight paths for their feet, Heb. 12. 13. and keepe upright Consciences in every spirituall action; therefore have an eye to the Word, que­stion it whether it be justifiable and war­rantable by the Word or no, and meddle no further than that will authorize, and beare thee out. If this course were taken, such a good course would make and keep a good Conscience. And why should not men be willing to take this course; why will we not make that Word our Rule, which must be made our Iudge? The word which I speak shall judge you in the last day, Ioh. 12. 48. The Word shall judge [Page 51] our consciences, therfore let it rule, and order them. And if it have the ruling of our consciences, it will make them good consciences, and when they are good they need not feare what Iudge they come before, nor what judgement they undergoe. In summe, if we would have good consciences, we must make more conscience than is commonly made of reading, and searching the Scriptures. The ignorance and neglect of this duty is it which banes so many consciences in the world. Integritatis tuae curiosus explorator vitam tuam in quotidia­na discussio­ne examina. Attende di­ligenter quā ­tum pro [...]ici­as, vel quan­tum deficias, qualis sis in moribus, qualis sis in affectibus, quam simili [...] sis Deo, vel quam disimi­lis, qua pro­pe, vel quam longe &c. Redde ergo te tibi, & si non semper vel saepe, a [...] saltem inter­dum. Bern. med. de vot. cap. 5.

3. Keep a daily and a frequent Audit with thy conscience, often examination of the conscience conduces much to the goodnes of it. The Prophet complains of his people, Every one turned to his course, as the horse rusheth into the battel, Ier. 8. 6. Here were men far from a good con­science; but what was the reason of it? He gives it in the former words, No man repenteth him of his wickednesse, saying, what have I done? There was no exami­nation of their consciences and courses, what they were, nor how they were, and from hence comes this mischiefe. This was Davids course. Psa. 119. 51. I consi­dered my waies and turned my feet unto thy [Page 52] testimonies. When a mans feet are in the wayes of Gods testimonies, then hee walkes with an upright conscience, and marke how David came to doe so, I con­sidered my wayes, he used to examine his Conscience.

The first step to get a good conscience, is for a man to know that his conscience before reformation is evill. How shall that be knowne without a search? When a search hath discovered what it is that makes the conscience, and course evill, then will Conscience be ready to labour a man to the reformation of that which is amisse, and will not cease to urge, and ply a man till it be done. Frequent examina­tion as it helps to the making of Scholars, so to the making of Consciences good. Hence mens lying in so grosse neglects of good duties, in so many great evils, be­cause men and their consciences never reckon. Men take not themselves aside into their closets and chambers, and there set not up a privie Sessions to make inquiry into their own hearts and wayes, and therefore are their wayes and consci­ences so much out of order. Many a man thinks his estate in the world to be very good, and thinkes hee growes rich and [Page 53] wealthy, when his estate indeed is weak, and growes every day worse than other. Now what is it that causes so great a mi­stake? Nothing but this, that hee never lookes over his bookes nor casts over his reckonings. If he had done this, he should have seene that his estate was not answe­rable to his conceit, and the knowledge of his misconceit would have made him have lived at a more wary, and thrifty rate, and have kept himselfe within such a compasse as might have kept up his e­state, whereas now the not examining his books, puts him into a conceit of wealth, and this conceit beggers and undoes him. It fares no better with too many in their Consciences. Laodicea thought well of her selfe, Thou sayest, I am rich. If she had examined her conscience, she should have seene that which Christ saw, that she was poore, blind, naked, and miserable, and the sight of this would have made her to have sought after that counsell which Christ there gives her, Revel. 3. Men would have far better consciences if they knew in what ill case their Consciences stand, and examination would help them to the knowledge of this. If men would but over-looke the booke of their Con­science, [Page 54] and see how many omissions of good, how many sinfull cōmissions stand registred there, it would both make them marvellous sollicitous how to get them wiped out, and wondrous wary how any more such Items came there. Often rec­konings Omni die cum vadis cubitū, exa­mina dili­genter quid cogitasti, & quid dixisti; indie, & quo­modo utile tempus & spatium quod datum est ad acquirendū vitam aeter­nam dispen­sasti. Et si be­ne transavi­sti, lauda De­um: si malè vel negligē ­ter, lugeas, & sequenti die non differas confiteri. Si aliquid co­gitasti, dixi­sti, velfecisti, quod tuam conscientiam multum re­mordeat, non comedas an­tequam con­fitearis. Bern. form. vit. honest. Suavius dor­miunt qui re­linquunt▪ cu­ras in cal­ceis. would blot out, and keep off the score. Here is then wisedome for such as desire to keepe good consciences. Doe with the workes of thy conversation as God did with the works of his Creation. He not onely surveyed at the sixt dayes end the whole worke of the weeke, but at each dayes end made a particular sur­vey thereof. Doe thou so, not onely at the weekes end, at thy lives end, search thine heart, and examine thy course, but at every dayes end looke backe into the day past, and examine what thy carriage and behaviour hath beene. This being done, a man shall find his workes either good or evill. If good, how shall his con­science cheere him with its peace? If evil, then if conscience have any life, or breath in it, it will make a man fall to humiliati­on, and to a godly resolution of watching over his waies for the future, so shall con­science bee much holpen for integrity. Davids counsell is good, Ps. 4. 5. Exa­mine [Page 55] your hearts upon your beds; and his re­solution is also good, vers. 8. of the same Psalm, I wil lay me down and sleep in peace. Who would not be glad so to sleepe, and to take his rest so? would we sleep upon Davids pillow, sleep in peace? then hear­ken we to Davids counsel, to examine our selves upon our beds. There is nothing makes a mans bed so soft, nor his sleep so sweete as a good conscience. It is with Sins as with Cares, both trouble a mans sleep, both are troublesome bed-fellows, as they therefore sleep sweetly that leave their cares in their shooes, so they sleepe with most peace that let not sin ly downe to sleepe with them, who are so farre from lying downe in their sinnes, that by their good will, will not let the Sun go downe upon their sin, but by examinati­on ferret out the same. This being done, it may be said, as Prov. 3. 24. Thou shalt ly downe, and thy sleep shall be sweet. Nay further, examine thy conscience upon thy bed, and thou shalt not onely sleepe in peace, but thou shalt awake and arise the next morning with an upright frame of heart, disposed to the more caution against Sinne the day following. So much David seemes to intimate in that [Page 56] forenamed place. Tremble and sinne not. That is, be afraid to sin, take heed ye sin no more. But what course may one take to come to that integrity of conscience, as to feare to sinne? Take this course, Exa­mine your hearts upon your beds.

But alas how rare a practice is this, and therefore are good consciences so rare. Many thinke this an heavy burden, and a sore taske, and count the remedy a great deale worse than the disease, there is no­thing they tremble at more than a dome­sticall Audit, and this reckning with their consciences. They say of conscience as Ahab of Micaiah, and care as little to med­dle with conscience as Ahab with Mi­caiah. I hate him; for he never speakes good to me, 1 King. 22. So they thinke the con­science will deale with them. They know their conscience will speake as Iob sayes God wrote, Thou writest bitter things a­gainst me. Conscience hath such a sting­ing waspish tongue, that by no meanes they dare indure a parly with it. It is with many and their consciences, as with men that have shrewish wives. Many a man when hee is abroad, hath no joy at all to come home, nay he is very loath to come within his owne doores, he feares he shall [Page 57] have such a peale rung him, that hee had rather be on the house top, as Solo­mon speakes, or in some out house, and lodge as our Savior at Bethlem in a cratch, or a Manger, than come within the noise of her clamorous, and chattering tongue. So many thinke conscience hath such a terrible shrewish tongue, that if they shall but come within the sound thereof, they shall be cast into such melancholly dumpes, as they shall not be able in haste to claw off againe. How much, and how seriously are they to be pitied that to pre­vent a few houres, or dayes supposed sor­row, and sadnesse, by which they might come to procure both peace and integri­ty of Conscience, will adventure the rack and eternal torture of conscience in Hell. Remember that there is no melancholly to the melancholly of Hell.

CHAP. VI.
Two further meanes to procure integrity of Conscience.

IN the fourth place, deale with thy conscience as God would have Abra­ham doe by Sarah, Gen. 21. 12. In all that [Page 58] Sarah shall say unto thee, hearken unto her voice. So here, if we would get and keep a good conscience, in all that it shall say unto us, being enlightned and directed by the word, hearken unto it. Conscience be­ing enlightned hath a voyce, and no man but sometime or other shall heare this voyce of conscience. Conscience is Gods Monitor to speake to men when others cannot, or dare not speak. Sometimes men cannot speak as not being privie to other mens necessities and failings. Sometimes they may not be suffered to speak, as Ahab will not indure Micaiah to speake to him. Sometime if a man speake, hee may have rough and angry answers, as the Prophet had from Amaziah, 2. Chron. 26. 16. Art thou made of the Kings Counsell? forbeare, why shouldst thou be smitten? God hath therefore provided every man even great men which may not be spoken to, he hath provided them a bosome Chaplein, that will round them in the eare, and will talk roundly to them, one that will be of their counsell in despight of them; one that feares no fists, dreads no smiting, yea, one that fears not to smite the greatest, 2 Sam. 24. 10. And Davids heart smote him after that he had numbred the people. It may be [Page 59] many there were about David that had not the hearts to smite Dauid with a grave reproofe, though hee gives leave to the righteous to doe so, Ps. 141. Let the righ­teous smite mee, but yet whilst others, it may be, are fearfull and timorous to doe him that good office, conscience is at no demurre upon the point, that feares not, but smites David for sin.

Gods Ministers are oft slighted, and light set by, preachers cānot be regarded, but God hath given men a Preacher in their own bosom, and this Preacher will make many a curtain sermon, wil take men to task upon their pillow, & will be prea­ching over our Sermons againe to them. And though many will not be brought to repetition of Sermons in their Families, yet they have a Repeater in their bosom, that will be at private repetitions with them in spite of them, and will tell them, This is not according to that you have been taught, you have been taught other­wise; you have been reproved for, and convinced of this sinne in the publicke Ministerie, &c. Why doe not you hear­ken and reforme? Thus then conscience having a voyce, and doing the office of a Preacher unto us, if wee would have [Page 60] conscience good, then in all things that conscience enlightened shall say unto us, hearken unto it. More distinctly consci­ence hath a two-fold voyce.

1. A voyce of direction, telling us what is good or evill, what is lawfull and un­lawfull, Isa. 30. 21. And thine eares shall heare a word behind thee, saying, This is the way, walke ye in it. That is understood of Ita enim de­super in si­lento sonat quidam non auribus sed mentibus. August. in Psal. 42. the voyce of Gods spirit in the secret sug­gestions thereof, and such is the voyce al­so of conscience within us, dictating to us, and directing us what duties are to be done, what courses to be avoyded. How many times doth conscience presse us to repentance and to reforme our wayes? how often doth it call upon us to settle to such and such good courses? and so with David, Psal. 16. 7. Our reines doe teach it in the night season.

2 A voyce of correction and accusa­tion, checking and chiding, taking up and shipping us when we do amisse. So Psal. 42. 5. 11. and Ps. 43. 5. Why art thou cast downe O my Soule, and why art thou disqui­eted within me? And Ps. 77. 10. whilst in the foregoing verses he was complaining, and using some speeches that might savor of some diffidence, see how Conscience [Page 61] doth her office by a correcting voyce: And I said, this is my infirmitie; as if hee had said, whilst I was using such different expostulations, mine own conscience told me, I did not do well. Cōscience so speaks to us, as the Lord to Ionah, Ion. 4. 4. 9. Dost thou well to be angry? So sayes conscience oft, Doest thou well to be thus earthly, thus eager upon the world, thus negligent and formall in holy duties? thus consci­ence gives her privie nips, and her secret checks. This is that of which Iob speaks, Iob 27. 6. My heart shall not reproch me so long as I live. Implying that conscience after sin hath a reproching voice, as when it befooles a man, as foole that thou art to do this, to lose thy peace with God for a base sinfull pleasure. Thus Davids consci­ence reproched him, 2 Sam. 24. 10. I have don very foolishly; yea, Ps. 37. 22. it puts the foole and the beast both upon him, So foo­lish was I and ignorant, I was as a beast be­fore thee. This is the smiting of the con­science, 2 Sam. 24. 10. Conscience first points with the finger and gives directi­on, if that be neglected, it smites with the fist, and gives correction.

Now then that which I ayme at, is this; If we would get and keepe a good [Page 62] con­science, then neglect not, nor despise con­science when it speaketh. Doth thy con­science presse thee to any works of piety, to the care of family-worship, and pri­vat devotion, to the reading of the Scrip­tures, sanctification of the Sabbath, &c. In any case be so wise as to hearken to the councels, to the urgings, and to the injun­ctions which come out of the Court of Conscience. Hearken in any case to this Preacher, whom thou canst not suspect of partiality, malice, ill will, as thou dost o­thers, therby giving way to satans policy, that hereby stops up the passages of thine heart, that the Word may not enter. Here can be no such suspitions; conscience can­not be suspected to be set on by others; though Ieremy be charged to be set on by Baruch, Ier. 43. 3. Therefore hearken to the voice of this Preacher, and this will helpe thee to a good conscience. Ideo quantū potes, teip­sum coargue, inquire in te, accusatoris primum par­tibus sunge­re, deinde Iudicis no­vissime de­precatoris: aliquando off [...]ndete. Senec. epist. 28.

Againe, doth thy conscience rebuke thee, doth it chide and check thee, doth thy heart reproach thee for thy wayes? doth it say, doest thou well to live in such and such Sins? Doth it punctually reprove thee for thine evils? Doe not answer conscience, as Ionas answered God, fro­wardly, Yea I doe well, but even close [Page 63] with conscience, and doe thou accuse thy selfe as fast as it accuses, acknowledge thy folly, yield, promise, and covenant with thy conscience a present and spee­dy reformation. This if it were done, how happy should men be in getting and kee­ping a good conscience.

But alas, how few regard the voyce of Conscience, and once hearken to it, and the very want of this duty is it which breeds so much ill conscience in the world. Men in this case are guilty of a double wickednesse. Either they deale as the Iewes with the Apostles, Act. 4. 18. and 1 Thes. 2. 16. They either stop consci­ences mouth, and labour to silence this Preacher, or else they deale with con­science as the Iews did with Stephen, Act. 7. 57. They stopped their eares. If they can­not stop consciences mouth, they will at least stop their owne eares.

1 They labour to stop consciences mouth. If conscience begin to take them aside, and to say to them, as Ehud to Eg­lon; Iudg. 3. 19. I have a secret errand unto thee: they answer, but in another sense, as hee did; Keepe silence. If con­science offer to be talking unto them, they shufflle it off as Felix did Paul, [Page 64] they are not at leasure, they will finde some other time when their leasure will better serve. Yea many when their con­sciences reproach them, they againe re­proach and reprove it, and answer it as the Danites did Micah, Iudges 11. 23. What ayleth thee? and are ready to give reproachfull language to their owne con­science, that it cannot be quiet and let them alone.

2 But yet Conscience will not of en­times be thus posted and shuffled off, will not bee gagged, or suffer her lips to bee sown up, but will deale with a man as the woman of Canaan did with our Saviour, Math. 15. She would not be put off with neglect, or crosse answers, but she stil pres­ses upon our Saviour, and grows so much the more importunat. So oftentimes con­science when she sees men shuffle, growes the more importunate, and will dog and haunt men so much the more. Yea it deals like the blind men, Math. 20. 31. who when the multitude rebuked them, they cryed the more. Now then when consci­ence growes thus clamorous, and will not be silenced, then they will stop their owne eares, that if it will needs be pra­ting, it shall but tell a tale to a deafe man. [Page 65] To this end men put a double tricke upon their consciences.

1 Sauls trick. Saul is vexed with an e­vill spirit, what must be the cure? seeke him out a minstrell. Thus many, when the cry of conscience is up, betake them to their merriments and jollities. They try whether the noise of the Harps, and Viols, and the roarings of good fellowes will not drowne the voyce and noise of conscience. They will try whether the dinne of an Ale-house, or the ratling and clattering of the Dice and Tables cannot deafe their eares against the clamours of conscience. Thus doe many in the accu­sations of conscience, give themselves wholly up to all manner of pleasures and delights, that so their minds being ta­ken up with them, there might bee no leasure to give conscience any the least audience.

2 Cains trick. Cain had a mark of God upon him, Gen. 4. 15. And what might that marke be? Chrysostome thinks it was a continuall shaking and trembling of his Chrys. in [...]. ep. Cor. Hom. 7. body. If that were his marke, why might not that trembling come from the horrour of his guilty conscience, fol­lowing him with a continuall hue and [Page 66] and cry for murther, and reproching him for a bloody murtherer. How-ever, no question but his conscience continually haunted him, and the cry of blood was ever in his eares. Now then what course takes he? ye shall see Gen. 4. 17. That hee falls a building of Cities, betakes himselfe to a multitude of imployments, that the noise of the sawes, axes, and mallets, might be lowder then the noise of his Conscience. If Conscience bee out of quiet with them, & will not cease to urge and pinch them, then have among their sheepe, and oxen, that their bleating, and bellowing may keepe under the voice of conscience, they do so possesse their heads and their thoughts, and so overload them with much dealings in the world, that there is no spare time wherein their eare can be free to heare the voice of consci­ence. The clutter of their many businesses make too great a noyse for Conscience to have audience. They deale with their consciences as the Ephesians dealt with Alexander, Act. 19. 33. 34. And Alexander beckned with the hand, and would have made his defence unto the people. But when they knew that he was a Iew, all with one voice about the space of two houres cryed out, [Page 67] Great is Diana of the Ephesians. If Alexan­der had had never so good lungs, and strong sides hee might have strained his voyce till hee had crazed the organs of language, and might have spoken till he had been hoarse againe, before he could have beene heard to have spoken one syllable, though he had spoken all the reason in the world. Such a noise of an outragious bellowing multitude had bin almost enough to have drownd the voice of a Canon. Thus deale men with their conscience, if she but prepare to speak and give but a becke with the hand, presently thrust themselves into a crowd of busines that may out-cry and over-cry the baw­ling noise therof. It was an hideous noise that the shricking infants of Israel made when they were offred up alive in fire un­to Moloch. Now lest their parents bowels should earne with compassion, and be af­fected with the shrickes of their poore babes, therfore they had their drums and trumpets strucke up and sounded in the time of sacrifice, to make such a noise, that in no case the lamentable cryes of the infants should be heard. The same trick do too many put upon their consci­ences, if they will be clamouring, they [Page 70] will have some Drum or other, whose greater noise may deafe their eares from hearing the cries of conscience.

But alas what poore projects are these? The time will come when men shall have neither pleasures nor profits, neither de­lights nor businesse, to stop their eares. Though now men beate upon these Drum-heads, and with the noise of their pleasures and profits keepe conscience voice under from being heard, yet the day will come, when God will beat out these Drum-heads, and then the cries and horrid and hideous shrickes of con­science shall bee heard: God will one day strip thee of all thy pleasures and imployments, and will turne thee single and loose to thy conscience, and it shall have full liberty to bait thee, and bite thee at pleasure. Oh how much better is it to be willing to hearken to the voice of Conscience here, than to be forced to heare it in hell, when the time of hearkning will be past and gone. Hear­ken to it now, and thou shalt not heare it hereafter. Hearken to the admoniti­ons and reproofes of it now; and thus shall thou get Integrity here, and shalt be free from hearing the dolefull cla­mours [Page 71] of it in hell hereafter.

5. To get and keepe a good Consci­ence ever in cases of a doubtfull and que­stionable nature, be sure to take the surest side. Many things are of a questionable nature, and much may bee said on either side; in such cases, if thou wouldst have a good Conscience, take the surest side, that side on which thou mayst be sure thou shalt not sinne. As for example. There be divers games and recreations whose lawfulnesse are questioned, yet much may be said for them, and possibly they may have the judgement of divers reverend and learned men for their law­fullnesse. Now what shall a man doe in this case? Take the sure side. If I use them it is possible I may sinne, it may be they are not sinnefull, yet I am not so sure of it that I shall not sinne if I use them, as I am sure I shall not sin if I doe not use them. I am sure that not to use such sports breakes none of Gods commandements, a man may bee bold to build upon that. Tutiores igi­tur vivimus si totum Deo daraus, non autem nos il­li ex parte, & nobis ex parte com­mittimus. Aug. de dono persev. cap. 6. He that lives by this rule, shall keepe his Conscience from many a flaw. He that sailes amongst Rockes it is possible hee may escape splitting, but hee is not so sure to keep his vessell safe and whole [Page 72] as he that sailes in a cleare sea where no rocks are at all. It is good in matter of life and practice, to doe as Augustine speakes in case of doctrine. Wee live more safely, saith he, if wee attribute all wholly to God, and doe not commit our selves partly to God, and partly to our selves. In doctrines it is good to hold the safest side wherein there can be no danger, yea, Bellarmine himselfe after his long dispute for justification by Propter in­certitudinem propriae Iu­stitiae & pe­riculum ina­nis gloriae, tutissimum est fiduci­am totam in sola Dei mi­sericordia & benignitate reponere. Bellar. de Iu­stific. lib. 5. cap. 7. merit, comes to this at last, That by rea­son of the uncertainty of our owne righteous­nesse, and the danger of vaine-glory, it is the most safe way to repose our whole confi­dence in the mercie and goodnesse of God a­lone. Which way soever Bellarmine is gone himselfe, or any of his religion, I thinke common reason will teach a man so much wisdome to go the safest way to heaven, and that the safest way is the best way. The Lord that would have us make our calling and election sure, 2 Peter 1. 10. would not have us put so great a matter as the salvation of our soules upon Bellarmines hazard, and confessed uncer­taintie of our owne righteousnesse. Now as in case of doctrine, so in case of pra­ctise it is great wisedome, and a great meanes of keeping a good conscience, to [Page 73] doe that wherein we may Tutioris vive­re, and to take to that which Tutissimum est, to follow that which is safest, and to take to that side which is the surest, and the freest from danger.

CHAP. VII.
Two markes if a good Conscience.

THus wee see how a good conscience may be had; it followes we consi­der how it may be knowne, and be dis­cerned to be had. The markes and notes by which a good conscience may bee knowne, are seven.

1. This in the Text. In all good con­science. 1. Note of good con­science. Conscience in all things. It is a good note of a good con­science, when a man makes conscience of all things, all duties, and all Sins. There be that have naturall consciences prin­cipled by some generall grounds of na­ture, and it may bee, so farre as these rules carry them, may make some con­science, but their principles comming short, they must needs also come as short of a good conscience: I have lived, saies Paul here, in all good conscience, and Heb. 13. 18. Wee trust wee have a good [Page 74] Conscience in all things. It is a good con­science when a mans life, all his life is a life of conscience, when in all his life, and the whole tenour thereof he makes conscience of all that God commands, and forbids, Psal. 119. 6. Then shall I not be ashamed, (what breeds shame but evill conscience?) when I have respect un­to all thy Commandements. When all are respected there is no shame, because where all are respected there is good conscience, and where good conscience is, there is no shame. That argued Davids good conscience, Psal. 119. 101. I have refrained my feet from every evill way.

Try mens consciences by this, and it will discover a great deale of evill con­science in the world. Many a morall man makes conscience of doing his neighbour the least wrong, hee will not wrong or pinch any man, payes every man his owne, deales fairly and squarely in his commerce, there is no man can say blacke is his eye, you shall have him thank God that he hath as good a consci­ence as the best. These are good things, and such things as men ought to make conscience of, but yet here is not enough to make a good conscience. A good con­science [Page 75] must be all good conscience, or it is no good conscience. Now indeed these men may have good consciences before men, but my Text tels us that we must live in all good conscience before God. And Paul joines them two together, Act. 24. 13. And herein I doe exercise my selfe to have a good conscience voyd of offence to­wards God, and towards men. Now be it that these have good conscience before men, yet what have they before God? Alas they are miserably ignorant in the things of God, no consciences to ac­quaint themselves with his truth, no con­science of prayer in their families, of rea­ding the Scriptures, no conscience of an oath, and as little of the Sabbath, and the private duties thereof. How far are these from good conscience?

Others againe seeme to make consci­ence of their duties before God, but in the meane time no conscience of duties of Justice in the second Table, make no conscience of oppression, racking rents, covetousnesse, over-reaching, &c. these are no better consciences then the for­mer, neither are good because they live not in all good conscience. Thus may [...] man discover the naughty consciences [Page 76] of most. Iehu seemes wondrous zealous for the Lord, and seemes to be a man of a singular good conscience in the demolish­ing the Tēple of Baal, & putting to death his Priests. I, but if Iehu make conscience of letting Baals Tēple stand, why doth he not as well make conscience of letting Ie­roboams Calves stand? If Iehu had had a good conscience, hee would as ill have brookt Ieroboams as Iezebels Idolatry; he would have purged the land of all Idols.

Herod seemes to make some consci­ence of an Oath. Marke 6. 26. For his Oaths sake hee would not reject her. It is joy of him that hee is a man of so good conscience. I, but in the meane time why makes hee no conscience of incest and murther? Hee feares, and makes consci­ence to breake an unlawfull Oath, but makes no conscience to cut an holy Pro­phets throate. Who would not have thought Saul to have beene a man of a very good conscience? see how like a man of good conscience hee speakes. 1 Sam. 14. 34. Sinne not against the Lord in eating with the blood. Hee would have the people make conscience of eating with the blood; and indeed it was a thing to be made conscience of. I, but he that [Page 77] makes conscience of eating the flesh of Sheepe and Oxen with the blood, like a bloody hearted tyrāt, as he was, he makes no conscience of sucking and shedding the blood of fourescore and five of Gods Priests. Iust the conscience of his blood­hound Doeg. 1 Sam 21. 7. Doeg was there that day deteined before the Lord. How de­teined? either out of a religious consci­ence of the Sabbath, or by occasion of a vow, the man made conscience of going before the Sabbath were ended, or the dayes of his vow finisht. A thing indeed to be made conscience of, men ought not to depart from Gods house, till holy ser­vices bee finisht, a duety that even the Prince must make conscience of, Ezek. 46. 10. Who therefore would not judge this Edomite a conscionable Pro­selyte? I, but why then makes hee no conscience of Lying? Psalm. 25. Why no conscience of being instrumentall to Sauls injustice in that barbarous villa­ny of slaying, not onely innocent men, but innocent Priests of the Lord? such were the Consciences of the Chiefe Priests, Matth. 27. 6. How like ho­nest conscionable men they speake: It is not lawfull for to put them into the treasury, [Page 78] because it is the price of blood. Sure it is, great conscience ought to bee made of bringing the price of blood into the Tem­ple treasurie; Are they not then men of good conscience, It is not lawfull, ye see they will not doe that which is not law­full. It is well, but tell me, is it not lawfull to take the price of blood, and is it law­ful to give a price for blood? Ought there Qualis haec innocētiae si­mulatio; pe­cuniā sangui­nis non mit­ [...]e in Ar­ [...], et ipsum sanguinem mitie [...]e in Conscientiā August. not a Conscience to bee made of blood, as well as of the price of blood? They make a Conscience of receiving the price of blood into the Treasury, but make no Conscience of receiving the guilt of blood into their Consciences. Iust such Consciences as they had, Ioh. 18. 28. They would not go into the Iudgement Hall, lest they should bee defiled, but that they might eate the Passover. Indeed a man should make great Conscience of prepa­ration to the Sacrament, and take great heede that he come not thither defiled; but see their naughty Conscience, they make Conscience of being defiled by going into the judgement Hall, but make no Conscience of being defiled with the blood of an Innocent. Such was the con­science of the Iewes, Ioh. 19. 31. they make Conscience of the body of Christ [Page 79] hanging on the Crosse on the Sabbath, but with what conscience have they han­ged it on the Crosse at all? This was just like to those that Socrates speaks of, who made great conscience of keeping Holy­dayes, yet made no conscience of un­cleannesse, that was but an indifferent thing with them. As if conscience were not rather to be made of keeping our ves­sels in holinesse, our bodies, then dayes holy? Remarkable in this kind is that dealing of the Iewes with Paul, 2 Cor. 11. 24. Of the Iewes five times received I forty stripes save one. If we looke into the Law, Deut. 25. 1, 2, 3. it runs thus, If there be a controversie, &c. and it shall be if the wicked man be worthy to be bea­ten, the Iudge shall cause him to lye downe, and to be beaten before his face, according to his fault, by a certaine number, forty stripes hee may give him, and not exceed. Now see the good consciences of these Iewes, they might give forty stripes, but not beyond that number might they goe. Now they make so much consci­ence of exceeding the number of forty; that they give Paul but nine and thir­ty. Thus they make conscience of the number, but no conscience of the fact; [Page 80] They make conscience of giving above fortie, but with what conscience doe they give him any at all? The Text not onely prescribes the number of stripes, but the condition of the person, namely, that he be worthy to be beaten, and he must be pu­nished according to his fault. Now see these men make Conscience of the law for the number, but make no conscience of the Law, that will have onely wicked men, and such as are worthy to be beaten, to be so used. These be the consciences of wicked men, they make seeme of ma­king conscience in some one thing, but make no conscience of ten others, it may be, of farre greater weight and necessity, and herein discover they the naughtinesse of their consciences. The conscience therefore is not to be judged good for one, or some good actions. Ioab turned not after Absolom, but hee turned after Adoniah. 1 King. 1. 28. Whereas a good conscience that turnes neither to the right hand not the left, would have turned neither after Adoniah nor Absolom. A good conscience and a good conversation must goe together. 1 Pet. 3. 16. Having a good Conscience, that they may be ashamed that falsly accuse your good conversation. [Page 81] One good action makes not a good con­versation, nor a good conscience, but then a mans conversation may be said to be good, when in his whole course he is care­full to do all good duties, and to avoyd all sinnes, and such a good conversation is a signe of good Conscience. Nunc autem in hoc maior offensa est quod partem sententiae sa­crae pro com­modorum nostrorum u­tilitate deli­gimus, par­rem pro dei iniuria prae­terimus, Et maxime cum & terrestres domini ne­quaquam ae­quo animo tolerandum putent si ius­siones suas serui ex parte audiant & ex parte con­temnant. Si enim pro arbitrio suo servi domi­nis obtemperant, ne ijs quidem in quibus ob­temperave­rint, obse­quuntur, &c. Savian. de Provid.

To doe some good things, and not all, is no more a signe of good conscience, then to doe some things onely which his master requires, and to neglect other some, is no signe of a good servant. A good servants commendation is to do all his Masters businesse hee enjoynes him. Wee would hold him but an holy-day servant, and an idle companion, that when his master hath set him his seve­rall workes to doe, hee will doe which him pleases, and leave the other undone. This were not to doe his masters, but to doe his owne will, and to serve his owne turne rather then his masters: So for a man to make choyce of duties, and to picke out some particulars, where­in hee will yeeld obedience to God, and to passe by others as not standing with his profits, pleasures, and lusts, this will never gaine a man the commendati­on of a good conscience, whose goodnes [Page 82] must bee knowne by making conscience of all things. Then have Gods servants good consciences, when it can be sayd of them, as Shaphan speaks of Iosiah his ser­vants. 2 Chron. 34. 16. All that was com­mitted to thy servants, they doe it.

2. To make conscience of small Du­ties, and small sinnes. This also rises out of the Text. All good Conscience. If of all things, then of small things. It might have beene comprehended under the former, but yet for Conviction sake I distinguish them. The good conscience makes not conscience onely of great du­ties and sinnes, but even of the least, knowing that as Gods great power and omnipotence is the same in the making of an Angell and a worme, so Gods au­thority, wisedome and holinesse is the same in the least Commandements, as in the greatest of them all. It makes con­science specially of Judgement, and the weighty matters of the law, but yet doth not therefore thinke it selfe discharged of all care in smaller things, doth not thereupon challenge a dis­pensation from obedience in meaner matters, as if it were needlesse scrupu­losity, as too much precisenesse to [Page 83] ty the Mint, Anise, and Cummin. A Cummin-seede indeede is but a small thing, a very toy, but yet as small a thing, and as light as it is, yet will it ly heavie upon a good conscience, being injuriously and fraudulently detayned from the Levites. The Pharisees tythed Mint, Anise, and Cummin, but they neglected the weighty matters of the Law. It is no good conscience that lookes to small, and neglects great du­ties, neither is it a good conscience on the other side, that lookes after the great and weighty duties, and makes no rec­koning of Mint and Anise. Our Savi­our sayes both ought to bee done. Pha­raoh could bee content that 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, [Page 84] 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 [Page 85] 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 halfe­penny, No not an halfe-penny, sayes he, [Page 86] 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. [Page 87] 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 [Page 88] 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 [Page 89] smites him not for it, but when under his affliction his conscience was tender and good, his heart smites him but for cutting Sauls coat, 1 Sam. 24. 5. See the nature of a good conscience, it will smile not onely for cutting Sauls throat, but for cutting Sauls coat, but for an appearance, vpon a suspicion, and but a iealousie of evill.

Paul speakes of a pure Conscience, 2 Tim. 1. 3. Now it is with the pure consci­ence as it is with pure Religion, Iam. 1. 17. Pure religion and undefiled, is to keepe á mans selfe unspotted of the world. It hates not onely wallowing with the Sow in the mire, but is shie of very spots, and hates not only the flesh, but the garment, not onely that is grosely besmeared, but which is but spotted with the flesh, Iude 23. according to that Ceremonial, Levit. 15. 17. And this is that which differences civility and a good Conscience, Civility shunnes mire, but is not so trim as to wash off spots, this is the pure Religion of a pure Conscience. Pure Religion and nnde­filed is to keep a mans selfe unspotted, there­fore they who are not unspoted, are not undefiled, but if their consciences be but spotted, yet are they defiled. Mens con­sciences are as their Religion is, and [Page 90] pure Religion is spotlesse.

Yea to close this point, the greatest e­vidence of a good conscience is in ma­king Conscience of small things. Whilst Probat e­nim etiam in majori­bus si res ex­igat execu­torem se i­doneum fore à quo mino­ra comple­antur. Salvian de provid. l. 3. men feare great sinnes, or are carefull of maine duties, it may bee their reputation and credits may sway them, which o­therwise would be impeached. So that in them it may be a question, whether it be Conscience or Credit that is the first mover, but in smaller things where there is no credit to be had, nay, for scrupling whereof, a man may rather receive some discredit from the world, here it is more evident that good Conscience sets a man on. This then is a note of a good Con­science, to make Conscience, as of small duties, so of small sinnes; as hee that feares poison, feares to take a drop, as well as a draught, and men feare not onely when a firebrand is thrust into, but when a sparke lights upon their thatch.

CHAP. VIII.
Three other notes of a good Conscience.

A Third note of good conscience may be this. It loves and likes a Ministry [Page 91] and such Ministers as preach, and speake 3. Note of good con­science: To love a Ministry that speaks home to the conscience. to the Conscience. It likes such a dispen­sation of the Word as comes home to it, whether for direction or reproofe. The Word is the rule of conscience, and a good conscience is desirous to know the rule it must live by. The Word must judge the conscience, this every good conscience knowes, and therefore grud­ges not to be reproved by it, as knowing that if it will not abide the Words re­proofe, it must abide the Words iudge­ment. Therefore a man with a good con­science speakes as Samuel, Speake Lord, thy servant heares. He can suffer the words of exhortation, and not count himselfe to suffer whilst it is done. He is of Davids minde, Let the righteous smite me, and it shall be a kindnesse; let him reproue me and it shall bee an excellent oyle which shall not breake mine head. Psal. 141. 5. It is with good conscience as with good eyes that can abide the light, and can delight in it, whereas sicke and sore eyes are troubled and offended therewith. A sound heart is like sound flesh that can abide not one­ly touching, but also rubbing and chafing, and yet a man will not bee put into a chafe thereby; whereas contrarily if the [Page 92] least thorne or vnsoundnesse bee therein, Tu scis Deus noster, quod tunc de Ali­pio ab illa peste sanan­do non coge­taverim. At ille in se ra­puit me (que) il­lud non nisi propter se dixisle credi­dit, & quod alias accipe­ret ad suc­censendum mihi▪ accepit honestus a­dolescens ad succensen­dum sibi, & ad mearden­tius diligen­dum. Aug. conf. lib. 6. ca. 7. a touch at vnawares provokes a man, if not to smite, yet to angry words and lan­guage of displeasure. Vnsound flesh loves to be stroakt, and to be handled gently, the least roughnesse puts into a rage. That is the ingenuity of a good conscien­ence, which was the good disposition of Alipius, when hee was vnwittingly taxed by Augustine for his Theatricall vanities; hee was so sarre from being angry with him, though he conceived him purposely to ayme at him, that hee was rather an­gry with himselfe, and loved Augustine so much the better.

Put mens consciences vpon this triall, and we shall see what the consciences of most men are. Let a man preach in an vn­profitable maner, let him spend himselfe in idle curiosities and speculations, let him be in combate with obsolete or forraine heresies, so long their Minister is a faire and a good Churchman. But let him doe as God commands Ezekiel to doe, Ezek. 14. 4. Answer them according to their I­dols, preach to their necessities, let him call them, and presse them to holy duties, and reprove them for their vnholy prac­tises, and make knowne vnto them what [Page 93] evill consciences they have: what then is Scio me of­fensurum quam pluri­mos qui ge­neralem de vitiis dispu­tationem in suam refe­runt contu­meliam, & dum mihi irascuntur su­am judicant conscienti­am, multo (que) prius de se quam de me judicant. Hieron. ad Rustic. Monach. their carriage and behaviour? Even that, Amos. 5. 10. They hate him that rebukes in the gate; and they abhorre him that speaks vprighly. This Ministry that comes to the conscience will not downe with them. It lets in too much light vpon them, and Ahab hates Micaiah for drawing the cur­tains so wide open, he cannot endure such punctuall and particular preaching that clappes so close to his conscience. A plaine signe that Ahab hath a rotten and an vnsound Conscience. Micaiah could not be more punctuall with Ahab, then Isaiah was with Hezekiah, Isa. 39. 6, 7. And yet what sayes Hezekiah? Good is the word of the Lord which thou hast spoken; as if he had said, a good Sermon, a good Preacher, all good. Whence comes this good entertainment of so harsh a message? Hezekiah had a good Consci­ence, and therefore though the message went against the haire, yet he could give good words, Let the righteous smite mee, and it shall be a kindnesse, Psal. 141. I, but that is whē the righteous smites the righ­teous, what if the Prophet smite Amazi­ah? he will threaten to smite him againe, 2 Chron. 25. 16. Forbeare, why shouldest [Page 94] thou be smitten? Why if Paul preach of a good Conscience, and so make Anani­as his Conscience to smite him? Ananias will commaund the standers by to smite him on the mouth. Now let all the stan­ders by judge whether Ananias have any good Conscience in him, who cannot brook the preaching of good Cōscience. Let men professe they know God as long as they will, yet if they slight the word, or swel at it, or be disobedient to it when it is laid to their Conscience, Paul makes it a manifest signe of a defiled conscience, Tit. 1. 15, 16. Their mind and their consci­ence is defiled. How appeares that? They professe they know God, but they are disobe­dient. When therfore the Ministry of the Word shall charge thee with dutie, or re­proove thee for sinne, and then thou shalt charge the Minister with railing, and gir­ding, and that this Sermon was made for the nonce for thee, & thou likest not that Ministers should be so particular, &c. In Gods feare bee advised to looke to thy Conscience, and know it that thou hast a naughtie conscience: when the Ministry of the Word smites thy conscience, then for thee to smite the Minister with re­proachfull and disgracefull tearmes, to [Page 95] smite him with thy mouth: How is thy conscience better then Ananias his, that commands to smite Paul on the mouth? he that cannot brooke that Gods Mini­sters should not discharge a good con­science in preaching to the conscience, be bold to challenge that man for a man of an evill conscience.

4. That is a fourth note of a good con­science, 4 Note of a good con­science. To doe du­ty for con­science sake. Rom. 13. 5. ye must be subject for conscience sake. To doe good, or abstaine from evill meerly for conscience sake, is a note of a right good conscience indeed. Conscience, as we saw before, doth ex­cite and stirre up, and bind to the doing of good, and bind from the doing of e­vill. Now when the conscience upon just information from the Word, shall presse, and forbid, and then a man shall, because conscience forbids, forbeare, or because it presses, performe obedience: thus to doe good, or not to doe evill, for conscience sake, is a note of a good conscience. It evidences a good con­science when the maine weight that sets the wheeles on worke is conscience of Gods cōmandement. When it is that, Ps. 119. 4. that sets a man on work, Thou hast cōmanded us to keep thy precepts diligently. [Page 96] The end of the commandement is love, 1 Tim. 1. 5. and love is the fulfilling of the commandement, Rom. 12. But what love? From a pure heart, and a good conscience, 1 Tim. 1. 5. When conscience of the com­mandement carries a man to the fulfilling of the end of it, then doth such love come frō a good conscience. Salomons descrip­tion of a good man, Eccl. 9. 2. is that he fears an oath. He saies not, that swears not; but that feares an oath. For a man not to sweare may be the fruit of good educa­tion, and of the awe a man hath stood in of his Governours, but to feare an oath, argues that a man feares the commande­ment, Prov. 13. 13. and to feare the com­mandement is the note of a good con­science.

Here let mens consciences be tried. Thou prayest in thy family, hearest the Word, keepest the Sabbath, &c. Now search thine heart, and make inquirie what it is that carrieth thee to these du­ties. Doest thou do them for conscience sake? Doest thou find conscience to urge and presse thee, and to give satisfaction of the conscience, and obedience to the in­junctions thereof. Are these things done? If so, it is a signe of a good conscience. [Page 97] But this discovers the naughtinesse of mens consciences, who though they be sound in some good duties, or in the a­voyding of some evils, yet is it not con­science that workes them thereto. Yee must be subject, not onely for wrath, that is, for feare of the Magistrates wrath and revenge, but for conscience sake, Rom. 13. 5. It is no good conscience when a man will be subject for his skins sake, and lest hee smart by the Magistrates sword, but then a mans conscience is good, when in obedience to Gods Word, and in consci­ence of his commandement he subjects. The like may be said of all by-ends. Ye must doe good duties, not for profit, not for credit, not for vaine-glory, not for [...]aw, but for conscience sake; or else evill consciences ye have in that ye doe. The Shechemites receive circumcision, Gen. [...]4. And is not circumcision Gods Ordi­nance? And is it not joy of them that they will joyne to the Church, and professe the true Religion? Yes surely, if it were done for conscience. I, but it is not done for conscience sake. Alas no such mat­ter, but for Hamors sake the Lord of the Towne, and for Shechems sake, their young Master, and for the hope of gaines [Page 98] sake: Shall not their cattell, and their sub­stance, and every beasts of theirs be ours? Gen. 34. 23. For the oxen sake, and not for conscience sake are the Shechemites circumcised. Shechem for Dinahs sake receives the Sacrament. Oh the zeale and forwardnesse that some will professe on a sudden. What frequenters of ho­ly exercises? But what, is it for conscience sake? No such matter, but Shechem is in hope of a match with Dinah, and all these showes of Religion are neither for Gods sake, nor conscience sake, but all for Di­nahs sake, all under hope of preferment by a rich marriage. They were goodly shewes of zeale, Ioh. 6. 22. 24. in seeking and following after Christ, but it was neither for Christ, nor conscience sake, but ver. 26. for the loaves, and the bread, and their bellies sake.

Many of the heathens, Esth, 8. 17. turned Iewes. Was there not joy of such Prose­lytes? not a whit, for not the fear of God, but the feare of the Iewes fell upon them; as many frequent the publicke assemblies more for feare of the statute, then for fear of the commandement. The officers of the King helped the Iewes, Esther 9. 3. Was it for conscience sake? Nothing [Page 99] lesse, but for wrath sake, and for feare, be­cause the feare of Mordecai fell upon them.

If the Pharises had done all that (Mat. 6.) for conscience sake, which they did for vaine-glory sake, they had had the glory of good consciences. Many preached the Gospel in Pauls daies, Phil. 1. Does not so good a worke argue a good conscience? Yes, if it had beene done for conscience sake; but that was done for contention sake, not to adde soules to the Church, but to adde sor­rowes to Pauls afflictions.

