Two Treatises, Treatise 1 · Chapter 18

Two Treatises · Treatise 1 · Chapter 18

p. 253CHAP. 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 p. 254now 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 p. 255God 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, p. 256If 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, p. 257and 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, p. 258yet 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 p. 259onelyonly 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, p. 260and 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 p. 261ſcot-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.

p. 262Here 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, p. 263when 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 p. 264ſmites 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 p. 265there 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 onelyonly 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 onelyonly 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 p. 266himſelfe 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; p. 265the 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 p. 268the 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 onelyonly the juſtice of God, but alſo the equity thereof is magnified, not onelyonly 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 p. 269to 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, p. 270Hab. 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 p. 271ſword, 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 p. 272of 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 p. 273hath 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 p. 274me 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 p. 275verified, 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 p. 276their 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 onelyonly 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 p. 277perſons 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 merciemercy 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, p. 278The 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 onelyonly 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 p. 279to others, leſt thou teach God to meaſure the ſame to thy ſelfe. Take heed that thou make not thine houſe a den of ſpuing drunkards, leſt God make thine houſe to ſpue thee forth: Take heed how thou uſe thy wits, thy ſtrength; take heed of ſinning in thy Children, or any thing elſe thou haſt, leſt God make the matter of thy Sin the matter of thy puniſhment.

FINIS.

A Table of the ſeverall Chapters of this Treatiſe.

CHAP. I. THe Introduction of the diſcourſe following. Fol. 1

CHAP. II. Conſcience deſcribed. 9

CHAP. III. A good Conſcience what it is. Falſe ones diſcovered. 19

CHAP. IV. Peace of Conſcience how gotten 35

CHAP. V. Integrity of Conſcience how procured. 46

CHAP. VI. Two further meanes to procure Integrity of a good Conſcience. 57

CHAP. VII. Two marks of a good Conſcience. 73

CHAP. VIII. Three other Notes of a good Conſcience. 90

CHAP. IX. The two laſt Notes of a good Conſcience. 103

CHAP. X. The comfort and benefit of a good Conſcience, in the caſe of diſgrace, and reproach. 128

CHAP. XI. The comfort and benefit of a good Conſcience in the times of cōmon feares and calamities, and in the times of ſicknes, & other perſonall evils. 147

CHAP. XII. The comfort and benefit of a good conſcience, at the dayes of Death and Iudgement. 165

CHAP. XIII. A ſecond Motive to a good conſcience. That it is a continuall feaſt. 180

CHAP. XIV. A third & fourth Motive to a good cōſcience. 201

CHAP. XV The laſt Motive to a good conſcience, viz. The miſery of an evill one. 213

CHAP. XVI. The portion and reſpect that a good conſcience finds in the world. 232

CHAP. XVII. The impetuous injuſtice, and malice of the adverſaries of a good conſcience. 243

CHAP. XVIII. The ſeverity of Gods juſtice upon the enemies of good Conſcience, and the uſuall equity of Gods adminiſtration in his execution of Iuſtice. 253

FINIS.

THE MISCHIEFE And Miſerie of Sandals Both Taken, and Giuen.

By IER. DYKE, Miniſter of Epping in Eſſex.

Wherfore let him that thinks he ſtands take heed leaſt he fall. 1. Cor. 10. 12.

Aug de verb. Dom. Serm. 53. Imo vtinam terruerim, vtinam aliquid egerim Vtinam qui ſic filerat. vel quae ſic fuerat non ſit vlterius. Vtinam verba iſta infuderim & non effuderim.

LONDON, Printed by W. S. for R. Milbourne, in Pauls Church-yard at the Greyhound 1632.