The Mischief and Misery of Scandals, Chapter 5
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 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 vnderunder heauen to be ſaued by, Act. 4. 12. Therefore woe to that man that ſtumbles at Chriſt, for that man puts himſelfe 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 himſelf out of poſſibilitie 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 vponupon their ſoules. When 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 louelove 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 conuerſation winnes and gaines thoſe that are without and brings them to a louelove 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 daylie 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 deceitfull? If this be their religion, God bleſſe mee from their 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 vnderunder 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 falles he?
That ſcandals doe bring this woe vponupon 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 vponupon the Prieſts. The uMiſera 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 vponupon it, namely, a woe, an heauie woe, vntounto the people from their ſcandals. But what was that woe? Yee hauehave 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 hauehave 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 vponupon 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 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 vponupon 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 vponupon them, by bringing a woe vponupon them. And what woe would God bring vponupon 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 ueuer be ſaued. But now what courſe will God take to effect this, and bring this woe vponupon them. Hee 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 to fall into an vtter diſtaſt of religion, by which they ſhould make ſure worke againſt their owne ſaluation. And ſo woe was vntounto 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 blaſpheming 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 fearefull 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 they ſpake againſt Pauls doctrine contradicting, and blaſpheming. And marke what followes, verſ. 46. 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 turne 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 in to that foule Scandal, what followed vponupon it? See 2. Sam. 12. 14. By this deede thou haſt giuen great occaſion to the enemies of God to blaſpheme. Thoſe amongſt 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 a mongſt 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 dangerous thing, for a man to bee in a ſinnefull way, but for a man to hauehave 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 hauehave ones hart hardened. Lam. 3. 64. 65. Render vntounto them a recompence O Lord according to the worke of their hands, GiueGive them obſtinacie of heart, thy curſe vntounto 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 vponupon thine heart, and ſee how God did it. Exod. 10. 1. Goe into Pharaoh for I hauehave hardened his heart. Therefore the Hardnes, or Hardening of the heart is the plague of the heart. God ſent ten plagues vponupon Pharaoh, but this 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 vponupon 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 vponupon 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 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 hauehave no fauour but that hee might deſtroy them. So that when God meanes that a man ſhall hauehave 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, vnderunder which hee ſhall be ſurely reſerued vntounto 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 wil be as quaternions of Souldiers, as Chaines, and Keepers, Lockes, Barres, Bolts, and Fetters, to reſerue a man ſure for damnation. A man hath had the meanes of grace offered him, he hath ſlighted them, and he wil goe on, and hee wil doe this and that, ſay all the Preachers what they wil, and can to the contrarie. When God ſees this, hee thus reſolues. Here is a man that I would hauehave ſaued, I offered him the outward meanes of grace, but he hath ſtubbornly & rebelliouſly ſtood out againſt the meanes, I am reſolued hee ſhal neuer be ſaued. I but perhaps the man liues ſtil vnderunder 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 wil hauehave ſuch a mans heart hardened. And if once the heart be hardened there is no poſſibilitie of Conuerſion, & if no Conuerſion, no Saluation. This proceſſe of Diuine Iuſtice & vengeance we hauehave. Iſ. 6. 