It is a note of a good conscience, when that which we doe is done with a respect unto the commandement of God, Psal. 119. 6. and not with a squint respect unto our owne private, for praise or profit. It Vtrine ma­jores hereti­ci? illine qui pictas & lig­neas, an qui aureas & ar­genteas i­magines è templis exi­gerent, & ad conflan­dam mone­tam igne a­durerent? Dubro. hist. Bohe. l. 24. was a good argument of those Bohemians good consciences in plucking downe I­mages, that they beate downe onely painted and wooden Images, whilst Si­gismund the Emperour pulled downe sil­ver and golden ones, to melt into mo­ney for pay of his Souldiers, as they plead for themselves, when they were held Heretikes for their fact. If they had pulled downe such Images as hee did, they might have beene thought to [Page 100] have done it for gaine, and not for con­science sake.

How great is often the zeale of many against fashions, and such vanities? How well it were if it were for conscience sake, and not for envy against some par­ticular person, whom they doe distaste, and so for the person, the vanity For if it be for conscience sake, how is it that those vanities, such great offences to their consciences found in some distasted per­sons, are yet no trouble to their conscien­ces, being the very same, if not worse in their owne favourites, and associates? Iudge whether such zeale come from conscience, or from corrupt affection, whether it be not more against the per­son, 5. Note of a good con­science. Holy bold­nesse. Bona con­scientia pro­dire vult & conspici, ip­sas nequitia tenebras ti­met. Senec. ep. 98. Qui non de­liquit decet audacem es­se & confi­denter prose, & proter­ve loqui. Plaut. in Anth. then against the sinne.

5. We have a fift note of a good con­science in the Text. And Paul earnestly be­holding the Councell. Here is a marke of a good conscience in his lookes, as well as in his words; in his face, as well as in his speech. Paul is here convented be­fore the Councell, with what face is hee able to behold them? And Paul earnest­ly beholding the Councell. A good con­science makes a man hold up his head e­ven in the thickest of his enemies. It can [Page 101] looke them in the faces, and out-face a whole rabble of them assembled on pur­pose to cast disgrace on it. That may be said of a man with a good conscience, which is spoken of some of Davids men, 1 Chron. 12. 8. Whose faces were like the faces of Lions, for the righteous is bold as a Lion, Prov. 28. 1. Now might Paul true­ly have said, as David, Ps. 57. 4. My soule is among Lions, I ly among them that are set on fire. And now how fares hee? what is he all amort? lookes he pale and blanke? doth he sneake or hang downe his head, or droope with a dejected countenance? No, Paul is as bold as a Lion, and can face these Lions, and ear­nestly fixe his countenance upon the best of them. A good conscience makes a mans face as God had made Ezekiels, Ez. 3. 8, 9. Behold I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an Adamant harder then flint have I made thy forehead, feare them not, neither be dismaid at their lookes. Such hartening and hardening comes also from a good conscience. A good conscience makes a man goe, as the Lord in another sense tells Israell he had done for them, Levit. 26. 13. I have [Page 102] made you goe upright. A good conscience erects a mans face, and lookes, it is no sneaking slinker, but makes a man goe up­right. As contrarily, guilt dejects both a mans spirits, and his lookes, and unlesse a man have a Sodomiticall impudencie, Isa. 3. 9. or an whores forehead, Ier. 3. 3. which refuses to be ashamed, makes him hang downe the head.

Paul fixes his eyes here, and lookes ear­nestly upon them, but what if they had looked as earnestly upon him? yet would not his good conscience have beene out­faced. See Act. 6. 15. All that sate in the Councel looked stedfastly on him; namely on Steven. If but the high Priest alone had faced him, it had beene somewhat, but all that sate at the Councell looked stedfastly on him. Surely one would thinke such a presence were able to have damped, and utterly to have dashed him out of countenance. But how is it with him? Is hee appalled? Is hee damped? They saw his face as it had beene the face of an Angell, sayes the text. As wisedome, Eccl. 8. 1. so a good conscience makes the face to shine. A good conscience hath not onely a Lions, but an Angels face; it hath not onely a Lion-like boldnesse, but an [Page 103] Angelicall dazling brightnesse, which the sicke and sore eyes of malice can as ill indure to behold, as the Israelites could the shining brightnesse of Moses face. The face of a good conscience tels enemies that they are malicious Lyars. And no wonder that a good conscience hath such courage and confidence in the face, stan­ding before a whole Councell, when it shall be able to hold up it head with bold­nesse before the Lord himselfe, at that great day of the generall Iudgement. E­ven then shall a good conscience have a bold face.

CHAP. IX.
Two other, and the last notes of a good conscience.

A Sixt note of a good conscience fol­lowes, namely that which we have, 6. Note of conscience. To suffer for consci­ence. 1 Pet. 2. 19. When a man for conscience towards God endures griefe, suffering wrong. A good conscience had rather that Ananias should smite, then it selfe should. Ananias his blowes are nothing to the blowes of conscience. Ananias may make Pauls cheekes glow, but con­science [Page 104] gives such terrible buffets, as will make the stoutest heart in the world to ake. That will pinch, and twitch and gird the heart with such griping throwes, that all the blowes, and tortures that A­nanias his cruell heart can invent are no­thing to them.

Now therefore a man that sets any store by a good conscience, will not part with the Peace or Integrity thereof upon any termes. Hee rates the goodnesse of his conscience far above al earthly things. Wealth, liberty, wife, children, life it selfe, all are vile, and cheape in compari­son of it. And therefore a man of a good conscience will endure any griefe, and suffer any wrong to keepe his conscience good towards God. Such a good con­science had Daniel, Dan. 1. 8. Hee pro­posed in his heart that hee would not de­file himselfe with the portion of the Kings meat. That is, he was fully setled and re­solved in his cōscience, come what would come, he would not do that which would not stand with a good conscience. But what if it could have gotten no other meat? without all doubt he would rather have starved than have defiled his con­science with that meat. Hee would have [Page 105] lost his life, rather than have lost the Peace, and Integrity of his conscience. It seemes a question of great difficulty, which was put to the three Children, Dan. 3. Whether they will give the bow­ing of their bodies to the golden Idoll, or the burning of their bodies to the fiery Furnace. But yet they find no such diffi­culty therin, they were not carefull to an­swer in that matter, ver. 16. Of the two fires they chose the coolest, & the easiest. The fire of a guilty conscience is seven times hotter, and more intolerable than the fire of Nebuchadnezzars Furnace, though it be heated seven times more then it is wont to be heated.

If the question come betweene life and good conscience, that one of the two must be parted withall, it is an hard case. Life is wondrous sweet and precious. Skin for skin, and all that a man hath will he give for his life, Iob 2. 4. What then should a man do in such a hard case? Heare what is the resolution of a good conscience, Act. 20. 24. My life not deare unto me, so that I may fulfill my Ministration with joy. And wherein lay his joy, but in his good conscience, 2 Corinth. 1. 12. It is all one as if hee had said, I care not to lose my [Page 106] life to keepe a good conscience. A good conscience in that passage of the Apostle, 1 Tim. 1. 19. is secretly compared to a ship. Now in a tempest at Sea, when the question is come to this, whether the goods shall be cast out, or the Ship be cast away, what doe the Marriners? See Act. 27. 18. 38. They lightned the Ship, and cast out the wheat into the Sea. The Marriners will turne the richest Commodities over­board to save the Ship, for they know if the Ship be cast away, then themselves are cast away. Thus it is with a man that hath a good conscience, when the case comes to this pinch, that either his out­ward Comforts, or his inward Peace must wrack, hee will cheerfully cast the wheat into the sea: will part with all earth­ly commodities and comforts, before he will rush, and wrack his conscience upon any rock. He knowes if the ship be wrackt if his conscience be crackt, that then him­selfe, and his soule is in danger of being cast away, and therefore hee will throw away all to save conscience from being split upon the rocks, and being swallowed up in the sands.

There is as great a difference between a good conscience, and all outward things [Page 107] even unto life it selfe, as is betweene the arme, and the head or heart. The braine and the heart are vitall parts, therefore when the head is in danger to be cleft, or the heart to be thrust through, a man will not stand questioning whether hee were best adventure his hand, or his arme to save his head, or his heart, but either of these being in danger, the hand and the arme presently interpose themselves to receive the blow, and put themselves in danger of being wounded, or cut off; ra­ther than the head or heart should be pier­ced. A man may have his hand, or arme cut off, and yet may live, but a wound in the braine or heart is mortall. It is so in this case. A good conscience values its owne peace above all the world. It is that wherin a Christians life lyes, therfore he will suffer the right hand or foot to be cut off, and lose all rather than expose con­science to danger. A man may go to hea­ven with the losse of a limbe, and though he halt, Math. 18. 8. but if a man lose his life, if conscience be lost, all is lost. A man may goe to heaven though hee lose riches, liberty, life, but if a good consci­ence be lost, there is no comming thither. All things compared to conscience are as [Page 106] [...] [Page 107] [...] [Page 108] far beneath it, as the least finger beneath the head. He were a mad man that would suffer his skull to be cleft to save his lit­tle finger, nay but the paring of his naile. And yet the world is full of such mad men, that suffer conscience to receive many a deepe wound and gash, to save those things which in comparison of good conscience, are but as the nayle pa­rings to the head.

Try mens consciences here, and we shall find them exceeding short. A good conscience will endure any griefe, and suffer any wrong rather then suffer the losse of its owne peace. God commands Amaziah, 2 Chron. 25. to put away Israel, oh! but what shall I doe for mine hundred Talents? Tush, what are an hun­dred Talents? A good conscience in yiel­ding obedience to God is a richer trea­sure than the East and West Indies. And yet how many be there that will craze their conscience an hundred times before they will lose one Talent by obedience to God, out of a care to keepe a good con­science. A talent; nay, that is too deepe, never put them to that cost, they will sell a good conscience, not for gaining, but for the taking of a farthing token. God and [Page 109] good conscience say, Sanctifie the Sab­bath. Possibly some halfe-penny custo­mer comes to a Tradesmans Shop on a Sabbath, and askes the sale of such, or such a commoditie. Now the mans con­science tels him of the commandement, tels him what God lookes for, tels him it cannot stand with his peace to make markets on that day, &c. But then he tels conscience, that if hee be so pre­cise, hee may lose a customer, and if hee lose his customers, he may shutte up his Shop-windowes. An Inne-keepers con­science tels him that it is fitter that hee should bee attending Gods service at his house on his day, than that hee should be waiting on his guest. But then he replies to conscience, that then his takings will be but poore, and this is the next way to pluck downe his signe. So here lyes a dispute between Conscience and Gaine, which of these two must be parted with. If now in this case a man will grow to this resolution; By Gods helpe I am resolved to keepe a good conscience in keeping Gods Commandement and Sabbath, I will rather lose the best customer I have, and the best guest I have, then the peace of a good conscience. If I beg, I beg; [Page 110] I will say of my customers as Iacob of his children, Gen. 43. 14. If I am bereaved of them, I am bereaved. I will trust God with my estate, before I will hazard my conscience; Give me such a man, such a Tradesman, and I will be bold to say he is a man of a good conscience. But contra­rily, when men are so set upon gaine, that so they may have it, they care not how they come by it, they will dispense an hundred times with their obedience to God if any thing be to be had, if these have good consciences let any judge. How would such lose their blood and lives, that will not lose such trifling gaines for the safety of their conscience? Wee have not yet resisted unto blood, the more we owe to God, that know not what that resistance meanes. Alas, how would those resist unto blood that set conscience to sale upon so base prices as they doe.

Peter speakes of a fiery triall, 1. Pet. 4. 12. If God should ever bring that triall a­mongst us, that a company of drossie consciences would it find out? Wee have no fiery tryall, we have but an airy tryall onely, and yet how many evill con­sciences it discovers. Many a man could find in his heart to pray in his family, to [Page 111] frequent good exercises, and company, hee is convinced in his conscience, that thus he should doe, and conscience pres­ses him to it. But why then are not these things done? A Lyon is in the way. Hee shall lose the good word and opinion of the world, he shall have so many frowns, and frumps, and censures, and scoffes, that he cannot buckle to this course. Many are in Zedekiah his case; he was convin­ced in his conscience, that he ought, and it was his safest course to goe out to the Chaldeans, questionlesse his conscience prest him to it, and bids him goe out. Why then goes he not? He is afraid, Ier. 38. 19. that he shall be mockt. Such con­sciences as will not preferre their owne good word, a comfort before the good or ill words of the world; Such consci­ences as more feare the mocks and flouts of men on earth, then they doe the grin­ning mocks of the devils in hell; Such as will not preferre the peace of conscience before all other things, are meere stran­gers to good conscience.

The seventh and last note remaines. 7. Note of a good con­science. Constancie in good. And that is in the Text, Vntill this day. Constancie and Perseverance in good, is a sure note of a good conscience. Paul had [Page 112] beene young, and now was old, and yet was old Paul still, still the same holy man hee was. Time changes all things but a good conscience, and that is neither chan­ged by Time, nor with Time; Age chan­ges a mans favour, but not a good mans faith; his complexion, not his religion; and though his head turne gray, yet his heart holds vigorous still.

Vntill this day.] And this day was not farre from his dying day. And how held he out to his last day? Heare as it were his last and dying breath, 2 Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. He sayes not, I have finished my faith, I have kept my life, as many may, but I have finished my course, I have kept the faith. He kept his faith till he had finisht his course, not on­ly here, untill this day, but there untill his finishing day. So long hee kept the faith, and therefore so long a good conscience, for as the losing of them goe together, 1 Tim. 1. 19. so the keeping of them goe together, therefore keeping the faith, he also kept a good conscience till he fi­nisht his dayes.

Vntill this day.] And yet one would wonder that hee should keepe it to this [Page 113] day, considering how hardly he had been used before, untill, and now at this day, the most of those things, 2 Cor. 11. 23. were before this day. Often under stripes, in prisons oft, and yet stands constant in the maintenance of the liberty of his con­science, vers. 24, 25. Thrice I suffered shipwracke, &c. and yet made no ship­wracke of a good conscience, vers. 26, 27. in a number of perils, in perill of false brethren, and yet his conscience playes not false with God, neither is it weary of going on in a religious course.

Here then is the nature of a good con­science, and the tryall of it.

A good conscience holds out constant­ly in a good Cause, without Deflection, and in a good Course without Defection.

1. In a good cause. Let a good consci­ence undertake the defence of a good Cause, and it will stand rightly to it, and neither grow weary nor corrupt. It will not make shewes of countenancing Pauls cause till he come before Nero, and then give him the slippe, and give him leave to stand upon his owne bottome, and shift for himselfe as well as hee can. A conscionable Magistrate, and a Iudge, who cut of a conscience of the faithfull [Page 114] discharge of his place, takes in hand the defence of a good, or the punishment of a bad cause, will not leave it in the suddes, will not be wrought by feare or favour, to let Innocency be thrust to the walls, and Iniquity hold up the neb, but will stand out stiffe, and manifest the goodness of his conscience in his Constancie.

2. In a good Course. A man that is once in a good course, having a good consci­ence, wil neither be driven, nor be drawn out of that good way to his dying day. There be tentations on the right hand, and there be tentations on the left, but yet a good conscience will turne neither way, Pro. 4. 27. but keepes on fore right, and presses hard to the marke that is set before it; Try it with tentations on the left hand. Try it by the mockings and de­risions, of others whom it sees in good wayes will this stagger or stumble it, and make it start aside? not a whit, but it wil go on with so much the more courage rather Iob 17, 6, 7, 8, 9. He hath made me also a by-word of the people, and aforetime I was a Tabret. Was not this enough to shake others, to see such a prime man as Iob thus used, thus scorned and mocked? not a whit; for all this, The righteous shall [Page 115] hold on his way, and hee that hath cleane hands, be stronger and stronger.

Try it by mockings and derisions per­sonall, Si reddere beneficium non aliter quam per speciem in­juria potero, oequissimo a­nimo ad ho­nestum con­silium pe [...] medium in­famiam [...]en­dam. Nemo mihi videtur pluris virtu­tem, nemo illi magis es­se devotus quam qui boni viri fa­mam perdi­dit ne con­scientiam perderet. Senoc. epi. 82. by personall infamy and reproach, let a mans owne selfe be derided, be de­famed, this will goe neerer than the for­mer, what, will this move him out of the way? No: He will lose his good name, before his good conscience. See Ps. 119. 51. The proud have had me greatly in deri­sion, yet have I not declined from thy Law. And though Michol, 2 Sam. 6. play the flouting foole, yet David will not play the declining foole, but if to be zealous, be to be a foole, he will be yet more vile. And though Ieremy was in derision daily, and every one mocked him, yea, and defa­med him, yet he was rather the more than the lesse zealous, Ier. 20. 7, 9, 10. The righteous Psal. 135. 1. are like Mount Sion that cannot be removed, but abides for ever. What likelihood that a puffe of breath should remove a Mountaine? When men can blow downe Mountaines with their breath, then may they scoffe a good con­science out of the waies of godlinesse and sinceritie. Mount Sion, and a good con­science abide for ever.

But these happily may be thought ligh­ter [Page 116] trials, put a good conscience to some more smarting, and bleeding trials, then these pettier ones are, and yet there shall we find it as constant as in the former.

Let the Lord give the Sabeans, Chaldeās, and satan leave to spoile Iob of his goods, and children, will not then Iob give up his Integrity? doe ye not thinke that he will curse God to his face? So indeed the de­vill hopes, Iob 1. 15. But what is the issue? what gets the devill by the triall? one­ly gives God argument of triumph against him in Iobs constancie, Iob 2. 3. And still he holdeth fast his integrity. As if he had said, See for all that thou canst doe, in spight of all thy spight, and mischievous malice, he holds fast his Integrity untill this day. See the terrible trials, to which they were put, Heb. 11. 37. They were stoned, sawne a­sunder, &c. and yet all could not make them shake hands with a good cōscience. The raine, floods, and winds, could not bring downe the house founded upon the rocke, Mat. 7. Notwithstanding all trials, a good conscience stands to it, and holds it owne, and speakes as once Father Raw­lins did the Bishop, Rawlins you left mee, Acts and Mon. Rawlins you find me, and Rawlins by Gods grace I will continue.

Try yet a good conscience farther, with the tentations on the right hand, which commonly have as much more strength in them above the other, as the right hand hath above the left, and yet we shall find the right hand too weake to plucke a good conscience out of its station.

It was a sore tentation wherwith Moses was assaulted. The treasures, and plea­sures, the honors, & favors of the Aegyp­tian Court, & Princesse. All these wooe him not to goe the people of God. Had that people been setled and at rest in Ca­naan, yet had it beene a great tentation to prefer Aegypt before Canaan. But the people are in Aegypt, in affliction, in bon­dage, therfore so much the more strength in the tentation What will you be so mad to leave all for nothing, certaine ho­nours for certaine afflictions? who can tell but you may be raised to this great­nesse to be an instrument of good to your people! You by your favour in the Court may bee meanes to ease them of their bondage, and so you may doe the Church service with your greatnesse, &c. Here was a tentation on the right hand, and with the right hands strength. Well, and how speeds it? Is Moses able [Page 118] to withstand it? See Heb. 11. 24, 25, 26. He refused to be called the Son of Pharaohs Daughter, &c. All would not doe, nor stir him a whit. Those faithfull Worthies before mentioned, could not be stirred with all the cruelties their adversaries could invent. I, but it may be a tentation on the right hand, might have made them draw away the right hand of fellowship from a good conscience. Well, their ene­mies therefore will try what good they can do that wayes, Heb. 12. 37. They were tempted, that is, on the right hand they were sollicited and inticed, and allured with faire promises of honours, favours preferments, as Bonner used to deale with the Martyrs, hee had sometimes butter and oyle, as well as fire and faggot, in his mouth. Thus were they tempted, but yet what availed these tentations? Iust as much as their stones, sawes, swords, pri­sons, all a like. They for all these tenta­tions keepe a good conscience to their dying day, and hold fast the faith and truth unto the end.

A good conscience is of the mind of those trees, in Iothams parable, Iudg. 9. It will not with the Olive lose its fatnesse, nor with the Fig-tree lose its sweetnesse, [Page 119] nor with the vine its wine of cheerfulnes, to have the fattest, and sweetest prefer­ments and pleasures of the world, no though it were to raigne over the trees.

It was an excellent resolution of Bene­volus Benevolo Iustina prae­cepit ut ad­versus fidem patrum im­perialia de­creta dicta­ret; Illo ve­ro se impia verba prola­turum abnu­ente, celsio­rem hono­ris gradum spopondit, si mādata per­ficeret: cui Benevolus, Quid mihi pro impieta­tis mercede altiorem promittis gradum? hunc ipsum quem habeo auferte, dunt in [...]gram fi­dei consci­entiam tue­ar. Ac proto­nus cingu­lum ante pe­des ejus ab­jecit. S [...]gon de oc­cid. Imp. l. 1. pag. 200. in his answer to Iustina the Arrian Empresse, profering preferments to him to have beene instrumentall in a service which could not be done with a good conscience. What doe ye promising mee an higher degree of preferment for a reward of impiety? yea even take this from me which already I have, so that I may keepe a good conscience. And so forthwith hee threw at his feet his girdle, the ensigne of his honour. Thus doth a good conscience throw and trample honour and prefer­ment under foot, to maintaine its owne integritie? Thus can nothing corrupt a good conscience. I have beene young, and now am old, and yet never saw I the righ­teous forsaken, to wit, of God, Psalm. 37. David out of his experience could have said as much in this point, I have beene young, and now am old, yet never saw I God, and godlinesse forsaken by the righteous, by the man that had a good conscience. But the man that had a good conscience when hee was young, [Page 120] will hold out and have it when he is old. It is the great honour and grace of a good Conscience, which Walden thinks he spake to the disgrace of Wickliffe, Ita ut cano placeret, quod inveni complacebat, He was young and old, one and the same man. Old age decayes the body, the strength, the senses, but conscience it touches not, that holds out sound to death. As of Christ in another sense. Heb. 13. So may it be said of a good conscience in this, Yesterday, and to day, and the same for ever. A good conscience is no change­ling, but let a mans estate change from rich to poore, from poore to rich, or let the times change from good to evill, or from evill to worse; or a mans dayes change from young to old, let his haires and head change, yet among all these changes a good cōscience wil not change, but hold it owne untill its last day.

Now put mens consciences upon this triall, & their inconstancie either in good causes, or courses, will discover their naughtines. In a good cause how many are like Darius? his cōsciēce struggles a great while for Daniel, he knew he was innocēt, he knows the action to be unjust, and ther­fore labours all day till the setting of the [Page 121] Sun for his deliverance, Dan. 6. 14. but yet overcome with the Presidents & Princes urgencie, ver. 16. he cōmands him to the Lions den. Here was a natural conscience standing for equity and justice, but yet no good conscience, it holds but till Sun set, and his conscience went downe with the Sun. His cōscience yields & is overcome, though it know the act to be unjust.

Pilats conscience makes him plead for Christ. In his conscience he acquits him, and thrice solemnly professes that hee finds no fault in him, and therefore can­not in conscience condemne him, yea withall seekes to release him, Iohn 19. 12. Is not here now a good conscience? In­deed it had beene so in this particular fact, if his conscience had beene inflexi­ble, and had held out. But when Pilate heares them say, that if he be his friend, he is no friend to Caesar, Iohn 19▪ 12. and whilest withall hee is willing to content the people, Marke 15. 15. Now that there is feare on the one side, and desire to curry favour on the other, where now is his conscience? Now hee pre­sently delivers him to be crucified, though he knowes in his conscience that there is no fault in him. What a good [Page 122] conscience hath many a Iudge, and Law­yer? How stiffely will they stand in, and prosecute a just case, till a bribe come and puts out the very eies of their conscience. Their consciences are of so soft a temper, that the least touch of silver turnes their edge presently. They hold out well till there come a tentation on their left hand, that is, in their right hand, Psal. 144. 8. Whose mouth speakes vanity, and their right hand is a right hand of falshood. If once the right hand be a right hand of false­hood, the mouth will soone speake vani­ty, though before it speake conscience. Who would not have thought Balaam to have beene a man of an excellent consci­ence? If Balak would give mee his house full of silver and gold, I cannot goe beyond the word of the Lord my God, to doe lesse or more, Num. 22. 18. But yet besides that faltering in those words I cannot goe, whereas the language of a good consci­ence would have beene, I will not goe; besides that I say, before hee ends his speech, see how the hope of promotions works, and works his conscience like wax before the fire, ver. 19. Now therfore I pray you tarry heere also this night, that I may know what the Lord will say unto me more. [Page 123] A faltering inference: If his conscience had beene good, it would have inferred strongly thus; Now therefore I pray get you gone, and trouble me no longer. Hee knew in his conscience the people ought not to be cursed, and that he ought not to goe, and yet comes in with I pray tarry all night, &c. Truly Balak needed not to have beene so lavish and so prodi­gall, as to offer an house full, one hand­full of his silver and gold will frame Ba­laams conscience to any thing.

The like triall may be made of mens consciences, by their inconstancie in good courses, and this will condemne three sorts, as guilty of evill consciences.

1. Such as sometimes being convin­ced of the necessity of good cour­ses, doe set upon the practice of them, and begin to looke towards Religion, and religious duties, till meeting with some of their supposed wiser neighbours, they be advised to take heed, they may bring themselves into greater note then they are aware of, they will incur sharper cen­sures then they thinke of, &c. and sud­denly all is dasht, all is quasht and quencht. There is a disease among beasts they call the Staggers, and it is a disease [Page 124] too frequent in mens Consciences, who sometimes are on, sometimes off, one day begin, and next day cease good courses. That may be said of many mens consci­ces, which Iacob speakes of Reuben, Gen, 49. 4. Vnstable as water. The water moues as the winds blow. If the wind blow out of the East, then it moves one way; if out of the west, then it moves a­nother, the cleane contrary, and upon every new winde a new way. So many, let them heare a convincing, and a good perswading Sermon moving to good du­ties, then they will set upon them; let them againe heare either some mocks, or reproches for those wayes, or some sage advise from one they count wise, against the way of conscience, they are as far off againe as ever. These staggering, irreso­lute, and watry Consciences are farre from good ones.

2. Such as in their youth, or when the world was low with them, were very zealous and forward; But what are they now at this day? True downeright De­masses, zealous when they were young, but now old and cold: zealous when they were meane, but now the world is come vpon them, Demas-like they have for­saken [Page 125] goodnes, and embraced the world, have gotten now worme-eaten, and world-eaten consciences. The zeale of Gods house was wont to eat them up, but now the world hath eaten up them, and all their good conscience.

3. Those that have made good the prophane Proverb, Young Saints and old Devills, whose hatred of Religion and good conscience is greater then ever was their love thereto, as Ammon was to­wards Thamar, 2 Sam. 13. 15. They were zealous and forward frequenters of Gods house and Ordinances; zealous enemies against Swearing, and Sabbath-breaking, &c. But what are they at this day? yester­day indeed zealous professors of holines, but what are they to day? to day malici­ous scoffers of godlinesse, haters and op­posers of goodnes, the only swearers and drunkards in a country. What kind of cō ­sciences are these? none of Pauls consci­ence, I have lived in all good conscience un­till this day. What then? just the conscien­ces of Hymenaeus and Alexander, 1 Tim. 1. 18, 19. They once made great profession of conscience, but now enemies to Paul, and blasphemers, men, as Paul speaks, that had put away good conscience, they did [Page 126] not through want of watchfulnesse let it slip, or steale away; but as if it would never have been gone soone enough, they put, and drave it away, [...], Beza tran­slates it, Qua expulsa. They used their consciences as Ammon did Thamar after his lust satisfied, 2 Sam. 13. 15, 17. Arise, be gone, sayes hee to her, and when shee pleads for her selfe, hee cals his servant, and sayes unto him, Put out this woman, and bolt the doore after her, put her out so, as shee may be sure not to come againe. They dealt with their Consciences as Colleges deale with Rake-hels, expel­led them without all hope of re-entry. Thus many prophane Apostating back­sliders cannot be content to lose good conscience, unlesse Ammon-like they may put it away with violence, and ex­pell it. And how can they have good conscience that have put it away? Hee hath not his wife, that hath put her away, and given her a bill of divorce. In the dayes of Popery and darknesse, the De­vill it seemed walked very familiarly a­mongst them, and hence we have so ma­ny stories of Fayries, and of children ta­ken out of cradles, and others laid in their roomes, whom they called Changelings. [Page 127] Since the light of the Gospell, these De­vils and Fayries have not beene seene a­mongst us, but yet we are still troubled with Changelings. Some, Priests and Ie­suites have changed; some, the world hath changed; some, Good-fellowship and the Ale-house hath changed. These have played the Fayries, have taken and stolne away goodly, forward, and fer­vent Christians, and have layd in their roomes Earthlings, Worldlings, Pope­lings, Swearers, Drunkards, Malicious scorners of all goodnesse. Thus have these Fayries in stead of faire and come­ly children, brought in these lame, blind, deformed and wrizzled faced Change­lings, that any one may easily see them to be rather the births of some Hobgob­lins, then the Children of God. If there­fore we would evidence our consciences good, labour to hold to the last, and rest not in youth, but labor to have age found in the way of righteousnesse. This is a Crowne of glory, and this is right good conscience to live therein untill our dy­ing day. All the former sixe are nothing without this last.

CHAP. X.
The comfort and benefit of a good consci­ence, in the case of Disgrace, and Reproach.

VVEe are now come to the fift and last point which was propoun­ded: The Motives to perswade us to get good consciences. The Motives therunto may be many, I will keepe my selfe with­in the compasse of five.

1. Motive, The incomparable and un­speakable 1. Motive to a good conscience. comfort, and benefit thereof in such cases and times as all other com­forts faile a man, and wherin a man stands most in need of comfort. These cases or times are five.

• 1. The Time and Case of Disgrace and Reproach.
• 2. The Time of Common feare, and Common calamitie.
• 3. The Time of Sicknes, or outward crosses in a mans goods.
• 4. The Time of Death.
• 5. The Time and Day of Iudgement.

In all these, or in any of these times it is good to have such a friend or companion [Page 129] that will sticke to a man, and be faithfull Interim eli­ge socium qui cum om­nia subtra­cta fuerint fidem servat dilectoribus suis nec re­cedit in tē ­pore angu­stiae. Bern. de Consc. to him when all other things faile him. Such a friend, and such a companion, is a good conscience. A friend loves at all times, and a brother is borne for adversitie. Proverb. 17. 17. But in some of these cases a brother and friend may be false, and will not, or may be weake and cannot helpe nor pleasure a man, but a good con­science is better then all friends and bre­thren whatsoever; when they will not, or cannot, or may not, yet then will a good conscience sticke close to a man, and be a sure friend to him. Let us see in the par­ticulars the truth of it.

1. In the time and case of Disgrace, Infamie, Reproach, and wrongs of that The com­fort of a good con­science in case of dis­grace and reproach. kinde, the comfort and benefit of a good conscience is unspeakeable. When a man shall be traduced, slandered, false­ly accused and condemned, then in such wrongs will a good conscience doe the office of a faithfull friend, will sticke to, and stand by a man, and will comfort and hearten him against all such injuries. Paul is heere conven­ted before the Councell as a Malefactor, hee hath an whole Councell bent a­gainst him. What now is his comfort, [Page 130] and his defence against such an heape of accusers as doe affront him? This it is, Men and brethren, I have lived in all good conscience. As if hee had said, Impeach, traduce, accuse and condemne mee as you please, yet be it knowne unto you, that I have a good conscience, and this my good conscience is it which shall comfort and uphold me against all your injurious and unequall proceedings. You may bring forth false witnesses against me, but my conscience doth, and will witnesse for me, you may condemne me, yet my conscience acquits, and absolves me. And thus doth Paul shelter himselfe under his good conscience.

The like we may see in the next Chap­ter. Ananias and the Elders come and bring Tertullus, and he is feed to be Pauls accuser, and he layes heavie and hainous things to Pauls charge, vers. 5. Wee have found this man a pestilent fellow, and a mo­ver of sedition among all the Iews through­out the world, a ring-leader of the sect of the Nazarens, &c. Here be foule things, what will Paul be able to say to all this? Will not this bee enough to sinke him downe utterly, to see so many banded together, and such great ones combined [Page 131] to countenance such an accusation? How will he be able to subsist? Now then be­hold the benefit, and comfort of a good conscience. He holds up his former buc­kler, and smites Ananias, and the rest with his former weapon, vers. 16. Herein doe I exercise my selfe, to have alwaies a con­science voyd of offence towards God, and to­wards men. Ananias and the Elders have a mercenary Tertullus to accuse him, Paul hath no man dares be seene to plead for him, none will be retained in his cause, but yet now conscience steps out, and stops the foule mouth of this slanderous Oratour, and puts spirit, and heart into Paul to plead his own Cause against them all. Conscience seemes on this manner to animate him; Feare not Paul the accusa­tions of this Tertullus, I witnesse for thee thine Innocencie. I justifie it to the teeth of Tertullus, that he is one whose malice and covetousnesse hath made him set his conscience to sale; stand up therefore, and speake boldly for thy selfe, dread them not. Well fare a good conscience yet, that will speake comfort to Paul, and make Paul speake with courage, when none else dare be seene in his cause.

It was an ill case David was in, Psalm. [Page 132] 69. 20. 21. Reproach hath broken mine heart, and I am full of heavinesse, and I looked for some to take pitty, but there was none, and for comforters, but I found none: they gave me also gall for my meat, and in my thirst they gave mee vineger to drinke. A very hard case indeed. Where was now Davids familiar friend, his acquain­tance with whom hee was wont to take sweet counsell, what was become of him now? Possibly some of his acquaintance were at this time like a broken tooth, and a foot out of joynt, Prov. 25. 19. Con­fidence in an unfaithfull man is like a bro­ken tooth, and a foot out of joynt Others it may be that had profest him loue, were ready to fasten a poysoned tooth in him. This was Davids case, and this may be any mans case; but now at such a time, and in such a pinch appeares the excellency and benefit of a good Gon­science. Though all a mans friends should prove Iobs friends, like the Win­ter brooks of Teman, that in winter o­verswell the bankes, but in the scorch­ing heat of Sommer prove drie ditches yet then, even then well fare a good con­science. That will heale Davids heart broken with reproach, that will cheere [Page 133] him up in his heavinesse, that will swee­ten the gall, and take away the sharpenes of the vineger, which his enemies have given him to drinke.

There is a generation, Prov. 30. 14. whose teeth are as swords, and their jaw teeth as knives; and Pro. 12. 18. that ge­neration speakes as the piercing of a sword. There is a generation, whose words are woūds that go down into the innermost parts of the belly. Pro. 18. 8. These be dangerous generations. But what generation are they? Generations of vipers. Psal. 140. 3. Adders poyson is under their lips. Iunius translates it, Venenum ptyados, The poison of the spitting Serpent. They be then ge­nerations of spitting serpents, even of fiery serpents, that have their tongues set on fire from hell, and so they spit fiery poyson in the faces of Innocents. Now there is no man can live in this world, at whom these adders will not spit, no man can be free from the sprinckling of their poyson. The disciple is not above the master; If these snakes have hissed at the Lord of the house; and if these spitting Serpents have cast their poison in his face, why would they feare to do it to the servants? But is there then no balme a­gainst [Page 134] this poyson? No buckler against these swords? Yes, there is the soveraigne balme, and the impenetrable buckler of a good conscience. It is a balsome that will allay the poyson of these Adders, that it shall never burst a mans heart, or if these swords pierce the very innermost bow­els, yet this will so salve these wounds, that they shall not ranckle, nor become mortall? Oh! how mortall is this ad­ders poyson, how fatall are these swords, how keene their edge, and how full of paine their wounds, where inward guilt gives strength unto them? But integrity and goodnesse of conscience, is a precious balme of Gilead, that takes away the ve­nome of this poyson, & the stinging smart of the wounds of these swords.

Let Paul live with ever so good a con­science before God, and man, Act. 24. 16. yet Tertullus will play the spitting ad­der, and hee will spit, yea, spue forth his poyson in his face, and in the face of an whole Court will not spare openly to slander him for an arrant varlet, a lewd, pestilent, and a villanous fellow. Such drivel will the malicious world spit in the face of Godlinesse. But mark now the be­nefit, and comfort of a good conscience▪ [Page 137] Either a good conscience with Stephens Angelicall face will dazle, and shame the devils Oratours, 1 Pet. 3. 16. Having a good conscience that they may be ashamed, or else like Paul it can shake off those vipers without swelling or falling downe dead. Yea, if Satans orators, will needs be ope­ning their mouthes against Paul; yet so good is his conscience, that as Iohn Hus appealed from Pope Alexander to Pope Alexander, namely, from him in his an­ger to him in his cold blood, and better advised, so dares Paul appeale from Ter­tullus to Tertullus, David from Shimei to Shimei, from enemies to enemies, from their tongues to their hearts, from their mouthes to their Consciences, as know­ing their owne integritie to bee such, as that their enemies owne hearts give their tongues the ly, and tels them that against their Conscienses possessed with meere malice they are hurried on in Satans ser­vice. Tertullus knowes he lyes, and his owne Conscience tells him hee lyes in his throate, that Paul is an honester man that himselfe, yea, and the com­fort is, that Pauls Conscience com­forts him, and assures him that Tertul­lus his Conscience assures him all this, [Page 138] So unspeakably sweet is the comfort of a good conscience.

David complaines of a great afflicti­on, Psal. 35. 11. False witnesse did rise up, they layd to my charge things that I knew not. What should a man do in such a case, if he had not the comfort of a good con­science witnessing for him? But now at such a pinch appeares the benefit of a good conscience; Let ever so many rise up falsly to witnesse against him, yet his conscience will witnesse as fast for him. My friends scorne mee, sayes Iob, Iob 16. 20. They witnessed against him to be a wicked person, and an hypocrite, they censured and condemned him, but what was Iobs comfort? That same, vers. 19. Behold my witnesse is in heaven, and my record is on high. That was one comfort, but that was not all, hee had al­so a witnesse on earth, and his record be­low. Vpon whose record, and witnesse, see with what solemnitie and with what confidence he stands, Iob 27. 2, 6. As God liveth who hath taken away my judgement, and the Almighty who hath vexed my soule, All the while my breath is in me, and the spirit of God is in my nostrills, my lips shall not speake wickednesse, nor my tongue [Page 139] utter deceit; God forbid that I should ju­stifie you, till I dye I will not remove mine integrity from me, my righteousnesse I will hold fast, and will not let it goe, mine heart shall not reproach me so long as I live. As if he had said, As the Lord lives, whilst Nam si in his in qui­bus me cri­minantur, testimonium Conscientiae meae non stat contra me in conspectu Dei, quo nullus ocu­lus mortalis intenditur, non solum contristari non debeo, verumetiam exultare & gaudere, quia merces mea multa est in coelis. Ne (que) enim intuendum est quam sit amarum, sed quam fal­sum sit quod audio, & quā verax pro cujusnomine hoc audio. Aug. contra. lit. Petil. l. 3. there is breath in my bodie, I will not yield unto your accusations, nor yet ac­knowledge my selfe guilty of that you doe charge mee withall. Vrge mee and presse me what you will, yet I will never let goe mine hold. Why what is it that makes Iob thus stiffe, and resolute, what is it that supports him with such an excel­lent spirit? that ver. 6. Mine heart shall not reproach me so long as I live. Indeed you reproach, censure, and condemne mee, you lay heavie things to my charge; But I have searched the records of my con­science, I have called that unpartiall wit­nesse to testifie the truth, and I find con­science witnessing strongly on my side, and therefore do what you can, you shall never beare mee downe. Iobs friends may prove fickle, and false, but his own conscience will prove true to him, that will plead for him, animate him, and comfort him against all their calumnious and injurious reproches, and give him [Page 140] cause of much joy and triumph. Iob then had his witnesse in heaven, and Iob had his witnesse on earth, God and his owne conscience, two witnesses beyond all ex­ception; and in the mouth of two witnesses every truth shall stand. Conscience is a thousand witnesses, and God is above conscience. And what Consciences wit­nesse concerning matter of fact, God himselfe will justifie the same. He that hath a good conscience, hath a sure friend, that will never slinke nor shrinke at any hand. Nay he hath two good friends, and two substantiall witnesses, whose testimonies, though secret, yet are such as sweetly solace the heart of man against open reproaches, slanders, false witnesses, and all wrongs and injuries of that kinde whatsoever. The testimony of conscience is full of comfort, because of the vndoubted certaintie, and the vn­questioned infallibility thereof, so that it voycing on a mans side, strangely cheares his heart, Pro. 27. 19. As in wa­ter face answers to face, so doth the heart of a man unto man; That is, as some ex­pound it, As a man may see his face by looking in the water, so a man may set himselfe, and what hee is by looking into [Page 141] his conscience. If a man should be told that hee had some filth or bloach on his In speculo Conscientiae status interi­oris hominis & exterioris cognoseitur. Non immo­rito Consci­entiam spe­culo compa­ravit, quoni­am in e [...] tanquam spe­culo rationie oculus tam indecens quam quod decens in se [...]st, claro as­pectu appre­dere potest. Ber. de Consc. face, if he would goe looke into the wa­ter, or specially into a looking-glasse, hee should easily see whether it were so or no. And if looking into the water, or glasse, hee could not see any such filth in his face, though an hundred should offer to beare him downe to the contrary, yet would hee beleeve his owne eyes before them all. So here when at any time foule mouths are open, and spare not to cast as­persions upon innocency, and to lay scan­dalous things to a mans charge, then a man by looking into his conscience can see himself, and can find whether he be guil­ty or not, and seeing himselfe in that wa­ter; or in that glasse to be cleare from that dirt and filth which malice would cast in his face, it so fils his heart with comfort, and confidence, as makes him treade all reproach, and false judgement of man vnder his foot.

This appeares by the contrary. Let man bee praised, and magnified ever so, [...]et ever so much good be spoken of him, and ever so much worth be attribu­ted to him; yet if his owne heart tell him, that all is falsely spoken of him, and [Page 142] there is indeed no such matter in him, he Non ideo bona est cō ­scientia mea quia vos il­lam laudatis Quid enim laudatis quod non videtis? Aug. de ver. dom. ser. 49. Si autem nō aurē solam percutit ira­cundia cri­minantis, ve­rumetiam cōscientiam mordet ve­ritas crimi­nis, quid mihi pro­dest si me cōtinuis lau­dibus totus mundus at­tollat. Ita nec malam cōscientiam sanat praeco­nium laudā ­tis, nec bo­nam vulne­rat convici­antis oppro­brium. Aug. contra. lit. petil. l. 2. In omni quod dicitur semper taci­te occurrere debemus ad mentem & interiorem testem, & ju­dicem requi­rere. Quid enim prodest si omnes lau­dant & con­scientia ac­cusat? aut poterit ob­esse si omnes derogent, & sola consci­entia defen­dit? Greg. sup. 125. hom. 6. hath at all no true comfort in all the good words of the world, Prov. 27. 21. As the sining pot for silver, the furnace for gold, so is a man to his praise, that is, a man is to try his praise that is given him, and if his conscience tell him it is undeser­ved, hee is to separate this drosse of flat­tery from himselfe. All the commenda­tions, and admirations of the world what comfort can they yield, whilest a mans conscience tels him, that they are all but lying and glavering flatteries: what though the poore multitude feeling the swette, and refreshment of a Pha­risees almes, doe canonize a Pharise for a Saint, yet what is he the better, or what comfort hath hee the more, whilest his owne conscience reproaches, and re­proves him, and tells him that hee is a vain-glorious hypocrite, and that though these whom hee feeds, send him to hea­ven, yet hee shall have his portion with hypocrites, and unbelievers. What is a man the better for a flattering Funeral commendation, whilst in the meane time he is under the reproach, and torture of his conscience, in the place of torment? How many a man is there that hath the good [Page 143] word of all men, no man speakes well of him, but yet in the meane time, his owne heart gives him bitter words; and rates him to his face? How well contented would such a one be, and what an happy exchange would he hold it, to have all the world raile on him, and slander him, so his own conscience would but speake friend­ly and kindly to him? so he could find ho­ny from his conscience, he would not care what gall he had from the world.

Experience lets us see that such as have beene malevolent and injurious against o­thers innocencie, though they have been abetted and borne out by their umpires, and advocates, that for handfulls of bar­ley, and scraps, and crusts, have laboured to maintaine ill Causes, and worse per­sons, yet they have had no peace nor rest of heart. Their advocates have bid them, sit downe with rest and victory, the day is theirs, they have cheered them, and striven to deserve their fee, and yet their guilty Clients being netled with the inward guilt of their consciences, have still beene haunted with a restlesse and perplexed unquiet spirt, which o­thers made guilty, and censured for offen­ders by such mercenarie umpires, have [Page 144] possessed their soules in patience, and have been cheerfull and merry-hearted, from the comfort of their owne innocent and cleare consciences.

So that looke as the naughty consci­ence can speake no comfort, though all the world speake well of it; so contra­rily, though all the world reproach, cen­sure, slander, &c. yet a good conscience Foelix con­scientia non sibi in aliquo conscia, quae non propri­um judicium nec alienum veretur. Bern. de Consc. Beata plane quae non ali­enis aestima­tur judiciis, sed domesti­cls percipi­tur sensibus tanquam sui iudex. Ne (que) enim popu­laris opinio­nes pro mer­cede aliqua requirit, ne­que pro sup­plicio pavet. Ambros. de offic. l. 2. c. 1. Non possunt aliena verba crimen affi­gere quod propria non recepit con­scientia. Ambros. in Psal. 38. can, and will speake peace, and comfort to a mans heart.

The Corinthians did exceedingly slight Paul, Hee was this, and hee was that, but how was he affected with it? See how, 1 Cor. 4. 3, 4. But with me it is a very small thing, that I should be judged of you. I know full well what your censures are, and what sentence you passe upon me, but know ye that I no whit at all regard the same, I make no reckoning thereof at all. Why? might the Corinthians say, do ye count us so silly, and so injudicious? Nay, sayes Paul, I speake it not as if you were sillier than others, with me it is a small thing to bee judged of you, or of mans judgement, let them be the most wise, and judicious that are in the world, or of mans Day, though by men convened in solemne manner for judgement; I passe [Page 145] not what their censure is, I regard not their mis-judgings of mee. I, but what makes Paul thus slight mens judgement of him? That in the fourth verse, I know nothing by my selfe, mine owne conscience judges me not, nor sentences mee, that layes no such thing to my charge, and therefore so long as my conscience is on my side, I regard not a whit what the world judges.

Now then see what a Motive this is to get and keepe a good conscience. As we would be glad to have comfort and con­fidence against the malice of opprobrious tongues, as wee would have a counter­poison against their venome, so get a good conscience. Here is that which may make us in love with a good consci­ence. Reproach must full often be the portion of Gods deare children. Israe­lites shall be for ever an abomination to Aegyptians. And though the Aegyptian dogges moved not their tongues against Israel, Exodus 11. 7. yet dogged Aegyp­tians will move their tongues and their teeth too. The Apostles must be coun­ted the filth of the world, and the off­scowrings of all things, 1 Corinth. 4. 13. The Lord Iesus himselfe dranke of this [Page 146] cup, Psal. 22. 6, 7. I am a worm and no man, a reproach of men, and despised of the peo­ple. All they that see me, laugh me to scorne, &c. The way to heaven is a narrow way, and this narrow way is beset with snakes, spitting adders, barking, and biting, and mad dogs, and a man must passe to heaven through good and evill report, 2 Corrinth. 6. 8.

Well then, it being so hard a passage Currentem attrites su­per aspidas & basiliscos decl [...]narese­nem vipera non poterit. Prosp. do Aug. Conscia mens recti fama men­dacia ridet, Sed nos in vitium cre­dula turba sumus. Ovid. how may a man get himselfe so armed that he may passe cheerfully through all these? get a good conscience, and thou shalt regard these snakes, serpents, vipers, and dogs, no more than a straw under thy foot. If thou have a good conscience, thou shalt laugh at the reproaches of enemies, as Eliphaz speakes of destruction. Iob 5. A good conscience will say unto thee, Go on cheerily in the wayes of God, what ever discouragements the Devill raises by reproaches and slanders, feare them not, behold I acquit & excuse thee, I will beare thee out, I will witnesse at Gods tribunall for thee. Lo, I give thee balme against their poyson, a buckler a­gainst their swords. Let them curse, yet I will blesse thee; let them reproach, yet I will comfort; let them condemne, [Page 147] yet I will absolve thee; let them defame thee, yet I will be thy compurgator; let them cast dirt in thy face, yet I wil wash it off; let them disquiet, yet behold, I am ready to cheere thee. Oh the sweet and unconceivable comfort that a good con­science wil speak, even in the middst of the cruell speakings of ungodly men, Iude 15. that will speake comfortably when they speake cruelly, and most comfortably, when they speak most cruelly. Such is the benefit of a good conscience in case of re­proach and disgrace.

CHAP. XI.
The comfort and benefit of a good conscience in the times of common feares and cala­mities, in the times of personall evils, as sicknesse, and afflictions, for conscience sake.

IN the second place, let us see what 2. The com­fort of a good con­science in the times of common feares and calamities. the benefit and comfort of a good conscience is, in the times of Common feares, and Common calamities. When the world is full of feares and dangers, and calamities breake in, how fares it then with an evill conscience, in what taking [Page 148] are they that want a good conscience? They are absorpt with feares, and the very tydings puts them to such perplexi­ties, Isa. 7. 2. Ahas is told of a confedera­cie betweene Syria, and Ephraim, and see in what feares hee and his people were, His heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. So deeply doe reports and and evill tidings affect them, the trees in the wood are not so shaken with the blu­stering windes, as evill consciences are with evill tydings. When ill newes, and ill consciences meet, there is no small feare. The signes that prognosticate sor­rowfull times, see how deeply they af­fect evill consciences, Luke 21. 25. There shall be signes in the Sun and the Moone, and in the stars, and upon the earth, distresse of Nations with perplexity, mens hearts failing them for feare, and for looking af­ter those things which are comming in the earth. But when calamitie indeed comes, and not ill newes, but ill times, and ill consciences meet, how are they then? They are then either in the case the Ae­gyptians were in the famine, Gen. 47. 13. They were at their wits end; or as those in a storme at Sea, Ps. 107. 26, 27. Their [Page 149] soule is melted because of trouble, They reele to and fro, and stagger like a drunken man, and all their wisedome is swallowed vp. Excesse of feare puts them into as great distempers, as excesse of wine, it utterly stupifies them, and they by feare, are as much bereft of the use of their senses, wit, and wisedome, as a drunkard is in his drunkenesse. Yea, their feares make them not onely drunke, but starke madde, Deut. 28. 34. Thou shalt be oppressed and cursed alway, so that thou shalt bee madde for the sight of thine eyes which thou shalt see. The perplexities of an evill consci­ence in evill times, are vnspeakeably grievous. Isay doth exceeding lively de­scribe them, Isay 31. 7, 8, 9. Therefore shall all hands be faint, and every mans heart shall melt, And they shall be a­fraid, pangs and sorrowes shall take hold of them, they shall be in paine as a woman that travells, they shall be amazed one at ano­ther, their faces shall bee as flames, &c. Hence that same strange question of the Prophet, Ierem. 30. 6, Aske ye now, and see whether a man doth travell with childe? A strange question, what should make the Prophet aske it? Because he foresaw such strange behaviour amongst them, [Page 150] carrying themselves in the same fashion in the day of calamitie, that women vse to doe in the extremity of the pangs of childbirth. Wherefore doe I see every man with his hands on his loynes as a woman in travell, and all-faces are turned into pale­nesse? Alas, for that day is great, so that none is like it, it is even the time of Iacobs trouble. When such wofull dayes befall a man, all his riches will not yeeld him a jot of comfort, Pro. 11. 4. Riches availe not in the day of wrath. No, that will no whit cheere a man at such a time, They shall cast their silver in the streets, and their gold shall be removed, &c. Ezek. 7. 19. This shall be the miserable pickle a man shall bee in at such a time, that wants a good Conscience.

But now looke upon a man with a good conscience in such times, and how fares it with him? Let evill tydings and times come, how is he affected therewithall? He will not be afraid of evill tydings, for his heart is fixed, Psalme. 112. 7. Fe re he may, but yet his Heart shall be free from those restlesse, and perplexing distractions, wherewith all others are vexed, Luke 22. 9. When ye shall heare of warres and commotions, be not terrified. [Page 151] And Prov. 3. 25. Be not afraid of sudden feare. There is nothing so armes and re­solves the heart against feares and evill tydings, as doth the peace and integrity of a good conscience. For let there bee outward peace abroad in the world, and freedome from all feares of warres and combustions, yet little joy and comfort can a man have therein, whilest his con­science proclames warre against him, and as Gods Herald summons him to battell. Those inward warres, and rumours of warres, wofully distract him in the midst of his outward peace. So contrarily let there be peace within in the conscience, and all warres, and feares of warres husht there, and then what ever feares and trou­bles are like to be without, yet there will bee a calme, a serenity, and a sweet secu­rity within.

Bee carefull, and so fearefull, for no­thing, Phil. 4. 6. To bee fearefull in no­thing, is indeed an excellent happinesse of a well composed minde. How might one attaine thereto? How might a man bring his heart to that fixed and stablisht temper? See vers. 7. The Peace of God that passes all understanding shall guard your hearts and mindes, [...], shall keepe [Page 152] with a guard, as Kings have their guards about them, to save their persons from violence; shall guard your hearts, that is, your affections, that they run not into extremities of impatience, distraction, desparation; when feares and terrours shall come, yee shall not be transported with such distracting thoughts as shall de­prive you of the freedom of your minds, but that you shall have them to attend up­on God in the greatest of your dangers. So that a man with a good conscience in the middst of all feares and combustions can sing with David, Psal. 116. 7. Returne unto thy rest, O my soule. The peace of a good conscience is like the ballast of a Ship. Let a Ship goe to Sea without ballast in the bottome, and every blast of wind is ready to overturne it, but be­ing wel ballasted, though the winds blow strong, yet it sayles steddily and safely. Every blast of ill newes, and tidings of feare, how full of terrible apprehensions it fils an ill conscience, it miserably unset­tles and distracts it, whilst a good consci­ence, what blasts soever blow, hath its heart steddy and at good command.

Mee thinkes when I consider Noah in his Cabbine, or nest in the Arke, with [Page 153] what security and quiet of heart hee sits there, notwithstanding the clattering of the raines upon the Arke, the roaring of the waters, and the hideous howling and out-cryes of those that were drown'd in the flood, I see the Embleme of a good conscience. Tubalcain,-Lamech, Iabal, Iu­bal, with what horrid perplexities are their soules distraught. Some climbe up this house top, some this high tree, others flee to some high mountaine, and there in what horror and amazement are they, whilst one sees his Children sprawling, another his wife strugling for life upon the face of the mercilesse waters, but e­specially whilst they behold the waters rising by little and little, and pursuing them to the house tops, and threatning to sweepe them off from the heads of the Mountaines, to which they had betaken themselves. These feares and amazements were worse then an hun­dreth deathes. But now all this while how is it with Noah, hee sits dry in his cabbin, and litterally was the saying of the Psalme verified of him, Surely in the floods of great waters they came not nigh unto him, Ps. 32. 6. He hath his Ark pitcht within, and pitcht without, neither [Page 152] [...] [Page 153] [...] [Page 154] can the raines from above beat in, nor the waters from beneath leake in, let all fountaines of the great deepe be broken up, and the flood-gates of heaven be opened, yet not one drop of water comes at him, and though the waters prevayle fifteene Cubits above the high hils and moun­taines, so that they bee covered, yet Noah hee is out of all feare, let them rise as high as they will, yet shall hee keepe above them still. Iust such is the con­dition, and happinesse of a man with a good conscience in sad times. Whilest the high hils, and mountaines are co­vered, the great and brave spirits of the world are overwhelmed with feare, are possest with dreadfull apprehensions, so as they know not which way to looke, nor which way to take, even then a man with a good conscience hath a strange quiet of heart, is full of sweet security and resolution, and amids all the shrikes, howlings, and wringing of hands of earthly men, by patience possesses his soule, is master of himselfe, and com­poses his soule to rest. His Arke is pitcht within and without. The peace of God, and the peace of a good conscience, keepes the water-floods from comming [Page 155] into his soule. The raine and the waves they beat upon the Arke, but yet they pierced it not. A man with a good conscience may fall into, and may be swept away with common calamites: yet how ever it fare with his outward man, yet his soule is free from that horrour; and those madding perplexities wherewithall wic­ked ones are overtaken. The peace of a good conscience shall keepe off these di­stracting feares from his minde Though he cannot be free happily from the com­mon destructions, yet shall be free from the common distractions of the world. There be two things in common calami­ties, The sword without, and terror within, Deut. 32. 25. and the latter of the two, is the worse by far. Now here is the benefit of a good conscience, though it doth not save alwaies from the sword without, yet it delivers alwaies from the terror within; which gives a terrible edge to the sword, and which being removed the sword is nothing so terrible. When the Canaa­nites were destroyed by Israel, there was a double sorrow and smart upon them. The sword of the Israelite, and Gods Hornet, Iosh. 24. 12. What was that Hornet? Nothing else but that distra­cting [Page 156] and perplexing feare and terrour wherewith God filled their hearts, as ap­peares, Exod. 23. 27, 28. There is no Hor­net can so vex with his sting, as these ter­rors vex evill consciences in evill dayes. Now here is the priviledge of good con­sciences, though they may smart with the sword, yet the Hornet shal not sting them, nor fill their hearts with that throbbing anguish, that these terrors in times of cala­mitie put evill consciences to.

A sweet motive to make any in love with a good conscience. Whilest we look upon the evills of the times, wee cannot but looke for euill times. Looke we upon our sinnes, and Gods administration a­broad; upon the malice and policies of the adversaries of Gods grace, and what doe these but prognosticate heavy things. Now suppose a flood should come, would we not be glad of an arke, and such a cab­bin therein, as should keepe out the wa­ters from our soules? Get then the pitch of a good Conscience, and thou shalt fit like Noah, if not free from the waters, yet free from the feares of Lamech, and Tubal-cain, which are worse than the wa­ters. For the feares of such evills are more bitter and insufferable than the e­vils [Page 157] themselves. Suppose, I say, a flood should come, who would not give a kingdome for an Arke well pitcht? Sup­pose calamitie should come, who would not give a world for a good Conscience then? Iabel, Gen. 4. 20. he is busie in buil­ding of tents, and he is among his flockes and cattell; and Iubal, Genes. 4. 21. hee is wholly upon his merry pins, as his Harpe and Organs; He and his take the Timbrel and the Harpe, and rejoyce at the sound of the Organ, Iob 21. 12. And these jolly jo­viall lads give poore Noah many a drie flout, many a scornfull scoffe, whilest hee is building his Arke, and aske what this brainsicke & mad fellow meanes to make such a vessell, whether he meant to sayle on the dry land, or to make a sea when he had made his ship? I, but when the flood is come, and the waters begin to bee chin deepe, then aske Iabel whether building of tents, or building of an Arke bee the wiser worke? then whether is better Noahs Arke, or Iubals Pipes? Now that the flood is come, & these come perhaps wading middle deep to the Arke side, and bellow and howle to Noah to open the arke to them: Now would not Iabel give all his tents, and all his cattell, but to bee [Page 158] where Noahs dog lyes? would not Iubal now give all his pipes and merriment, to have but the place that an hogge had in the Arke. Now Iubal, let us heare one of your merry songs, pipe now and make your selves merry with gybing at Noahs folly, in making a ship to saile on dry land. What ailest thou Iubal to howle & wring thine hands thus? where is thine Harpe & Organs now? cheere up thy soule now with these vanities. Now the Flood is come, now Noah is in the Arke, now Sirs, you that are such men of renowne, Gen. 6. 4. you that were the brave gallants of the earth, now tell me who is the foole, and who is the wise man now?

How many in the dayes of peace make light of a good Conscience; yea if they see others to be but carefull in rigging of their Ship, and pitching, and trimming up such an Arke, how ready are they to spend their byting scoffes, and their tart jests upon them, but if ever times of trou­ble & calamitie, and a fire flood of Gods wrath, Nah. 1. 6, 8. should breake in, then would a good Conscience hold up the head with much comfort, and resolution, whilest those that formerly made a jeast of a good conscience should have aking, [Page 159] and quaking hearts, by reason of those unmeasurable feares that shall seize upon them. A good conscience will make a man musick; when Iubal shalbe glad not only to put up, but with indignation and anguish of heart to throw away and curse his pipes. Well fare a good conscience in evill dayes. Pitch and trim up this Ark, there is no such provision against evill dayes, as is a good conscience. It will do a man service, and support him, when all the brave spirits of the earth shalbe blank, and at their wits end.

In the third place, the benefit and com­fort 3. The comfort of a good con­science in time of Sicknesse. of a good conscience, is conspicuous in the time of sicknesse, or a mans private and personall crosses in his estate, &c. A sicke man with an hayle conscience, is a cheary and a comfortable man, Prov. 13. 14. The spirit of a man will sustaine his in­firmity; that is, the spirit it selfe being hayle, and sound, it wil enable him to bear any bodily sicknesse. But a wounded spirit who can beare; yea a wounded or a sicke body, who can comfortably beare, if the spirit or conscience be sicke? But let the conscience bee good and sound; and it helpes a man with great ease and com­fort, to beare the sicknesse of the body. It [Page 160] is a shrewd burthen to beare two sicknes­ses at once, to have a sicke body, and a sicke conscience. A man shall find enough of the easiest of them single and alone. But yet an hayle conscience in an infirme bo­dy, sweetly helpes our infirmitie. Let a man have ever so hayle and heathfull a body, yet if the conscience be naught, and withall awakened, fals to galling and griping, he shall find but little joy in his bodily health; so contrarily, let a mans conscience be good; and though his bo­dy be sicke and weake, yet it is a great deale of sweet refreshment that it shall re­ceive from the conscience.

Sicknesse in it selfe is exceeding un­comfortable, and in the time of sicknesse commonly all bodily comforts, the com­forts of meates, drinkes and sleepe, faile; yea but then here is the benefit of a good conscience, that will not then fayle, but as it is said, Eccl. 10. 9. Money answers all things, so a good conscience answers all things, the comfort of it supplies the wants of all other comforts. When in sicknesse the comfort of meat, drink, and sleepe is gone, they are all found againe in the comfort of a good conscience; that will be meat, and drinke, that will be rest [Page 161] and sleep, that will make a mans sick-bed soft, and easie, that shall be as the Angels were to Christ in his hunger in the Wil­dernesse, they ministred unto him, and so will a good conscience minister comfort in the want of all other comforts, so that a man may say of a good conscience, as we use to say of some solid, substantiall dish, that there are Partridge, Phesants and Quailes in it; so though outward comforts cease their office, and their worke be suspended, yet a good consci­ence comes in its roome, and in it are meat, drinke, sleepe, ease, refresh­ment, and what not? A good conscience is an Electuary, or a Cordiall that hath all these ingredients in it. There is no such Cordiall to a sicke man, as the cor­diall of a good conscience. All Physici­ans to this Physician are but such Physi­ans as Iobs friends, Iob 13. 4. Yea are Phy­sicians of no value. A motive of great weight to make men in love with a good conscience. Who can be free from sick­nesse, and how tedious and wearisome a time is the time of sicknesse? Now who would not make much of a Cordiall that might cheare him then, of a receipt that might feed him then? As then we would [Page 162] bee glad of a chearfull and comfortable spirit upon our sicke beds, so make much of a good conscience. Whence is it that most men in their sicknesses have such drooping spirits, lye groaning altogether under their bodily paines, or lye sottish­ly and senslesly, no sense of any thing but paine and sicknesse? Meerely from the want of a good conscience, they have laid up no Cordial, no comfortable Electuary for themselves in their health time a­gainst the day of sicknesse. Indeed you shall have the miserable comforters of the world on this manner cheering them; why, how now man, where is your heart? Plucke up a good heart man, never feare for a little sicknes, &c. True indeed, they should not need to feare, if they could plucke up a good heart. But they that will plucke it up when they are sicke, must lay it up when they are well. Hee that hath a good conscience to get when he lyes upon his sicke bed, is like a man that hath his Aqua-vitae to buy when hee is fallen into a swoune; A wise man that feares swouning, would have his hot-wa­ter-bottle hanging alwayes ready at his beds-head. But as in other crosses by sicknesse and the like, so is the comfort [Page 163] of a good conscience, never more sweet, then when a man is under the crosse for conscience sake, and suffers affliction and vexation to keepe a good conscience. Then above all other times will consci­ence doe the office of a Comforter, and will 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 [...]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 Cole­house, 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 [Page 164] 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 [...]. 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 [Page 165] 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 [Page 166] 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 [Page 167] 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 [Page 168] 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 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, [Page 169] 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, [Page 170] 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, its 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 [Page 171] 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 [Page 172] 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 [Page 173] 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 death­bed [Page 174] 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 good consciences upon your death-beds. If your consci­ences can say for you, that you have beene carefull in your life time to know God, to walke holily and religiously before him, &c. then wee dare be bold to comfort and cheere you, then dare wee speake peace confidently to you. But if your consciences accuse you of your ignorance, your oathes, Sabbath-breaches, worldlinesse, rebellion, un­cleannesse, [Page 175] oppression, drunkennesse, &c. and finally, impenitencie: What is it you would have us to doe? What can wee say, but as the Prophet to Zedekiah, Ier. 37. 19. Where are now your Prophets that prophesied unto you, saying, the King of Babylon shall not come against you? So, where be those that in your life time told you, ye need not to be so careful and precise to keep good consciences, lesse a­do will serve the turne, now what think ye of them? now what peace have you in those wayes, what comfort can these give you now? Or else what can we say when men in anguish of conscience lye tossing upon their beds, but what Reuben said to his brethren when they were in distresse, Gen. 42. 21, 22. Did not I warne you, say­ing, Sin not, &c. So must wee, what doe ye call to us for comfort? did not wee warne you many a time and oft, saying, Sinne not, nor live in those dangerous courses? Did not wee warne you? Oh to have our consciences and Gods Mi­nisters thus to grate upon us, what an uncomfortable condition will this be? Would wee then prevent such sorrow, and be cheerfull, and cheered at our latter ends? lay up a good conscience, [Page 176] then, lay in somewhat for conscience, and Gods Ministers to worke upon, and from which they both may be able to raise comfort to you. Get a good conscience, and live in it all thy dayes, and then though thou shouldest want the benefit of a comforting Minister, yet thy consci­ence shall doe the office of a comforting Minister, and shall be the same unto thee that the Angel was unto Christ in his a­gony, Luke 22. 43. and shall minister such comfort unto thee, as shall make thee ready to leap into the grave for joy. This shall be as another Iacobs staffe for thee to leane & rest upon, when thou shalt be up­on thy death-bed. If men knew but the worth of a good conscience at the houre of death, wee should need no other mo­tive to worke mens hearts to be in love therewith.

Fiftly and lastly, the benefit and com­fort 5. The comfort of a good con­science at the day of Iudgment. of a good conscience is great at the day of judgement. Oh the sweet com­fort and confidence of heart that a good conscience will yield unto a man at that day. What will become of all the Gi­gantean spirits, and the brave fellowes of the earth then? Alas for their yellings, and cursing of themselves, and their com­panions! [Page 177] what howling and crying to the mountaines, as they did, Revel. 6. Hide us, Cover us, yea, dash and quash us in a thousand pieces. When an ill conscience is awakened, it is not to be imagined how small a thing will gastre it. The sound of a shaken leafe shall chase them, and they shall fly, as flying from a sword, and they shall fall when none pursues, Levit. 26. 36. A dread­full sound is in his eares, Iob. 15. 21. Hee heares nothing, but he thinkes he heares alwaies some terrible and dreadfull noise. And then if a shaken leafe shall chase, and shall put them into a shaking feare, what case will such be in, when as Iob speakes Iob 26. 11. The pillars of heaven shall trem­ble, and when the powers of heaven shall be shaken, Luke 21. 26. When the heavens shall shake and flame above them, when the earth shall quake, and tremble under them, what case will they be in then? If meere imaginations fill their eares with dreadfull sounds where there is no sound at all: Oh what a dreadfull sound shall be in their eares when the Sea shall roare, Luk 21. 25. when the last trumpe shall sound, 1 Cor. 15. when they shall heare the shout and voyce of an Angel, 1 Thes. 4. 16. what dreadfull sounds will these be in the eares [Page 178] of ill consciences? How will these dread­full sounds confound their soules with horrour and amazement.

But now for a good conscience, how is it with it then? Even amiddst all these dreadfull sounds it lookes up, and lifts up the head, Luke 21. 28. and enables a man with a cheery confidence to stand before the Son of man, Luke 21. 36.

The Malefactor who looks for the hal­ter, how dreadful is the Iudges cōming to the Assises, attended with the troopes of halberds, in his eye; but the prisoner that knowes his owne innocencie, and that he shall be quit & discharged, his heart leaps at the Iudges approach, how terrible soe­ver he come attēded to the bench, it glads his heart to see that day, which shalbe the day of his liberty & release. An hypocrite shall not come before him, Ioh. 13. 16. much lesse, shal look up, & lift up his head, or stand before him, Ps. 1. 5. But the righteous, and the man with a good conscience, he shall hold up, and cheerfully lift up his head, when all the surly, and proud Zamzum­mins of the earth, that here lifted up their heads and nebs so high, shall become howling and trembling suitors to the deafe mountaines to hide them from the [Page 179] presence of the Lambe on the throne. Oh! they that feare the Lambe on the throne, how dreadfull unto them will be the Lyon on the throne?

It will be with good and evill consci­ences in that day, as it was with Pharoahs Butler, and Baker, on Pharaohs birth-day. The Butler he knew hee should be resto­red to honour, and go from the Prison to the Palace, therefore he comes out of the prison ful of joy, & jollity, he holds up his head, and outfaces the proudest of his e­nemies. But the Baker hee knowes his head shall be lift from off him, and there­fore when Pharaohs birth-day comes, wherein all others are in jollity, yet hee droopes and hangs downe the head, hee knowes it would prove an heavie day of reckoning with him.

Such will the apparition of Christ unto judgement be, unto good and evill con­sciences, as was the apparition of the An­gel, Math. 28. 2, 3, 4, 5. There was a great earthquake, for the Angel of the Lord de­scended frō heaven, his countenance was like lightening, and his rayment white as snow. Here was a terrible sight, but yet not a­like terrible to all the beholders. For, for feare of him the keepers did shake, & became [Page 180] like dead men. But the Angel said unto the women, feare not ye, for I know that ye seek Iesus. So at the last day when Christ shall come to judgment, evill consciences shall be as the Keepers, whilst all good consci­ences shall heare that comfortable voice, Feare not yee, for I know that you have sought for God, & all your daies ye have sought to keepe a good conscience. How effectuall a motive should this bee, how strongly should this work with us. As we should be glad to hold up our heads, when the glorious ones of the earth shall hang them down, to leape for joy, when others shall howle for bitter anguish of spirit, so now whilest wee have the day of life and grace, labour we to get and keepe good consciences.

CHAP. XIII.
A second motive, A good conscience is a continuall feast.

THus have wee seene the first motive, The second motive to a good con­conscience. from the benefit and comfort of a good conscience, in such cases, and times, as a man stands most in need of comfort. A second motive followes, and that is that [Page 181] we find, Prov. 15. 15. A good conscience is a continuall feast. 1. It is a feast. 2. Better than a feast. It is a continuall feast.

1. It is a feast. The excellencie of a good conscience is set forth by the same Quo enim melius epu­lantur ani­mi quam bo­nis factis? aut quid a­liud tam fa­cile potest explere ju­storum men­tes quā bo­ni operis cō ­scientia? Ambro. de offic. l. 1. c. 31. thing, by which our Saviour sets forth the happinesse of heaven, Luk. 14. And well may both be set forth by the same Me­taphor, considering what a neere affinitie there is between heaven and a good con­science, and that there is no feasting in heaven, unlesse there be first the feast of a good conscience here on earth. But why a feast? A feast for three regards.

1. For the selfe sufficiencie, and sweet satisfaction and contentment that a good conscience hath within it selfe. Feasting and fasting are opposite. In fasting upon the want of food there is an emptinesse and a griping hunger, which makes the body insatiably to crave. But at a feast there is abundance, and variety of all di­shes and dainties, ready at hand to satisfie a mans appetite to the full, he can have a mind to nothing but it is before him. The very best of every thing that is to be had is at a feast. A feast of fat things, Isa. 25. 6. of fat things full of marrow. Such is the sufficencie of satisfaction, the abundance [Page 182] of sweetnesse, and contentment that is to be found in a good conscience. It is a ta­ble richly furnisht with all varieties, and dainties. There is no pleasure, comfort, or contentment that a mans heart can wish, but it may be abundantly had in a good conscience; as at a feast there is a collection of all the dainties and deli­cacies that sea and land can afford.

2. For the mirth and joy of it. A feast is made for laughter, Eccl. 10. 19. At a feast there is mirth, musick, and delight in the comfortable use of the creatures. Heavi­nesse of heart, pensivenesse, and sorrow, these are banisht from the house of fea­sting. Fasting and feasting are opposite, in fasting indeed there is weeping, mourning and sorrowing; but in a feast contrarily, there is mirth, merriment and joy.

There were under the Law appointed solemn holy feasts anniversarily to be ce­lebrated, and at those solemn feasts were the silver trumpets sounded, Num. 10. 10. and the sound of the trumpets was a joy­full sound, Ps. 89. 15. For their Festivities were to be kept with speciall joy, Deut. 16. 10, 11, 13, 14, 15. Thou shalt keepe the feast of weekes unto the Lord, &c. and thou shalt rejoyce before the Lord, &c. Thou [Page 183] shalt observe the feast of Tabernacles se­ven dayes, &c. And thou shalt rejoyce in the feast, &c. Therefore thou shalt surely rejoyce. And that extraordinary feast on the fourteenth & fifteenth of Adar, in me­morial of their deliverance from Haman, see how it was kept Esth. 9. 19. 22. They kept them dayes of gladnesse and feasting, of feasting and joy. Even such is the excel­lencie of a good conscience. All the mer­riment and musick, wine and good chear, will not make a mans heart so light and so merry, as the wine which is drunke at the feast of a good conscience will doe. This takes away all heavinesse and sad­nesse of spirit, and hath the like effects with naturall wine. It makes a man for­get his spiritual poverty, and remember that misery no more, Pro. 31. 7. Nay, as wine not only takes away sadnes, but withal brings a naturall gladnesse with it, Ps. 104. 15. Wine that makes glad the heart of man: so doth this wine at this feast, Psal. 97. 11, 12. Light is sowne for the righteous, and gladnesse for the upright in heart, Rejoyce in the Lord ye righteous. None so glad an heart, as the upright in heart. Nay, such is the vigour and strength of this wine, at this feast, that it not onely glads [Page 184] a mans heart, but makes a man as not able to containe, even to shout for joy, Psalm. 32. 11. Shout for joy all ye that are upright in heart, yea shout aloud for joy, Psal. 132. 16. That look as it is said of the Lord, Ps. 78. 65. The Lord awaked like a mighty man that shouts by reason of wine. So such is the plenty, abundance, sweetnesse, and strength of the wine of this feast, that it makes men in a holy jollity, even to break forth into shouting, and singing. This wine being liberally drunken, wherein there is no excesse, fils a mans heart with such an overflowing exuberancie of joy, as hee cannot hold, but hee must needs shew it in Psalmes, Hymnes and spirituall songs; and hence it is that the righteous do sing and rejoyce, Pro. 29. 6. So that what joy a feast can yield, that can a good con­science yield much more, 2 Cor. 1. 12. This is our rejoycing, the testimonie of our con­science. Yea and that joy commanded, Deut. 16. at the feast of Tabernacles what was it but a Type of that spirituall joy, that the faithful under Christ should have in keeping the feast of a good consci­ence? The feast of a good conscience is the true feast of Tabernacles, in which as in the other, there shall need no charge [Page 185] to rejoyce, and be merry, this feast will put such spirit and life into a man, as shall make him sing, skip, and shout for joy.

The feast of a good conscience is not like a funerall feast, where mirth and joy are unseemely, and unseasonable guests, there are heavie hearts and lookes, teares, and mourning, (which by the way how well they suit with feasting let the world judge) but the feast of a good conscience is a nuptiall feast, a marriage feast, and the day of marriage is the day of the joy of a mans heart, Cant. 3. 11. Such a feast, e­ven a joyfull marriage feast doth a good conscience make.

Oftentimes these bodily feasts are but heavie feasts, many for all their good cheere, company, and musicke, cannot put away the heavinesse of their hearts, but even in their feast are sad hearted, and Sampsons wife wept all the dayes of the feast, Iudg. 14. 17. yea though a marriage feast. But in this feast of a good cōscience here is no sorrow, heavinesse, or sad me­lancholly, but all joy and gladnesse.

3. For the society and company. A feast is a collection, and a convention of many good friends together, whose society and friendship is sweet each to other. There [Page 186] is no feast can afford the like company that a good conscience hath. Woe to him that is alone, Ecc. 4. that is the wofull and solitary condition of evill consciences. But a good conscience hath ever good company, is not alone, for the Father is with it, Ioh. 16. 23. yea, the Son is with it: and Christ, and the man with a good conscience, they sup, and feast together, Revel. 3. 20. yea, and the spirit is with it, 1 Cor. 13. 13. The Communion of the Holy Ghost be with you. What feast in the world can shew such company? And good com­pany is the chiefe thing in a feast. Thus a good conscience is a feast.

2. It is better than a feast. And that in three regards.

1. In regard of the continuance and per­petuity of it, A continuall feast. Nabal made a feast, a feast like a King, 1 Sam. 25. but that feast lasted but one day. Sampson at his marriage had a feast that lasted seven daies, Iudg. 14. 17. but yet that feast had an end. Ahashuerosh his feast was the longest feast that ever we read of, Esth. 1. 4. Hee made a feast many dayes, an hundred and fourscore daies. But yet v. 5. it is said, And when those dayes were expired. So this long feast had an end. It was continued for [Page 187] many dayes, but yet no continuall feast, it had an end. The feast of a good consci­ence is not like an Vniversity Commence­ment feast. Great exceedings, and extra­ordinary good cheere and company for one night, but the next morrow to their bare Commons againe. Not like the feast of the Nativity, at which time there is great feasting, and great cheere every where for twelve dayes, but when those dayes are over, many a man is glad of bread and cheese, glad to skip at a crust. But this is a continuall feast all the yeare long, all a mans life long. Therfore 1 Thes. 5. 16. Rejoyce evermore, keep open house, and feasting all the yeare long. The joy of a good conscience was figured by the joy at the feast of Tabernacles. That feast lasted seven dayes. The joy must bee as long. Seven the number of perfection, de­noted the whole course of a mans life, and so their seven dayes joy, the continu­all joy and jollity of this continuall feast of a good conscience.

Conscience and a wife, as they agree in many things, be they good, be they ill, so in this also. If the conscience be evill, it is like an evill wife, and she a continuall evill, Prov. 27. 15. A continuall dropping in a [Page 188] very rainy day, and a contentious woman are alike. The contentions of a wife are a con­tinuall dropping, Prov. 19. 13. A shrewish waspish wife, is a continuall vexation and disquiet. Such is an evill conscience, a continuall sorrow. Contrarily, a good conscience is like a good wife, a good wife is a continuall comfort, a comfort in health, in sicknesse, in peace, in distresse, Pro. 31. 12. She doth him good and not evill all the dayes of her life. Not some good, and a great deale of evill withall, but all good, good & not evill. Not good at sometime, and none at other times, but all the daies of her life, she is a continuall comfort. So is the comfort of a good conscience. It keepes holy-day and feasting every day. It is all feast; a feast for ever; there is no Lent, or fasting dayes that interrupt this feast. This is the peculiar privilege of this feast to be continuall; belly feasting can­not be so: for 1. A man cannot alwayes feast though he would, a mans revenues would bee exhaust, his expences would soone sink his estate. Continuall feasting would soone begger and undoe a man of good estate, Pro. 21. 17. Hee that loves Wine and Oyle shall not be rich. It is not so here; the revenue of a good conscience is [Page 189] bottomlesse, it cannot be spent, and ther­fore is able to keepe a rich and a full furnisht Table all the yeare long. Here is a mysterie in this feast, the larger ex­pences to day, the more laid in to keepe the feast the better to morrow; a man growes rich by feasting.

2. Suppose a man might be able to feast alwayes, or might feed at another mans Voluptas tune cum maxime de­lectat extin­guitur. Nec multum loci habet; iat (que) cito implet & taedio est, & post pri­mum impe­tum marcet. Seneo. de vir. beat. c. 7. Table continually, yet would it weary a man beyond measure. It would but gug and cloy a man. All earthly pleasures have a satietie, and breed a loathing by frequent use. But this is the admirable ex­cellencie of this feast of a good consci­ence, here a man may feed and eate with continuall delight. At this continual feast, heere is a continuall fresh appetite, and fresh delights; here is continuall feasting without loathing and satiety.

3. Neither may belly feasting be conti­nuall. There be some times wherein it is inconvenient and unlawfull. To speake with the fairest, that day which God hath sanctified for his service, is not so conve­nient for feasting. It may be no lesse dan­gerous to devour sanctified time, than san­ctified things. And in this case hath that saying a truth, It is not meet that we should leave [Page 190] the Word of God, and serue Tables, Act. 6. 2. But now this feast without any doubt may bee on the Sabbath, yea, it is the spe­ciall festivall, and high day of the weeke, wherein this feast is best kept. Againe, there be times wherein God calls to so­lemne fasting and humilation, as when the Church is either in danger or distresse; but this feast is not hindred by fasting, it will stand well with it, and many a spe­ciall dainty dish is served in to this fea­sting from a fast.

4. Suppose a man could and might, feast alwayes, yet were it a brutish thing, and hog-like allwayes for a man to be cramming and crowding in belly cheere, allwayes to bee pauncing and gutting. It is that for which the rich Glutton is tax­ed, Luk. 16. That he fared deliciously every day. But here to feast at this Table every day, is that which makes a man every whit as Angel like, as belly-feasting every day makes a man swine-like. Here it is a mans happinesse to be a holy Epicure.

2. It is better then other feasts, in re­gard Nunquam credideris faelicem qui adventitio loetus est, exibit gau dium quod intravit. Se­ [...]. ep 9 [...]. of the Independencie of this feast vp­on any other out-ward thing. This feast is able to maintaine it selfe of it selfe, and within it selfe. A man that hath a good [Page 191] conscience, hath a feast, though he have nothing else but it. A good conscience, though it have nothing but browne bread and water, yet this hard fare marres not the feast; For this feast stands not in meates, and drinks, but in righteousnesse, peace, and joy in the holy Ghost, Rom. 14. 17. Quietnesse and a dry morsell is better then an housefull of good cheare with strife, Pro. 17. 1. Though it be but outward quiet­nesse, when a man is free from vnjust vexa­tions, and the molestations of froward and contentious disposition, even such quiet­nesse makes a dry morsell good cheere, makes a feast of a crust. But when there is inward quietnesse of a good conscience, and a mans heart is at quiet from his peace with his God, what excellent cheere is a dry morsel, then? Though a man have ever so good fare, yet to have it sawced with the bitternesse of contention, and to live in a continuall wrangling with pevish peo­ple, what poore content would a well fur­nisht Table afford such a man? And what poore cheere, especially, would all these feasts in the world make, where there is brawling and contention from the con­science? Here then is the excellencie of this feast above all other feasts. This feast [Page 192] is able to subsist, and to maintaine it selfe without other feasting; other feasting is nothing without this of a good consci­ence. Other feasting often hurts and hin­ders this feast, whilest men by their vaine and licentious carriage therein, Feasting without all feare, Iude. 12. Doe make the conscience fast and starve; and whilest their Quailes are betweene their teeth, Leannesse enters into their soule. Psalm. 106. 5. So farre is bodily feasting from helping, that it hinders this feasting ra­ther. Conscience, can have mirth enough without a feast, but little is the comfort and content that a feast can give, where the Conscience is not good. Men may Sed non est ista hilaritas longa. Ob­serva, vide­bis cosdem in exiguum tempus ater­gime ridere, & acerrime rudere. Se­nec ep. 92. set a face vpon it and bragge, laugh, and be jolly in their feasting, but yet in the middest of their laughter the heart is sor­rowfull, and the end of that mirth is heavi­nesse, Prov. 14. 13. Conscience awake­ned even in the middest of the greatest jollitie, gives men many a bitter twitch at the heart, and in the middest of all their revellings, gives them Vineger and Gall to drinke. A good conscience is it that sweetens and seasons all the dishes of a feast, that is the sawce that makes meat sa­voury, the sugar that sweetens Wine, [Page 193] that is the musicke that makes a mans heart dance.

But let a man goe to the most sumptu­ous, and delicious feasts without a good conscience, and how is it with him then? Iust as with Belshazzar, Dan. 5. Where the hand writing on the wall marred all his mirth; or else it is in such a case, as it was with Haman. The foole brags that he a­lone is invited to Esters banquet with the King, Esth. 5. 12. Oh how happy a man was he, under how fortunate a Planet was he borne, to be the King and Queenes Favorite both? But see what little reason hee had to brag, Chap. 7. 2. Even at the banquet of Wine, Esther gives him a cup of gall: at the banquet of Wine doth she ac­cuse Haman to the King. Oh! how many glory in their banquetting, and their fea­sting, but how often doe their consciences put Esthers tricke vpon them, even accuse them to God, and gall and gird them in the midst of their wine? conscience serves many, as Absoloms villaines served Am­non, when his heart was merry at Abso­loms feast, then they stabd him to the heart. Cōscience deales with them, as the Israelites were dealt withal in their quaile feast. They had their Quailes, and their [Page 194] dainties, but a man would rather want their good cheere, than have their sawce. Their sweet meat had sharpe sawce. Whilst the flesh was between their teeth, Gods anger brake in upon them. So whilst many are chewing their dainties, consci­ence fils their mouth with gravell, and so sawces and spices their dishes, that they find but little content therein. So misera­ble are all feasts and merriments of this world, when a man wants the indepen­dent feast of a good conscience. So happy also are they that have the feast of a good conscience, although they never taste bit of other feast whilst they live, although they be denied the crums that fall under the feasting Gluttons table.

3. It is better in regard of the Vniver­sality of it. As for belly feasts, it stands not with every mans condition and purse, to make them. It belongs onely to the richer and abler sort to feast. Feasting is a matter of charge and cost, and so is out of the reach of the poorer sort. But here is the excellencie of this feast. The poorest that is may make it, and the poore have as good priviledge to make it as the rich, and the poore in this respect may keepe as good an house as the best Nobleman, [Page 195] yea, for the most part the poorer sort keep this feast best. Nabal makes a feast like a king, but wretched man, in the mean time what feast keepes his conscience? It may be many a poore Carmelite neighbour of his that went in a poore russet coat, and li­ved in a poore thatcht cottage, kept that feast abundantly & richly, whilst he poore sot had not the crums that fell from their tables. Lazarus could not have the crums that fell from the gluttons table, but how happy had it been with the glutton if in stead of this delicious fare he might have had but the reversions of Lazarus boord. Lazarus may not come to his feast, no nor yet to his fragments, neither will Laza­rus condition permit him to feast it as the glutton did, but yet this feast of a good conscience, Lazarus may make as well as hee, and can, and doth keepe it, whilst the glutton feeles many an hun­ger-biting gripe. What an excellent feast is this above all other feasts, wherein the russet hath as much priviledge as the vel­vet, the beggar as the King, the poore tenant, as the rich Landlord? The rich Landlord often so feeds upon, and eates up his poor tenant by oppression, that the tenant is kept low enough for feasting; [Page 196] It is well with him if hee have food, hee had not need thinke of feasting. But loe now the excellent feast of a good consci­ence: here may the Tenant keep as good cheere as the Landlord, yea, and it may be may feast, whilst the rich Landlord is ready to starve for want of this provision.

Now then all this considered, what a Motive should it be to make us in love with a good cōscience. How powerfully should this perswade us therto? whē God would perswade men to come to the joyes of heaven, hee uses no other argument than this, to invite them to a feast, as in the Pa­rable, Luk. 14. Behold, here is the same argument, to move you to be in love with a good conscience, behold the Lord in­vites you to a feast, and to a feast where ye shall have sufficiencie, without want, or loathing, where ye shal have wine, mirth, musick, and good Company, to the full. The twelve dayes feast of the Nativitie, how is it longed for before hand, & how welcommed when it is come? And what may the reason be? But only because it is a feasting time. This is counted a blessed good time: and why a blessed good time? As Christ was a blessed good man, & the prophet that should come into the world, [Page 197] and therefore should be made a King, be­cause hee had fed and filled their bellies, Iohn 6. So the most make that a blessed time, not for the memorial of Christs In­carnatiō, but because of the loaves Christ shall be a King, & because of the feast, the time is blessed. Well then, & is the world so desirous, and so glad of feasting? Are feasting times such blessed times? Lo then I invite you to a feast, to a blessed good feast indeed, that will make you blessed and truly happy. Not to a feast of twelve daies, but to a feast that lasts al the twelve moneths of the yeare, to a continuing, and a continuall feast. How glad are many when they may goe to a feast? Lo a way to make feasts for your selves. What a credit is it counted in the world for a man to keep a good, and great house, to keep feasting and open-house for all commers, during the Festivity of the twelve dayes? Would we have this credit of good hous­keeping, not for twelve dayes but for all the yeare long? Get good consciences, keepe good consciences. There is no such good house-keeper, as is the good conscience-keeper; for a good conscience is a feast, a continuall feast.