10. Make the heart of this people fat, and make their eares heauie, and ſhut their eies leſt they ſee with their eyes, and heare with their eares, and vnderſtand with their heart, and conuert and be healed. We ſee in the end of the Verſe, that Gods full and finall reſolution is that they ſhall not bee healed, that is, they ſhall not be ſaued, as appeares, Mark. 4. 12. But how will God keepe them from being ſaued, they hauing, and hearing the Word? They ſhall not bee conuerted. But how will he keepe them from Conuerſion? They ſhall not vnderſtand with their heart, though they heare. But how will hee keepe them from vnderſtanding with their heart? Goe make the heart of this people fat, that is, Goe harden their hearts. When the heart is hardened they cannot vnderſtand with the heart, when they cannot vnderſtand with the heart, they cannot bee conuerted, when they cannot be conuerted, whē they cannot be ſaued. And ſo the hardening of the heart is nothing elſe but the locking, and the ſhutting, and ſealing of a man vp, to keepe him ſure and faſt for Hell. So that for a man to bee giuen vp to hardneſſe of heart is a ſigne, and a wofull ſigne that a man is ſuch an one, as on whoſe ſoule God is reſolued to ſhew no merciemercy, and that a man is in the wofull ſtate of reprobation. Therefore ſee how the Apoſtle ſpeakes, Rom. 9. 18. Therefore hee hath merciemercy on whom hee will hauehave merciemercy, and whom he will he hardens. See how hardening, and ſhewing merciemercy ſtand in oppoſition. Whom he will he hardens, that is, he reprobates, and ſhewes no merciemercy to. But why ſayes he not, to whom hee will ſhew no merciemercy, hee ſhewes none, but in ſteed of that, whom he will hee hardens? Becauſe God makes way for the execution of his counſell of Reprobation by Hardening mens hearts. By al this then it is cleere, that it is a wofull 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 vntounto 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 hauehave the wofull plague of the heart, they ſhall come vnderunder a wofull curſe, be brought into a preparatiue condition for temporall and eternall ruine. For when men ſee ſuch as make profeſſion of godlineſſe to fall into ſcandals, and hainous euils, it occaſions them exceedingly to harden their hearts, and to bleſſe themſelues in their euill, & vngodly wayes, as if their wayes were better then the wayes of godlineſſe, and their perſons in a better eſtate and condition then theirs that make ſuch adoe with their profeſſion.
Wee may conceiue the truth of this in the ſcandal of the Inceſtuous Corinthian, 1. Cor. 5. There were multitudes of Heathen Corinthians that had not yet receiued Chriſt, nor his Goſpel. The Chriſtian Corinthians had queſtionleſſe beene dealing with the Heathen Corinthians, to bring them to repentance for the ſins of their Gentiliſme. What thoſe ſinnes were wee may ſee, 1. Cor. 6. 10. Neither fornicators, nor Idolaters, nor Adulterers, nor effeminate, &c. nor Thieues, nor Couetous, nor Drunkards, &c. And ſuch were ſome of you. Namely, when they liued in their Heathen condition. Now out of theſe ſinnes would not the Heathen reſidue be brought. Now when all meanes, and endeauours for their reclaiming were in vaine, God in his Iuſtice would euen giuegive 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 vsus 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 vsus.
Wee will therefore euen keepe vsus 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 vsus 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 hauehave reproued an Heathen Corinthian for Fornication, Drunkenneſſe, &c. what anſwere was he like to hauehave had but ſuch an one as this. Oh Sir, it is no maruell, you ſhould find fault with me, though now and then I may bee drunke, or commit fornication yet I am not ſuch a beaſt, as ſuch an one your fellow Chriſtian, that made ſuch adoe with his holineſſe, that hath now married his fathers Wife, I would you ſhould know it, I am as honeſt as he, and as good a liuer as hee for his heart. And ſo ſhooke they off all admonition and reproofe, & hardened their hearts againſt all remedies by occaſion of that ſcandal. And ſo was there a woe to many an Heathen Corinthian, from the ſcandal of that Inceſtuous Chriſtian, becauſe they ſtumbled at it & were enſnared by it, ſo as to harden thēſelues in their ſinful courſes, & ſo by that hardnes were ſealed vp to aſſured wrath.