There is nothing that men desire more [Page 198] then to live merrily, and how many stum­ble at Religion, and keeping of a good conscience, under an idle conceit that it is the way to marre all their mirth, and to make a man lumpish and melancholly. Do not believe the devill, do not believe his lying agents? It is a prophane Proverbe, that Spiritus Calvinianus est spiritus me­lancholicus. A good conscience is a feast, a feast with all dainties, musick, and wine. Can a man be melancholly at a feast, at so joyfull, and so sweet a feast? doth feasting make men melancholly, or make men merry? make men weepe, or laugh? If a man should cry downe feasting with this argument, That it makes men melanchol­ly, would not all men laugh him to scorn? And why then should a man feare melan­cholly more from a good conscience, than from a feast? There is none lives so mer­ry a life as hee that keepes a good consci­ence, hee is every day at a feast, hee is al­wayes banquetting. Yea, the worst dishes of this feast, even those at the lower end of the Table, are better than the most choice rarities of other feasts. The very teares that a good conscience sheds have more joy and pleasure in them, than the worlds greatest joyes. And if the teares [Page 199] of a good conscience be such, what is the mirth and laughter of it? If weeping be so sweet, what is singing? If the courser di­shes be so dainty, what are the best servi­ces? Would wee then live merrily, and passe our dayes jocundly indeed? Get a good conscience and thou keepest a con­tinuall feast, and that continuall feast will keepe thee in continuall mirth, and conti­nuall joy. Yea, though thou be in afflicti­on, and under crosses, so as thy dayes unto the world may seeme exceedingly evill, shalt thou live merrily as at a feast. Yea, this is the scope of the Scripture, All the dayes of the afflicted are evill, namely, in the eye and judgement of the world: but a good conscience, namely, to the afflicted, is a continuall feast. A good conscience feasts then, and turnes fasting dayes into feasting dayes. A good conscience feasts a man in his poverty, in his sicknesse, in the prison, and cheeres up a man with many a dainty bit. The wine of this feast makes them forget all their sorrow.

Now then that we would be so wise as to hearken to Gods invitation to this feast, Let us keep the feast with the bread of sincerity and truth, 1 Cor. 5. 8. Take heed now that we put not off God as those did, [Page 200] Luke 14. invited to the feast, with the ex­cuses of Farmes, Oxen and the like. So doe many, urge them to the keeping of a good conscience, and their answer is, If they should be so precise, how should they live, they shall have but poore takings if they take such a course, I pray have me ex­cused, I must live. Thus they answer, as many good husbands, when invited to frequent feastings, doe, No believe mee it will not hold out, if I goe every day a feasting, I may goe one day a begging, I must follow my businesse, and let feasting goe. And so say men here. But take heed of putting off God thus. The time will come that thou wouldst give all thine ox­en to have but the scraps & crums of this feast, and thou shalt not have them, God will serve thee as hee did them, Luk. 14. 24. None of those men which were bidden shall taste of my supper. Those that care not to keep the feast of a good consci­ence, shall never come to Gods feast in heaven. If you refuse to come to his feast now, God will at the last day thrust you out of doores, when you will be pressing and crowding in, and shall say to you, Get you hence ye despisers of a good consci­ence, you scorned the feast of a good con­science, [Page 201] and therefore now the feast and guests of heaven scorne you, here is no roome for such to feast here, who have made their consciences fast heretofore.

CHAP. XIV.
A third and a fourth motive to a good conscience.

Come wee now to a third motive, that The third motive to a good con­science. may yet helpe to stir up our minds to this necessary duty of getting and kee­ping of a good conscience. Besides what hath beene said, it is worthy of our consi­deration, that without a good conscience all our actions, yea our very best services to God are so farre from goodnesse and acceptance, that they are abominable and distastefull unto the Lord. The formall goodnesse of every mans actions is to be judged and esteemed by the goodnesse of his conscience, which being evill and de­filed, makes all a mans actions to be such, 1 Tim. 1. 5. The end of the commandement is love. But what kind of love doth the commandement require, will any shewes or shadowes of obedience serve the turn? will the bare dutydoing passe for currant? [Page 202] No, but such love to God and man, and such performance of obedience, as pro­ceeds from a pure heart and a good consci­ence. So that let a man doe all outward actions of obedience, yet if a good con­science be wanting, all is nothing, For the end of the Commandement is love out of a good conscience. As is a mans consci­ence, so are all his workes, and therefore nothing acceptable that a wicked man doth, because hee doth it with an ill con­science. To the pure all things are pure, but to the defiled their conscience is defiled, and that being defiled, it defiles all it med­dles with, as under the Law the Leaper defiled all he touched. The best meat, disht and dressed with defiled and dirty hands, is loathsome to us.

The honest works of a mans calling are good workes in themselves, but no good workes to him that doth them without a good conscience, Pro. 21. 4. An high look, and a proud heart, and the plowing of the wicked is Sin. The calling of Husbandry is counted the most honest calling of all others, yet where a good cōsciēce is wan­ting, a mans very plowing is Sin. Come to holy duties of Religion and Gods ser­vice, and how is it with a man wanting [Page 203] a good conscience in them? That curse of Davids, Psal. 109. 8. Let his prayer be turned into Sin, lies upon the services of all evill consciences. See Pro. 15. 8. The sacrifice of the wicked, that is, of him that hath an evill conscience, is an abominati­on: but the prayer of the upright, that is, of a man that hath a good and upright con­science, is his delight. Observe the op­position. Hee sayes not the prayer of the wicked, and the prayer of the upright, nor the sacrifice of the wicked, and the sacri­fice of the upright; but the sacrifice of the wicked, and the prayer of the upright. A sacrifice had prayer with it, but yet it was more sumptuous & more solemn then sin­gle prayer. Now who would not thinke but such cost should make a man welcom, yet the single prayer of the upright is ac­cepted, whilst his sacrifice is an abomina­tion, yea, and that a vile abomination, Is. 66. 3. A man of evill conscience deligh­ting in his abominations, makes his holiest services such. Let such an one come to the Sacraments, and how will it be with him there? even as in the former, To the impure, even the pure Sacraments are impure. Simon [...] Magus rather defiles the waters of Baptisme, then they clense [Page 204] him, and it is not carnall baptisme that a­vailes any thing, without the answer and stipulation of a good conscience, 1 Pet. 3. 21. And for the Sacrament of the Supper, whether doth it profit an uncleane con­science, or such a conscience pollute it? It may be judged by a like case resolved, Hag. 2. 11, 14. The uncleane person by a dead body touching the Bread, or Wine, or Oyle, makes these to be uncleane. The ceremoniall uncleannesse by the touch of a dead body, typified the morall unclean­nes of an evill conscience, unpurged from dead works. God looks specially at the cō ­science in all our services, and if hee finds that foule and filthy, he throws the dung of mens sacrifices in their faces, that come with the dung of their filthy consciences, before his face. See therefore how Paul serves God, 2 Tim. 1. 3. Whom I serve from my forefathers with pure conscience. It is an impure service that is not perfor­med with a pure conscience, as sleight as the world make of puritie. How much more shal the blood of Christ purge your con­sciences from dead workes, Heb. 9. 14. But to what end are they purged? To serve the living God. Therfore marke, that till the conscience be purged and made good, [Page 205] there is no serving of God. So Heb. 10. 22. Let us draw neere, that is, in prayer, and the like duties; But how? Having our hearts sprinkled from an evill conscience. Otherwise it is but a folly for us to draw neere, for God will not be neere when a good conscience is far off. And therfore we are bid to purifie our hearts, when wee are bid draw nigh to God, Iam. 4. 8.

Behold here then a speciall motive to make a good conscience beautifull in our eye. As we would be loath our services of God, our prayers and holy performances, should be abominable in Gods eye, so la­bour for good consciences. As we would have cōfort in alour duties of obedience, so labor to make our conscience good. It is a great deale of confidence that silly ignorant ones have in their good prayers, & their good serving of God, as they call it, yea it is all the ground of their hope of salvation, when they are demanded an ac­count of their hope: now alas your good prayers, and your good serving of God! why what do you talking of these things? Hath Christ purged your consciences from dead workes? Have you by faith got your consciences sprinkled, and rinced in Christs blood, and so have ye made them good? [Page 206] If not, never talke of good prayers, and good serving of God: your prayers cannot be good whilst your consciences are naught. An evill conscience before God, and a good service to God cannot stand toge­ther. But would you have your prayers good indeed, and your service acceptable indeed? then let your first care be to make your conscience good.

Fourthly, let this worke with us as a The fourth motive to a good con­science. maine motive to a good conscience: That it is the Ship and the Arke wherein the faith is perserved. The faith is a rich commoditie, a precious fraught, and a good conscience is the bottome, and the vessell wherein it is caried. So long as the ship is safe and good, so long the goods therin are safe; but if the ship split upon the Rocks, or have but a leake therein, then are all the goods therein in danger of being lost and cast away. So long as a man keeps a good conscience, there is no feare of losing the faith, the integrity and soundnes of the doctrin therof. Constancie in the truth, is a fruit of good consci­ence, Psalm. 119. 54, 55. I have kept thy Law; he had not declined from, nor for­saken the truth of God, but what held and kept him? This I had, because I kept thy [Page 207] precepts. Keeping of a good conscience will keepe a man in the truth: It is that which is the holy preservative to save from all errors, heresies, & false doctrins. The better conscience, the sounder judg­ment, the sounder heart, the sounder head. As the better digestion in the stomach, the sreer the head is from ascēdent fumes that would distemper and trouble the same, Iohn 7. 17. If any man will do his will, he shall know of the doctrine whether it be of God. How shall a man come to have a sound and a good judgement, to be able to judge what is truth, and what is not? Let him get a good conscience, and make conscience of doing the will of God, Iohn 14. 21. Hee that hath my commandements and keepes them, &c. such a man hath, and keepes a good conscience. And what be­nefit shall such a one have by keeping of a good conscience? I will love him, and I will manifest my selfe unto him. And Ps. 50. 23. To him that orders his conversation aright▪ will I shew the salvation of God. God doth communicate himselfe and his truth to such as make conscience of their wayes. The pure in heart shall see God, and the secret of the Lord is with them that feare him.

So that he that hath a good conscience, hath the onely Antidote, the most excel­lent Amulet and plague-cake at his brest that is in the world, to save him from the pestilence, and infection of Popery, Ar­minianisme, Brownisme, Anabaptisme, &c. So long as the Ship of conscience is whole, so long the Iewell of faith is safe. Paul would have a Bishop to hold fast the faithfull Word, and to be sound in doctrin, Tit. 1. 9. But yet marke it, that he would first have him be a man of a good consci­ence in the two foregoing verses. And 1 Tim. 3. 9. he would have the Deacons hold the mysterie of the faith in a pure con­science.

Contrarily, nothing so endangers the losse of the faith and truth, and sound­nesse of doctrine, as doth the losse of good conscience. A corrupt conscience soone corrupts the judgement, 1 Tim. 1. 19. Hol­ding faith and a good conscience, which some having put away, concerning faith have made shipwracke. If the ship of con­science cracke, how soone will the mer­chandize of faith wrack? If once the con­science crack, the braine will soone prove crazie; and an unsound conscience makes a fearefull way for an unsound and rot­ten [Page 209] judgement, 2 Tim. 3. 8. They resist the truth, there is their corrupt conscience: what followes upon it? Men of corrupt minds, unsound in their judgement con­cerning the faith. How frequent a thing is it in experience to see men when they lose good conscience, together with it ei­ther to lose their gifts, as the unprofitable servant his Masters talent, or else, to lose the truth, and to fal into pestilent and dan­gerous errours. So those Prophets that made not conscience in faithfull and holy execution of their office, see what was the fruit of their evill conscience, Micah 3. 5, 6, 7. Therefore night shall be unto you that ye shall not have a vision, and it shall be darke unto you, that ye shall not divine, and the Sun shall goe downe over the Prophets, and the day shall be darke over them, &c. Their darknesse in life shall be plagued with darknesse in judgement. To which purpose that is notable, Zach. 11. 17. Woe to the idoll shepheard that leaves the flocke. There is an unconscionable shepheard, a man that makes no conscience to attend his ministery. What becomes of him? The sword shall bee upon his right eye, his best eye. And his right eye (shall not be pore-blind, or dimmed, but) shall be ut­terly [Page 210] darkened. The losse of good consci­ences brings upon men of knowledge and learning that reproach that Nahash the Ammonite would have brought upon all Israel, 1 Sam. 11. 2. It thrusts out the right eyes. Ill consciences not only make men look asquint, but it blinds them, and takes away their sight.

And what is the reason that Popery gets ground so fast, and so many turne Papists so easily? Surely it is no wonder, how should it be otherwise, when men either having lost all good conscience, or making no conscience of their wayes, but living loosely, viciously, and licenti­ously, have thereby prepared a way for Antichrist, and his Religion, to enter withall successe. No wonder that men turne Papists so fast, when long since they have turned good conscience going. For that which Bellarmine speakes, is in the Cum ariae ventilari incipiunt, non frumen­ta sed paleae vento abri­piente sepa­rantur ab a­rea. Ita pror­sus cum Ec­clesia per Ethuicorum persecutio­nes, vel Hae­reticorum deceptiones, Deo permit­tente cribra­tur, aut ven­tilatur à Sa­tana: non veri sancti, & garves, sed improbi le­ves, curiosi, lascivi ab Ecclesia a­volantes ad Ethnicos haereticosue transfugi­unt, nec fe [...]o solet accide­re ut ante circa fidem aliquis nau­fraget, quam naufragere, caeperit cir­ca mores. Bellarm. O­rat. prefix. tom. 4. generall certainly true, though by him falsly, and maliciously applyed, That they be not holy and grave men, but wicked, light, curious, wanton ones, that turne Ethnickes, or Heretickes, and that it seldome comes to passe, that any man makes shipwracke concerning the saith, that first makes not shipwracke [Page 211] concerning manners. See the truth of it in many of our backsliders to Popery, e­specially such as have beene zealous pro­pugners of the truth. Where began the first declension, where the first flaw? Had not their cōsciences first brusht upon some rocke? was not the first leake there? and when they had first put away good con­science, then there was a speedy banishing of truth, and a ready entertainment of er­rour. And for the common sort of their converts, consider if many times they have not beene the very riffe-raffe of our Church, swearers, grosse profaners of the Sabbath vncleane and debauched drun­kards, such as our Church was sicke of, and desired even to spue forth, and then when they have become a prey to all vi­cious courses, through want of consci­ence, through Gods just judgement they have become a prey to Romish Locusts, whose commission is only to hurt such, and not those whom the sap of a good consci­ence keepes fresh and flourishing as the greene grasse, and trees of the earth, Apoc. 9. 4. For as Salomon speakes of the bodi­ly harlot, Eccle. 7. 26. so it is true of that spirituall Whore of Babylon. Her heart is snares and nets, her hands as bands, her [Page 212] delusions strong; who so pleases God, and hath a care to keepe a good conscience shall escape from her; but the sinner, and he that makes no conscience of his wayes, shall be taken by her.

Well, let us thinke well upon this mo­tive, we live in dangerous and declining dayes, wherein men with a greedinesse turne to their Romish vomit againe. Be­sides the Factors of Antichrist are excee­ding busie and pragmaticall to draw men from the faith of Christ, and the Holy Ghost tels us they shall come with strong delusions. Now then all you that be the Lords people, save your selves from this dangerous generation, all you that have or would be knowne to have the seale of God on your foreheads, save your selves from the seduction of these Locusts. I, but how may that be done? The delusion is strong, and it may be, we are weake. Lo then here is a remedy against their dan­ger. Get, and keep, a good conscience, live as Paul did, in all good conscience, & thou shalt be safe from all their delusiōs, I have kept the faith, sayes Paul, oh! let it bee the care of us, that that may be our clo­sing voice at our last day, and if we would keep the faith, let us keep a good conscience; [Page 213] He that in his life time can say, I keepe a good conscience, he at his death shall be a­ble to say, I have kept the faith. Faith, and a good conscience are both in a bottome. Hold one, and hold both.

As therefore thou wouldest feare to turne Papist, or any other Heretick; so, be sure to hold a good conscience, to hold on a good, honest, and a conscionable man. So long as thou standest upon that ground, thou art impregnable, and the gates of hel shall not be able to draw thee from the faith of the Lord Iesus, Prov. 6 20, 22, 24. My Son, keep thy Fathers com­mandement, &c. And it will keep thee. So I may say here, keep a good conscience, and it will keepe thee, it will keepe thee sound in the faith, it will keepe thee from being drawne away by the error of the wicked, and it will keepe thee from the Wine of the fornications of the Whore of Babylon.

CHAP. XV.
The last Motive to a good conscience; The misery of an evill one.

THe last Motive remaines, and that is, The fift motive to a good con­science. The horrour and misery of an evill [Page 214] Conscience. If men did but truly know what the evill of an evill conscience were, and how evill a thing, and bitter it will be when conscience awakens here, or shall bee awakened in hell, a little perswasion should serve to move men to live in a good conscience. We may say of the evill conscience, as Solomon speakes of the drunkard, Pro. 23. 29. Who hath woe? who hath sorrow? who hath contentions? who hath wounds, but not without a cause? Even the man whose conscience is not good, e­ven he that liues in an evill conscience.

An evill conscience, how miserable it is, we may see by considering the mi­serie thereof, either in this world, or the world to come.

1. In this life. When an evill conscience is awakened in this life, the sorrow and smart, the horror and terror is, as the joy of a good conscience, unspeakable. An evil conscience in this life is miserable, in re­gard of feare, perplexity, and torment. To live in a continuall feare, and to have a mans heart alwaies in shaking fits of feare, is misery of miseries. And such is the mi­sery of an evill conscience. Prov. 28. 1. The wicked flees when none pursues. One­ly his owne guilt pursues him, and makes [Page 215] him flee. His owne guilt causes a sound of feare in his eares, Iob 15. 21. Which makes Proprium autem est nocentium trepidare. Male de no­bis actum e­rat, quod multa seele­ra legem & judicem ef­fugiunt, & scripta sup­plicia nisi il­la naturalia & gravia de presentibus, solverent & in locum pa­tientiae ti­mor cede­ret. Sonec. ep. 91. him shake at the noise of a shaken leafe, Levit. 26. 36. yea, that so scares him that terrours make him afraid on every side, and drive him to his feet, Iob 18. 11. Yea, there are they in great feare where no feare is, Ps. 53. 3. So that a man with an evill consci­ence awakened, may be named as Pashur is, Ier. 20. 3. Magor-Missabib, feare round about, as being a terror to himselfe, and to all his friends, ver. 4.

An evill conscience, even makes those feare fearefull feares, of whom all other stand in feare. How potent a Monarch, and how dreadfull a Prince was Belshaz­zar, who was able to put him into any feare, whom all the earth feared? And yet when his guilty conscience lookes him in the face, awakened by the palme writing on the wall, see where his cou­rage is then, Dan. 5. 6. Then the Kings countenance was changed, and his thoughts troubled him, so that the joynts of his loynes were loosed, and his knees smote one against another. Who would have had his feare to have had his kingdome? Let him now cloath himselfe with all his Majestie, let him looke and speak as terribly as he can, [Page 216] let him threaten the vilest vassall in his Court, with all the tortures that tyranny can inflict, and let him try if he can for his heart put his poorest subject into that fright and feare that now his conscience puts him into, in the ruffe, and middst of his jollity. But I pray what ayles he to be in this feare, in this so extraordinary a feare? Hee can neither reade, nor under­stand the writing upon the wall. Indeed it threatned him the losse of his kingdome, but hee cannot reade his threatning, hee knowes not whether they be bitter things that God writes against him, why may he not hope that it may bee good which is written, and why may not this hope ease, and abate his feare? No, no. Though he cannot reade nor understand the writing, yet his guilty conscience can comment shrewdly upon it, and can tell him it por­tends no good towards him. His consci­ence now tells him of his godlesse impie­ties, in profaning the vessels of the Tem­ple of the true God, and that for this his sacrilegious impropriation, and abuse of holy things, God is now come to reckon with him. Thus can his conscience doe more than all his wise men. All the wise men came in, but they could not reade the [Page 217] writing, nor make knowne to the King the interpretation thereof. Dan. 5. 8. But his conscience is wiser than all his wise men, and when they are as puzzeld, that in­terprets to him, that this writing meanes him no good, and though he cannot reade the syllables, yet his conscience gives a shrewd neere guesse at the substance of the writing; and therefore hence comes that extasie of feare, and those pa­roxysmes of horror.

It was better with Adam after his fall. After his Sin committed, we find him in a great feare, Gen. 3. 8, 10. and hee hides himselfe for feare. Now observe how his feare is described from the circum­stance of the time. They heard the voyce of the Lord God, walking in the garden in the coole of the day. Luther layes the Empha­sis of the aggravation of his feare, upon this word, the wind or coole of the day. The night indeeed is naturally terrible; and darknesse is fearfull, whence that phrase, Ps. 91. The terrors of the night. But the day and the light, is a cheerfull and a comfor­table creature, Ec. 11. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. How is it then that in the faire day light, which gives courage and [Page 218] comfort, that Adam feares, and runs into the thickets? Oh, his conscience was be­come Gravis ma­lae conscien­tiae, luxest. Senec. ep. 123. come evill, and full of darknesse, and the darknesse of his conscience turned the ve­ry light into darknesse, and so turned the comforts of the day into the terrours of the night. So that in this sense it may be said of an evill conscience, which of the Lord is said in another, Ps. 139. 12. Vnto it the darknesse, and the light are both alike. As full of feare in the light as in the dark. And besides, the Lord came but in a gen­tle wind, the coole breath of the day, now what a small matter is a coole wind, and that in the day time to, to put a man in a feare? Such small things breed great feares in evill consciences. In what a wo­full plight would Adam (thinke we) have beene, if the Lord had come to him, at the dead, and darke midde-night with earth-quakes, thunder, and blustring tempest?

We may see the like in Cain. After he had defiled his conscience with his bro­thers blood, in what feares, yea, what idle feares lived hee? Hee is so haunted with feares, that though he had lived in Para­dice, yet had he lived in a land of Nod, in a land of agitation, yea, of trepidation. [Page 219] Iudge what case his evill conscience made him in, by that speech, Gen. 4. 14. It shall come to passe, that every one that finds me shall slay me. Surely there could not bee many yet in the world, and those that were in the world, were ei­ther his parents, brethren, sisters, or neere kindred, his feare seemes to imagine mul­titudes of people that might meete him, yea, and that every one hee meets would murther him. What, will his Father or Mother be his executioners? What if any of his sisters meet him, shal they slay him? is not such a swash-buckler as he, able to make good his party with them? Lo what fearfull, and terrible things a guilty con­science projects.

As an evill conscience is miserable in its feares, so in those perplexities which this feare breeds. These perplexities doe miserably and restlessely distract a man. Isay. 57. 20. The wicked are like the trou­bled Sea, when it cannot rest, whose waters cast up mire and dirt. What is the reason of these trouble some perplexities? The want of peace of a good conscience, verse 21. There is no peace, saith my God, to the wicked. The winds make the sea restlesse, and stirre it to the very bot­tome, [Page 220] so as the waters cast up mire and dirt. See in the troubled Sea, the Emblem of a troubled conscience.

But the Torment exceeds all, and the maine misery of an evill conscience lies in that. It is a misery to be in feare, a mise­ry to have inward turbulencie, and com­motions, but to be alwayes on the racke, alwayes on the Strapado, this is far more truly the suburbs of Hell, than is the Po­pish purgatory. Oh! the gripes, and girds, the stitches, and twitches, the throwes, and pangs of a galling, and a guilty con­science. So sore they are, and so unsuffe­rable, that Iudas seeks ease with an halter, Poena autem vehemens, & multo saevior illis. Quas & Ceditius gravis inve­n [...] & Rada­manthus. Nocte die­que suum ge­stare in pe­ctore testem. Iuvenal. Sa­tyr. 3. and thinks hanging ease in comparison of the torture of his evill conscience. All the racks, wheeles, wild horses, hot pincers, scalding leade powred into the most ten­der, and sensible parts of the body, yea, all the mercilesse, barbarous, and inhumane cruelties of the holy house, are but flea-bi­tings, meere toyes, and May-games, com­pared with the torment that an evill con­science wil put a man to, when it is awake­ned. It is no wonder that Iudas hangs himselfe, it had been a great wonder ra­ther if hee had not hangd himselfe.

The Heathen fabled terrible things of [Page 221] their hellish furies, with their snakes and Nolite enim putare quē ­admodum in fabulis saepenumero videtis, eos qui aliquid impie sce­lerateque cō ­miserint a­gitari & per­ter [...]ori furia­rum taedis ardentibus. Sua quem­que fraus, & suus terror maximevex­at, suum quē ­que scelus a­gitat amen­tiaque affi­cit. Suae ma­lae cogitati­ones, consci­entiaeque animi ter­rent. Hae sunt impiis assi­duae, dome­sticae (que) furiae, quae dies no­ctesque pa­rentum poe­nas à consce­leratissimis filiis repe­tant Cicero pro Rosc. A­mor. Suum quem­que facinus, suum scclus, sua audacia de sanitate, ac mente de­turbat Haec sunt impio­rum furiae, flammae, hae faces. Idem. L. Pison. fiery torches, vexing and tormenting hai­nous, and great offenders. These their fu­ries were nothing else, but the hellish tor­ments of guilty conscience, wherewith wicked persons were continually haun­ted, as some of the wiser of themselves have well observed. All snakes and tor­ches are but idle toyes, and meere trifles, to the most exquisite torment of a guilty and accusing conscience.

The sting of conscience is worse than death it selfe, Apoc. 9. 5, 6. Their torment was as the torment of a Scorpion when hee strikes a man; And in those dayes shall men seeke death, and shall not find it, and shall de­sire to dye, and death shall flee from them. Popish ones tormented in their conscien­ces by the terrible and uncomfortable doctrines of satisfactions, Purgatory fire, &c. which those Locusts doe so ter­rifie them withall, should rather chuse death, than live in such an uncomfortable condition: The sting of death not so smart, as the sting of a Scorpion in the conscience. The sting of an accusing conscience, is like an Harlot, Pro. 7. 26. More bitter than death. And as Salomon there speaks of the Harlot, so may it be said of a tormenting [Page 222] conscience, Who so pleases God shall e­scape from it, but the sinner shall be ta­ken by it.

Gods deare children themselves, many of them are not freed from trouble in their consciences, but they have their hels in this life, Ion. [...]. 2. Out of the belly of hell I cryed unto thee. God for their triall speaks bitter things unto them, and not only de­nies them peace, but causes their consci­ences to be at war with them. Now when God puts his owne children to these tri­als, and disquiets of conscience, they are so bitter, and so biting, that had they not the grace of God to uphold and preserve them, even they could not be saved from dangerous miscarriage. Iob was put to this triall, and his conscience apprehen­ded Gods anger, and we shall see what a case he was in, Iob 6. 8, 9. O that I might have my request, and that God would grant me the thing I long for, even that it would please God to destroy me, that hee would let loose his hands, and cut me off. Nay, worse, Iob 14. 15. Thou scarest me with dreames, & terrifiest me through visions, so that my soul chooses flrangling, and death rather than life. Gods grace preserves his Saints from selfe-murther, but yet not alwayes from [Page 223] impatient wishes; Iob wishes strangling and chuses it of the two, but goes no fur­ther. What wonder then that Iudas doth strangle himselfe, when his conscience stares him in the face, when as Iob, with whom God is but in jest in comparison, chuses strangling. If Iob wish it, what won­der that Iudas doth the deed. Conscience doth chastise the godly but w ^th whips, but it lashes the wicked with scorpions. Now if the whips be so smarting to Iob, as makes him chuse strangling, what wonder that the scorpions be so cutting, as makes Iudas seek reliefe at an halter.

Yea, and that which addes to the mise­ry of an evill conscience, being awakned, it is such a misery as no earthly comfort can asswage or mitigate. Diseases and di­stempers of the body though they bee terrible, yet Physick, sleep, and rest upon a mans bed, yields him some ease, and some comfort. Sometime in some griefes the cōfortable use of the creatures, yields a man some refreshments, Prov. 31. 6, 7. Give wine unto those that be of heauy hearts, let him drinke, and forget his poverty, and remember his misery no more. But consci­ence being disquieted, finds no ease in these. Darius against his conscience [Page 224] suffers innocent Daniel to be cast into the Lyons den. What cheere hath hee that night? He passed the night in fasting, Dan. 6. 18. Not in fasting, in humiliation for his Sin, but conscience now began to gall him, and hee having marred the feast of his conscience, conscience also marres his feasting, none of his dainties will now downe, his wine is turned into gall and wormewood, no joy now in any thing. He had marred the musick of his consci­ence, and now he brookes not other mu­sicke. The Instruments of musicke were not brought before him. His guilty conscience was now awakened, and now he cannot sleepe; His sleepe went from him. So Iob in his conflict for conscience hoped for ease in his bed, Iob 7. 13. My bed shall comfort me, my couch shall ease my complaint. But how was it with him? Either he could not sleep at all, ver. 3. 4. Wearisome nights are appointed unto me. When I lye downe, I say, when shal I arise, and the night be gone? and I am full of tossing to and fro unto the dawning of the day. Needs must he tosse, whose conscience is like the Sea waves tossed with the winds, or else if Iob did sleepe, yet did not conscience sleepe, ver. 14. but even in his sleepe presented him [Page 225] with ghastly sights and visions, When I say my bed shall comfort me, then thou sca­rest me with dreames, and terrifiest mee through visions.

At other times when conscience hath beene good, Gods people though their dangers have beene great, yet neither the greatnesse, nor neernesse of their dangers have broken their sleepe, Ps. 3. 5. 7. I laid me downe and slept, I will not be afraid of ten thousands of people that have set them­selves against mee round about. And yet if wee looke to the title of the Psalme, A Psalm of David when he fled from Absolom his Son; one would thinke David should have had little list, or leasure to have slept. Peter thought to have been execu­ted the next morrow by Herod, & though hee also lodged betweene a company of ruffianly soldiers, that happily one would feare might have done him some mis­chiefe in his sleep, yet how soundly sleeps he that night, Act. 12. And holy Bradford was found a sleepe, when they came to fetch him to be burnt at the stake. These feares brake not these mens sleepe. How might this come to passe? They did as Ps. 4. 8. I will lay me downe in peace and sleep. He that can lie downe in the peace of con­science, [Page 226] may sleepe soundly, whatsoever causes of feare there be otherwise. But contrarily, he that cannot ly downe with the peace of conscience, will find but lit­tle rest and sleepe, though his heart bee free from all other feares. Evill consci­ence being awakened, will fill the heart with such feares, as a man shall have little liberty to sleep. Oh the sweet sleep that Iacob had, and the sweet dreame, when he lay upon the cold earth, and had an hard stone under his head for his pillow. An hard lodging, and an hard pillow, but yet sweet rest, and sweet communion with God. A good conscience makes any lodg­ing soft and easie; but downe-beds, and down-pillowes, if there be thornes in the conscience, are but beds of thornes, and beds of nettles. The bitternesse of an e­vill conscience distastes all the sweets of this life, as when the mouth and tongue is furred in an hot Ague, all meates and drinks are bitter to the sicke party. This is the misery of an evil conscience awake­ned in this life.

2. But it may be many never feele this misery here, there is therefore the more misery reserved for them in hell, in the world to come. Indeed more by many [Page 227] thousands go to hell like Nabal, than like Iudas; more die like sots in Security, than in despaire of conscience. Death it selfe cannot awaken some consciences, but no sooner come they into hel, but conscience is there awakened to the full, never to sleep more; and then she lashes and gashes to the quick, and lets men learne that for­bearance was no payment. Tel many men of conscience, and they are ready to slap one on the mouth with that profane pro­verbe, Tush, conscience was hanged many yeares agoe. But the time will come, that they who have lived in evill conscience, shall find the conscience which they have counted hanged, shall play the cruell hangman, and tormentor with them. They shall find conscience unhanged, when it shall hang them up in hell, when day and night it shall stretch them there upon the racke.

The torments which an evill consci­ence puts the damned to in hell, are be­yond the expression of the tongue, and the comprehension of mans conceit. There be two speciall things in the torments of Hell, wee have them both thrice repea­ted together, Mark. 9. 44, 46, 48. Where their worme dies not, and the fire is not [Page 228] quenched. There is an ever-living worme, and never-dying fire. And marke that in all the three verses the worme is set in the first place, as it were to teach us, that the prime and principal torment in hell is the worme, rather than the fire. And what is the worme, but the guilt of an evill consci­ence, that shall lye eternally gnawing and grasping, twitching, and griping, the heart of the damned in hell? Men talke much of hell fire, and it were well they would talke more of it; but yet there is another torment forgotten, that would be thought on too. There is an Hell worm, as well as there is an Hell fire. And it may be a question whether of the two is the greatest torment. And yet no great question neither. For as the Heaven of Heauen, is the peace and joy of a good, so the very Hell of Hell, is the guilt and and worme of an evill conscience. A man may safely say, it is better being in hell with a good conscience, than to be in hea­ven, if that might be, with an evill one. Heaven without a good conscience, what is it better than hel? Paradice was an hea­ven on earth, but when Adam had lost the Paradice of a good conscience, what joy did paradice, & the pleasures of the gardē [Page 229] afford him more, than if he had beene in some sad and solitary Desert? A good conscience makes a Desert a Paradice, an evill one turnes a Paradice into a Desert. A good conscience makes Hell to be no Hell, and an evil one makes Heaven to be no Heaven. Both the happines, and misery of Heaven and Hell, are from the inward frame of the conscience. The Hell of Hell, is the worm of Hell, and that worm is the worm of an evill conscience, which if it be not wormed out, and so the con­science in this life made good, it will be an immortall worme in Hell.

The hellish despaire wherewith the damned are overwhelmed, comes rather from this worm, than from the fire. Whose worm dies not, and whose fire is not quen­ched. The fire of Hell never quenches, because the worme of Hell never dies. If the worme of Hell would die, the fire of Hell would go out. For if there were no guilt, there should be no punishment. So that the very Hell of Hell, is that self-tor­ment which an evill conscience breeds.

Now then all this considered, how powerfully should it move us to labour for a good conscience. Thou that goest on in thine evill courses, and hatest to be [Page 230] reformed and reclamed, do but bethinke thy selfe, if God should awaken thy con­science, in what misery thou shouldst live Vt ex crudi­tate febres nascuntur, & vermes quā ­do quis ci­bum sumit intemperan­ter, ita si quis peccata peccatis ac­cumulet, nec deco quot ea poenetentia, sed misceat peccata pec­catis, crudi­tatem con­trahit vete­rum & re­centium de­lictorum ig­ne adu [...]etur proprio, & vermibus consumetur. Ignis est quē generat moe­stitia deli­ctorum, ver­mis est eo quod irrati­onabilia a­nimi pecca­ta, mentem pungunt, & viscera exe­dant, vermes ex unoque nascuntur tanquam ex corpore pec­catoris, hic vermis non morietur, &c. Ambr. lib. 7. in Luk. c. 14. here, what an hell to have a palsie consci­ence? what a hell on earth to be alwayes under the accusations, inditements, and terrors of conscience, and to live Cain. like in the land of Nod, in a continuall restlesse agitation.

But especially as thou fearest that e­verliving and ever grabbing worme, so have a care to get a good conscience. Greene & raw fruits breed Chestworms, which if heed be not taken, will eate the very maw thorow. A dead body and a putrified corrupt carcasse, breeds worms that ly gnawing at it in the grave. The forbidden and raw fruits of Sin, are those which breed Chestwormes in the consci­ence. The corruptions of the soule, and dead workes are those that breed this li­ving worme, take heed therfore of med­ling with these fruits that will breed this worme, and get thy conscience purged from dead works, get this worme killed with the soonest, for if thou lettest it live till thou dye, it will never die at all, and will put thee to those exquisite torments, from which to be freed, thou wouldst [Page 229] willingly suffer ten thousand of the most cruell deaths that the wit of man were able to invent.

As then I say thou fearest this worme of Hell, so get a good conscience. Drink downe every morning a hearty draught of Christs blood, which may make this worme burst. And when once this worm is burst and voyded, and the conscience well purged by Christs blood, take heed ever after of eating those raw fruits that will breed new wormes. Lead so holy, so upright, and so conscionable a life, that thou mayest not by thy fresh Sins clog thy conscience with fresh guilt. Get thy conscience purged by Christs blood, and thy conversation framed by Gods Word. Thy words were found by me, and I did eate them, Ier. 15. 16. Do thou so, eat no more the unwholesome and worme-breeding fruits of Sin; but drinke Christs blood, and eate Gods Word, and they both shall purifie and scoure thy conscience from all such stuffe, as may breed and feed the Hell-worme of an evill conscience.

CHAP. XVI.
The portion and respect that a good consci­ence finds in the world.

ANd thus have we hither to seen Pauls Protestation. The second point fol­lowes, namely, Ananias his insolent and impetuous Injunction. Verse 2. And the high Priest Ananias commanded them that stood by him, to smite him on the mouth.

Paul had begun his defence in the for­mer verse, and that by authoritie and spe­ciall command, as appeares in the former Chapter, at the 30. ver. But he had no soo­ner begun, but he is interrupted & cut off, and hath not onely his mouth stopt, but stopt with Ananias fist, He commanded to smite him on the mouth. Out of which car­riage and violence of his, wee may ob­serve divers things. First learne;

What is the Reward and portion of a good conscience from the world. It is the portion of a good conscience full oft to be smitten, either on the mouth, or with the mouth. Blowes either with the fist, or with the tongue. To be smitten one way or other, is full often the lot of a good conscience. Smite him on the mouth, sayes [Page 233] Ananias. But let us a little expostulate the matter with Ananias. Smite him on the mouth? But yet as Pilate speaks in Christs case, But what evill hath he done? or what evill hath hee spoken? Smite him on the mouth? But as our Saviour answers, Ioh. 18. 23. If he have spoken evil, take witnesse of the evill, and proceed legally and for­mally: If he have spoken well, or no man­ner of evill, why commandest thou him to be smitten? What, hath he spoken any trea­son against Caesar, or the Roman govern­ment? If he have, then as the town-clark of Ephesus speaks, Act. 19. 38. The Law is open, and there are Deputies, let them ac­cuse him; and bring him to his answer. It is a base usage of an ingenuous person, to be smitten on the mouth in a Court of Iu­stice, a dishonourable usage of a Roman. Surely it should seeme by such base and bitter usage, that Paul hath some way or other fouly forgotten and overshot him­selfe, that Ananias his spirit is thus embi­tered and provoked against him. What, hath Paul given him any exasperating and disgracefull termes, hath he given him a­ny open and personall girds, before the whole Councell? No, no: No such mat­ter at all. Why what then is the matter [Page 234] that Paul must be thus basely, and thus de­spitefully used? Will ye know the cause? Men and brethren, I have lived in all good conscience? Loe here is the quarrell. He hath made a profession of a good consci­ence and for his good conscience sake are Ananias fists about his eares. There is no­thing so mads men of wicked conscien­ces, as the profession & practice of a good conscience doth. The very name & men­tion of a good conscience makes Ananias halfe mad, & like one besides himselfe he fals not onely to foule words, but to blowes also, and Paul must have it on the mouth for good conscience sake.

Paul might have blasphemed the bles­sed name of Christ, and rayled upon the odious Sect of the Nazarens, hee might have beene a drunkard, an adulterour, or a murtherer, and none of all these things would have stirred Ananias his blood, for none of all these should Paul have been smitten; but let him but once speak, or treate of, or any way meddle with good conscience, and Ananias his blood is presently up, hee cannot hold his hands, but Paul must have on the mouth, there is no remedy. So odious a thing is good conscience and the profession of [Page 235] it to wicked men. Therefore this is that which a good cōsciēce must expect, even Ananias his dole, fists, blowes, smiting hard & injurious measure from the world.

This is no new thing. It was our Savi­ours case before it was Pauls, Ioh. 18. 22. And when he had thus spoken, one of the of­ficers which stood by strucke Iesus with the palme of his hand, &c. Lu. 22. 63, 64. And the men that held Iesus, mocked him, and smote him, And when they had blind-folded him, they stroke him on the face. He felt the weight of their fists for the same quarrell that Paul did. So it was fore-prophecied of him, Isa. 50. 6. I gave my backe to the smiters, and my cheeks to them that plucked off the haire. It was the kindnesse that Zid­kiah could afford Micaiah, 1 King. 22. 24. He went neere, and smote him on the cheeke, & it was the thanks the Prophet was like to have for the discharge of a good con­science, 1 Chr. 25. 16. Forbear, why shouldst thou be smitten? It is that of which Iob cō ­plained so long since, Iob 16. 10. Mine ene­mie sharpens his eyes upon me, they have ga­ped upon me with the mouth, they have smit­ten me upon the cheeke reproachfully.

The same portion shall the Prophet Ie­remy meet withall, Ier. 20. 2. Then Pashur [Page 236] smote Ieremiah the Prophet. What was the quarrell? That in the former vers. Hee heard that Ieremiah had prophecied these things. Only for discharging his consci­ence, for the conscionable dispensation of Gods truth. And as sometime they smote him on the mouth, so somtime they smote him with the mouth, Ier. 18. 18. Come let us devise devices against Ieremiah, come let us smite him with the tongue, and let us not give heed to any of his words. And why would they smite him with the tongue? Onely for his conscience, and fidelity in his Ministery.

There is mention made of two false Prophets, against whom an heavie judg­ment is threatned, Ier. 29. 21, 23. Ahab & Zedekiah, two base scandalous debauched persons, who committed villany in Israel, and committed adultery with their neigh­bors wives. The Prophet Ieremy he out of conscience fulfils his Ministry, & see how light-fingred Pashur is, he hath fists for Ie­remies face, and stocks for his heeles; but in the meane time Ahab & Zedekiah they may whore, & play the villains, and they feele not the weight of his little finger. If his fingers must needs be walking, there is worke for them, there he may strike, and [Page 237] stocke with credit. But there is no such zeale against them. No such dealing with them. Zedekiah and Ahab may be in good tearmes of grace with Pashur, whilst Iere­miah must have blowes on the face, & ly by the heeles. So well can wicked men brook villany, and any wretched courses better than they can a good conscience: Pashur can better endure an aduletrous whoremaster, than an honest consciona­ble Prophet: villaines may wall at liber­ty, whilst a good conscience shal sit in the stocks. Heere then is the portion a good conscience may look for from the world. The better conscience, the harder mea­sure. For which of my good works do ye stone me? saith our Saviour, Ioh. 10. 32. A strange recompence for good works, and yet oft­times the best recompence and reward that the world can afford good works, and a good conscience, stones and strokes. And if so be that feare of law, and happy government bind their hands, yet then will they bee smiting with the tongue: and if the law keep them in awe for smi­ting on the mouth, yet then will they do what they dare, they will smite with the mouth.

A faire Item to all that meane to under­take Vse 1 [Page 238] the profession and courses of good cōscience. Do as many do in case of mar­riage, before they affect the person, they first consider how they like the portion. So heere before thou meddle with good conscience, thinke with thy selfe what is her portion, and if thou like not that, it is but a folly to think of a good conscience. Do as our Saviour advises, Luk. 14. 28. Sit down first & count the cost, and whether thou be able to endure that cost or no. A­nanias hath a fierce spirit, and a foule hea­vie fist, Pashur is a club fisted fellow, and the spitting adders of the world will smite their sting deepe. Suppose a good consci­ence may speed better, as having the pro­tection of Christian government, yet this it must reckon upon, and it must account of the hardest. Therfore think before hād before you meddle with it, how you can beare the fists and blowes of smiters if e­ver you should come under them.

I may say here as our Saviour did to the Sons of Zebedeus, Mat. 20. 20, 21. Ye know not what ye aske. Are ye able to drink of the cup that I shall drink of, and to be bap­tized with the baptisme that I am baptized with? Many say they desire to enter the courses of a good conscience, but doe not [Page 239] well know, nor well weigh what they de­sire. Consider with your selves, Are ye a­ble to drink of the cup that a good consci­ence shall drinke of? Can ye be baptized with the baptisme that a good conscience must be baptized with? Can ye indure the smart of Ananias blows? Can ye bear the load of Pashurs club fist? Think upon this aforehand, and weight it well, this is that you must make account of, that will set upon the courses of a good conscience.

Is this the portion of a good cōscience? see then what a good measure of Christi­an Vse 2 resolution they shall need to have, that take the profession of it upon them. Be shod with the shoos of the preparation of the Gospel, Eph. 6. 15. Grow marveilous resolute to harden thy self, and to harden thy face against all enemies fists, & blows whatsoever, that though Ananias should dash thee on the face, yet he might not dash thee and thy good conscience out of Countenance. Thus did our Saviour, Is. 50. 6. I gave my backe to the smiters, and my cheeks to them that plucked off the haire, I hid not my face from shame and spitting. But how was hee ever able to endure all this? See vers. 7. I have set my face like a flint, and I know that I shall not be asha­med. [Page 240] So must thou doe that meanest to keepe a good conscience. Get a face, and a fore-head of flint, that enemies may as soone cracke a flint with their knuckles, as by their violence and injuries drive thee from a good conscience. Get an Ezekiels face, Ezek. 3. 9. Make thy forehead as an Adamant harder than a flint. Steele, and flint thy face with all heroicall resolution. A face of flesh will never endure, but a face of flint will hold Ananias fist tacke, let him strike while he will, he shall soo­ner batter a flint with his fist, than stir a resolved conscience out of its station.

But believe me, these be hard things to Quest. undergo, who will be able to abide such hard measure, how therefore may one grow to such resolution, to abide the worlds fists, & the smart of their smiting?

1. Consider that conscience hath fists Answ. as well as Ananias, 1 Sam. 24. 5. & 2 Sam. 24. 10. Davids heart smote him. And what are Ananias his blowes on the face, to the blowes of conscience at the heart? One blow on the heart, or with the heart, is more painefull than an hundred on the face, and as Rehoboam speaks of himselfe, 1 King. 12. 10. so consciences little finger is thicker, heavier, and more intollerable [Page 241] than both Ananias his hands and loynes. Now then here is the case. If Paul will stand to his conscience, then Ananias his fists will be about his eares. If Paul do for­sake or flawe good conscience for feare, or for the favour of Ananias, then will consciences fist be about his heart. Now then if no remedy but a man must have blowes, it is good wisedome to chuse the lightest fist, and the softer hand, and to take the blow on that part that is best a­ble to beare it with most ease. The face is better able to abide blows than the heart, and Ananias his blowes are but fillips to the clubbing blowes of conscience. We would scarce judge him a wise man, that to avoyd a cuffe on the eare, would put himselfe under the danger of a blow with a club. Here is that then that may make us to compose our selves to patience, and to grow to an hardinesse and a Christian re­solution. Better ten blowes on the face, than one on the heart. Better an hundred from Ananias, than one from conscience, that will lay on load; let the world smite, yet mine heart smites not, yea, that strokes and comforts, whilst the world strikes and threatens. Therefore being smitten in case of conscience, rather than give out, do as [Page 242] our Saviour bids in another case, Math. 5. 39. Whosoever shall smite thee on the right cheeke turne to him the other also.

2. Consider that in the next verse, God shall smite thee. God hath smiting fists as well as Ananias. Let him smite, but yet there will come a time that God shall smite him? God will call smiters to a reckoning.

3. Consider that of David, Psal. 3. 7. Thou hast smitten all mine enemies upon the cheeke bone, thou hast broken the teeth of the ungodly. God will not onely smite the e­nemies of his people, but will smite them with disgrace, as it is a matter of vile dis­grace to have a boxe on the cheeke, and hee will give them such a dust on the mouth as shall dash out their very teeth; he will lay heavie and disgracefull judge­ments upon them, as he did upon Abso­lom, of whom David speakes.

May it ever be thy lot to see good con­science under the fists of smiters, be not discouraged, start not, stumble not at it. Bee not ready to inferre; It is in vaine to cleanse a mans conscience, and wash his hands in innocencie. But consider, that this hath been ever the worlds madnesse, and the ancient lot of a good conscience, [Page 243] either to bee smitten with adversaries hands, or varlets tongues.

CHAP. XVII.
The impetuous injustice, and malice of the adversaries of a good conscience.

AS we have seene the entertainment a good conscience meets withall in the world, so we may here further see the inordinat violences that the enemies and haters of a good conscience are carried with. Therefore out of this insolent In­junction of Ananias, we may in the se­cond place observe:

The heady violence, and impetuous inju­stice Doct. 2 of the adversaries of good conscience. Smite him on the mouth. A man would not imagine that hatred and malice against goodnesse, should so transport a man as to make him run into so much, so open, so grosse Injustice. Doe but examine the fact, and you shall see a strange deale of injustice therein.

1. Who is he that bids smite? The high Priest. He had a better Canon to live by, Mal. 2. 6. He walked with me in peace and equity. So Levi walked, & so should Gods [Page 244] Priests walke also. And that Canon of Paul for the Ministry of the Gospel, held no lesse good for the Ministry of the law, That he should not be soone angry, no stri­ker, Tit. 1. 7. How haps it then that the High Priest is thus light fingred. Smite him on the mouth? Oh! shame that such a word should come out of a Priests, espe­cially the High Priests mouth.

2. Who must be smitten? Paul an Inno­cent. Foule injustice. Questionlesse if Paul had offered such measure but to Ananias his dog, to have smitten him for nothing, but out of his meer spight, Ananias would have judged him a dogged fellow. And would Ananias use an innocēt person as he would be loth a man should use his dog?

3. Where must this blow be given? In o­pen Court, where they were all convened to doe justice. Still the worse. If he had commanded him to have been smitten in his private Parlour, it had been unjustifia­ble, but to smite him in open Court, and to doe injustice in the place of Iustice, this is deepe injustice. The place he sate in, the gravity of his person, Gods High Priest, the solemnity of the administration of ju­stice, all these might have manacled his hands, and have a little tempered and bri­dled [Page 245] his spirit. A foule indignity for the Iudge of Israel to bee smitten on the cheeke, Mic. 5. 1. As foule an iniquity for a Iudge of Israel to smite on the mouth wrongful­ly, and in an open Court of Iustice. What an indecent thing for a Iudge to goe to cuffes on the Bench? What an intempe­rate and a vindictive spirit argues it? But what is the Indency to the Injustice? And what Injustice to that which was done upon the Bench? Of all wormwood that is the most bitter, into which justice is turned.

4. For what is the blow given? For a good conscience. What? And hath Gods High Priest no more conscience than so, his place teaches him to bee a Protector, Defender, and an Incourager of good conscience. His whole office is matter of conscience, and will he that should teach, maintaine, and incourage good consci­ence, will he smite men for good consci­ence? What is this but Is. 58. 4. To smite with the fist of wickednesse?

5. When is the blow given? When he is begining to plead his own innocencie, & to speake in his own defence. More inju­stice yet. Did not Nicodemus speake rea­son, Ioh. 7. 51. Doth our Law judge any man [Page 246] before it heare him? Nay, if Ananias have no regard to Gods Law, as it seemes hee hath but a little, that will smite a man for good conscience, yet what will he say to Caesars Law? Act. 18. 25. Is it lawfull for you to scourage, and so to smite, a man that is a Roman and uncondemned, and unheard? To judge and condemne a man unheard, is deep Injustice, but far deeper to punish, and execute him. Will hee hang a man, and then try him? Lo here indeed a right unrighteous Iudge, that feares neither God, nor man, that regards neither Gods Law, nor Caesars.

To have done by Paul as Gallio did, Act. 18. 14, 16. When Paul was about to open his mouth, to drive him and the rest from the judgement-seat, this had beene inju­stice, but when Paul opens his mouth to speake for himself, for Ananias to stop his mouth, and to stop it with his fists, to stop his mouth, and smite him on the mouth both, when he was to speake in his owne defence, what greater depth of Injustice can we imagine? An hundred to one but Ananias was one of the Sanhedrim, which at the time when the officers not having apprehended Christ, fell a cursing the people, Ioh. 7. 49. This people that knowes [Page 247] not the Law is cursed. Vpon which speech Nicodemus seemes to meet kindly with them, ver. 51. Doth our Law judge any man before it heare and know what he doth? As if he had said, Do you glory in the know­ledge of the law, and are they cursed that know not the law, what then are they that knowing the Law goe directly against it? are the people, Ananias, cursed that know not the Law, what art thou thy selfe then who knowst both Gods Law and Caesars, and yet through malice against Paul sin­nest against both? Vnjust and malicious proceedings, God will not let them have the honor so much as of the colour of for­mality, and legality in their courses. But they shall be so carried, that the madnesse and malice of them, may ly manifestly o­pen to the view of all the world.

6. By what authority is the blow given? Ananias commanded them. Yea but Mal. 2. 7. The Priests lips should preserve know­ledge, and they should seeke the Law at his mouth. And should they that should seeke the Law at his mouth, against all law at his command, smite men on the mouth? It was too much that Gallio did, and the ho­ly Ghost leaves a deep disgrace upon him for it, Act. 18, that he would suffer others [Page 248] to smite Sosthenes, and not to care for it. It was too much that Ahab suffers Zidkiah to smite Micaiah, and to breake the kings peace in the kings presence, hee should have condemned him at least to lose his hand, for striking before the King. But here is a worse matter, he not only suffers it, but commands it to be done. Ananias commanded to smite. Vnjustice suffered by authority is too much, but unjustice com­manded by authority, that is far worse.

It shewes the truth of Pauls phrase, 2 Thes. 3. 2. Vnreasonable men, or absurd Vse 1 Non est cru­delior in or­beterrarum­ira, quam Ecclesia san­guinaria & hypocrita­rum: Nam in politica i­ra est ali­quid huma­ni reliquum. Nullus tam immanis la­tro ad sup­plicium ra­pitur, quin aliqua com­miseratione tanguntur homines: Sed cum fal­sa illa & san­guinaria Ec­clesia in fi­lium verae Ecclesiae in­ciderit, non s [...]is ei est effudisse san­guinem, eti­am male di­cit, execra­tur, devove [...], & in mise­rum cadaver saevit, it [...]que ira falsae ec­clesiae, & su­ror phari­saicus est fu­ror plane diabolicus Luther in Gen. cap. 4 men. Malice against the truth and the Go­spel, so hurries adversaries, that it trans­ports them beyond all bounds of com­mon equitie, common honestie, the gra­vity of their persons, and places; so as neither Law of God, nor law of man can restraine their violence, and impetuous­nesse. No bounds can keepe a malicious spirit within compasse. It makes men for­get common civility, and carries men be­yond all Decorum, even that Decorum their place and office cals for. Bonner cannot content himselfe to judge, and condemne Gods servants to the fire, it satisfies him not to be their judge, but hee must be ta­king the Beadles, or the Hangmans office [Page 249] out of his hand too, and must bee whip­ping them with his own hands; And ma­licious Story forgetting the gravity of his Doctorship, must be throwing Faggots at the faces of the Martyrs, when bound to the stake to be burned. What is to be ab­surd and unreasonable, if this be not? Mur­therers, and bloody cut throats shall find more legall and formall proceedings at their hands, than the maintainers of the Gospell, and Gods truth shall do at their tribunals. To be sure, Barrabas shall find more favour; and lesse hatred than Christ.

Iudge by this what may be lookt for, if Vse 2 ever the Romish Ananias should get head amongst us againe. Ananias his spirit lives still in that chaire of pestilence. If ever therefore wee should come under his fin­gers, looke neither for law, nor reason, honesty, nor equity, look for nothing but the weight of his fists.

Thus have we seen the enemies impe­tuousnes in this point, and we may yet see a little more in the next. Therfore further in the third place observe.

Ananias commands to smite Paul. A Doct. 3 false Priest to smite a true Apostle. Ne­ver do Gods faithfull servants suffer har­der measure than from such. Who smites [Page 250] Micaiah, but that counterfeit Enthusiast Zidkiah, 1 King. 22. Well might he come in with his horns. They were emblema­ticall, & better signes of the malice of his heart, than of the truth of his prophecie. There be no such horned beasts that push so dangerously against Gods true Pro­phets, as Satans false prophets are, Ier. 20. Ieremy is buffeted and stocked, and who is the deed doer? Pashur the Priest. See Ier. 26. 8, 11, 16. The prophet finds more rea­son & faire dealing from the Princes, and the people, than from the Priests, and the prophets. These were fiercely bent against him, & nothing would quench the wolves thirst, but the prophets blood. Pilate can find no fault in Christ; yea seeks to deli­ver him; but the chief Priests & the Elders perswaded the multitude that they should ask Barabbas & destroy Iesus, Mat. 27 20. How wofull a case was it, that more justice and equity should be in an heathen Pilat, than in the Priests? How well would it have become them to have sticked, and stood for Christ, if Pilate had sought his life, rather than that an Heathen should plead for him, whilst those that glory that they are the Priests of God, should seeke the murther of Gods Son. What a pittifull [Page 251] case that Pilate should be the Iew, and the Priests the Heathens? Therefore is Pauls Preface in his answer before Agrippa worth the noting. Act. 26. 2. I thinke my selfe happy King Agrippa, because I shall answer for my selfe this day before thee. Why, what was Agrippa? He was an hea­then man. Why then should he think him­selfe happy to answer before him? Had he not been happier if he might have an­swered the matter before the high Priest? No; for Agrippa gives him liberty to speak for himself, Act. 26. 1. Then said A­grippa to Paul, thou art permitted to speake for thy selfe. But Ananias the high Priest layes him on the mouth, when having leave hee begins to speake for himselfe. There is more hope of reason, and faire proceeding from heathen Agrippa, than from Ananias. There be no such virulent, and violent enemies against Gods truth and servants as are degenerate, and coun­terfeit friends, and amongst those still they be the bitterest, whom it behooved to be the best. The bitterest enemies a­gainst the Church, are those within her owne bowels.

Ananias was an usurper of the office of Doct. 4 the Priesthood, and mark how he carries [Page 252] himselfe in the place. He commands Paul to be smitten. Vsurpers commonly are smiters, and usurpation is usually attended with violence. Such as the entrance, such the administration. We see it true in Abi­melech Integritas praesidentisi est salus sub­ditorū, prin­cipatus autē quem ambi­tus occupa­vit, etiam si moribus, at­que actibus non offen­dit, ipsius ta­men initij sui est perni­tiosus exem­plo: & dif­ficile est ut bono pera­gantur ex­itu, quae ma­lo sunt indu­cta princi­pio, ex De­cret. and Athalia. That as it is said of Pope Bonif. the eight, that he entred like a Foxe, raigned like a Lyon, &c. So was it with Ananias, hee had a Foxes entrance, hee came not to the Priesthood by an he­reditary succession, but as the fashion then was by simony, bribery, and flatte­ry, and now see how he raignes like a Li­on, and commands Paul to be smitten on the mouth. An ill entrance into any place of office, in Church, or Common-wealth, cannot promise any good in the admini­stration thereof.

See what wofull times here were, what bit­ternesse, what madnesse against a good con­science. Doct. 5 And these were the times that did a little fore-run the fatall & fearfull ruine and desolation of Ierusalem, and the Na­tion of the Iewes. Ananias his deadly ha­tred of goodnesse, and good conscience, was a bud of the fig-tree, that the particu­lar Iudgement of Ierusalem was even at the doores. When the rod is blossomed, and pride hath budded, and violence, specially [Page 253] against good conscience is risen up into a rod of wickednes, then may it truly be said, Behold the day, behold it is come, The time is come, the day drawes neere, Ezec. 7. 10, 11, 12. By Bede describing the ancient destru­ction Odium in veritatis professores tanquā sub­versores om­nia tela & odium in hos. Bed. hist. gent. Aug. l. 1. cap. 14. of this kingdome of Britain, this is made a fore-runner therof, The hatred of the professors of the truth, as of subverters, all the spite and hate was against them. Our Saviour tels his Disciples, Luk. 21. 11. of fearfull sights and great signes that should be from heaven, before the destruction of Ierusalem. And so there was a fearfull co­met, & many other prodigious things be­fore the same. Now if the Iewes had had hearts to have considered it, this cordiall malignity on every hand against good cō ­sciēce was as sad a Prognosticator of their approaching ruine, as any blazing star, or terrible sight whatsoever. It is an ill pre­sage of a Nation going down, when once good conscience is fisted downe.

CHAP. XVIII.
The severity of Gods justice upon the enemies of a good conscience, and the usuall equity of Gods administration in his executions of justice.

THus have wee seene Paul fisted, and laid on the mouth. How doth Paul [Page 254] now take this blow at Ananias hands? He smites not againe, nor offers to repell one violence with another, he had learned of Christ rather to have turned his other cheeke to him. But yet though hee smite him not with the fist, yet he smites with a checke and a just reproofe for his vio­lence. And so may a man smite without transgression, and without revenge, Psal. 141. 5. Let the righteous smite me, it shall not breake mine head. So may a man smite, and yet be a righteous man. These blows are not to breake heads, as Ananias his blowes are, but these are to breake hard hearts. Thus Paul smites without trans­gression of the bonds of meeknesse and patience. And so we are now come to the third maine point in the text, Pauls zea­lous answer, and contestation.

Vers. 3. Then said Paul unto him, God shall smite thee thou whited wall.

The contestation is contained in the whole verse. And in this contestation we have a denunciation of judgement, & that ha [...]ly by a Propheticall an Apostolicall spirit, prophesying to him what should befall him; not an imprecation out of a private spirit stirred with a desire of re­venge, God shall or will smite, not, I pray [Page 255] God smite, or I hope to see the day when God shall smite, but God shall smite. As if he had said, well Ananias, thou hast smit­ten me, heare now what thy doome from God is, I am sent to thee with heavie ty­dings: God wil call thee to reckoning for this blow, and Gods hand is over thine head to pay thee in thine owne kind. So then from the whole learne thus much.

Christian patience, though it bind a mans Doct. hands, yet doth it not alwayes bind a mans tongue. Though it lay a Law upon a man to forbeare violence, yet layes it not a Law upon him alwayes to enjoyne him silence. Though a man in Pauls case may not strike, yet hee may speake. Though Religion pinion a mans armes from stri­king, yet doth it not sow & seale up a mans lips from speaking. Ananias hath smitten Paul on the face, and if it please him to have another blow, he will not resist him, hee hath his other cheeke ready for him, if his fingers itch to be doing; but yet for all this, though Paul hold his hands, hee doth not hold his peace. Indeed Christs precept is well known, Math. 5. 39. Turne the other cheeke also, but yet for all that, see what his practice was when he was smitten, Ioh. 18. 23. Iesus answered him, [Page 256] If I have spoken evill, beare witnesse of the evill, but if well, why smitest thou me? And yet his precept and practice doe not in­terfeire, nor crosse shinnes. For though by his precept hee forbids us to retaliate, or recompence injury with injury, out of the heat of a vindictive spirit, yet by his pra­ctice he warrants us in cases of injury to make a manifestation both of our own in­nocencie, and others injustice. Religion binds no man to be a Traytour to his own innocencie, and the justice of his cause, and by silence to abet others injustice. With a good conscience may a man speake, so long as hee speakes as Paul did before Festus, Act. 26. 25. The words of truth and sobernesse. So a man answer tru­ly, soberly, without tacks of gall, and im­patient touches of revenge. Christ and Religion say to a man convented, and in­juriously proceeded against, as Agrippa did to Paul, Act. 26. 1. Thou art permitted to speak for thy self. This in generall, more particularly, in this Denunciation, Con­sider the judgement denounced, that is this, God shall smite thee. From which we may observe two things, First:

See Gods judgements, and the severity of Doct. 1 his justice against the enemies of a good con­science, [Page 257] and his faithfull servants. Ananias smites Paul, and for his good conscience, and what gets hee by it? God will smite him, and give him as good as hee brings. God will smite smiters. Ananias smites Paul, and Gods will smite Ananias; yea, and God did smite Ananias, for he was af­terwards slaine by Manaimus, one of the Captaines of the Iewes.

It is a dangerous thing not to smite when God commands, 1 King. 20. 35, 36. He that would not smite a Prophet when God commanded, was smitten with an heavie judgement. It is no lesse dangerous to smite when God forbids smiting; God hath an heavie hand for those that are so light fingred, and he will give them blow for blow that will bee smiting his for a good conscience.

Touch not mine anoynted, and do my Pro­phets no harm, Ps. 105. 15. He that touches them, touches the apple of Gods eye, Zach. 2. 8. So hee that smites them, smites the apple of his eye. The eie is a tender place, and sensible of a little blow. God will not take a blow on the eye, nor beare a blow on his face at the hands of the proudest e­nemies of them all, and though we must turne the other cheek rather than smite a­gaine, [Page 258] yet the Lord to whom vengeance belongs, wil take no blows at their hands, but if they will be smiting, they shall be sure to heare of him to their cost.

You find Ex. 2. 11. an Aegyptian smiting an Israelite. It becomes none better than Aegyptians to be smiting Israelites. Moses spies an Aegyptian smiting of an Hebrew. What gets the Aegyptian in the end? See verse 12. God stirs up the spirit of Moses to smite him, and to slay him. Thus will God teach Aegyptians to be medling. Pa­shur smites Ieremy, Ier. 20. 2. What got he by it? The heavie stroke of Gods hand upon himselfe and all his friends, ver. 3, 4, 5, 6. Herod was a smiter too, Act. 12. 1, 2. He stretched forth his hands to vexe certain of the Church, and he killed Iames the Bro­ther of Iohn with the Sword. And what be­came of him in the end? See ver. 23. The Angel of the Lord smote him, & he was ea­ten up of worms, and he gave up the ghost. It is said of Ionas his gourd that a worme smote it, and it withered, Ion. 4. That was much that a worme should so soone smite the gourd. But when men will be smiting Gods people, and his prophets for a good conscience, and when Herod will be so bu­sie as to smite Apostles, God can send not [Page 259] onely an Angel, one of his most glorious creatures, but even a base worme, even one of the weakest creatures to smite He­rod, and eate him both. Ieroboam stretches forth his arme against the Prophet, 1 Kin. 13. & his arm withers, he doth but threa­tē to smite, & God smites him. How much more when Herod stretches forth his hād to vexe the Church, and to smite Gods Ministers, wil God not only wither them, but smite him, as Sampson smote the Phi­listims, hip and thigh, and make him a rot­ten and a stinking spectacle to all malici­ous smiters to the worlds end.

Thus is that true which the Prophet implies in that speech, Isa. 27. 6. Hath hee smitten him as hee smote his smiter? Marke then Gods dealing, hee uses to smite smiters.

Neither is this true only of smiters with the fist, and with the sword, but it is also true of those smiters, Ier. 18. 18. Come, and let us smite him with the tongue. Even such smiters will God smite also, as wee may see there, ver. 21, 22, 23. Thus God met with Nabal, David sends for reliefe to him upon his festivall day, and he in stead of an almes fals a railing on him, and cals him, in effect, a Rogue, and a Vagabond, [Page 260] and a run-away. Thus hee smote David with his tongue. What follows? See ver. 38. And it came to passe about ten dayes af­ter, that the Lord smote Nabal. And how smote he him? That he died. So Zach. 14. 12. Their tongue shall consume away in their mouth. What might the reason be of that judgment? Because haply many that can­not, or dare not fight with their hands, for fear of the law, yet fight against Gods Mi­nisters & his servants with their tongues: Wel, God hath a plague to smite such sin­ners. Though they smite but with the tongue, yet God will smite them, and give them their portion with the rest of the ad­versaries of the Church. And if God will not spare such smiters, how much lessewil he spare such as smite with the sword?

Terror to all smiters, either with hand Vse 1 or tongue, Smite on, goe on in your mali­cious courses, doe so, but yet know that there is a smiter in heaven that will meet with you. Had Zimri peace who slew his master? So said Iezabel to Iehu, and so may it bee said in this case. Search the Scrip­tures, search the Histories of the Church; Had ever any smiters peace, which lifted up either hand, or tongue against any of the Lords people? Did smiters ever scape [Page 261] scot-free? Had they any cause to brag in the end? Had they ever any cause to brag of the last blow? Did Herod prosper that smote Iames with the sword? did Ananias prosper that smote Paul? did the Aegyp­tian prosper that smote the Hebrew? Did Doeg prosper who was a tongue-smiter, as well as an hand-smiter, Psa. 52. Oh consi­der this you that dare lift up your hands and tongues against a good conscience, & be afraid of Gods smiting hand, trem­ble to meddle in this kind. Learne to hold your hands and tongues, unlesse yee long to feele Gods smiting hand. Especially take heed of smiting Gods Ministers in a­ny kind, Deut. 33. 11. Levi hath a strange blessing, Blesse Lord his substance, & accept the worke of his hand, smite through the loynes of them that rise against him, and of them that hate him, that they rise not again. God saw, that of al others, Levi would be most subject to the blowes of fists, and tongues, and therefore he is fenced with a blessing for the nonce, to make smiters feare to meddle with him, or if they will needs meddle, yet to let them see that it were better to wrong any other tribe than that; God would smite thē, & smite them to the purpose, that shal offer to smite him.

Here is that which may make Gods people comfortably patient under all the Vse 2 wrongs & injuries of smiters in any kind. Here is that may make them by patience to possesse their soules, & may make them hold their hands and their tongues from smiting. Smite not thou, God will smite smiters. Indeed when we will be smiting, wee prevent Gods smiting, and so they have the easier blows by the meanes: For what are our blowes to the Lords; Do as Christs did, 1 Pet. 2. 23. Who when hee was reviled, reviled not againe; but committed himself to him that judges righteously. It is best leaving them to the Lords hand. Pray for thy smiters, that God would give them smiting hearts, that their hearts may smite them for their smiting; pray to God if he see it good they may be so smitten. This is a revenge will stand with charity. Yet if not, leave them to God who best knows how to smite smiters.

It is great comfort against the sore af­flictions Vse 3 of Gods Church at this present. The enemies of the Gospel have smitten Gods Church with a sore blow. Wel, yet let us not bee out of heart, the time will assuredly come, that God will smite these smiters. The time wil undoubtedly come, [Page 263] 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 [Page 264] 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 [Page 265] 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 [Page 266] 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; [Page 265] 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 [Page 268] 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 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 [Page 269] 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, [Page 270] 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 [Page 271] 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 [Page 272] 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 [Page 273] 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 Hē ­rico 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 [Page 274] 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 [Page 275] 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 [Page 276] 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 [Page 277] 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, M ^r. 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, [Page 278] 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 [Page 279] 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.

CHAP. I.
The Coherence and Resolution of the Text.

THE drift of our Saui­our in his former Dis­course was to exhort to the receiuing of lit­tle ones. Verse 5. And who so shall [Page 2] receiue one such little childe in my name, receiueth mee. A strong mo­tiue to receiue such. The Apostles argument to hospitalitie, Heh. 13. 2 is strong. Bee not forgetfull to enter­taine strangers, for thereby some haue entertained Angels vnawares. But heere the argument carries more strength, Be willing and rea­die to doe all Christian Offices of loue, and shew tender respect to little ones, and so receiue them, and you shall receiue not Angels, but Christ himselfe. How willingly would men receiue Christ? Re­ceiue these, and you receiue him. And if little ones must be thus ten­derly receiued and regarded, how warie should men bee of doing any thing that may offend them? Ther­fore our Sauiour doth not onely aduise to receiue such, but also to take heed of doing any thing that may proue vnto young belieuers, matter of offence & scandal. And [Page 3] so he takes occasion to enter vpon a large discourse concerning scan­dal. This Verse is part of that dis­course, and in it there be two prin­cipall points.

• 1. The necessitie of scandals.
• 2. The mischiefe of scandals.

• 1. The necessitie of scandals, for it must needs be that offences come.
• 2. The Mischiefe and the miserie that comes by them. And that is a twofold woe.

1. A woe to such as are scandali­zed, that doe stumble and are of­fended; Woe to the world because of offences. Offences shall come, and must come, but to the sorrow, and smart of some men shal they come; They shall come to make way for the greater woe to some persons. Such euents shall be, but yet they will proue euents of woe to men of the world.

2. A woe to such as do cause and giue the offence. But woe to the [Page 4] man by whom the offence commeth. As if hee had said. It is necessarie that offences come, and infallibly they will fall out, but yet this ne­cessitie of the euent shall no whit at all excuse, or protect the offen­der, but as a woe to them that take the offence, so a woe to them that giue the offence, Woe to him by whom the offence commeth.

To make way for what followes it is fit to consider what is heere meant by Scandal or Offence. That we call a scandal, which is or may be in it selfe an occasion of fal­ling vnto another. Any thing whereby wee so offend another, as that hee is hindred from Good, drawne into, or confirmed in euill, is a scandal. Now a scandal may be. 1. First, in doctrine, and this is scandal giuen in heresies, false doctrines. Secondly, by the abuse or the vnseasonable vse of Christi­an libertie, of which kinde of scan­dals [Page 5] the Apostle speakes, Rom. 14. 1. Cor. 8. 10. Thirdly, Scandal may be giuen by mens lifes, when their lifes and actions are such as crosse, and thwart the Religion professed by vs, and dishonours the Name of God, which we haue taken vp. As when a man professes the Name & Faith of Christ, and professes it zealously, and yet fals into vnclean­nesse, drunkennesse, into grosse and notorious acts of fraude and coo­zenage, these bee scandals and of­fences because they be occasions to make others fall, they hinder some from comming towards goodnesse and Religion, and they harden and confirme some in their sinfull and euill courses. Thus Dauids murther and adultery, Noahs drunkennesse, the incestuous Corinthians marri­age were scandalous actions. Now though this text reach to offences of all kinds, yet I will onely med­dle with offences of this last kinde, [Page 6] such as bee the grosse and foule courses and practices of any such as haue taken vpon them the pro­fession of the Gospell, and the Name of Christ.

To come then to the first point. The Necessitie of scandals. It must needs bee that offences come. There must and there shall assuredly fall out scandalous and offensiue acti­ons in the Church of God, euen amongst those that professe Religi­on and godlinesse. For that our Sauiour speakes of the sinnes of those that are in the Church, it is plaine by that Verse 15. 16. 17. If thy brother shall trespasse, &c. therefore he speakes of the offences of brethren. If hee shall neglect to heare them tell it to the Church. Now if not of the Church, why should he be complained of to the Church. What hath the Church to do to iudge those, and exercise dis­cipline vpon those that are with­out. [Page 7] And againe scandals proper­ly so called can be no where but in the Church, and amongst such as professe the Truth of God.

CHAP. II.
The Necessitie of scandalous euents in Gods Church.

THe point we haue then first to handle is this. That there is a necessitie of scan­dalous euents in the Church of God. That scandalous euents, and offen­ces shall assuredly and infallibly fall out amongst those that professe the Name of Christ. It must bee, and it must needs bee that offences come. So, Luke 17. 1. It is impossible but that offences should come. And as the Apostle speakes of heresies, and [Page 8] of offences giuen in that kinde, 1. Cor. 11. 19. There must be heresies, so is it true of these kinds of offen­ces which are giuen by sinfull and foule actions, that there must bee scandals.

This Necessitie arises from a threefold ground:

1. From the decree and councell of God, and his secret, but most Iust Iudgement; for God that brought light out of darknesse, can bring good out of euill, and can worke out his glory euen from those things which in their euents seeme to make exceedingly to the impeaching and obscuring there­of. God can gather grapes of these thistles, and figs of these thornes, and therefore his pleasure it is, and so will he haue it that such thornes, and thistles should grow, and come vp in his garden. His wayes are not as our wayes, nor his thoughts as [Page 9] our thoughts. Hee can make that which for the present, and in our eye and apprehension is for the great dishonour and disgrace of his Name & Truth, to turne at the last to the greater honour, and glo­rie of both. Hee by his permissiue decree orders all such scandalous euents to worke together to bring him in a great, and a rich returne of glory. Therefore, Ezek. 3. 20. God is said to lay a stumbling blocke before a man, And I lay a stumbling blocke before him. God hath decreed that there shall bee scandals. Not a Sparrow falls on the ground without our Father, Math. 10. 29. And therefore not a Professour of his Name fals into scandal without him. And there­fore God hauing decreed that scandals shall be, there is a necessi­tie of the euent, It is impossible but that there should be offences. But [Page 10] yet this decree doth in no wise make God the authour of these e­uils, because his decree hath no ne­cessitating influence into the wils of men. It is a necessitie of infalli­bilitie, and certaintie of the euent, but not a constraining, forcing ne­cessitie to make them to doe that which shall giue scandal. Scandals shall necessarily, that is infallibly come to passe, but yet such as giue scandal, shall not bee forced and necessarily constrained by the de­cree of God to doe that they doe. They shall worke freely and volun­tarily in that which they doe, or else it were iniustice in God to bring a woe vpon him by whom an offence comes, if hee by a Superiour power from Heauen were forced and constrained to fall into scandal. What Gods holy ends are in that his De­cree, wee shall see after in the [Page 11] opening of the next point.

2. From the malice of Sathan. The malice of the Deuill against Gods Truth, and Mans Saluation is exceeding great, and out of his malice against both, he endeuours nothing more then to make men sinne. He goes about like a roaring Lyon, seeking whom hee may de­uoure. But yet though all bee fish that comes to his net, yet his spe­ciall malice is against those of Gods Church, and those therein that most zealously professe his Name and Truth. He knowes that if he can but draw such into his nets and snares, and make them fall into fowle and scandalous actions, this will in a great measure dishonour God and his Gospell, disgrace Re­ligion and Godlinesse, and startle such as are but looking towardes God, and wonderfully harden such in their sinfull wayes that are not so forward in the zealous professi­on [Page 12] of the Gospell, and therefore of all others hee hath such in his eye, and vses all his power and policie to ensnare and supplant such more then a thousand others. He had ra­ther catch one fish then a thousand frogs, rather fell one Cedar then a whole wood of shrubs. Satan sees that the sins and scandalous offen­ces of such will bee exceeding ad­uantageous to the aduancement of his kingdome, and will conduce to the strengthening of his partie more then the falls of any other. Therefore hee sets vpon them with all his might and malice aboue o­thers. Thou art, say they of Dauid, worth ten thousand of vs, And if the enemy had surprized Dauid, it had beene more aduantage to him then to haue surprized ten thousand o­ther Israelites. So Sathan reckons one zealous Professour of Religion if he can but entrap him worth ten thousand others for his turne. Such [Page 13] a mans fal would more blemish the Gospell, and make men more stumble at Godlinesse then if ten thousand others should do the like. Therefore liues hee by the King of Syria his principle, Fight neither against small nor great, saue onely against the King of Israel, for let the King of Israel fall, and small and great fall with him. His policie therefore is to aime and leuell espe­cially at such in whose fals hee may ruine many, and by whose ruines he may rayse his owne kingdome. Other mens sinnes worke nothing so much for his aduantage. Numquid tam reprehensi­bilis ebrietas A­lamanni quàm ebrietas Christi­ani? aut tam damnabilis ra­pacitas Albani quam rapacitas Christiani? si fallat Hunnus, vel Gepida, quid mirum est? si pe­ieret Francus, quid noui face­ret? Salu. de prou. lib. 4. Who wonders or staggers at it to see prophane and irreligious godlesse persons to bee vitious adulterers, to be brutish drunkards, to be arti­ficiall deceiuers and defrauders. It is no new thing, they doe but their kinde. The wonder were, if they should bee, or doe otherwise. But when a man that professes Godli­nesse [Page 14] and Religion shall fall into any of these fowle courses, how in­finitely are thousands staggered and scandalized at it? How fowly is Religion and Godlinesse blurred? How many are there who resolute­ly determine neuer to meddle with such Religion? And so the Deuill hath his end, hath what hee would haue.

Consider to this end that exam­ple, 1. Cor. 5. 1. There is fornication amongst you, and such fornication as is not once named amongst the Gentiles. Obserue the horrible ma­lice of Satan against the Church of God, and such as are within it, bee they sound, or hypocriticall pro­fessours of the Gospell. He labours to bring of them into fowler, and more notorious offensiue euils, then the very heathens themselues are guiltie of according to that, Ie­remy 18. 13. Aske now amongst the heathen who hath heard such things. [Page 15] The Virgin of Israel hath done an horrible thing. At that time Chri­stians were called out from amōgst the heathen, with whom they liued mingled together. Now the Deuill did what in him lay to keepe those heathen from receiuing the Go­spell, and Christian Religion, that by no meanes they might hearken to it. Now to bring this about what was Satans proiect? He layes about him to ensnare some one of the Christian Corinthians, and to bring him into fowler fornication then was amongst the heathen. This the Deuill effects, and what thinke wee followed vpon it? Now haue the heathen occasion to crie downe Christian Religion, and to say, Be­hold these be your Christians that talke so much of holinesse, where did they euer see any of vs whom they terme heathens to commit so fowle an act of Incest as to marrie his fathers wife. What are our A­dulteries, [Page 16] and fornications they so much iudge vs for to such fowle vncleannesse as this? This is your Christian Religion, and these bee your Saints forsooth, now God blesse vs from such a Religion, ne­uer will wee be of such a Religion. How much better is it to be honest heathens, nay, Adulterous forni­cating Pagans then Incestuous Christians? And thus questionles was many a Pagan mouth opened, and many an heathen heart stum­bled, yea, many an one that before might be in some doubt of the euil condition of paganisme was by this scandal kept off from looking to­wards Christian Religion. They li­ked not this Gospell, and new do­ctrine of these Christians. Such mens scandals therefore being of so great aduantage for Satans pur­poses, and hee being so sedulous and industrious to seeke and take all aduantages for his owne turne, [Page 17] hence it is that it cannot bee but that offences come.

How wel did Satan foresee what he should 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 [Page 18] 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. 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 quo (que) qui è sanctâ Dei Ecclesiâ sunt, tales essesibi persuadeant, at (que) ita à verissi­ma Dei doctrina aures auertant, aut certè paucorum improbitate con­spectâ in vniuersos eadem maledicta conijciant. At (que) ea demum causa est cur pleri (que) Gentilium vbicun (que) 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 [Page 19] 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, [Page 20] 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 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, [Page 21] 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 [Page 22] 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 [Page 23] 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 angrie with them, Cant. 1. 6. that is their naturall cor­ruptions Sic Iunius. [Page 24] which they brought from their mothers wombe with them, when they watch not, and looke not to themselues doe rebell, and ouer-power them, and so often­times carrie them into offensiue courses. Dauid was a man after Gods owne heart, and yet Dauid fell into a fowle scandal. It is not alwayes safe to iudge a man to bee an Hypocrite, because hee giues scandal. Gods dearest seruants are not alwaies freed and secured from falling into scandalous sins. Well, but what made Dauid fall? All the while Dauid was in his exile, and affliction all that while Dauid was free enough. Afflictions kept him awake. But afterwards when Dauid came to be King, and liued in a full estate at his ease, then began hee to be more remisse, and therfore after his afternoones nap when hee was walking vpon the roofe, the Deuill sets a snare, and his owne [Page 25] remisse heart soone catches at the baite, and he is presently ensnared. We find, Math. 13. 27, 28. tares in the field amongst the wheate. Sir, didst thou not sow good wheate in thy field? Whence then hath it tares? He said vnto them, An enemie hath done this! These tares are Scandals, Verse 40, 41. They shall gather out of his kingdome all scandals. Wee see whence these scandals come, Verse 28. An enemie hath done this. Satan hath a great hand in sowing these tares. But obserue when this enemie sowes these tares, Verse 25. But whilst men slept the enemy came, and sowed tares. The time of mens securitie is the Deuils seedes time, their sleeping time is his sowing time. So that because men sleepe, euen good men oftentimes fall a­sleepe, and are not so watchfull as would become them, hence comes it to passe, that tares must needs be sowne, and that offences must needs [Page 26] come. Thus we see the grounds of the necessitie of scandalous euents in Gods Church.

CHAP. III.
An Apologie for Religion, and the professours thereof against the scandal of scan­dals.

GIue mee leaue now, for vse of all that hath bin said, to do that which all the chil­dren of wisdome are bound to doe. Wisedome, that is Religion, is and ought to be iustified of her children. Luke 7. 35. Giue me leaue to iustifie her, by whom I hope to bee saued. Open thy mouth for the dumbe, open thy mouth and plead their cause, Pro. 31. 8. 9. much more then open thy mouth, and plead the cause of condemned Religion. Neuer doe [Page 27] scandalous euents come to passe, but wisdome and her children doe suffer, and Religion and religious ones are instantly condemned and cried downe. But let this that hath beene spoken serue to teach vs not to be offended at offences, not to bee scandalized at scandals. It is true indeed, that God should neuer bee offended but it should deeply offend vs. It should be a trouble to vs when our brother is offended, 2. Cor. 11. 29. Who is offended and I burne not? How much more then when God is offended, and that by grosse scandals! But my meaning is this, that wee should not so take offence at the scandals of such as professe Religion, and godlinesse, whether they doe it sincerely or hypocritically, as to bee offended either at the Religion or the per­sons of all others professing the Truth and power of godlines. Two things here may stay vs in this case.

[Page 28] 1. First, because our Sauiour hath Ʋnde te ad­moneo ne gra­nius peturberis his scandalis quae ideo ventu­ra praedicta sunt, vt quando venirent remi­nisceremur esse praedicta, & non eis valde com­moueremur. Nam haec ipse Dominus ita praedixit, vae mundo à scan­dalis, &c. Au­gust. Epist. 209 foretold vs that they should come, wee are told of it before hand, and therfore nothing in such euents falling out but what was be­fore told, why should any start or stumble at them when they come to passe. Why should not this pre­uent scandal in this case as well as in the case of the Crosse. Thus Christ preuents the scandal of the Crosse and afflictions that should befall his Disciples, Iohn 16. 1. 2. These things haue I spoken vnto you, that ye should not be offended, They shal put you out of their Synagogues &c. And thus also the Apostle, 1. Thess. 3. 3. 4. That no man should bee moued by these afflictions, for verily when wee were with you, wee told you before that we should suffer tribulation. So here our Sauiour hauing Non te ista conturbent fili dilectissime, hae­reses enim & scandala futura praedicta sunt, vt interinimicos erudiamur, ac sic fides & dile­ctio nostra possit esse probatior. Aug. Epist. 50. told vs before that scan­dals should come, why should wee bee offended thereat, as if some [Page 29] strange thing that had neuer beene thought of had falne out. No man Atqui plures, ait Tryho, qui se Iesum profiteri dicunt, & Chri­stiani nominan­tur audio simu­lachris mactata manducare***. Cui respondens eo quo (que) inquā, quod eiusmodi extent viri qui se profitentur Christianos, & Iesum crucifi­xum & Domi­num, & Chri­stum laudant, sed non illius doctrinas do­cent, nos qui pu­rae & verae Iesu Christi disciplinae sectatores sumus in spe ab ipso an­nunciatâ fide constantiores reddimur. Nam quae praedixit futura [...]. Dixit enim, &c. Iust. Mart. Dial. cum Try­phone Iudaeo. should be moued with scandals so as to stumble at the euent of them, because Christ when hee was with vs told vs before that they should come, and therefore told vs before, because we should not be stumbled and offended. Yea, these things being foretold that they should fall out amongst those of the Church, and of the true Religion, we should therupon bee so farre from being stumbled, that we should rather be so much the more stablished and confirmed in the truth of our Reli­gion and Profession, because wee see those things so truely fulfilled which the High Priest of our pro­fession hath foretold.

2. Secondly, because we see that there is a Necessitie of them. Since there must bee offences, and since there must bee scandals, therefore should wee not for scandals bee so [Page 30] stumbled as to conclude that Reli­gion to be false, and that profession to bee naught where some Profes­sors thereof giue scandal. For to speak properly and truly there can bee no scandal giuen but by those that are Professors of true Religion and godlinesse. A Turke, a Maho­metan, a Iew, a Papist cannot in proper and strict phrase of speech giue a scandal, for there is scandal giuen where occasion of stumbling at the Truth and Power of godli­nesse is giuen. So that scandal is onely properly giuen by the Pro­fessors of Truth, whose sinnes are such as make the truth of God, and the sauing profession thereof to be stumbled at. And therefore there onely are scandals to bee found, where Religion and Godlinesse are profest. And therefore when such scandal is giuen, wee must not take offence at Religion because we see there is a necessitie of scandalous [Page 31] euents in the Church of God, and amongst such as doe professe true Religion.