There is nothing hardens men in their Iniquitie more, then to Iuſtifie them in their ſinfull wayes. There is a Iuſtification 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 woeful, diſmal, and dangerous. Iuſtification of a ſinner from his ſins is called a Iuſtification of life, Rom. 5. 18. But Iuſtification of a ſinner in his ſinnes is a Iuſtification of death, that ſeales vp a man to damnation. Iuſtification of a ſinner from ſinne is an Act of Gods grace, and merciemercy, and ſo he 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 ſinne is an act of Gods wofull vengeance puniſhing men for former vngodlineſſe, and making way for the infallible aſcertaining of his damnation. And for Iuſtification of a ſinner in his ſinnes is way made by ſcandalous euents. And that ſcandalous euents doe iuſtifie vngodly men in their ſins, and ſo harden them therein, may appeare by that, Ezek. 16. 51. Neither hath Samaria committed halfe thy ſinnes, but thou haſt multiplied thine abominations more then they, and haſt iuſtified thy ſiſters in all their abominations which thou haſt done. Samaria was one of Iudahs ſiſters; The Samaritans were an idolatrous wicked people, Iudah ſhee profeſſed her ſelfe the people of God. Now Iudah that profeſſed her ſelf Gods people, fel into foule, and ſcandalous abominations. Samaria committed not halfe her ſinnes. VponUpon 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 herſelfe more iuſt, that is leſſe vniuſt, did thereby poſitiuely iuſtifie her ſelfe, as if ſhee were in a good caſe, and a good way, becauſe Iudah's abominations were ſo many and ſo great, and becauſe Iudah is blacker then ſhe, therefore ſhe beginnes to imagine her ſelfe Lilly white. I, ſayes Samaria, it is no maruell that Iudah is ſo godly, ſo religious, ſo holy a people, and that I am ſo idolatrous, and ſo ſinfull, I am ſure I am not halfe ſo bad as ſhe. For all their godlineſſe, and Religion they talk of, for any thing I ſee, my life, courſes, dealings are as good, and honeſt, nay, more iuſtifiable then theirs. And if Iudah that profeſſes ſuch ſingular holineſſe, doe thus and thus I hope my wayes being better then hers, my condition is better. I am therefore reſolued to ride on in the old road ſtill, I will not change lifes and wayes with Iudah for all her godlineſſe and Religion. Thus queſtionleſſe, did Iudahs abominations occaſion Samaria to iuſtifie her ſelfe, and by ſuch iuſtifying of her ſelfe, ſhe hardened and ſtrengthened her ſelfe in her ſinnes, and ſo were Iudahs ſcandals and abominations woefull euents to Samaria, becauſe thereby her heart was hardened to her deſtruction.
It is with ſcandals as it was with thoſe falſe Prophets, Ezek. 13. 22. Yee ſtrengthened the hands of the wicked that hee ſhould not returne from his wicked way. Men cannot bee ſaued if they bee not turned from their euill wayes, men cannot be turned from their euill wayes, if their hands bee ſtrengthened in them, and their hearts hardened. Now here was the miſchiefe and the woe that came by thoſe falſe Prophets, they ſtrengthened mens hands, and hardened their hearts in their euill wayes that they could not be ſaued. Such is the miſchiefe and the woe of ſcandals, men cannot bee ſaued, vnleſſe they returne from their wicked way, they cannot returne from their wicked way ſo long as their hands bee ſtrengthened, and woe to the world becauſe of ſcandals, for they ſtrengthen the hands of the wicked, and ſo make way for their fatall ruine.
Scandals are that to the World, that thoſe things were to the Iewes, Rom. 11. 9. Let their table bee made a ſnare, a trap, and a ſtumbling blocke, and a recompence vntounto them. When no meanes of grace will 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 vntounto 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 vntounto life.
It is otherwiſe to the World from the ſcandals and fals of Profeſſors, then it was to the Gentiles from the fall of the Iewes from Chriſt. The fall of the Iewes was for the happineſſe of the Gentiles. Rom. 11. 11, 12. HaueHave they ſtumbled that they ſhould fall? that is, fall quite and cleane off, God forbid, But through their fall, ſaluation is come vntounto the Gentiles, The fall of them is the riches of the world. But now in ſcandalous fals of Profeſſors into foule ſinnes it is contrarie, Thorough their fals damnation comes to many, and they are the miſchiefe, miſerie and vndoing of many. And that on this manner. God many times vouchſafes the meanes of grace and repentance to a people, in thoſe meanes ſtriues a long time with them, but ſtriues in vaine. Therefore he reſolues thus, My ſpirit ſhal ſtriue no longer with them, but ſince they will not, they ſhall not be ſaued, I will take a ſure courſe for their damnation. I am reſolued they ſhall not be ſaued, and becauſe they ſhallbe 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 hauehave had you riſen, and yee would not riſe? therefore now ſhall you fall into hell, for he that …ardens his heart ſhall fall into …iſchiefe, 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 vponupon 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 iuſtifie themſelues in their ſinnefull 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 vponupon vnderwood, and ſmaller trees, that be neere it: woe to them, when the oake falls, becauſe it miſchiefes, bruſhes and breakes them in pieces by its fall. It is iuſt in this caſe, as it was in the ouerthrow of that Army. Ier. 46. 12. The mighty man hath ſtumbled againſt the mighty, and 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 falles 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.