Indeed when scandals do fal out this is the conclusion the Deuill would haue men infer vpon them, and it is the thing hee aymes at in bringing men into scandals, to haue men thereupon iudge such Religion naught, and all of the same outward profession to bee a­like. Ecce quales sunt qui Chri­stum colunt, fal­sum plane illud est quod aiunt se bona discere, se sanctae legis prae­cepta retinere. Si enim bona discerent boni essent, talis pro­fecto secta est quales & secta­tores, hoc sunt absque dubio quod docentur. Mimesis Paga­norum apud Salu. de Prou. lib. 4. Doe yee not see what they are? Are not of the very choicest and chiefest of them scandalous? As they are so are they All, As they are, so is their Religion they pro­fesse; Surely this Religion and the profession of it are not of God. But this is the Deuils Logicke, and reasoning taught in the Schoole of Hell.

Here bee two things inferred.

First, Therefore their Religion is naught, and not to be trusted.

Secondly, Thus they are all. [Page 32] That men may not thus stumble at scandals, consider the weaknesse of such inferences.

1. They that professe Religion, fall into scandals, therefore their Religion and Profession is naught, &c. If this bee a good reason the Religion that is from Heauen, and which is taught by God himselfe, must bee damned for a false Religi­on, for here wee see that amongst the Professours of true Religion, in the very Church of God there must bee scandals. So that if men shall goe this way to worke, they will make but mad worke of it. Let vs but a little consider this kind of reasoning what validitie it hath, or could haue in such mens cases whose religion and profession were without question on all hands of God?

Fowle and fearefull was the scandal of Dauid, And what was the issue? Presently the enemies [Page 33] of God and godlinesse beganne to lift vp their heads, and to fall fowle vpon Dauids religion. 2. Sam. 12. The enemies of God blasphemed the Name of God. And that happily on this, or the like manner. Oh this is hee that was so grand a Zelot, that the zeale of Gods house did eat him vp. Psal. 69. 9. This is the man forsooth, that danced before the Arke out of his transcendent zeale, 2. Sam. 6. 14. This is he that prayed thrice a day, Morning, Euening, and at Noone, Psal. 55. 17. This is he that was so strict, and so precise in the gouernment of his Family, Psal. 101. This your great precise Zelot, hath defiled the Wife, and murthered the Husband. Now you see what his religion is, Now you see what comes of this Profession of so much Holinesse, and Godli­nesse. Such as he is, such is his re­ligion, nought both. Now was this thinke wee faire reasoning? Was [Page 34] Dauids religion false because his scandal was fowle? Who dares iu­stifie Dauids fact, & yet who dares condemne his Religion and Pro­fession?

The fact of the Incestuous Corin­thian was exceeding fowle, he mar­ries his fathers wife, vncleannesse vnparalleld amongst the Heathen. And how wide now thinke we were the Heathen Corinthians mouthes opened? Certainly at that time they did as those, Psal. 59. 7. Behold they belch out with their mouth, and as those, Psal. 73. 9. They set their mouth against the Heauens, and their tongue walkes through the earth. So that Heauen and Earth seemed now to ring of them; Vbi est lex catholica quam credunt? vbi sunt pietatis & castitatis prae­cepta quae dis­cunt? Euange­lia l [...]gunt & impudici sunt, Apostolosaudiūt & inebriantur, Christum sequū ­tur & rapiunt, vitam improbā agunt, & probā legem haberese dicunt. Mimesis Paganotum a­pud Salu. de Prou. lib. 4. Now see, say they, what the God and the re­ligion of these pure Christians is, These be the fruits of this Christi­an religion? Is not your religion a goodly religion? A cleere case that their religion is naught. Thus the [Page 35] Heathens, and right like Heathens did they reason, and pitie it is to heare such Heathen Logicke in Christians mouthes. Was the Re­ligion of Christ preached and pro­fessed at Corinth naught, and false, because that Corinthian being a Christian proued so fowle? God forbid. Here that hath a truth in this sense which Tertullian spake in case of Heresies, Quid ergo si Episcopus, si Doctor, si etiam Martyr lapsus à regula fuerit? ideo haereses vi­debuntur veri­tatem obtinere? ex personis pro­bamus fidem, an ex fide personas? Tertul. de prae­script. aduers. Haeret. Doe we trie faith by mens persons, or mens persons by their faith? Euen in this case may we not iudge of faith by mens per­sons, as if because some persons professing religion proue scanda­lous, therfore their religion should bee proued false. The religion of the Christian Corinthians was of God, though that mans incestuous practice were from Satan. We find a case, Mal. 2. 8. But yee are depar­ted out of the way, yee haue caused many to stumble at the law. It is spoken to the Priests, they should [Page 36] haue beene examples of holinesse, and patternes of pietie to the peo­ple, but they liued wickedly and scandalously, so that many of the people stumbled at the Law of God. They began to call the Law, and their Religion into question, and like enough were ready to say, Surely this Law is not of God, nor this Religion which the Priests preach and professe, is not from Heauen. For if this Law and Reli­gion were from God, why liue these Priests so lewldy, and basely. Thus the stumbled people reaso­ned. But was their reason good a­gainst the Law, and Religion, be­cause the Priests were scandalous? Was the Law to bee cryed downe, because they liued not according to that Law they preacht and pro­fest? Was the Law naught, because the Priests were so? Wherefore, sayes the Apostle, the Law is holy, and the Commandement is holy, and iust, [Page 37] and good, Rom. 7. 12. Though they were vnholy, yet the Law was holy, though they were vniust, yet the Law was Iust, though they were naught, yet the Commandement was good. So that it was the peo­ples great sinne to stumble at the Law, though the Priests departed out of the way. It is not therefore a safe processe to condemne, and cry downe Religion from the scandals and offences of the Professours thereof. Is the Protestant Religion false, because, as the Papists reason, so many Protestants are scandalous Drunkards, Adulterers, &c. yea, let this reason stand good, & shew mee that Religion in the whole World that can bee true; by this reason there is no true Religion at all on earth. For giue me any Reli­gion on the face of the earth, Tur­kish, Iewish, Heathenish, Popish or Protestant, among the Profes­sours whereof there may not scan­dalous [Page 38] 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 [Page 39] 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 [Page 40] 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. 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 [Page 41] 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. [Page 42] 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, [Page 43] and cryed downe? What fowle Iniustice is this, that an inno­cent religion should suffer for a nocent Professour? If the religion they professe doe 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 [Page 44] 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 [Page 45] Iewish 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. practise against Christian religion? Who if at any time any of the Christans fell into any scan­dalous euill, fell a rayling vpon Christ, and the sacred Scriptures? And will we call this Iustice? Why rather as in other cases learne wee not to pitie and lament the case of a good Mother in the miscarriage of a lewd vngracious childe? It should bee the wisdome of men to set the saddle vpon the right horse, let euery man haue the blame and shame of his owne euill actions, but take we heede that we doe not flie in Gods face by falling fowle vpon religion for mens scandalous miscarriages. It is not the religions but the mans fault, if one professing religion miscarrie, had he held him to the rule of his religion, that had kept him from that euill.

That which was of ancient plea­ded with the Heathen on the be­halfe of Christians had a great [Page 46] deale of reason in it. They desired but the same equitie and modera­tion towards them which was vsed towards their Philosophers. Si conuicti fuerimus puni­mur, non prop­ter nomen sed propter crimen. Hoc modo illos etiam qui philo­sophiam profi­tentur iudicari cernimus. Nemo eorum ante cau­sam iudicio cog­nitam propter scientiam vel artem suam bo­nus malusue iu­dici esse vide­tur, sed post­quam improbi­tas alicuius de­tecta fuerit paenas luit, nec vllum ex eo in philosophiam redundat cri­men. [...], Ille enim malus qui non legitimè philosophatur, professio autem crimine vacat. Hoc ex aequo & nobis fieri cupimus. Athenag. legat. pro. Christian. Quemadmodum nihil ad philosophiam crimen Sophistarum, Epicu­reorum, Peripateticorum, aut quorumcun (que) falsa dogmata profitentium: ita in verum Christianismum non cadit crimen deprauantium Euangi­lia. Origen contra Celsum. lib. 2. Si alïquis cui notum sit Iesu praeceptum docentis temperantiam, & di­centis, Quicun (que) inspexerit mulierem ad concupiscentiam, &c. iam commisit adulterium in cordesuo, videret paucos aliquot pro Christianis habitos libidinoso viuere merito eis praeuaricationē impinget, sed iniquissi­mè faceret, si doctrinae Iesu imputaret eorum flagitia. Orig. con. Cels. l 3. If any professing philosophie did commit any euill worthy punish­ment, after conuiction and detecti­on hee was punished according to the desert of his fact, yet Philoso­phie receiued no impeachment thereby, and that was not present­ly cried out vpon, when a Professor of Philosophie miscarried. Because they thus equally and wisely consi­dered, That the wickednesse was in [Page 47] him that was not a Philosopher ao­cording to his rule, but the profession it selfe was blamelesse, That it was the mans fault, and not his profes­sions, that though the man were naught, yet his profession was good. This equitie did the Chri­stians desire the Heathen would shew to them. And this equitie I would Christians would shew to those of their owne religion, that the Heathen shewed to Philoso­phers. Doth a man professing reli­gion fall into any scandal? Learne to distinguish betweene the Man and his Profession, and let not the burthen bee laid vpon religion and his profession, which is to be laid vpon his owne blacke. Learne thus to iudge? that though the Man be deeply to bee blamed, yet his Reli­gion and Profession is blamelesse. We may iustly in such cases blame the man, but wee shall deale verie vniustly to blame religion, because [Page 48] we know that nothing blames and condemnes such courses more then that religion which they professe.

We haue a prophesie of the con­ditiō of the last times. 2. Tim. 3, 1-5 In which place the Apostle speakes not of Pagans, Iewes, Turkes, but of Christians, and such Christians, Verse 5. That should haue an out­ward forme and profession of Godli­nesse. Now will any conclude that the profession of godlines is naught because some that professe a forme of godlinesse are couetous, boasters, proud, vngodly, &c. And shall I be vngodly because some that haue a forme of godlinesse bee so vile? or shall I distaste and condemne god­linesse, and all profession of it, be­cause many professing godlinesse proue such and such? God forbid. Yea, the Apostle sufficiently pre­uents the scandal when hee sayes, Hauing a forme of Godlinesse, but denying the power thereof, as if hee [Page 49] should say, Let no man for these things stumble at religion and the profession of Godlinesse, for godli­nesse and profession is not in the fault, but the fault is because there is but a forme without power. It is not to bee denied, but a man that hath the power of Godlinesse may fall into a scandal, and by violence of some strong tentation bee rusht into some fowle action, but yet in that particular case, and at that time may want the power of God­linesse. What is to bee done then? Surely writing is not to bee con­demned because some Writers blot, and blurre; nor Godlinesse to bee condemned for some mens scandals, but formalitie and want of power. Wee may not resolue therefore that it is best not to med­dle with godlinesse, but neuer to meddle with the profession of it, but ioyned with the power. Since therefore their must be scandals a­mongst such as professe godlinesse [Page 50] learne we to be wiser thē for scādals to cry down & condemne religion.

2. Come we now to the second inference. Diuers zealous Profes­sours fall into scandals, therefore they bee all such, all alike naught, and vnsound, onely they are not discouered as some are.

This is no new thing, this was the old practice of the Ad quid enim aliud sedent isti, & quid aliud captant, nisi vt quisquis Episco­pus, vel cleri­cus, &c. ceci­derit omnes ta­les esse credant, iactent, conten­dant, sed non omnes posse ma­nifestari. Cum de aliqui­bus qui sanctum nomen profiten­tur, aliquid cri­minis vel falsi sonuerit, vel veri patuerit, instant, said­gunt, ambiunt vnde omnibus hoc credatur. Aug. Epist. 137 ancient e­nemies of the Church, and Gods people long agoe. It is that which Augustine in his time complaines to haue beene their guise, That if any that made profession of the holy Name of God did fall into any sinne, if either some true thing were disco­uered, or some false thing were repor­ted, oh, how they laid about them, and laboured tooth and naile to per­swade men, and make them belieue that they were All such, though they were not all discouered.

The same spirit liues in too many still, and nothing more vsuall then such language, and such censures [Page 51] in the like cases. Now yee may see what these men are, Neuer a bar­rell better herring, all naught, all alike. An Inference miserably vn­charitable, which must necessarily make the Church of Christ a verie den of Hypocrites. For here wee see that in the very Church of Christ there must necessarily bee scandals and scandalous persons.

And if where some bee such all be such, tell mee what the Church of Christ shall bee but a collection and confluence of rotten and dis­sembling Hypocrites. What is this but to doe that which Dauid in an other case was afraide to doe? Psalme 73. 15. If I say, I will speake thus: behold I should of­fend against the generation of thy children. In speaking thus, let men consider how they can wash their hands from that guilt. Farre is such dealing from that sweete and gra­cious dealing of the Lords, Is. 65. 8. [Page 52] that casts not away the whole clu­ster, for some corrupt and euill grapes, farre are men from that Spirit, who because now and then some one grape proues rotten, and offensiue, doe thereupon reiect the whole cluster, and cry out vpon the rest of the grapes of the bunch, as if they were like Ieremies naughty figs. Ier. 24. 2. Which could not be ea­ten they were so bad.

To stop the mouth of Iniquity, in such a case, let but these things be seriously and sadly considered.

1. That there must bee such amongst those that powerfully and sauingly professe the Name of Christ. And therefore we shall ne­uer finde the most holy and happy Quantum li­bet enim vigilet disciplina do­mus meae homo sum et inter ho­mines viuo, nec mihi arrogare audeo vt domus mea melior sit quam arca Noe vbi tamen in­ter octo homines reprobus vnus inuentus est, aut melior sit quam domus Abrahae aut melior sit quam domus Isaac aut melior sit quam cohabi­tatio ipsius Do­mini Christi, in qua vndecom boni perfidem et furem Iudam tolerauerint, aut melior sit postremò quam caelum vnde An­geli cociderunt Aug, Epist 137. societies to haue bin so happy as to bee free from such. In Noahs Arke were but eight persons, yet one reprobate Cham, In Abrahams family, a bond-woman, and her son to bee cast out; in Isaacs family a [Page 53] profane Esau; in Iacobs family an In­cestuous Reuben; amongst Dauids children an Incestuous Amnon; a re­bellious Absolom, in the sacred col­ledge of Christes Apostles a Iudas a Theife. Ioh. 12. 6. a Traytor. Luk. 6. 16. a Diuell. Ioh. 6. 70. Euen in headen Gods owne house, and ha­bitation, were found such Angels in whom God found not stedfast­nesse; such Angels as kept not their first estate, but left their owne habi­tation, and became Deuills. Now then looke back vpon some of these Instances, and see if this kinde of reasoning bee safe. In Noahs Arke there was a gracelesse Cham, there­fore all in the Arke were such as hee. Amongst the twelue Patriar­ches Reuben was vncleane, and In­cestuous, therefore all your pillers of your Ancient Church were such also. Among the twelue Apostles of Christ the great professours, and preachers of his Name, Iudas [Page 54] was a thiefe, a traytour, a deuill, therefore the whole company, is a colledge of thieues, traytours and deuills; Amongst the Angels in heauen, there were legions of De­uills, therefore all of the same stampe, all alike; would not all men spit in that mans face that should thus reason? and yet how familiar is such reasoning in too many mens mouths. It is a sure thing that as Simpliciter autem fateor charitati ve­strae—quomodo difficile sum ex­pertus meliores quam qui in monasterijs pro­fecerunt: ita non sum exper­tus peiores quam qui in monasterijs ce­ciderunt. Aug. Epist. 137. there cannot bee found better men in the world, thē amongst those in the Church, pro­fessing Christs Name, and Truth, so neither can there be found some times worse then those that in the Church fall into heynous scandals. The which since it must so be, why should the filth of some particular persons miscarriages be flung in the faces of all. What is this but for the Nolite ergo propter amur­cam qua oculi vestri offendun­tur, torcularia detestari, vnde apothecae domi­nicae fructu olei luminosioris implentur Aug. Epist. 137. lees, and the dregges to loath the presses from whence Gods store­houses are filled with oyle?

[Page 55] 2. That though there bee such, and that too many, yet farre many more there bee of the same profes­sion that are not such, what though Christ haue one disciple that be­comes a thiefe, a traytor, a deuill, that brings scandal vpon the Prea­ching, and profession, of his Ma­sters Name, yet hath he not ele­uen others holy and right godly men, that liue according to their profession, and doe their profession honour and credit? What though one Christian Corinthian fall into the sinne of Incest, yet why should the heathen Corinthians cast the disgrace of that his sinne, vpon all the Christian Corinthians? Are they so blind that they cannot see, that there be many Corinthians. Act 18. 8. and that God hath much people in that City. Act. 18. 10. Who are holy, gracious, mortified, and renowned for the power of God­lines, that doe euery way make [Page 56] good the religion they professe? what though, now and then we see a starre falling from Heauen, yet see wee not millions of those glori­ous lights of Heauen, keepe their station and their lustre? And why haue not men an eye as well to looke at such, at the many such whose lifes suite with their holy pro­fession, as they haue an eye to looke at such, at a few such as giue scandal? why can they not see that Quapropter & si cōtristamur de aliquibus purgamentis, consolamur ta­men de pluribus ornamentis. Aug. Epist. 137 there are that shine as lights in the middest of a froward, and a crooked generation, and so shine that they bee ornaments of the Church, as well as they can see such, as are the disgracers and dis­honourers of religion? Surely be­cause they are a froward and a crooked generation, and out of that peruersnesse of Spirit for one, and by one will iniuriously iudge and condemne all.

3. If all such, how is it that such [Page 57] more then all doe condemne such scandalous offenders. Who so sharpe, and so seuere against them, for their scandals as such as pro­fesse the same truth with them. O­thers triumph ouer them, scorne and deride them, but who so sadly, and so sharpely reproues, censures, and condemnes them, as doe they of the same profession? Who so discountenances, and discardes them once lapsed till their pub­lique satisfactions, and their vn­questioned repentance, and humi­liations doe in some measure wash off the blurre of their scandals. Sufficient to such a man is this pu­nishment which was inflicted of ma­ny 2. Cor. 2. 6. And sufficient was the infliction of that punishement, by those many to acquit them from being all such. If they had all coun­tenanced him, held fellowship and communion with him, pleaded his cause, and iustified his practise, then [Page 58] had there beene some colour to haue said they had beene all such. But now that the Corinthian Christians, deale so seuerely with him, for his offence, it is cleare that they are not all such, for if all such as hee, then should he haue found more fauour at their hands then so. And this was Augustines answer vnto, and defence against the Ma­nichees. It was their fashion it seemes to disgrace the Church, and cast reproach vpon it, and to be­smeare it with the mire of the fowle actions of scandalous professors of Christian religion. No lite mihi colligere profes­sores nominis Christiani, nec professionis suae vim aut scientes aut exhibentes. Noui multos esse qui luxuriosissi­mè super mor­tuos bibent. No­ui multos qui renunciauerint verbis huic saeculo. Nunc vos illud admoneo vt aliquan­do ecclesiae catholicae maledicere desinatis vituperando mores hominum quos & ipsa condemnat, & quos quotidie tanquam malos filios corrigere studet. August. de moribus eccl. Cathol. 34. Hee confesses that indeed there were many, that gaue scandal by their lustfull and luxurious lifes, by their drunken­nes, vile wordlines and earthlines, but yet giues them to vnderstand that they were iniurious, to re­proach [Page 59] the Church with the condem­ning of the manners of those men whom the Church her selfe did con­demne, and whom as euill children shee daily endeauoured to reforme. If indeede others of the Church professing the same Religion had winked at them, had slighted their offences, or had in any kind see­med to haue countenanced their persons, or approoued their cour­ses, then might the Manichees haue had some colour to haue for their sakes condemned all professours, that they were all alike. But pro­fessours and the Church condem­ning and crying downe their cour­ses it was but malignantly and per­uersly done of the Manichees to twit and reproach the Church with such mens manners.

CHAP. IIII.
That Scandals are wofull and fatall euents to the scandalized world.

HItherto wee haue seene the Necessitie, come we now to consider the Mischiefe of scandals. That mischiefe is two­fold. The first is a woe to such as are scandalized that doe stumble & are offended. Woe to the world be­cause of offences. For the meaning of the words. To the world, that is to worldly and carnall men. Be­cause of offences, or from offences. [...], not [...], from offences, not for offences, not as if scandals were the cause for which the woe comes, as if God brought a woe vpon men for their scandals, but that scandals are the meanes and the Instruments by which, and from which God brings [Page 64] wo vpon some mens heads. So that these words are not to bee vnder­stood as threatning of woe to such as giue offence by falling into scan­dalous sinnes, who are threatned in the former verse, and in the end of this, but it is a threatning of wo to men of this world, wicked and vngodly men taking offence at the scandalous actions of such as pro­fesse Religion, that these scandals should prooue to such matters of woe and sorrow, and from, and by them should much mischiefe come to worldly men. Which wordes so opened, afford vs this point.

God that hath a prouidence in [Page 62] all euents, hath an all-wise and o­uer-ruling prouidence in euents of scandal, and he in that prouidence of his orders and appoints them so to come, that they make way for some great woe to worldly men. Euery scandal is a stumbling blocke, and when a scandall is giuen, there is a stumbling blocke laid, and such a stumbling blocke, at which some men shall not onely breake their shinnes, but their neckes. But who layes this stumbling blocke? This stumbling blocke God layes, Ezek. 3. 20. I laying a stumbling blocke be­fore him he shall die. When God in his Iustice meanes to make sure worke with some men that they shall die, he first in his prouidence disposes of a stumbling blocke to be laid in their way, at which they may stumble so as they may fall, and bee ruined, so as they may die. Amongst many other stumbling blockes that God disposes to bee [Page 63] laid in mens wayes, this is a very frequent, and ordinarie one, the scandalous actions of some Profes­sours of Religion. And when such stumbling blocks are laid, woe to the world, they are fatal, and mor­tal, I laying a stumbling blocke that he may die.

The word [...], a scandal, [...] significat pro­priè tigillum in instrumentis quibus capiun­tur lupi, aut vulpes, aut mu­res. [...] apud Hesych. Melancth, ad Rom 14. the Grammarians say it signifies the crooked piece in a trap to which the baite is tied, at which a Mouse, Rat, Wolfe, or any other vermin biting, the trap fals downe, ensnares, and catches the beast. So that in scandalous euents God sets vp a trap, a gin, a snare, by which hee purposes to catch and ensnare such vermin as men in a reprobate condition bee. That looke as when a man sets vp and baites a trap hee may say, Now woe to Rats and Mice, woe to the Foxes, Wolues, and the baggage vermin, so when scandals fall out, woe to the world, [Page 64] Gods trap is set vp to ensnare such withall as are made to bee taken, 2. Pet. 2. 12. And looke as a man when he sets vp a trap, hee intends it purposely for the woe of ver­min, so when God in his proui­dence disposes of the euents of scandals, hee therein intends the woe, the ensnaring, the catching, killing, and destroying of such who had beene happie, if they had beene made the vilest vermin in the world.

That which Salomon speakes of a wicked mans owne sinne, is also true of the scandalous sinne of ano­ther, Prou. 29. 6. In the transgression of an euill man there is a snare, though he take a great deale of de­light, and pleasure in it, yet it will proue a trhackling snare; so in the transgression, the scandalous trans­gressiō of a good man, or a seeming good man, there is a snare. Though euill men take a great deale of Content, and make themselues [Page 65] much mirth, and pastime at the fals, and scandals of such as pro­fesse religion, yet in that scanda­lous transgression there is a snare for them, a deadly, and a mortal snare; woe to the world because of offences.

As it is in the case of Passiue, so is it in the case of actiue scādals. Now in case of passiue scandals it is true, wo vnto the world frō offences. Such offences worke to worldly mens great smart, & sorrow. The Apostle speakes of Christ, 1. Pet. 2. 8. that he was [...], a rocke of scandal, or offence. And Is. 8. 14. 15. the Pro­phet foretold that he should be for a gin, and for a snare to the inhabi­tants of Ierusalem. So that it may be truly said of such, wo vnto them that Christ the rocke of scandal euer came into the world. For Iudge­ment and for woe, am I come into the world, Iohn 9.

Thus also is it true in case of Ac­tiue scandals, for Iudgement do they [Page 66] come into the world, and for Iudge­ment vnto the world. Woe be to the world for the scandalous sinnes of Professours of Religion, for they be set vp to be stumbling stones and rockes of offence, against which men of the world shall dash themselues, they be set for ginnes and for snares in which they shall bee taken. In the case of passiue scandals, where offence is onely taken, there the trap is baited with the bread of life. In the case of Actiue scandal, where offence is giuen, there the trap is baited with baine, and poyson, with deadly poyson, death is in the trap. Now if woe to the world when the trap is baited with the bread of life, how much more woe to the world, when it is baited with ranke, and deadly poyson?

Scandals and offences are dismal and fatal to wicked men, because God in his intention and admini­stration disposes and orders them [Page 67] as the meanes that shall make way for the surer and sorer punishment of them for their vnprofitablenesse vnder, and their contempt of the Gospell, the meanes of grace and the holy examples of such as are truly godly. Therefore are they fa­tall and wofull euents because they are sent as executioners of diuine vengeance vpon the disobedient rebels against the Gospel. God giues men his word and the Ministerie of it to conuert, and saue them, the holy examples of his children to guide, and lead them. Now neither one thing nor another will re­claime men of the world, nothing will doe them good, still will they goe on in their vnbeliefe and hard­nesse of heart, notwithstanding the light of the Word, and the light of holy examples, notwithstanding the shining light of both, they will loue, and liue in darknesse still. So then God seeing this that nothing [Page 68] will better them, but to Hell they will goe, and damned they will be, let his Ministers, and his people do what they can, he thereupon enters into a resolution to make sure worke with them, and to take such a course as shall infallibly, and ir­reuocably make way for their eter­nall ruine, and to this end in his prouidence disposes of these scan­dalous euents, as stumbling stones, and stumbling blockes; at which they may so stumble as they may fall, and be surely ruined. As if the Lord should speak on this manner. I haue giuen you my Word and Gospel, it hath beene preacht a­mongst you plentifully, and power­fully, all the meanes notwithstan­ding, you haue not beene one whit the better, but rather worse, yee are more stubborne, more rebellious, more malicious, and to Hell yee will, doe my Ministers what they can.

Well then since there is no re­medie, since yee will goe, I will take an order to set you going surely. Behold, in my prouidence I will dispose of scandalous euents to fall out that shall lie as stumbling blocks in your way; at which, stum­ble yee, and fall yee, and be yee re­medilesly ruined. I gaue you my word that you might haue risen, but you would not be raised by it, I wil therfore lay a stumbling block in your way, at which you shall bee sure to fall. I gaue you my word that you might haue liued, but now I will lay a stumbling blocke that you may die, Ezek. 3. 20. You would not bee drawne to Heauen by the holy examples and lifes of my Saints, therefore shall yee bee head-longed another way by the scandalous euents that shall by my prouidence fall out. I sent my Mi­nisters, whom I made fishers of men, with their nets and baites to [Page 70] catch you, but by no meanes would yee bee caught in their nets, nor bite at their baites, nor bee catcht with their hookes, therefore now will I dispose of scandalous euents, which I will set as traps, and snares and ginnes for you: greedily and eagerly shall you come to them, & shalbe ensnared and held fast for e­uer getting out againe. And thus doe scandals come as messengers of wrath and death.

Gods dealing with wicked men in euents of scandals, is cleane con­trarie to his dealing with good men. Such as loue the truth of God, and subiect vnto it, though scandals come shall not bee ensna­red by them, God will secure and saue them from being ensnared, Psal. 119. 165. Great peace haue they which loue thy law, and nothing shall offend them, or, they shall haue no stumbling blocke. Such as loue Gods truth haue great peace, great [Page 71] securitie when scandals fall out, they shall haue no stūbling blocks, God himselfe will keepe them, that they shal not dash their feet against these stones, they shall haue no stumbling blockes to hurt them. But now on the contrarie great danger and mischiefe shall they haue that loue not the Law, they shall haue stumbling blockes, and therefore because they loue not Gods law shal they haue them, that God may bee auenged vpon them for the neglect and contempt of his truth. And because they loue not Gods Law, therefore shall scandals come, that shalbee fatal stumbling blocks for them. That looke as Sa­lomon speakes of the Harlot, Eccl. 7. 26. I finde more bitter then death the woman whose heart is snares and nets, and her hands as bands, who so is good before God shall escape from her, but the sinner shalbee taken by her; So may it be said of scandals. [Page 72] Mare bitter then death, (woe vnto the world because of scandals) are scandalous euents, for they are as snares and nets, who so is good before God, an holy and a godly man shal escape, and bee deliuered from be­ing ensnared by them, but the sin­ner, the neglecter and contemner of Gods grace shall be taken, and bee ruined by them, and therefore woe vnto the sinners of the world because of scandals. It is in this case betweene men of the world and scandals, as it was in Ahabs case betweene him and his false prophets, 1. King. 22. 20, 21, 22. God had a purpose out of diuine Iustice and vengeance that Ahab should fall, and bee ruined. Now God enters into counsell what course shall bee taken to bring it a­bout that hee may fall and perish, Verse 20. Who shall perswade Ahab that hee may goe vp and fall at Ra­moth Gilead. There comes forth a [Page 73] spirit, Verse 21. and sayes, I will perswade him. The Lord askes, Verse 22. How or wherewith? Hee answers, I will goe forth and bee a lying spirit in the mouth of all his prophets. And the Lord said, Thou shalt perswade him and preuaile al­so, Goe forth, and doe so. The case is the very same here. God bestowes his Word, and the Ministerie of it vpon a people, it workes them not to Faith & Repentance. Hereupon is the Lord prouoked to anger, and vpon that hee enters into a consult of reuenge. Here be a company of men that haue had the meanes of grace, but they will not bee con­uerted, and raised vp, I am there­fore resolued they shall fall into Hell for euer. But who will now take some course that they may fal. Then steps forth Satan, I will take a course to make them fall fatally. And the Lord sayes what course wilt thou take? Satan answers. I [Page 74] will goe forth and draw some no­ted Professour of Religion into some grosse and scandalous sinne. And that scandal of his wil be such a stumbling blocke at which they will so stumble, that I will warrant them fall farre enough, and deepe enough for euer recouering out of the pit. And the Lord answeres, Thou shalt effect it and preuaile, Goe forth and doe so. Goe Satan, preuaile with such, and such a Pro­fessour of Religion to bring him into some fowle scandal. And let that scandal bee a fatal stumbling blocke to make such fall, and assu­redly perish, that would not bee wrought vpon by the word.

So that looke what the false pro­phets were to Ahab, that are scan­dals to the world, meanes of their fatall fals and ruines, woe to Ahab because of the false prophets, and woe to the world because of scan­dals that make way for their mis­chiefe, [Page 75] as the false prophets did for Ahabs. So that by all this wee see that Gods disposall of scandals, is an Act of diuine vengeance, and Iustice plaguing mens vnprofita­blenesse vnder the meanes of grace, that by this meanes their righteous damnation might be sealed vp, and made sure.

And therefore this is a point well worth our obseruation. That where God sends most preaching, and the greatest meanes of grace, there commonly fall out the grea­test and foulest scandals, and where litle or no meanes, little or no scan­dal.

Now what may the reason of this bee? Not that the preaching of the Gospel makes men worse, as men of euil spirits are readie to slander and calumniate it in case of such euents, but amongst many other reasons that might be giuen of it, this is one speciall one. Where [Page 76] God giues greatest means of grace, and saluation, there mens sinne in their vnprofitablenesse, impeniten­cie, and vnbeliefe is the greater. The greater mens sinnes are, the greater is Gods wrath, and there­fore out of the greatnesse of his wrath against mens great vnpro­fitablenesse, God disposes it, that where the greatest meanes of grace are neglected and contem­ned, there shall bee the greatest scandals, that so hee may greatly plague great vnprofitablenesse and contempt. God will haue such as be vnprofitable vnder great means, to haue great fals, that they of all others may fall most lethally, and most dangerously, and fatally. Now a little stumbling stone causes but a little & an easie fall, but the greater the stumbling block is, the greater, and more wofull must the fal needs bee. And therefore where greatest meanes not profited by, are, there [Page 77] are greatest scandals to bring the greater woe, and vengeance vpon so great vnprofitablenesse; there­fore there the greatest stumbling blockes to fall by, where the grea­test meanes to rise by, that such may not simply fall, but so fall that they may be dasht to peeces.

CHAP. V.
How Scandals come to be so woefull and Mischieuous.

NOw how Scandals make way for mens fals and ru­ines, and so for their woe will appeare in these following particulars.

1. In that they make way for their stumbling at Religion and godlinesse, the powerfull and sa­uing profession thereof. When men stumble at Religion and are so offended at Godlinesse as to dislike [Page 78] and reiect it, and that with a per­emptorie resolution of spirit ne­uer to receiue and embrace it, it must needs bee confessed that such persons are in a woefull and mise­rable case. Wee find some that stumbled at Christ, 1. Pet. 2. 8. Some that stumbled at the word, 1. Pet. 2. 8. Some that stumble at the law, Mal. 2. 8. Some that stumble in their wayes from the ancient pathes, Iere. 18. 15. Now to stumble at Christ, at the word, at the Law, at the an­tient wayes, at religion, this is a woefull thing. There is but one true religion in which a man can be saued, now therefore woe to him that stumbles at true religion, for there is no way but infallible dam­nation for such a man. There is no way of saluation but by Christ, There is no other name vnder heauen to be saued by, Act. 4. 12. Therefore woe to that man that stumbles at Christ, for that man puts himselfe [Page 79] out of possibilitie of saluation. The word, is the word of grace, Act. 20. 32. the word of life, Ioh. 6. 68. the word of the kingdome, Mat. 13. 19. therfore woe to that man that stum­bles at the word, for he puts him­selfe out of possibility of grace, eter­nal life, and the kingdome of God. The Law of the Lord is perfect, con­uerting or restoring the soule, Psal. 19. 7. therefore woe to him that stumbles at the Law, for hee is out of possibilitie of being conuerted, and restored. The old and the An­tient wayes are the good wayes wherein a man shall finde rest to his soule. Ier. 6. 16. Therefore woe to that man that stumbles at and from the antient wayes, because what possibility hath hee of finding rest to his soule?

Now by scandals and offences stumbling blockes are laide to make men stumble at these, and so to bring woe vpon their soules. When [Page 80] professours of religion, of Christ, of the word, of the law, of the An­tient wayes fall into fowle scandals, thereupon men of the world take occasion to stumble at that Religi­on, at that Christ, at that word, at that law, at those Antient wayes which they professe, and grow to a resolution neuer to make or med­dle with these, and so make way for their owne woe by refusing, and re­soluing against the wayes of salua­tion: for looke what the force of holy example and good life is to stop mens mouthes, and gaine their hearts to a loue and liking of the truth and religion, of that force on the contrary, is euill and scan­dalous life to keepe men of Godly and holy life, good conuersation makes euill speakers ashamed. 1. Pet. 3. 16. Well doing puts to silence the ignorance of foolish men, 1. Pet. 2. 15. that they cannot speake euill of Godlines and Religion. Religious [Page 81] conuersation winnes and gaines those that are witbout and brings them to a loue of religion, 1. Pet. 3. 1. So contrarily, scandalous car­riages embolden the faces, and o­pen the mouthes of enemies, stum­bles, and offends them, and workes in them such a disallowance of reli­gion and dislike of the profession of Godlines, that they vtterly re­solue against it.

And that scandals, doe make men thus stumble at Religion, the word, &c. how plaine doth dayly experience make it? let such an one as professes Christ, his word, his truth fall into any scandal, and what followes? Oh! Say men, this is their religion, this is their pro­fession, doe ye not see what persons they are that are of this same holy religion, and profession? Are there any worse then these, more disho­nest, and deceifull? If this be their religion, God blesse mee from their [Page 82] religion, I am resolued neuer to be of such a religiō, I now plainely see that it is nothing but errant hypo­crisie, lying, coozening, & dissemb­ling. And thus through diuine ven­geance punishing thē for their vn­profitablenes vnder the word, they so stumble at these scandals, as to fal into an hatred, and dislike of sauing religion, and sauing powerfull profession of it. Into which who so falles, how woefully falls he?

That scandals do bring this woe vpon the world, and proue ruining stumbling blockes thus to make them fall, is further cleere by that, Mal. 2. 8. Yee are departed out of the way. It is a charge vpon the Priests. The Misera eorum conuersatio ple­bis tuae misera­bilis subuersio est. Bernard in conuers. Pauli ser. 1. Priests that preached, & pro­fessed the law, they departed out of the way, they committed grosse and fowle scandals what was the issue of it? A great deale of mis­chiefe followed vpon it, namely, a woe, an heauie woe, vnto the peo­ple [Page 83] from their scandals. But what was that woe? Yee haue caused many to stumble at the Law, that, is to stumble at true religion, and the wayes of God. When the people saw the Priests that pro­fessed and preacht the Law, and who so great Zelots for the Law as they, when they saw these Priests to liue so loosely, and so scandalously they began to start at it, and to question happily whether this Law, this religion they preached, and professed were of God or no. And if this were their law, and their religion, for their parts they were resolued neuer to haue to doe with such a Law, with such a religion Thus their scandals did stumble thē And thus did their scandals bring an heauie woe vpon the people, for what a woefull condition was this, thus to stumble at the Law, at the true religion of God? what was this, but to seale vp, and make sure [Page 84] their owne damnation? for if they would none of the Law, they could none of Heauen, if shut out of Hea­uen, what remayned but Hell? The Lord had, it is likely, a long while called vpon the people by his Prophets, they would not hearken nor repent, nor imbrace the truth of God. The Lord therefore in his Iustice resolues to be reuenged vp­on them, by bringing a woe vpon them. And what woe would God bring vpon them! This woe of stumbling at religion that so hee might make sure worke with them, that since they would not be saued, when hee offred them saluation, therfore now they should neuer be saued. But now what course will God take to effect this, and bring this woe vpon them. He will in his wise prouidence lay the stumbling blocke of the Priests scandals in their way, at which they shall so stumble as to dislike the Law, and [Page 95] to fall into an vtter distaste of reli­gion, by which they should make sure worke against their owne sal­uation. And so woe was vnto the people from the Priests scandals.

2. Scandals make way for woe in that they make way to occasion, men of the world to fall into the fowle and woefull sinne of blaphe­ming Gods holy Name. It is a woefull thing to fall into that sinne, especially so to fall into it, as to make that the ioy of our hearts which tends to the reproach and dishonour of his Name. The Name of God is a glorious and a fearefull Name. Deut. 28. 50. and therefore how woefull and fearfull a thing for a man to blaspheme that Name. What doth he better then cut him­selfe off, from all communion with God that blasphemes his Name, that flies in his face, and triumphes in his reproach. It is said of the malicious Iewes. Act. 13. 45. that [Page 86] they spake against Pauls doctrine contradicting, and blaspheming. And marke what followes, vers. 64. Seeing yee put the word of God from you, and iudge your selues vnworthy of euerlasting life, loe we turne to the Gentiles. See then when they blas­phemed what they did, They put away the word from them, they iud­ged themselues vnworthy of life, they caused God to turue away the meanes of saluation from them. Such a case is a woefull case, and to this case will contradicting & blas­pheming of God, and his truth, and Religion bring men. And there­fore in this regard are scandals wo­full euents because they occasion men to blaspheme and speake euill of God and his truth. When Da­uid fell into that foule Scandal, what followed vpon it? See 2. Sam. 12. 14. By this deede thou hast giuen great occasion to the enemies of God to blaspheme. Those amongst [Page 97] the people that were haters of true godlinesse, and enemies to the powerfull profession thereof and so enemies of God when Dauid fell into this sinne, they fell into a woe­full case, they presently fall a blas­pheming of Religion, and speak­ing euill of godlinesse, and he that blasphemes godlinesse blasphemes God, and so by this meanes causes God in wrath peremptorily to turne from them. So Rom. 2. 23. 24. thorough you the name of God is blasphemed amongst the Gentiles. So that the scandalous sinnes of the Iewes were stumbling blockes to the Gentiles that made them fall into that fowle sin of blaspheming, that must needes make them vn­worthy of eternall life.

3. Scandals make way for woe, in that they make way for the hardning of the hearts, and stiffe­ning of the neckes of sinnefull men in their euill wayes. It is a very [Page 88] dangerous thing, for a man to bee in a sinnefull way, but for a man to haue his hand strengthened in his Iniquity, to bee hardened in any sinne, this is a woefull condition. It is the greatest woe, and curse that can be to haue ones hart hardened. Lam. 3. 64. 65. Render vnto them a recompence O Lord according to the worke of their hands, Giue them ob­stinacie of heart, thy curse vnto them. Salomon speakes of the plagues in the heart. 1. King. 8. 38. The plague in the body, is a woe­full disease, and what then is the plague in the heart. God threatens Pharaoh with this plague, Exod. 9. 14. I will at this time send all my plagues vpon thine heart, and see how God did it. Exod. 10. 2. Goe into Pharaoh for I haue hardened his heart. Therefore the Hardnes, or Hardening of the heart is the plague of the heart. God sent ten plagues vpon Pharaoh, but this [Page 89] plague of his heart, in the harde­ning of it, was ten times greater then all the plagues of Aegypt. It is that which vsually God premises, and fore-sendes when hee meanes to prepare men to temporall de­struction. When God meanes re­solutely, to speede a particular per­son, or a whole nation, and to bring ineuitable destruction vpon them, God first makes way for it, by the hardening of mens hearts. Exo. 14. 17. When God would get him­selfe honour in the destruction of Pharaoh and the Aegyptians. I will saith hee, harden their hearts, and they shall follow them, and I will get me honour vpon Pharaoh. So Iosh. 11. 19. 20. Not a City that made peace, with the children of Israel, saue the Hiuites the Inhabitants of Gibeon, They tooke all in battell. But why did not other Cities, doe as the Gibeonites, why did not they submit, and seeke their peace? Be­cause [Page 90] God had a purpose, they should bee destroyed, and to make the surer way for it, gaue them vp to an hardened heart, for it was of the Lord, to harden their hearts, that they should come out against Israel in battell, that he might destroy them vtterly, and that they might haue no fauour but that hee might destroy them. So that when God meanes that a man shall haue no fauour, but be vtterly destroyed then God first giues men vp to hardnesse of heart. Nay, it is that which is a woefull preparatiue to eternall wrath, it is that which lockes men, and shuts them fast vp, and keepes them sure for eternal vengeance. When God is so angrie, as that hee is peremp­torily resolued that a man shal not be saued, but bee damned without all peraduenture, then God giues him vp to the hardnesse of heart, vnder which hee shall be 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, [Page 92] 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 [Page 93] 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 [Page 94] 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 [Page 95] 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 shalbe 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, [Page 96] & 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 [Page 97] 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 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 [Page 99] 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 [Page 101] 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 [Page 102] 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, [Page 103] 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 [Page 104] 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 [Page 105] 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 [Page 106] course for their damnation. I am re­solued they shall not be saued, and because they shalbee 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 will take a course that they shall not vnder­stand the word they heare with their hearts, and that they may not vnderstand the word they heare, I will take a course for the hardening of their hearts, & for the thorough hardening of their hearts some professour of religion shall fall in­to scandal, and thereby shall their hearts bee hardened seuen fold more then euer, they shall iustifie themselues in their sinnes, and so by an hard heart shall put them­selues out of all possibilitie of Con­uersion, and so out of all possi­bilitie of saluation. How often would I haue had you risen, and yee would not rise? therefore now [Page 107] shall you fall into hell, for hee that hardens his heart shall fall into mischiefe, Prou. 28. 14.

That therefore yee may fall into a mischiefe, and with a mischiefe; yee shalbe hardened, and that you may fall into greater hardnes of heart, some man shall fall into scandal; his fall into scandal shall make way for a woe to fall vpon your heads. His scandal shall harden you, that hardnes shall make you fall into mischiefe. And thus woe to the world because of offences, because they come to stiffen, and harden their spirits, and as messengers of wrath to bind them sure, hand and foote, that they may be prepared, to bee throwne out into vtter darkenesse.

Thus woe to the world, because of offences, because the world is oc­casioned by them, to reiect the sa­uing profession of Religion, to fall fowle on Gods holy Name, to [Page 108] iustifie themselues in their sinne­fall wayes, and so by these things to make hell sure their owne. So that the fall of a professour of reli­gion, is as the fall of an oake vpon vnderwood, and smaller trees, that be neere it: woe to them, when the oake fals, because it mischieues, brushes and breakes them in pie­ces by its fall. It is iust in this case, at it was in the ouerthrow of that Army. Ier. 46. 12. The mighty man hath stumbled against the mighty, & they are both fallen together, first one fel; he being fallen, another stumbles at him, and so they both lay on the ground together. Thus falls it out in scandals. First one falles into some great sinne, others come and stumble at him being fallen, and so both fall, and the first mans fall is the last mans ruine. And therefore woe to the world because of scandals.

CHAP. VI.
What little reason men haue to tri­umph at, and what great reason to bee cautelous in the euent of scandals.

ALl this well weighed, and duely considered will giue vs to vnderstand two things: the litle reason of ioy, and the great reason of feare and cau­tion in case of such scandalous e­uents.

1. It lets vs see what little reason men of the world haue to triumph, insult, and [...]. Iust. Mart. Epist. ad Zen. & Seren. reioyce as they vse to doe, in the falles and scandals of such as professe religion. When my foote slippeth they magnifie them­selues against me. Psal. 38. 16. If such an one doe but tread awry, or his foote but slip, their enemies let not their slips slip, but take occasion [Page 110] from small slips to make great try­umphs, And if they be so ready to magnifie themselues against them, when they but slip, how much more when they fall, and fall into the puddle, into the mire? How doe they magnifie themselues against them then? The reproach and dis­grace of their sinnefull falls yeeldes aduersaries such content that they proiect and lay on purpose for it. Neh. 6. 13. Therefore was hee hired that I should be afraid, and do so & sin, and that they might haue matter for an euill report, that they might reproch me. And therfore proiecting for their falles, and laying plots be­fore hand for them if it may, be no wonder that they so reioyce and triumph if at any time they fall in­to such sinnes, whereby they may haue matter for an euil report that they may reproach them. So true is that which Papistae ca­lumniandi stu­dio totam nostrā conuersationem obseruant. Si quid ergo huma­nipatimur, sicut profecto in­firmi sumus, & patimur no­stra incommoda, ibi demum tan­quam famelici porci immer­gunt se in ster­cora nostra, & ex ijs delicias faciunt, dum in­firmitatem no­stram exemplo maledicti Ham aperiunt & traducunt, verè enim esuriunt & sitiunt scandala nostra, Luth. in Gen. 9. Luther speakes that they hunger and thirst, after the [Page 111] scandals of the Godly, and if at any time, through humane frailety they doe fall into an euill, like hungry hogs they nuzzle in their excrements, and feast vpon them as vpon dainties, There being nothing that so glads their hearts, that so opens their mouthes with so much insolency and triumph. And as Luther com­pares them in this regard to hogs, so Hos ergo de nostris doloribus suauitatem suae malae linguae captantes; facile est vt illis cani­bus cōparemus, st forte in malo intelligendi sunt, qui linge­bant vulnera pauperis illius qui ante ianuam diuitis iacebat &c. Aug. Epist 137. Augustine to dogs, namely to the rich gluttons dogs that lay licking, and sucking Lazarus his sores and woundes. It pleased not those dogs so much to be licking Laza­rus sores as it pleases some men to haue their tongues in the scanda­lous wounds and sores of such, as professe godlines. As it is the sorrow, and griefe of good hearts, and that which makes them droope and mourne to see Christ, his Gos­pell, and truth reproached, and dis­graced by scandals; so contrarily, it is meate & drinke to wicked ones, [Page 112] and the very ioy of their hearts, when such euents fall out. Proinde cha­rissimi in isto scandalo quö de Bonifacio pres­bytero non nulli perturbantur, non vobis dico vt non dolcatis. Qui enim ista non dolent, non est in eis chari­tas Christi, qui autem de talibus gaudent, abundat in eis malignitas diaboli. Aug. Epist. 137. As such as are filled with the loue of Christ, do grieue and mourne, so they that are filled with the malignity of the Diuell, doe reioyce in the euent of scandals. Any thing that makes to the disgrace of Gods Church, his cause, and religion, that sets and puts them into extasies of re­ioycing. 2. Sam. 1. 20. Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistims reioyce, least the daugh­ters of the vncircumcised triumph. Why? what was it, that should make them triumph and reioyce? That verse 19. How are thy mighty fallen? Saul and Ionathan were fallen, not by scandal, but by the sword, but that fall such as it was, made to the disgrace of Israel, to the reproach of the God of Israel, and hence their Ioy, and Triumph. Marke by the way, who they are [Page 113] that reioyce in such cases, vncir­cumcised Philistims, the sonnes and daughters of vncircumcised Phili­stims. And well becomes it such, and none but such to reioyce. And such doe and will reioyce. Now truely all before considered, we see what little cause they haue to be so ouer-ioyed, there is a great deale of Ioy, and merriment more then there is cause. All considered, wee may truely say vnto them, as Iam. 4. 9 Let your laughter be turned in­to mourning, and your ioy into hea­uinesse. Woe vnto the world because ofscandals. When scandals come into the world, a woe comes vnto the world, messengers of vengeance to doe executions of Iustice are sent by God. And will the world be so blind and witlesse, to reioyce and triumph in that which comes to bee their bane and ruine, their sorrow and their smart? Hath the silly beast any cause to leape and [Page 114] friske when hee sees the trap set vp and bayted that will ensnare and murder him?

It is probably thought that when Noah fell so foule and shamefully in his drunkennes that Canaan Chams sonne first Hebreus etiam id tradebat, & ratione confir­mabat, primum Chanaan veren­da aui sui vidis­se, suo (que) solum patri narrasse tanquā de sene ridentem. Theodoret. Quaest. in Gens. 57. saw his grandfather in that case, and so went and told his father Cham of it: for else why should Noah curse Cham in his sonne Canaan rather then in any o­ther of his sonnes. Hee had other sonnes besides, Gene. 10. 6. And the sonnes of Cham, Cush and Mizraim, and Phut and Canaan. Why there­fore cursed bee Canaan rather then Cush, Mizraim, or Phut? Like e­nough that Canaan as the Iewes probably coniecture first espied Noah in that case, and he being an vngracious youngster, one without all Religion, and possibly an hater of all goodnesse, one that had like enough beene often sagely admo­nished, and sharply reprooued by [Page 115] Noah. And little content did the holynesse, austeritie and religious carriage of Noah giue either to Canaan or to Cham. Now there­fore Canaan when hee sees him in his drunkennes, and in that shame­full pickle in his nakednesse, he tels it to his father, and his father after to Shem and Iaphet, and that with Ioy and gladnesse, with mocking and derision: for otherwise for Ca­naan to haue seene it occasionally and to haue told it his father, or for his father to haue seene it occasio­nally and haue told it his brethren, had beene no matter of offence, but quest: onlesse they both told it with much ioy, and reioycing. Like e­nough Canaan when he first espied it, came running to his father; with much ioy in his face, Oh father I can tell you excellent Newes, the brauest Newes that can be, Newes that will doe you good at the very heart, doe but goe along with me; [Page 116] and I will shew you such a sight as you neuer saw. Look where that old Dotard lies drunke, and in what a base and shamefull fashion? This is he that alwayes telling me of my swearing, censuring mee for my want of religion, this is hee that was so holy, so full of his religion, and godlines, see there how like a beast he lies. And surely if Canaan did tell Cham of it, Chams fact was exceeding vnnaturally villanous. the text sayes. Gen. 9. 22. And Cham the father of Canaan saw the nakednes of his father, not occasion­ally and at vnawares, so might Shem, or Iaphet haue done. But if Canaan did first tell Cham of it, as very probably hee did, then Cham like an vngratious varlet as he was, could not be content to heare of it, but to reioyce, and glad his heart the more, he must goe see the sight, hee must goe feed his eyes with it, and that he might be sure [Page 117] of it, and obseruing all the seuerall circumstances hee might haue the more to make vp his mouth. And then after this in scorne, and deri­sion and with insulting insolency goes & reports it to Shem and Ia­phet. So that what betweene an vngracious sonne, and a gracelesse grand-childe there was sure no small Iubilation, and exultation in Noahs scandal, and drunkennes. But now as merry and iocund as Cham and Canaan were, let vs see a little what cause they had for it, and consider if their were not that in it, that was enough to marre their merriment, and to haue tur­ned their mirth into mourning. Alas all considered, full little cause had they to be thus vpon their mer­rie pinnes. It could not be but the scandal of Noahs drunkennes must come, but woe to Cham and Canaan because of that scandal. God had a purpose to bring a woe, and a curse [Page 118] vpon Cham and Canaan and vpon the Canaanites his posterity, that they should be rooted out, and cut off by the sword of Israel. But how now should way bee made to bring this curse vpon the heads of them? Noah shal fall into a scandal, there­by shall they be occasioned by rea­son of their naughty spirits to doe as they did, and then no sooner shal Noah awake from his wine but hee shall awake with a solemne curse in his mouth, which should be as the oracle of God, Cursed bee Ca­naan, a seruant of seruants shall hee bee vnto his brethren. And now I pray what cause haue Sed O miser, Ham quam bea­t [...]s e [...] qui nunc d [...]mi [...] inuenisti quod quaerebas venenum scilicet insaluberrima rosa, Luther in Gen. 9. Cham, and Canaan so to reioyce at their fa­thers fall? Woe be to them because of this offence, because in this of­fence of his there is a trap, and a snare set to catch them, and a way preparing to bring a sorrowfull curse vpon thē both. And haue they then thinke wee any great cause of [Page 119] merrimēt? wil any man that is in his wits reioyce at that euent, whose errand purposely is to bring Gods curse vpon him. So little cause had Cham and Canaan to reioyce at Noahs fall. And euery whit, as lit­tle cause hath the world to reioyce when scandals come, for then woe comes, God is setting his ginnes, and snares, & traps to catch some, hee sends forth his messengers of wrath, to doe seuere Iustice vpon persons that haue beene vnprofita­ble vnder the Gospell.

Suppose God should send the sword amongst men, would men reioyce and bee glad at it? See Ezec. 21. 9. 10. A sword, A sword is sharpened, and also fourbished, It is sharpened to make a sore slaughter, it is fourbisht that it may glitter, should we then make mirth? I trow not. And why not make mirth in such a case? Because the sword brought woe and mischiefe with it, [Page 120] because it came to be dismall, and fatal, because it was a messenger of wrath and vengeance. And why then make men mirth at scandals when they come? May we not true­ly say of this laughter, Thou art mad, and of this mirth, what doth it? Eccl. 2. 2. Come not scandals with a woe as well as the sword? And it hee not as mad that reioy­ceth at the comming of scandals, as hee is that reioyces at the com­ming of a sword? Say, a scandal a scandal, it is fowle and heynous, it is come with woe, to make a sore spirituall slaughter, should wee then make mirth, and reioyce at it? God forbid. Woe vnto the world because of scandals, and shall we laugh, and sport with Gods woes? This makes scandals doubly woefull.

That same is good counsel which Salomon giues Prou. 24. 17, 18. Re­ioyce not when thine enemy falles, and let not thine heart bee glad when [Page 121] he stumbles. If a man haue an ene­mie that hates him, if any crosse or calamity befalls him a man may not reioyce at it, nor bee glad of it not onely when he falles, and God vtterly ruines him, but if he doe but stumble, and God lay but some smaller crosse vpon him. Now marke the reason, least the Lord see it, and it displease him, and he turne away his wrath from him, and so turne it vpon thee. So that the summe of the reason is, least God should bee angry, and his wrath should be against thee. Marke then; If I may not reioyce at a mans out­ward stumbling and fall, then how much lesse may I reioyce in a mans spirituall stumbling and falling, how much more will that displease and anger God? If I may not reioyce at his outward fall least God should be angrie, then much lesse when in another mans spirituall stumbling and fall God is angrie with mee, [Page 122] and out of his anger against mee disposes his fall. Little cause haue I to reioyce at anothers stumbling and falling, when God in wrath disposes of another mans stumb­ling to make mee stumble, and of another mans fall to make me fall. What cause haue I to reioyce at his stumbling & falling, who there­fore stumbles and fals that I may stumble and fall at him. And thus is the very case here. Such as doe giue scandals doe stumble that o­thers may stumble at them, doe fall that others may fall at them, Ierem. 64. 12. The mightie man hath stum­bled against the mightie: and they are both fallen together. It is spo­ken of the Egyptians ruined in war. It may bee that one Captaine that hated his fellow might see him fall by the sword of the enemie. Now though he were his enemie that he see fall, had he any cause to reioyce? Not any at all. Why so? Because [Page 123] Gods prouidence disposed that the fall of the first should make way for the fall and ruine of the next. Hee that fell first shoud lie in his fel­lowes way as a stumbling blocke at which hee should stumble and fall also. Thus we saw before that the fals of such as professe Religion, are but as stumbling blockes in o­ther mens wayes to precipitate them into ruine. And iudge then what cause they haue to reioyce thereat. If a man should see a stum­bling stone, or a stumbling blocke laid on purpose at a pits brinke to topple him headlong ouer into the pit, would that man reioyce that that blocke were laid there? I thinke not. This is the case here. Scan­dals are stumbling blockes laide at hell pits mouth to precipitate, and head-long worldly wicked men downe into hell. So that to reioyce at scandals is to reioyce at the mat­ter, and instrument of their owne [Page 124] sorrow to reioyce at that which will surely send them to Hell. Hee that reioyces in such a case, Much good may his ioy doe him, I enuie no man such ioy.

There fell out a scandal in the Church of Corinth, 1. Corinth▪ 5. Now whereas vpon the euent of it they should haue beene mour­ning and heauie, they were in an­other veine, Verse 2. 6. They were glorying, and reioycing. They did not reioyce in, or at the scandal, that such a man that made such a profession was fallen, but they re­ioyced in their owne gifts, in the gifts of their Preachers. What Church had such Preachers, what people had such gifts? And reioyce they might in these things, but now it was vnseasonable, they should now rather haue beene mourning, because of this scandal. Therefore the Apostle sharply takes them vp, Verse 2, 6. And ye are puffed vp, and [Page 125] haue not rather mourned, your glo­rying, or reioycing is not good. If then the Apostle reprooues them thus for reioycing when there was a scandal, though they reioiced not at the scandal, how much more vehemently, and sharply would he haue reprooued them if they had reioyced at, and for the scandal? How much more in this case would he haue said, your reioycing is not good. Woe to the world be­cause of scandals, and yet many make these matters of woe laugh­ing matters, but woe vnto them that in such a cause laugh, for they shall weepe, and after-time, and af­ter-wit will teach them, that neuer had they greater cause of weeping, then euen then when they were vp­on their merry pinnes, because that at which they made themselues so merry, came with a woe vnto them.

2. Secondly, this lets vs see [Page 126] what great cause of feare, warines, and caution there is in case of scandalous euents. Since they bee such dangerous euents, let men haue a speciall care they be not en­snared, and entrapped by them. When scandals fall out, wee see there is a trap, and a snare set, there is a stumbling block laid, therefore it should bee a mans wisdome, and watchfulnes that he be not caught in the trap, that he be not ensnared in the gin, that he stumble and fall not at the block. We see that God hath put that wisdome, warinesse, and shinesse into some creatures, that if a trap, or a snare bee set for them, they are very shie, & iealous of comming neere it, or medling with the baite, and out of a feare of being taken, they will decline and shunne the snare, though tempted and allured thereto by such baites as otherwise they haue a full good minde vnto. Such, much more [Page 127] should bee the shinesse, and wary iealousie of men in the case of scan­dalous euents. Doe wee see at a­ny time such as professe religion to fall into any fowle enils, then thinke thus with thy selfe. I had thought that when such euents had come to passe, the danger of them had beene onely a personall danger to the partie Delinquent, that it had beene onely for the discouerse, and for the disgrace of him, I ne­uer dreamt of any further matter, and therefore I thought I might haue made a may-game of them, and haue reioyced and triumphed in their fals. But now I see there is a further matter in them then I was aware of, I see that they come to passe by Diuine Prouidence, to bring a woe vpon other mens heads. I see they come, that some may bee occasioned to stumble at Religion, at the Law, at the Word, and from the ancient pathes, that [Page 128] hereupon they should resoluedly reiect & renounce sauing Religion, and the sauing powerful profession thereof to their owne assured ruine for euer. I see now that they bee disposed by a Diuine Prouidence, that some men being occasioned to blaspheme Gods Name, & Truth, may feele the weight of Gods re­uenging hand. I now see there is a Diuine finger in them, and that they come to occasion some men to harden their hearts so, as they may fall into 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. [Page 129] 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, 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 [Page 130] 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 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, [Page 131] 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. Scandala non defutura praedi­xit quibus fidem nostram exerceri & por­bari oporteret. Aitenim quo­niam abundauit iniquitas, refri­gescit charitas multorum, sed continuo subij­cit, Quiautem perseuerauit vs (que) in finem saluus erit. Au­gust. Epist. 136. Because Ini­quitie shall abound, the loue of many [Page 132] 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 shalbe 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 [Page 133] 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 [Page 134] 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 [Page 135] of my spirit. All Scandals when they come are roules of woe, it is great wisedome for a man to take heed how he eates such roules, least a man get away with bitternesse in the end. A wise man sees a plague, and bides himselfe, but fooles goe on and are punished, Prou. 22. When the plague comes how warie are men, how cautelous, and carefull to looke to themselues? And what makes them so, but onely because it is a wofull, and a fatal disease. By the same reason should men bee no lesse cautelous, and wisely warie in the euent of Scandals, because when they come a woe comes with them, and therefore should people be as fearefull of the wo that comes with a Scandal, as they would bee of the infection that is in the plague.

CHAP. VII.
The sharpe and seuere Iustice of God vpon such as giue Scandal.

ANd thus haue we seene the first Mischiefe and Woe that comes by scandals, namely, that which comes to the scandalized World: now followes the second mischiefe and woe, that which is to the parties scādalizing, and to such as giue the offence, But woe to the man by whom the offence commeth, that is, A necessitie there is of scandalous euents, but that necessitie shalbe no excuse, or pro­tection to the offender, but as there is a woe for the taker, so there is a woe for the giuer of the offence, woe bee to him by whom the offence com­meth.

In which words take notice of.

God will assuredly be meet with such persons as breake out, and fall into foule notorious scandalous Actions, and will meete with them sharply, and seuerely. Woe vnto him by whom the offence com­meth. God threatens Eli very sharply, I haue told him that I will iudge his house for euer, 1. Sam. 3. 18. But why would God deale so seuerely? Because (say some Trans­lations) his sonnes runne into a scan­dal, and he restrained them not, or frowned not vpon them. If God would punish Eli for not punish­ing scandals, how much more will he punish them that giue scandals. The practices of Elies sonnes were monstrous scandalous, 1. Sam. 2. 22. and what did they by so doing? Because his sonnes bringing a curse [Page 138] vpon themselues, So Iunius. So that by those Scandals they brought a curse vpon themselues, A woe came vpon them by their scandal.

The woe that pursues such is threefold. First, Temporall. Second­ly, Spirituall. Thirdly, An eternall woe.

1. God will pursue such with temporall woes. And they are these three.

1. With a woe vpon them in their Name. A good Name is ex­ceeding pretious. For the worth and value of it preferred before Siluer, Gold, and great riches, Prou. 22. 1. For the sweetnes, com­fort, and contentment of it before sweet oyntment, Eccles. 7. 2. So that for a man to loose his good Name, is as great a losse as to loose a great estate of great riches. It would bee iudged a woefull condition for a man that had a great estate, and a­bundance of wealth, if Gods hand [Page 139] should follow him, and consume him, and bring him to nothing. It is no lesse a wo to be bereft of ones good Name, and to haue the smell of that ointment taken away. Now in this thing is there a woe to him by whom an offence and a scandal commeth. Not onely the sweetnes of this ointment is taken away, but that sweetnesse is turned into a loathsome and a noysome sauour, Eccles. 10. 1. Dead flyes cause the ointment of the Apothecarie to send forth a stinking sauour, so doth a little folly him that is in reputation, for wisdome and honour. Let a man haue the honourable name of a wiseman, yea, of a godly, religi­ous, zealous man, which giue the greatest honour in the world to a man, yet, if he bee guiltie but of a little folly, that little folly impea­ches his Name, as much as a dead flie will do a boxe of ointment. Let ointmēt be neuer so sweet & good, [Page 140] yet if but a dead flie, or two bee in it, they doe not onely take away the sweetnesse of the ointment, but cause it to stinke, and to haue a vile fauour, so that a man will not one­ly not smell to it, but stops his nose at it.

Now if a dead flie will doe so much in a boxe of ointment, what will a dead dogge, or some such fil­thy carrion doe? If a little folly will staine a mans reputation what will a great deale doe? Specially when it is folly in a high nature, not folly slipt into at vnawares, but artificiall, and deliberate folly, fol­ly lyen in and practiced a long while, how much more will that staine, & make a mans name stinke? That same speech of Thamars (but that Lust hath no eares) had a great deale of weight in it, when Amnon was bent vpon the commission of a foule scandalous fact, 2. Sam. 13. 13. And as for thee thou shalt be as one of [Page 141] the Fooles in Israel. Indeed that had beene enough to haue stayed him, if his Lust would haue giuen him the libertie of deliberation. It was as if she had said. If thou doest this thing, woe bee vnto thee. But what woe? Now thou art a man of some credite and esteeme, but if thou doe this scandalous Act, God wil blast thy name and credit, Thou shalt be as one of the Fooles of Israel. This is the iust hand of God vpon such, that they shalbe smitten with the losse of their credit and Name, and bee counted of the number of the Fooles in Israel. It is a vile dis­grace to be a Foole any where, but to be a Foole in Israel, to be of vile, and base report, and repute in the Church of God, this is an heauie punishment. Amnon was afterward stabd by Absoloms Seruants, had Amnon had but any sense left after that sinne of his, the Sword of Ab­soloms Seruants could not bee so [Page 142] cutting, and so piercing, as was this, There goes Amnon that base man, that vile person, There goes one of the Fooles in Israel. When Amnon could not stirre, nor bee seene in the streets, could not bee occasionally mentioned in ordina­rie talke, but one or other would bee throwing the myre of his base action in his face, and the mention of him had beene as the stirring of an vnsauourie excrement, What He? Ah vile man, ah wretched fel­low; Why, these things were farre more keene and cutting, then the very Swords that murthered him.

Wee may see the truth of this, Mal. 2. 8, 9. The Priests were scan­dalous, and by their scandalous courses had caused many to stumble at the Law. Well woe bee to them, God would meet with them for it. What woe doth God bring vpon them? Therefore haue I also made you contemptible, and base before all [Page 143] the people. God brought a woe vpon them in their credit and e­steeme, that they were vile in the esteeme of all, one and another, good and bad. And herein the Lord serues men but iustly, and payes them with their owne coine, By scandals Gods Name is defiled, Gods Name disgraced, & blasphe­med, therefore for their scandals God smites them in their Names, that in the woe lighting vpon their Names, they may see what it was to dishonour, & pollute the Name of God; God will pollute their Names that pollute his, and will cause that pearle of theirs to bee trod in the dirt, and mire. Yea, God so takes to heart the disho­nour of his Name by scandals, that though there may bee true Repen­tance, yet still some staine may lie vpon the Name. Dauid made his peace with God, and truly repen­ted, so as the Prophet tels him his [Page 144] sinne was forgiuen him, and yet 1. King. 15. 5. after Dauid is dead and gone, that fact of his is mentio­ned as some blurre. Dauid did that which was right in the eyes of the Lord, saue onely in the matter of V­riah the Hittite. Dauid did other things that were sinfull, the Num­bring of the people, the giuing of Mephibosheths Lands to Ziba, why then sayes the text, saue in the mat­ter of Vriah? Because though the other were sinnes, yet they were not scandalous sinnes. The other was a scandalous sinne, and a scandalous sin is of that heynous nature, that though the guilt be taken away, yet after the wound hath done blee­ding and is closed vp, and healed, there will remaine some skarre in the Name, and credit. So that of foule scandalous offenders it may be said as of the Adulterer, Prou. 6 33. A wound, and dishonour shall he get, and his reproach shall not be wi­ped [Page 145] away. So long as hee liues his reproach will liue with him, yea and out-liue him too, his reproach will last as long as his memoriall. And as Ieroboam is seldome named in Scripture without dishonour, Ieroboam that made Israel to sinne, so such seldome be mentioned, but with the remembrance of their scā ­dal, oh that was he that made such a profession of Religion, and yet playde that heynous pranke. Wee haue a cause, Deut. 25. 9, 10. that when a man refused to doe a bro­thers office, his brothers wife must loose his shooe from off his foot, and spit in his face, And his name shall bee called in Israel the house of him that hath his shooe loosed. Now all this was great disgrace, and matter of great reproach, But what was this to the reproach that comes by a scandal? How much more re­proach is it to haue all men readie to spit in ones face, to haue it said, [Page 146] the house of him that had his consci­ence loosed, the man who deserued to haue his face spit in, because hee occasioned so many to spit on, and spit at religion and the Gospell.

2. A second temporall woe which God will bring vpon them, and followes vpon the former is eiecti­on and casting of them out of the society & communion of Gods peo­ple. That which Dauid complaines of as iniustice in his friends, shal­be their righteous portion. Psal. 31 11, 12. I was a reproach amongst all mine enemies, but specially amongst my neighbours, and a feare to mine acquaintance, they that did see mee without fled from me, I am forgotten as a dead man out of mind, I am like a broken vessel. Not only shal their enemies despise, and scorne them, but their neighbours, not ordinarie neighbours, but their familiar ac­quaintance shall discard them, yea they shall be afraid and ashamed of [Page 147] them, and shall shunne all societie, and conuerse with them, as iudg­ing it a matter of discredit to bee seene in their cōpanie. They shalbe as dead men out of minde, nay worse, for dead men may bee mentioned with honour and regard, but they shalbe as dead men in regard of society, their society no more de­sired then the society of a dead man, which euery man abhorres. They are like a broken vessell. A vessell whilest it is whole is vsefull, and desireable, and whilest whole, vse is continually made of it, it is called for, enquired for, and is at euery turne in request. But now let such a vessell bee broken, it is thrown by, throwne out of doores, cast on the dunghill, none once meddles with it, nor lookes after it. So whilest such persons are whole vessels, they are vessels of vse, and honour they haue the ho­nour of communion and society, [Page 148] but if once such vessels get a knock, fall into scandal, & take such fowle falles as that they breake their cre­dits and their consciences, & so be­come broken vessels, they are then cast out of the hearts, out of the so­ciety, out of the fellowship of Gods people. See how these goe together Ierem. 22. 28. Is he a vessell wherein is no pleasure? wherefore are they cast out, hee and his seed. So that when a man becomes a vessell wherein there is no pleasure, then hee is cast out. So was Coniah. And such is the case of scandalous persons, they become vessels wher­in is no pleasure, and so are cast out. That same is threatned as an heauy woe to Israel. Hos. 8. 8. Now shall they bee amongst the Gentiles as a vessell wherein is no pleasure. When they were in their owne country, they were desireable vessels, they were as vessels of siluer and gold, as vessels of plate that are for seruice, [Page 149] set vpon the table, had in great account, and pretious esteeme. But, now they shold be carried amongst the Gentiles, and there should bee as vessels wherein is no pleasure, that is, as base abiect vessels, put to the most sordid seruices, such as God would make Moab to be. Psal. 60. Moab my washpot, olla lotionis meae: Now this was an heauy woe de­nounced against Israel, that hee should be amongst the Gentiles as a vessell wherein there is no plea­sure. If to be such a vessell amongst the Gentiles be a woe, and an heauy thing, what then is it to bee such a vessell amongst the Israel of God, and amongst his people, to be a re­iectitious refuse vessell, that a man hath no pleasure to meddle with-al? Salt is good, that is, whilst it is sauo­ry, but if the salt haue lost its sauour, then it is cast out, no longer set vp­on the table, no nor suffered in the house but it is cast vnto the dung­hill. [Page 150] A scandalous person is salt, that hath lost his sauour, vnsauory salt, not only wanting good but ha­uing a stinking sauour, & therefore fit for the stinking dunghill, vntill his extraordinary, & deepe humili­ation haue brought him to recouer his sauour againe. Such is the case of scandalous ones. It is Gods Iustice, and it is Gods commaunde it should be so. If a man walke dis­orderly he is thus to be dealt with­all. 2. Thes. 3. 6. Wee commande you in the name of the Lord Iesus Christ, that ye withdraw your selues from e­uery brother that walkes disorderly, and that disorderly walking, what it is, we see in the words following. It was liuing idely. Now if men must withdraw themselues out of the company of Idle disorderly per­sons, how much more then should they withdraw themselues from such as bee scandalous? What is disorder to scandal? Therefore [Page 151] marke how punctual the Apostle is, Rom. 16. 17. Now I beseech you bre­thren marke [...], those that cause or commit scandals, or of­fences. And to what purpose should they marke them? That they might decline and shunne their company, Marke them, and Auoid them. And therefore wee see the Apostles seuerity, in the exercise of discipline in the case of the In­cestuous Corinthian; In the name of God he doth excōmunicate & cast him out not onely from societie in holy things, but makes a rule vpon it; that if any that professe religion liue in any scandalous course, that they should not afford him ciuill familiar conuerse. 1. Cor. 5. 11. If any man that is called a brother be a fornicatour, or couetous, or an Idola­ter, or arayler, or a drunkard, or an extortioner, with such an one no not to eate. It is not to be denyed but vp­on good & sound euidences of true [Page 152] repentance a broken vessell may be mended, vnsauoury salt may re­gaine his sauour, and so there may be an healing of their errour, and a receiuing of such into publique and priuate communion againe, for I presse not Marcianus se Nouatiano cōiunxit tenens haereticae prae­sumptionis du­rissimam pra­uitatem: vt ser­uis Dei poeniten­tibus, & dolen­tibus, & eccle­siam lachrymis, & gemitu, & dolore pulsanti­bus diuinae pie­tatis paternae so­latia, & subsidia claudantur, nec ad fouenda vulnera admit­tantur vulnera­ti, sed sine spe pa­cis, & cōmuni­cationis relicti ad luporum ra­pinam, & prae­dam diaboli proijciantur. Cyp. Epist. 67. Nouitian rigidi­ty, but yet till such repentance doe appeare, all scandalous persons though not touched with Church censures are to stand excommuni­cate out of the hearts, and familiar fellowship of al Gods people. What difference betweene a leprous and a scandalous person, and the leper during his leprosie, till hee were clensed was to be shut vp, and kept apart. If thy right hand scandalize thee, cut it off, and cast it from thee, Math. 18. 8. This hath a truth in this case. If a man that hath bin deere & pretious fall into scandal, yet spare him not but let him bee cut off, and cast out of society til he be brought to such truth of repētāce as becomes [Page 153] Adeo non pudet aut piget admis­sorum, & tamen audent venire in ecclesiam sanctorum, audent mis­sceri gregi Dominico. Tales inter­dum tolerat ecclesia ne prouocati magis etiam perturbent populum Dei. Sed quid prodest, non eijci caetu piorum, si merueris eijci? Nam eijci remedium est, & gra­dus ad recuperandum sanitatem: eiectionem meruisse summa malo­rum est. Ac frustra miscetur caetui sanctorum &c. Cypr. de dupl. Martyr. And how-euer men fallen into some fowle scandal may escape the publique censure of eiection, and ex­communication, and by intrusion haue fel­lowship in holy du­ties of worship yet litle comfort shall such mens consciences haue, so long as publique satisfaction is not giuen to the Church of God, for what shall it profit a man, not to be cast out of the congregation of the faithfull, so long as he deserues to bee cast out: for for a man to bee cast out, is a remedy and a degree towards the recouery of spirituall health. But to deserue casting out (as all scandalous persons doe that will not, and doe not sub­iect to Gods ordinance of pub­lique satisfaction and confession) is the height of all euill.

Such was the ancient Nam cùm in minoribus de­lictis poenitentia agatur iusto tempore, & exo­mologesis fiat inspect â vita eius qui poeni­tentiam agit, nec ad commu­nicationem quis venire possit, nisi prius illi ab e­piscopo, & clero manus fuerit imposita, quanto magis in his grauissimis, & extremis delictis ante omnia & moderatè secun dum disciplinā Domini obser­uari oportet? Nemo abhinc importuno tēpore acerba poma d [...]cerpat, nemo nauē suā quassa­tā & perforatā fluctibus, priusquā diligenter refecerit, in altū denuo com­mittat, Nemo tunicam scissam accipere & induere properet, nisi eam abar­tifice perito sartam viderit, & à fullone curatā receperit. Cypr. Epist. 12. Legimus literas—quod Ʋictori Presbytere antiquā poenitentiam plenam egisset, temerè Therapius collega noster immaturo tempore & praepropera festinatione pacem dederit. Quae res nos satis mouit, recessum esse à decreti nostri auctoritate vt ante legitimum, & plenum tempus satisfactionis, & sine petitu & conscientia plebis—pax ei concederetur. Cypr. Epist. 59. seuerity of discipline, that such as had giuē scā ­dal were neither suddenly nor easily readmitted into Communion, but there was first publike confession, & a time it seemes of the tryall of their repentance before they had a fresh admittāce into Church-fellowship. Greene apples too soone gathered, they thought, might set ones teeth on edge, and it was dangerous to set a ship to sea that had bin crackt, & flawed, before it were thorough­ly repayred againe.

Yea and it was strange to see the O si posses frater charissime istic interesse [...]ùm praui isti & peruer si de schismate reuertantur, videres quis mihi labor sit persuadere patientiam fratribus nostris vt animi dolore s [...]pito recipiendis malis curandis (que) consen­ti [...]nt▪vix plebi persuadeo, imò extorqueo, vt tales patiantur admitti. Cypr. Epist. 55. ancient zeale of the people against [Page 155] such with how much adoe they suf­fred such as had giuen scandal, and had not yet giuen sufficient eui­dence of their repentance, to bee readmitted and receiued into the Church againe.

Nay further wee shall finde that in Inter Christi­anae religionis professores ordi­nati sunt ali­quot qui inqui­runt in vias & mores acceden­tium, vt non concessa facien­tes candidatos religionis arce­ant à suis con­uentibus &c: peccantes, prae­cipuè libidine contaminatos è suâ republic â reijciunt nostri. rursum vero resipiscentes haud secus quā rediuiuos reci­piunt tandem, ea tamen condi­tione vt quoniā lap si sūt, exclu­dantur in poste­rū ab omnibus dignitatibus & magistratibus ecclesiasticis. Origen. cont. Cels. lib. 3. Origens time there were some appointed to looke into the wayes and manners of the people pro­fessing christian religion, that if they carried themselues offensiuely, they might be kept out from the pub­lique meetings. And further if any were found sinning scandalously, especially, if defiled with lust and vncleannes, they cast them out of the Church. And when vpon their repentance they were receiued a­gaine yet was it with this conditi­on, that because they had fallen in­to scandal, they should be excluded for euer after from all ecclesiasticall dignity and gouernement. And we soe that in See Cyprian Epist. 64. 68. Cyprians time, also [Page 156] it went for good discipline, that a Bishop that had fallē into Idolatry, and defiled himselfe with that scan­dalous sinne though he might com­municate as Lay persons, yet might 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 [Page 157] 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 Et quoniam and [...]o, Charissi­mifratres, im­pudentia vos quorundā pre­mi, & verecun­diam vestram vim pati, oro vos quibus possum precibus vt euā ­gelij memores—vos quo (que) solli­citè et cautè pe­tentiū desideria ponderetis, vt­pote amici domi­ni, & cùm illo post modum in­dicaturi, inspici­atis & actū & opera & merita singulorū, ipso­rum quoque de­lictorum genera & qualitates cogitetis, ne si quid abrupte & indignè vel à vobis promissum vel à nobis fac­tū fuerit, apud Gentiles quo (que) 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 repēting, & an humbled scan­dalous offender, how much more [Page 162] 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, [Page 163] and burden their consciences that in the anguish and bitternes of their spirits they shalbe 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 of Repentance after a scandalous fall, And before such shall recouer their peace with God, he will giue them many a woefull gripe of Consci­ence, and many a bitter portion to drinke. Wee haue an example of it in the Incestuous Corinthian. He indeede recouered his peace, and his pardon, but yet how woefull was his case before it was done. 2. Cor. 2. 7. Least such an one should bee swallowed vp of ouer much sorrow. [Page 164] See then in what a woefull plight hee was euen in a sea and gulfe of sorrow, ready to bee absorpt, and swallowed vp therein. The Lord therfore plūged him into the deeps of bitter sorrow of spirit, and plun­ged him so deep as that he was ready to despaire, and to bee wholly cast away. Thus God would make his soule smart, and his heart ake for this scandal of his, would make him feele the truth of Christs saying, woe vnto him by whom the offence comes. It was Dauids case before him. When hee had fallen into scandal, in the matter of Bathsheba, and Vriah, before hee comes to a redintegration of his former con­dition, God brings him vpon the racke. Ps. 51. 12. Restore vnto me the ioy of thy saluation, therefore that was taken away & gone, that sweet sunshine was ouerclouded, yea that sunne was dreadfully eclipsed, and how fearefull such eclipses be, they [Page 165] knowe that see them. It is no lesse woe for the present to loose the Ioy of ones saluation, then to loose sal­uation it selfe. But that was not all. See Verse 8. make mee to heare ioy, and gladnesse that the bones which thou hast broken may reioyce. God therefore not onely tooke away his ioy, but God brake the bones of him. What an exquisite torture is the punishment of the wheele, when a Malefactour hath his bones bro­ken one to day, another to morrow? Such is the woe that God wil bring vpon scandalous ones, specially if they belong to him, He will bring them to the wheele, he will cracke and breake their bones, he will haue them to the racke, & fill their con­sciences with so much anguish, that they shall vndergoe as much woe as if all the bones in their bodies were broken in pieces, That the bones which thou hast broken. Yea their bones shalbe so broken, that [Page 166] they will not quickly, nor suddenly bee healed againe. Nathan in the Name of God did that which one would haue thought might haue set Dauids bones and giuen them ease, Thy sinne is forgiuen thee, and yet wee see after this he cries out of his bones, It lay in his bones still.

Whē men after Scādals are ouer­quickly whole againe, cranke, and iolly, it is to bee feared, their bones were neuer broken to the purpose. Well thus we see what a wo there is for giuers of offēce, wo be to the man whose bones God will breake, and therfore woe to him by whom the of­fence commeth. If he belong to God, God will breake his bones, if he be­long not to God, but were an hypo­crite, God wil thē happily hardē his heart that he may breake his necke.

3. God will bring eternall woe vpon them. That is, if the person falling into scandal did before his scandal but act a part & personate [Page 167] religion, and were no better then an Hypocrite, then though possibly he may escape some of the former woes, yet God will pay him with aduan­tage, and make vp all forbearance with doubling, and trebling the principall. The greater his fall was here, the deeper shall his fall be in­to Hell. Vniuscuius (que) casus tanto ma­ioris est crimi­nis, quanto prius quam caderet maioris erat virtutis. Bern. de interior. Dom. cap. 50. The higher the place is from which a man fals, the deeper a man plunges into the pit of myre into which hee fals. A man that makes profession of Religion, is set higher then another man is, and if hee professe in hypocrisie, and fall into scandal, hee by reason of the height from whence hee fals, fals deeper into wrath & hel, then ano­ther doth. At this happily our Sa­uiour aymes, Matth. 18. 6. It were better for him that a milstone were hanged about his necke, and that hee were drowned in the depth of the sea.

A man so vsed were but in an ill case, and yet it is a better case then [Page 168] the case of some scandalous person. A man cast into the Sea in any place of it is but in an ill case, for suppose he be not drowned, yet will hee bee shrewdly doused, & cannot but be in danger. But cast a man into the depth of the Sea, into the huge Deepes which cannot be bottom'd and there is but little hope of such a mans life. But yet such a man may scape. Ionas was cast into the deepe, in the middest of the seas, the deptb clo­sed him round about, Ion. 2. 3. 5. and yet hee escaped. A man by proui­dence may meete with a planke or a piece of a mast in such vast depths and possibly may escape. But take a man and cast him not only into the Sea, but into the depth of the Sea, and not onely into the depth, but cast him in with an heauie stone, specially a milstone, specially with such an heauie milstone as cannot bee turned about with a mans hand, but must bee turned a­bout [Page 169] with the strength of a beast (and such a milstone some thinke is here intended [...], mola asi­naria, such a milstone as is turned about by the helpe of an Asse) and let him be cast into the depth of the Sea with it (as Hierome sayes some Malefactors in those Countries v­sed to be serued) and what possibi­litie is there to escape drowning.

Now this is the case of scanda­lous Hypocrites. If scandalous persons bee Hypocrites then will their iudgement, and woe be great, and ineuitable. Their scandal is a great heauie milstone about their necke, with this milstone God casts them not into the shallow, but into the depth, the gulfe of Hell. And this milstone sinkes them, and this milstone holds them downe for e­uer rising againe. Milstones do not make surer worke for the drow­ning, then Scandals doe for the damning of personating grosse Hypocrites.

CHAP. VIII.
Why God is so smart, and so seuere in his Iustice against those by whom Scandals come.

WE haue seene how sharpe, and seuere the Iustice of God is in punishing such by whom offences come. Consider we a little, as wee haue seene the se­ueritie of his Iustice, so the Iustice of his seueritie, and why God doth deale thus roundly with offenders in that kind. I conceiue there bee foure speciall reasons of Gods so dealing.

1. Because by Scandals Gods holy and glorious Name is pollu­ted, and blasphemed, and so God in a high measure wronged. God is a iealous God, and he will not hold him guiltlesse that takes his Name in vaine, that is, hee will surely meete with, and bee reuenged vpon such as doe it. It is a greater matter to [Page 171] pollute, and profane Gods Name then it is to take his name in vaine. If therefore God will deale so se­uerely with them that doe but take his Name in vaine, how much more will hee make them smart that doe pollute his Name, and cause it to be blasphemed by the malignant e­nemies of his truth. The defiling of Gods Name is an heynous thing, wee see how sharpe God was with Moses and Aaron, they must both die, and not come into the Land of Canaan. But what was the reason? See Deut. 32. 51. Because yee tres­passed against mee amongst the chil­dren of Israel. But what was that trespasse? Because yee sanctified mee not in the middest of the children of Israel. And must they die, and not enter Canaan because they sanctified not, what if they had pol­luted his Name? If it be so heynous not to sanctifie, what is it to pol­lute, and defie Gods Name? And [Page 172] this sinne is Numquid dici de Hunis potest. Ecce qua les sunt qui Christiani di­cuntur? Num­quid de Saxoni­bus aut Francis? Ecce quae faci­unt, qui se asse­runt Christi esse cultores? Num­quid propter Maurorum ef­feros mores lex sacro-sancta culpatur? Nunquid Scy­thârum aut Ge­pidarum inhu­manissimi ritus in maledictum. at (que) blasphemiā nomen Domini Saluatoris in­ducunt?—Hoc autem, vt dixi, malum peculia­liter tantum Christianerum est, quia per eos tantummodo blasphematur Deus, qui bona dicunt, & mala faciunt. Salu. de Prou. Dei lib. 4. proper and peculiar to the Professors of the Name of God, and Christ to defile his Name.

Other men sinne in those euils which they commit, but yet this sinne they are not guiltie of. They onely commit the sinne of polluting Gods Name, that doe professe his Name. This is proper­ly a Church-sinne, and befals not such as are without. When men take the Name of God, and the profession of Religion vpon them, and yet liue lewdly and loosely, or fall into any scandalous practices, they doe thereby defile the Name of God, and pollute it. Wee finde the people charged with this sinne, Ezek. 36. 20. That they prophaned or polluted Gods holy Name a­mongst the Heathen whither they went. Now how could they pol­lute Gods Name? That they did by that which followes in the same [Page 173] Verse. They prophaned my Name a­mongst the Heathen when they said of them, These are the people of the Lord, and are gone out of his Land. The Iewes where euer they came professed themselues the people of God; that they had the God of Heauen for their God, and that they had his Law, and Oracles, and that they were an holy people, neer vnto him, hereupon the Heathen looked for some singular thing from them, singular holinesse in their lifes, singular fidelitie in their dealings, &c. But when they ob­serued their lifes, many of them to bee loose and scandalous, they be­ganne presently to open their mouthes against God, and against his Truth, oh these bee the people of the Lord, these be your holy people, that worship such an holy God, that haue such an holy Law. No maruell their God, their Law, their Religion is so holy, for ought wee [Page 164] fee by these mens lifes, there is no more in their God, and Religion then in ours. Thus spake the Hea­then when they saw the wicked lifes and practices of some of the people of the Iewes. And indeede it is an Heathenish tricke in such cases to fall foule vpon God and Religion, It is heathenish language to say, These bee the people of the Lord, and this is their religion and their zeale.

And thus by their euill lifes oc­casioning the heathen to blaspheme God, and to throw the filth of their base actions vpon Him and his Name, they thereby polluted his Name.

Thus was Gods Name polluted by the Spaniards among the Indi­ans: When they first came amongst the West Indians, the people en­quired of them whence they came, and what they were? They tolde them that they were come downe [Page 165] from Heauen, and that they were the sonnes of the God of Heauen. Whereupon the poore Saluages obseruing their couetousnesse, crueltie, and vncleannesse, answe­red, that he could not be a good God that had such euill sonnes, and so was Gods Name polluted by their polluted lifes. Sicut enim nomen Dei glo­rificatur vita piorum homi­num in quibus ipse per spiritum suum operatur quic quid faci­unt boni: ita è diuerso polluitur & infamatur malefactis eo­rum qui se Dei cultores profi­tentur. Cypr. de dupl. Mart. Postremò sancta à Christianis si e­rent, si Christus sancta docuisset. Aestimari ita (que) de cultoribus suis potest ille qui colitur. Quomodo enim bonus magister est, cuius tam malos videmus esse discipulos? Ex ipso enim Christiani sunt, ipsum audiunt, ipsum legunt. Promptum est om­nibus Christi intelligere doctrinam. Vide Christianos, quid agant, & e­uidenter potest de ipso Christo sciri, quid doceat. Mimesis Pagan. Salu. de Prouiden. lib▪ [...] For looke as an holy & honest conuersation sancti­fies, & glorifies the Name of God, 1. Pet. 2. 12. I beseech you abstaine from fleshly lusts, Hauing your con­uersation honest amongst the Gen­tiles, that when they speake against you as euill doers, they may by your good workes which they shall behold glorifie God in the day of visitati­on; So contrarily, Gods Name is vnhallowed, and polluted by the euill and scandalous lifes of such [Page 176] as professe his Name. When Gods Name is blasphemed it is polluted, Gods Name is blasphemed when the Truth is blasphemed. The truth comes to be blasphemed by reason of the euill lifes of such as professe the Truth, 2. Pet. 2. 2 And many shall follow their pernicious wayes by reason of whom the way of truth shall bee blasphemed, [...]. Now God will not put it vp at mens hands that occasion others to pollute his Name. God is verie tender of the glorie of his Name. He hath prescribed, Hallowed bee thy Name, to be the leading petiti­on in our Prayers, and if therefore the glory of his Name bee any way impeached by mens scandalous a­ctions, he will repaire and make his glorie whole by his Iustice vpon their persons who haue by scandal wronged it. When men doe pol­lute Gods Name, God who is al­wayes readie to vindicate his owne [Page 177] glorie, will sanctifie his owne Name, and rescue it from the pol­lutions, and prophanations where­with scandalous persons haue de­filed it.

That passage is worthy our ob­seruation, Ezek. 36. 20. 23. When they entred vnto the Heathen whi­ther they went, they prophaned mine holy Name: And I will sanctifie my great Name which was prophaned amongst the Heathen, which they haue profaned in the middest of them, and the Heathen shall know that I am the Lord, saith the Lord God, when I shall bee sanctified in you before their eyes. See then that God will sanctifie his Name when men pollute it, and hee will one way or other take order to wash off that pollution, wherewith men haue de­filed it. God would be sanctified in them before the eyes of the Hea­then.

Now Gods Name is sometimes [Page 178] 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 [Page 179] 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. Quam gra­uis autem & piaculi singula­ris malum sit nomen diuinita­tis in blasphe­miam Gentium dare etiam Da­uid beatissimi exemplo edo [...]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 [Page 180] 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 [Page 181] 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 [Page 182] 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 [...]. 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, shalbee lesse punisht then hee which commits a smal­ler sinne, which breaking out prooues scandalous. Wee haue an [Page 183] 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 [Page 184] 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 [Page 185] that was happily [...] 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, his Name dishonoured, and for the scandal sake the punishment so smart in this rather then in the o­ther.

A small sinne scandalous hath a greater punishment then a great sinne close, and secret, because there is in the scandal a pollution of Gods Name, an Impeach of his honour, besides the guilt of the breach of his Law. So then there­fore is God so seuere in punishing scandals, because God is more wronged by them then by simple sinne, because they pollute his sa­cred Name.

2. God is thus seuere in the pu­nishing of scandals, because soule­bloud is not cheape with God. [Page 186] They that spill the bloud of soules shall pay full dearely for it, God will require it at their hands. Now in the commission of scandalous sinnes there is a great deale of spi­rituall Si quis sim­plici mente & desiderio veniat ad Ecclesiam vt prosiciat, vt me­lior fiat: iste si videat nos qui multo iam tem­pore in side steti­mus, vel non re­cte agentes, vel cum offendiculo loquentes effici­mur nos illi lap­sus ad peccatum, Cum autem pec­cauerit trueida­tus est, & san­guis animae eius prostuit, omnis ob eo virtus vi­talis abscedit—Scandalizati animae sanguis effunditur cum ceciderit in pec­catum & prop­terea dixit, quia requi retur san­guis eius à fra­tre, frater tuus est qui fudit sanguinem tuum. Origen. in Psal. 36. hom. 3. bloudshed, and murther. Paul speaking of Scandals of an inferiour nature, such as are gi­uen to weake brethren in the vse of Christian libertie, in the vse of things in their nature indifferent makes them bloudie and murthe­rour, Rom. 14. 15. Destroy not him with thy meat for whom Christ died, 1. Cor. 8. 12. Thorough thy know­ledge shall thy weake brother pe­rish.

If Scandals in such causes bee so dangerous in their issue, & of such mortal consequence, then what are Scandals in a higher nature in the offensiue, and euill lifes of such as professe Religion? How much more are they of deadly consequence, [Page 187] and how much more is bloud spilt by them? If a man may haue his hand in the bloud of soules by giuing scandal in the doing of things in their owne nature law­full, then how much more by gi­uing scandal in the doing of such things as in their owne nature are sinfull and vnlawfull? There is a Law Exod. 21. 33, 34. that if a man open a pit, and couer it not, and an Oxe or an Asse fal therein, the owner of the pit shall make it good. Now in euery Scandal giuen there is a pit digged, and opened, euery one that giues a Scandal opens, and digges a pit, into which many a soule fals headlong. If he that opened the pit must make good the Oxe or Asse, that fell thereinto, that is, must pay the full price and worth of it to the owner, what must hee doe that opens a pit into which a soule fals? Surely God will require it at his hands, and it must bee made good. [Page 188] Doth God, saith the Apostle, take care for Oxen? So here, will God require Oxen at their hands tho­rough whose default they fall into pits? then how much more doth he take care, and will he require soules of men at their hands, that by Scandals haue opened pits into which they are fallen, and ruined? There is another Law in the same place worth our noting to this purpose, Exod. 21. 22. 23. If men striue & hurt a woman with child so that her fruit depart from her, & yet no mischiefe follow, hee shall be sure­ly punished, &c. And if any mischiefe follow thou shalt giue life for life, or soul for soul, as the words originally are; If no mischiefe follow either to the womā or the child, yet a punish­ment was due in such a case, but if mischiefe followed, then life for life, soule for soule, Now in the case of scandals it is a sure thing that Mis­chiefe doth follow, wee saw before [Page 189] what a deale of Woe, and Mischiefe they bring with them. Hee that giues a Scandal is as a man that smites or spurnes a woman with childe. He that doth so, a hundred to one but hee causes mischiefe to follow.

It may bee there was a man that began to haue some good in him, some hope that Christ began to be formed in him. Now a man giues some heynous Scandal, and there­vpon mischiefe followes, all these hopes are dasht, this man flies quite off, and casts off all thoughts of medling any more with godlinesse, here is one with child spurned, and a mischiefe followes, therefore life for life, soule for soule will be requi­red. Vae illi qui scandalizauerit vnum ex pusil­lis istis. Vae preg­nantem calcan­ti. Ambros. in Psal. 118. Woe be to him that spurnes a woman with childe, and causes mischiefe to follow, and therefore Woe to him by whom an offence comes, because by him mischiefe comes, mischiefe comes to many a [Page 190] soule, the mischiefe of reiecting re­ligion, or the mischiefe of an har­dened heart. And therefore is God thus seuere in his Iustice vpon such because they do bloudie mischiefe, and therefore they must giue Qui scan­dali conscius est animam dabit pro anima eius quem scandali­zauit, Origen, soule for soule.

It may bee that many a man was like to be brought on to Religion, might haue some Factus sum opprobrium & vicinis meis ni­mium vicinis meis nimium op­probrium factus sum, id est, qui mihi (Ecclesiae) iam appropin­quabant vt crederent: hoc est, vicini mei ni­mium deterriti sunt mala vita malorum & fal­sorum Christia­norum. Quam multos enim putatis, fratres mei, velle esse Christianos, sed offendi malis moribus Christianorum. Ipsi sunt vicini qui iam appro­pinquabant, & nimium opprobrium illis visi sumus. Augustinus in Psal. 30. thoughts of im­bracing, and receiuing the truth, but now some Professor of Religi­on falling foule, he fals off and will none, all these thoughts are dampt, and so laid aside. There be so many soules lost, and kept out of Heauen by that Scandal, Here is the bloud of soules spilt. How many might haue come to haue been godly and religious Christians, if it had not beene for the Scandal of some one man professing godlinesse, and re­ligion. [Page 191] Such a deale of mischiefe followes by such a scandal. And for this cause, was that woe, vpon the Priests that they were base and con­temptible, because they had caused many to stumble at the law, and to fly off from religion which was not without the mischieuing of their soules for euer.

It may bee many a mans mouth was shut, and though hee said no good, yet hee could say no euill of the way of truth, now that a man falles into scandal, his mouth is o­pened against God, & against Reli­gion, and he blasphemes ful mouth. Now is this mans soule by his blasphemy miserably endaūgered, here is soule blood spilt. What a deale of mischiefe is done to his soule, but who is guilty of that mischiefe, but hee that gaue that scandal? and therefore the 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 shalbe required at thine hands that gaue [Page 192] 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 [Page 191] they haue destroyed who knowes how many soules? God will punish such as do not endeauour to [...]. 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 [Page 192] 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, [Page 193] 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 I gitur & tu quo (que) si reliquis perditionis cau­sa fueris, gra­uiora patieris quam qui per te subuer si sunt. Ne (que) 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 [Page 194] 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 [Page 195] 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 [...]. 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, [Page 196] 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. 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 vtpote cōmu­ni percusso, & in crimen vocat â ecclesia ita essent animi dubij & anxij. Nemo enim dicet in­quit quod ille aut iste forni­catus est, sed quod in ecclesia Corinthiorum admiffum est illud peccatum. Chrysost. in locum. He doth not say, men do report that such a man hath cō ­mitted fornication, but the report goes that fornication is committed amongst you. If it had beene repor­ted that such a man had committed fornication, that had beene but a personall reproach, and disgrace to that one particular man. But; It is reported that fornication is com­mitted amongst you, so went the re­port. There is fornication amongst the Christians, and in the Church [Page 197] of Corinth, And so the reproach was generall to the whole Church of Corinth, and common to them all, So that by his Incestuous fact hee brought a reproach vpon the whole body of beleeuers. And the heathen questionlesse so reported it as to blurre them all, as if they were al alike. So the whole Church of Corinth suffered by that one mans scandall. And this is the or­dinary practise of enemies to dis­grace all with one mans folly. Thus was it the Diuels pollicie and ma­lice to raise vp those Impure His igitur di­abolus vsus est vtigentibus qui erant à fide alieni ansam praeberent sacro­sancto Dei ver­bo petulan­ter impie (que) ob­trectandi: eo planè consilio vt fama de flagiti­osa eorum vitae ratione passim dissipatâ tur­pemignominae notam vniuersae Christianorum multitudini in­ureret, Euseb. Hist. Eccl. lib. 4. cap. 7. Gnostickes, that the heathen might haue occasion of speaking against the Gospell, and that the report of their flagitious courses being e­uery where spred, he might brande the whole multitude of Christians, with the marke of their Ignominy. There is the same spirit reignes in al enemies that was in Haman, Mor­decay had offēded him, but it would [Page 198] not serue his turne nor, satisfie his malice to lay hands on Mordecay alone, for they had shewed him the people of Mordecay, wherfore Haman sought to destroy all the Iewes, euen the people of Mordecay. Esth. 3. 6. Mordecay had done him no wrong d Quid tam timendum quā cum vidit homo multos male vi­uentes, & de quibus bene spe­rabatur in mul­tis malefactis inuentos? Ti­met ne tales sint omnes quos pu­tabat bonos, & veniunt insus­picionem malam prope omnes honi. Qualis vir? Quomodo ceci­dit? Quomodo inuentus est in illâ turpitudine in illo scelere, in illo facto malo? Putasnè tales sunt omnes?—Quanta mala dicunt in malos Christianos quae maledicta perueniunt adomnes Christianos? Nunquid enim dicit qui maledicit aut qui repre­hendit Christianos, Ecce quid faciunt, non boni Christiani? Sed ecce quid faciunt Christiani. Nonseparat non discernit. August. in Psal 30. nor committed any offence, but when Hamans choller was vp, the quarrell is not at Mordecay alone, but at his people. So is it in cases of iust offence, whē scandals are giuen the shame and blame is not laid vp­on the offender alone, but vpon his people, not vpon that professour a­lone but vpon all professours, not vpon that member of the Church, but vpon the whole Church. It is a true thing which ^g Augustine ob­serues, that when some one man fals into some grosse euill, that gaue some hope, and made some [Page 199] shew of goodnesse, that such as are without, are ready to iudge others like them, and that an euill suspi­cion lies vpon all good men. Oh what a man? say they. How foulely is he fallen? how is hee found in such a filthinesse, in such a wicked­nesse, in such a vile fact? doe yee not thinke that they are all such? how great and foule euill things, saith he, do they speak against euil Christians, which euill sayings reach vnto all Christians? for, doth he thus speake, that speakes euill of, or falls foule vpon Christians, Behold what they doe, that are not good Christians? No, but, Behold what the Christians doe, he puts no difference at all. And so the scandals of one Christian, tends and trenches to the disgrace of all Christians, euen to the dis­honour of the Sed quosdam audio inficere numerum ve­strum, & laudē praecipui nomi­nis praua con­uersatione de­struere—Cum quanto enim no­minis vestri pu­dore delinquitur quādo alius ali­quis temulentus & lasciuiens demoratur, &c. Cypr. Epist. 7. Christian name, the fall of one scandalous pro­fessour to the reproach all all.

4. Lastly, God is so seuere in pu­nishing [Page 200] such as giue scandal, be­cause their sinnes therein are grea­ter then other mens. Though other Ex ipso vti (que) deteriores sumus si meliores non sumus, qui meli­ores esse debe­mus. Crimino­sior enim culpa est vbi honestior status: si hono­ratior est persona peccentis, peccati quo (que) maior inuidia, furtum quidem in homine est malum facinus, Sed damnabilius abs (que) dubio si Senator furatur aliquando. Cunctis fornica­tio interdicitur, sed, grauius multo est si de clero aliquis quā si de populo for­nicatur. Ita & nos qui Christiani esse dicimur, si simile aliquid barbarorum impurita­tibus facimus grauius: erramus atrociusenim sub sancti nomnis professione peccamus. Vbi sublimior est praerogatiua, maior culpa, Ipso enim, er­rores nostros, religio quam profitemur, accusat. Criminosior eius est im­pudicitia qui promiserit castitatem foedius inebriatur, sobrietatem fronte praetendeus. Nihil est Philosopho turpius vitia obscaena sectanti, quia praeter eam deformitatem quam vitia in se habent, sapientiae nomine plus notatur, & nos igitur in omni humano genere philosophiam Christi­anam professi sumus, ac per hoc deteriores nos cunctis gentibus credi at (que) haberi necesse est, quia sub tam magno professionis nomine viuimus, & positiin religione peccamus. Salu. de Prouid, lib 4. men commit the selfe same sinnes they doe, yet are they not so great in other men, as they are in such as professe religion. Their sinnes are greater then other mens, because theirs, because the sinnes of such as honoured with an high and holy calling to bee the people of God, to be a people neere vnto him. And the greater a mans honour is, the more it aggrauates his guilt in case of offēce. Theft is foule in any man, but most foule in a Magistrate. It is a fouler offence for a Minister then another man to commit fornica­tion. [Page 201] The dignity of the person adds to the foulnes of the gult. So here, such whom God hath called with this high calling to be his peculiar people, haue a dignity, & excellency aboue other men, & the dignity of their persons adds to the indignity of their facts. Speake vnto the chil­dren of Israel and say vnto thē, when any man hath a running issue out of his flesh, because of his issue he 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 [Page 202] 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 Quanto enim honoribus alios antecellunt, tanto quo (que) 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 [Page 203] 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 [Page 204] 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, [Page 205] 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 [Page 206] is the strongest Religio autem est scientia Dei, ac per hoc om­nis religiosus hoc ipso quod religionem se­quitur Dei se voluntatem nosse testatur. Professio ita (que) 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, [Page 207] 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 [Page 208] 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, Numb. 31. 8. Balaam was slaine by the Sword of [Page 209] Israel amongst the Midianites. He had taught Balak to make them stumble and fall, therefore God in his iustice makes him fall by the Sword.

Now, what if hee had put stum­bling blockes himselfe, how much more would Gods iustice haue pur­sued and ouer-taken him? Now scandalous persons doe themselues put stumbling blockes before men, and therefore, we know what Pauls resolution is, 1. Cor. 8. 13. Where­fore if meate scandalize my brother, and lay a stumbling blocke in his way, I will eate no flesh whiles the World stands, least I scandalize my brother. What is eating of flesh to the workes of the flesh, to the sinnes of vncleannesse, fraud, and noto­rious deceit? And if Paul rather then hee would giue offence would not eate flesh, which was Caeterum cum rem adeo for midabilem esse demonstra­tum sit in ijs quae in potestate nostra posita sunt fratrem scandalizare, quid de ijs di­cendum erit qui rebus vetitis fa­ciendis loquen­d [...]sue scandali­zant. Basil. Si vero in licitis tale est iudiciū, quid dicendum est de vetitis. Ibid. lawfull to doe in in its owne nature, how much more would hee haue resol­ued [Page 210] neuer to haue giuen offence by foule and notorious practices? Surely he implies thus much more, I will neuer commit vncleannesse, I will neuer bee a fraudulent disho­nest dealer whilest the word stands least I giue an offence, and lay a stumbling blocke in anothers way. Why would Paul forbeare flesh for euer, in case of Scandal? Cer­tainly he had an eie to this Wo, and and therefore chose rather to eate no flesh then to eate it so sawced. It might proue no better then the Israelites Quailes, Psal. 78. 27. 29, 30, 31. Hee rained flesh also vpon them as dust so they did eat and were filled, But while their meate was yet in their mouthes, the wrath of God came vpon them, and slew the fattest of them.

A man had beene as good haue fasted as haue had their dainties with that sawce. So Paul knew that meate eaten with Scandal, would [Page 211] haue beene sawced with a Woe, and therefore, wisely resouled rather neuer to eate flesh then to eate it on such termes. Vpon the same ground since such a Woe followes vpon gi­uing offence, dread we to doe any thing that may be scandalous, and resolue neuer to doe it whilest the World stands.

Our Sauiour Christ was not bound to pay Tribute, or Cu­stome, but yet he is willing to part with his right vpon this ground, Math. 17. 27. Notwithstanding least we should scandalize them, &c. To preuent Scandal hee parts with his right, and rather workes a mira­cle, then hee would giue them of­fence.

How much more then; there be­ing so heauie a Woe, should wee be carefull to auoid that which is sin­full and vnlawfull, least wee should scandalize men, and lay ruining stumbling blockes in their wayes. [Page 212] Woe to him by whom the offence comes.

Now then as we would feare to meete with this woe, so take heed of giuing any offence. As we would feare to haue a Woe come vpon vs, so let vs feare to haue an offence come by vs. This is the very vse our Sauiour makes of it, Luke 17. 1, 2, 3. Woe to him thorough whom offen­ces come, Verse 1. But, why so? Because of that which followes, Verse 2. And thereupon inferres that, Verse 3. Take heed to your selues. As if he had said, since there is such a Woe followes vpon giuing offence, therefore let mee aduise you in any case to take wondrous heed to your selues, that you giue no offence, nor fall into any Scan­dal.

It should be the care and endea­uour of all Gods people to do their best to remoue all stumbling blocks and stones out of the way, Isa. 57. [Page 213] 14. Cast yee vp, cast yee vp, prepare the way, take vp the stumbling block out of the way of my people, Isa. 62. 10. Prepare you the way of the peo­ple, cast vp, cast vp, the high way, ga­ther out the stones. Therefore if they must gather out the stones, they must take heede of laying stones in the way, if they must take stumbling blockes out of the way of the peo­ple, then must they not lay stum­bling blockes in their way. Woe vnto him that doth not his best to take vp a stumbling blocke out of the way, therefore much more a Woe to him that shall cast a stum­bling blocke in the way.

Quest. What may a man then doe, and what course may one take to keepe and preserue ones selfe from falling into Scandals.

Answ. To saue our selues from falling into Scandals, doe these things.

1. Walke with Selfe-iealousie, [Page 214] and Selfe-suspition. In a conscience of our owne frailtie be we euer iea­lous and suspitious of our selues. That which our Sauiour speakes of securing our selues in case of tentation, is to bee done, to secure our selues from the dan­ger of Scandals. Watch and pray least yee enter into tentation, Math. 26. So watch and pray least yee fall into Scandals. Now nothing will keepe our eyes open in watching, nor our mouthes open in praying, more then a feare and an holy iea­lousie, and suspition of our selues by reason of our frailtie, least we be ouer-taken and ensnared.

The profession of religon Non quis­quam miretur, dilectissimi fra­tres etiam de confessoribus quosdam ad ista procedere, inde quo (que) aliquos tam nefanda, quam grauia peccare. Ne (que) enim confessio immunem facit ab insidijs dia­boli, aut contra tentationes—adhuc in seculo positum perpe­tuâ securitate defendit Caeterum nun­quam in confessoribus fraudes, & stupra, & adulteria, post modum videremus, quae nunc in quibusdam vid [...]ntes ingemi scimus & dolemus. Cypr. de. vnit Eccles. secu­res no man from scandals, neither is it any protection from that dan­ger. Men are deceiued that so imagine. Nay, no men in more dan­ger of fowle offences then such, & [Page 215] they in most danger that are men most eminent, and of greatest note for profession. Wee saw before what speciall reason Satan hath for it to seeke the ensnaring of such. Profane, and irreligious persons are not so beset, nor haunted so with importunity of Satans malice as those are & shalbe, that take vpō them the profession of Godlines. Profane and Godlesse persons are his owne sure enough already, and as hee Quidā pastoris fungens munere in pago Durwess circa Esweiler puellam nomine Helenam diaboli obsidione pres­sam liberare velle elato su­percilio promit­tebat at (que) se operem ludere videns indigna­bundus tandem in haec verba erupit, quae non intellecturum doemonem for­tasse sperabat. Si vllam habes, potestatem transmigrādi in Christianū san­guinē trāsmigra ex illa in me. Cui incūctanter lati­nè, & quidem iuridicè respon­dit Diabolus, Quem pleno iure in postromo die possidebo, quid opus est illum tentare. Wier de praest. Daemon lib. 5. cap. 24. answered that exorcist ta­king vpon him to dispossesse a maid of the Deuill, and adiuring him to come out of her into himselfe; What shall I neede to tempt, and possesse him of whom I shall haue full posses­sion at the last day, So what cares he to tempt those that hee hath alrea­dy possession of, and are taken and led captiue at his pleasure. And be­sides nothing the aduantage and gaines comes in by such mens sins as doe by the fowle, and notorious [Page 216] falls of such as professe religion. Therefore the Deuil seeking a new possession, and withall the raysing of his Kingdome by their fals, it is apparant that they are in greater dangers of Satans malice then the other. It therefore concernes them out of the Conscience of this ma­lice, of his, & their owne frailty, to bee very iealous and suspitious of themselues, and out of that feare and Iealousie to watch and pray.

Our hearts are false and fickle exceeding ready to close with Sa­tan, therfore keep so much the more strickt watch ouer them. Wee are exceeding weake and frayle, looke vp to God, and begge his helpe. It is God that keepes the feete of his Saints, and the wicked shalbe silent in darkenes. 1. Sam. 2. 9. Except the Lord keepe the City the watchman watches in vaine, and except the Lord keepe the feete of his Saints, all their watching is in vaine. Alas if [Page 217] wee trust to our owne keeping how soone wil our feete be ready to slip, how fowle shall wee fall, and into what scandals shall not we runne? And then how farre would wicked ones bee from being silent in dark­nesse? Indeede when God keepes his Saints feete, he silences, & stops wicked mens mouthes, because then they haue nothing to say a­gainst Godlinesse. But if God keepe not the Saints feete, how soone and how wide are wicked mouths opened to clamour and blas­pheme? Therefore out of an holy feare and iealousie of our owne weakenesse, let vs dayly petition God by prayer that he would keepe vs that our feete may not stumble, that hee himselfe would take the charge of vs that wee dash not our foote against a stone. There is a promise Ier. 31. 9. I will leade them, I will cause them to walke in a streight way wherein they shall not stumble. [Page 218] Now when men out of a feare and iealousie of their owne infirmity and frailty, doe dayly looke vp to God, and beg guidance, and safe cōduct from him, he wil leade them and make them walke in a straight way wherein they shall not stumble. This was Dauids practise. Psal. 5. 8. Leade mee O Lord in thy righte­ousnesse because of mine enemies, or mine obseruers, as Iunius renders it, make thy way streight before my face. He saw that he had many eyes vpon him that obserued, and watcht him narrowly, he knowes his owne readines to turne aside into by and crooked wayes, his suite therefore to God is, that he would leade him. Whilest God hath a man by the hand how safe is a man from fal­ling? And God that keepes the feete of his Saints. 1. Sam. 2. 9. hath his Saints in his hand. Deut. 33. 3. All his Saints are in thine hand. It is good daylie by prayer to put our [Page 219] selues into Gods hand. It is iust with God to checke selfe-confi­dence & to let such men slip & fall too, that by their falls they may know their frailty. Laudo Pe­trum sed prius erubesco pro Petro. Quam prompto animo, sed nesciens se metiri. Aug de diuers. ser. 39. Peters cause is well knowne, Though all, yet not I, he was of forward spirit, but knew not how to measure himselfe, if hee had had more feare & iealousie he would haue beene more watchfull, and haue sought more to God, and would haue said rather, If all men should, yet Lord by thy grace keepe mee that I may not deny thee. Hee had beene more secure if hee had beene lesse secure. But now that he stands wholly vpon his owne legs, how soone, & how miserably falles he? The child that cares not to be led but will goe of himselfe, gets many a knocke, and many a shrewde fall, but the childe that is fearefull, and out of his feare will bee in the mo­thers or nurses hand, and will cry to be led, that childe scapes many a broken face.

[Page 220] 2. Mortifie your deerest lusts. A fostered and a cherisht lust doth exceedingly endanger a man, puts him into great danger of falling into scandal. Let a lust be loued, and cherished and it will so befoole, and bewitch a man that hee will maintayne, and sockle it though it be with the hazard of the credit of Religion, and the Gospell, it will grow so strong at the last that it will headlong him into some scan­dal or other. Therefore deale se­uerely with these lusts, that will bring thee happily to doe that which will cause God to deale se­uerely with thee, be sure to make sure worke with them by mortifica­tion, that is a good way to preserue thee from scandal. This is the very course our Sauiour here pre­scribes. Hauing in this seauenth verse shewed the woe that falles vpon the giuers of scandals, see what he inferres, Verse. 8. 9. Where­fore [Page 221] if thine hand; or thy foote offend thee cut them off, and cast them from thee, &c. And if thine eye offend thee plucke it out, and cast it from thee. &c. Marke then what it is that makes men offend. Namely mens lusts, their right hands, eyes, feete. These bee the scandal-bree­ders. If a man would bee free from giuing of offence he must out, & off with that which causes him to of­fende. Now lusts when they are made much of, when they be made deere, hands, and eyes, and right eyes, assuredly they will cause men to offend. Therefore the way to saue our selues that they cause not vs to offend, is to offend them, the way is by mortification to cut off, and cast away, such hands, feete, and eyes as will cause vs to offend. Were but this done how happily might many fowle scandals be pre­uented? If Dauid had presently pluckt out his wanton eye, and cast [Page 222] it away; how easily had hee beene secured from that great offence hee gaue?

It may be many a man out of the great pride of his heart, and his a­bundant selfe-loue makes his cre­dit and esteeme amongst men to be his right hand, his right eye, his very Idoll. Now this is a lust that will cause a man to offend. A man in this pride and selfe-loue to main­taine and vphold his good opinion and esteeme, runnes into this and that secret euill practise, and rather then his esteeme, and credit should sinke in the world, vses a number of shifts, and dishonest courses, and a companie of deceitful guiles to vp­hold his esteeme, and runnes so far in at last, that he come not off, without fowle scādal. Now mortifi­cation and selfe denial had preuented it. If such a man had pluckt out this eye, cut off this hand & foote, hee had not halted, nor stumbled [Page 223] nor fallen into scandal. The not cutting of this foote caused the stumbler the fall. One chop had sa­ued and preuented all, for if he had but denied himselfe, and thus thought with himselfe, If it bee Gods will that I shall bee low, and meane in the world, if he will haue mee come downe and be in an infe­riour estate, his will bee done, I will humbly submit to his pleasure, and I will not to vphold my credit in the world for a time hazard, and wound the credit of the Gospell, and religion, I will tread my credit vnder foote, rather then bring any discredit vpon the Gospell; If thus by selfe-deniall a man could haue submitted to Gods wisdome and administration, & could haue mortified his selfe-loue, so as to haue laid his credit and respect in the world at Gods foote, how hap­pily might a fowle scandal haue beene preuented? Euery vnmorti­fied [Page 224] lust is a scandal that will cause a man to offend, so many lusts so many tares. Therefore burne, and fire those tares, gather out and cast out those scandals that will breed scandals and cause offences. Math. 13. 40. 41.

3. Labour for sincerity, and fruit­fulnes in the wayes of God. I dare not say that all that fall into scan­dal are Hypocrites, & barren. But yet sure it is, that God many times punishes these two things with scandalous fals. When men are not so sincere and so fruitfull as they should bee, God leaues them to themselues, that by such scanda­lous fals they may be humbled, for not walking so sincerely and so fruitfully as they should haue done, and as their profession required at their hands. Therefore the more sincere, and fruitfull wee are, the more are we out of danger of scan­dals. See Phi. 1. 10, 11. That yee [Page 225] may bee sincere and without offence till the day of Christ, Being filled with the fruites of righteousnesse. So then the way to bee without offence is to be sincere, and to be filled with the fruites of righteousnesse. So long as we adorne the Doctrine of God our Sauiour in all thing, wee shall keepe our selfes from giuing offence. Now sincerity, fidelity, and fruitfulnes doe adorne the Doctrine of God, Tit. 2. 9. 10.

4. Thinke alwayes vpon those two texts. First that, Neh. 4. 9. It is not good that yee doe, ought yee not to walke in the feare of our God, be­cause of the reproach of the heathen our enemies? Are wee by Sathan tempted to any sinfull course that specially may prooue scandalous, thinke wee thus with our selues. It is not good that wee are about to doe, the thing is naught and sinful. If we doe thus how will enemies of godlinesse and religion tryumph, [Page 226] how will they reproach and scorne religion and therefore to preuent their reproach, and to preuent the opening of their mouthes how ought wee to walke in the feare of God. I will rather die then giue them iust occasion to reproach. If they will needes bee reproaching, let them doe it at their Abundet hos­pitalitas vestra, abundent bona opera vestra Quod iubet Christus faciant, Christiani, & tantum suo ma­lo blasphement pagani. Aug. Hom. 10 in append. serm. owne pe­rill, they shall haue no cause from mee to open their mouthes in re­proachfull wise. And this is the very argument the Apostle vses to perswade women to a godly, dis­creete, chaste, and obedient carri­age, That the word of God bee not blasphemed, Tit. 2. 4, 5. Secondly, consider the text, Neh. 6. 11. Should such a man as I flee? And who is there that being as I am, would goe into the Temple to saue his life? I will not goe in. It were an happie thing in these cases if men would know themselues, what they are, and would stand vpon it with Sa­tan. [Page 227] Should such a man as I doe thus? Nehemiah we see would not goe into the temple to saue his life, when he considered what hee was, Such a man as I? Being as I am? It is no pride in these cases to stand vpon what we are, but much safety were in it. Should such a man as I? Why what a man is hee that professes religion? He is one that hath the Name of God called vp­on him, If my people on whom my name is called, 2. Chron. 7. 14. Hee is one that is called with an high calling. Phil. 3. 14. Hee is one that is called to Holinesse. 1. Thes. 4. 7. Hee is one that is pretious and honora­ble Isa. 43. 4. Hee is one of the Saints of the most high, Dan. 7. 18. 22. Hee is one of the Sonnes of God. 1. Ioh. 3. 1. And now shall such a man as he run into fowle and base actions? Who, being as hee is, vvould not rather loose his life, then dishonour such a profession, [Page 228] then disgrace such and so many dignities? Why did Ieremy so willingly subiect to Gods word? For thy name is called vpon mee O Lord God of hostes. Ier. 15. 16. And should such a man as he not giue all obedience to God? Why was Ezra ashamed to require of the King a band of Souldiers, and horsemen to helpe against the enemy? Be­cause it would not stand with that profession hee had made before the King, Because wee had spoken vnto the King saying, The hand of our God is for good vpon all them that seeke him, but his power & his wrath against all them that forsake him. 1. Ezra. 8. 22. Hee had made this profession before the King, and should such a man as hee, that had made such a profession doe a thing so contrary thereunto? What a fowle shame had that beene? No wonder, hauing made such a pro­fession, that he was ashamed to doe [Page 229] it. If men would but seriously con­sider what kind of persons they are, and what kind of profession they make, oh how would they for shame not meddle with base acti­ons. What was the reason that Mordecay, would not bow to Haman? They spake to him daily, and hee hearkened not vnto them. And what was his reason. Reason good enough, He told them that he was a Iew. It would not stand with the religion hee profest to bow to Haman as they bowed to him. He was a Iew, one of the peo­ple of God, that professed the wor­ship of the true God alone, and should such an one as he bow downe to Haman, not onely a mortall man but an accursed Amalekite? Who would being as hee was, if it had beene to haue saued his life, haue wronged not so much his na­tion as his religion, and profession as to haue bowed to him. What [Page 230] made Abraham that hee would not take any thing that was the King of Sodoms from a threed euen vnto a shooe latchet, but because the King of Sodom should not say, I haue made Abraham rich. Gen. 54. 23. Like enough Abraham had vp­on all occasions, and in all places professed that God whose name he professed had made him so rich, therefore would hee doe nothing that might be any preiudice to that his profession, hee had a care so to carry himselfe that the enemies of God should not haue any thing to say that might disgrace his profes­sion. Thus if a man would consi­der the highnesse of his calling, the honour of his profession, and would in all tentations vnto fowle and shamfull actions but thinke, should such a man as I doe this? or who being as I am, would doe this? how might hee bee preserned from many a foule scandal? Mordecay [Page 231] told them he was a Iew, doe thou in all tentations to foule actions, tell Sathan thou art a Christian, and should such a man as thou doe so?

5. Looke vpon other mens Propone nihil esse quod tibi accidere non possit. Vita foueam in quam vides a­lium coram te incidisse. Alio­rum perditio tua sit cautio. Bern de Inter. Dom. cap. 45. fals, and tremble, and take warning by them. Say not in the pride and car­nall boasting of thy spirit, rather then I would haue done as he hath done, I would haue died a thou­sand deaths; To condemne such as fall scandalously, is not a thing to be condemned, who shall dare to iustifie such? But a comparatiue condemning of other mens euils, so to condemne them as to com­mend and bragge of our selues, what in such cases we would haue done, and haue beene, so to con­demne others, as thereby to raise our owne prayses, what good ones wee are, and would haue beene to them, so to make others blacke, as to make our selfes shew the whiter, [Page 232] this is very dangerous. This sa­uours of much Pride, and in such causes it may be Tamen si ali­eui tanta est si­ducia de immo­bilitate propriae infirmitatis sal­tem follicitis re­formidet ne ipse sit scandalum visibus alienis, sed terreatur voce Domini comminantis, vae huic mundo àscandalis, Cypr. de sin­gul. Cleric. iust with God, so to giue vs vp to the power of our owne corruptions, that wee may fall into the selfe-same euill so con­demned.

That Prouerbe of Salomons would be thought vpon in all such euents, Pro. 27. 19. As in water face answers to face, so the heart of man to man. Let a man looke into the water, hee sees in it a face in all points answering to his owne, the same spots, Warts, Moulds, and blemishes that hee sees in the face in the water, they are all in his own, there is face answering to face. So doth the heart of a man answere to a man.

The same euils, corruptions, lusts, and sins that thou seest in another mans heart, breaking out in his life the very selfe-same are in thine owne heart, his heart to thine is [Page 233] but a face answering thy face, his heart is but as the face in the water to thy face, therein mayest thou see what is in thine heart. And there­fore his heart being the very pi­cture of thine owne, looke not vp­on his fals, but with feare & trem­bling, considering least thou also thy selfe mayest bee tempted, and fall as fowle as he. His heart natu­rally is as good as thine, and thine naturally as bad as his, and there­fore no better course in the view of his fall, then to feare and trem­ble, least thine heart may serue thee as slipperie a tricke as his heart hath done. Such humble feare and trembling wil awaken to an answe­rable caution, and so may prooue a good preseruatiue against the danger of Scandals.

2. A second thing, this point of Gods seueritie may teach, is to stir vs vp to mourne and grieue when Scandals fall out. There be diuers [Page 234] grounds of mourning in such ca­ses.

As first in regard of the woe that is to the world from offences, and the great mischiefe that will bee done by them, That so many will start at and flie from Religion, that so many will blaspheme the Name of God, that so many will bee har­dened to their owne ruine, here is cause enough of mourning to all good hearts. There is a compassion and there be bowels to bee showne to mankinde, euen to reprobate ones, and a sorrow should there be for the losse of their bloud. And secondly, a sorrow should there be for Gods dishonour, the Chur­ches reproach. But thirdly, there is yet another ground of sorrow arising from this point, a sorrow there should bee in such euents in regard of the woe that wil fall vpon such by whom the offence comes. If their case bee such that so many [Page 235] woes will persue them, then how should mens bowels earne with compassion towards them, and out of Christian pitie commiserate their condition? The course of the world is to reioyce, and insult ouer such.

That is not lawfull in sinlesse ca­ses, Prou. 24. 17. Reioyce not when thine enemy fals, namely, into some outward affliction, neither let thine heart bee glad when hee stumbles; Therefore much more vnlawfull in cases of sin, and scandal. This high­ly displeases God. Others it may be reioyce not, are not glad, but in the meane time they mourne not, neither are they in sorrow for Gods dishonour, or the offenders danger. Surely, as there is ioy in Heauen when one sinner repents, and rises, so should there be sorrow on earth, when one man professing Christ, sinnes, and fals fowle. This was the Corinthians fault, 1. Cor. 5. [Page 236] 2. And you are puffed vp and haue not rather mourned. They should therefore in that case haue mour­ned, and sorrowed as for Gods dis­honour, so for the danger into which that man by his scandal had brought himselfe. And this being done might be a great helpe to stir vp a man falne into a scandalous sin to mourne for himselfe. For when hee shall see others lay his case to heart, and to be so sensible of his ill condition, how may it stirre vp himselfe to take his condition to heart much more. It is said that Samuel mourned for Saul, now when Saul should heare that Sa­muel mourned for him, if there had bin any grace in his heart it could not but haue made him mourne for himselfe. It must needs haue thus wrought vpon him. Doth Samuel mourne for mee, and lies my case heauie at his heart? Alas then what cause haue I to mourne for my [Page 237] selfe. It is I that haue sinned, and it is I that must smart. What is it to Samuel, that I must vndergoe such woe, if therefore hee, how much more should I mourne. Thus o­thers sorrow might prouoke such to mourne.

3. Lastly, this seueritie of Gods Iustice considered, it serues for the terrour, and the humbling of such by whom offences come.

Here is that which may breake the hearts of them, and make them melt into godly sorrow. Woe vnto him by whom an of­fence comes. Is an offence come by thee, and art thou falne into a scan­dal? behold here a woe out of Christs mouth pursuing thee, and readie to arrest thee. Behold a woe posting after thee to blast thee in thy Name, to brand thee with In­famie and Reproach. A woe fol­lowing thee to cast thee out of the hearts, and societie of Gods peo­ple, [Page 238] A woe following thee to smite thee with pouertie and sicknesse, A woe to smite thy Family, thy Children. And shall not such a wo terrifie, and mightily humble thine heart? How should the dread of such a woe hanging ouer thine head lay thee in the dust? If a man had no care of his owne soule, or no care of his credit, or no care of societie with the faithfull, yet if a man had but any bowels of nature towards his poore children, here is that which may make his bowels earne and roule within him. Alas what haue I done? I haue brought a woe vpon my selfe, and children. Ah, sayes Dauid, These sheepe what haue the done? So mayest thou, Alas, these poore babes, and inno­cent Lambes what haue they done? An heauie woe may ouertake and smite them for my folly. Woe is me, the cause that my soule hath to bee humbled, Oh the cause that I [Page 239] haue to put my mouth in the dust? Here is that which should make a man hang downe his head with sorrow to thinke of that woe, that is pursuing him at the heeles. If a man had a Bayliffe or a Sergeant alwayes watching, and dogging of him at the heeles, that he could not stirre out of his doores, but hee would be ready to haue him by the backe, in what a deale of feare would a man bee in such a case? What a deale of care would hee take to make his peace, and com­pound with his Creditours? Now when a man is fallen into a Scan­dal, presently a woe is sent out to pursue and attach such a sinner, oh then the feare, the depth of hu­miliation and sorrow, that the dread of this woe should worke in such a man? It should make him doe as in that case, Prou. 6. 3, 4. Goe humble thy selfe, Giue not sleepe to thine eyes, nor slumber to thine eye­lids, [Page 240] till thou hast made thy peace with God. Grandi plagae alla & prolixa opus est medici­na. Grande sce­lus grandem ha­bet necessariam satisfactionem. Ambros. ad Virg. laps. Goe and doe as Lam. 3. 28, 29, 30. Hee sits alone and keepes silence, hee puts his mouth in the dust if so bee there may bee hope, He giues his cheek to him that smites him, hee is filled full with reproach. Sit alone and keepe silence, and neuer wonder, nor murmure that thou art left alone, but Leuit. 26. 41. accept of thy punishment. And certainly, where a man is truely humbled he will doe so. Sit alone? I cannot find fault with it, I deserue it, accept it. Oh put thy mouth in the dust, thou that hast laid thine honor in the dust, thou that hast laid the honour of religion in the dust. Giue thy cheekes to him that smites. Art thou reproached, and filled there­with? take it as the due desert of thy wayes, and say with Ecebolius ly­ing, and howling at the Church doore, Calcate me salem insipi­dum. Socrat. lib. 3. cap. 11. Trample vpon me that am vnsauourie salt. If at any time thou [Page 241] beginne to haue but a chearefull thought in thine heart, a chearefull looke in thy face, a chearefull word in thy mouth, dash all chearfull thoughts, lookes, wordes, and be­hauiours, dash them all with the thoughts of this Woe. Thinke still where euer thou art, what euer thou art doing, that thou hearest the sound of this text, and the sound of this Woe, ringing in thine eares, Woe to him by whom the of­fence comes. What, I laugh? I bee merrie and iocund? I bee chearie and iolly, that haue such a Woe hanging our mine head? Oh my soule! droope, and hang downe thine head, and be in bitternesse of spirit, and Inhaere poeni­tentiae vs (que) ad finem vitae. Ambros. ad virg laps. neuer haue one light­some looke, till the light of Gods countenance shine vpon thee. Who knowes if God should see a man thus droope vnder the Con­science of his sinne, thus laid low vnder the feare of this Woe, but [Page 242] God of his mercie might in some measure mitigate this Woe, at least might shew mercie to the soule in its peace and par­don.