Two Treatises, Treatise 2 · Chapter 9
CHAP. IX.
The great care we ſhould hauehave of giuing ſcandal, and ſorrow for them giuen, and the cauſe of humiliation they hauehave by whom offences come.
THe iuſtice of God being thus ſmart and ſeuere vponupon ſuch as giuegive offence, conſider wee for the cloſe of all, what vſe may bee made of it. It ſerues therefore to teach three things:
1. Gods iuſtice being ſo ſeuere againſt the giuers of ſcandal, how warie and how carefull ſhould it make vsus, and with what feare and trembling ſhould we walke, leaſt at any time an offence ſhould come by vsus. Let this Wo pronounced againſt all ſcandal-giuers be as the flaming Sword of the Cherubims to ſcare vsus, and make vsus 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 vsus 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 hauehave denounced a Woe, and a Curſe to him that layes a ſtumbling blocke in anothers way, then as wee feare that Woe, and that Curſe to light on our heads: ſo take heed of laying a ſtumbling blocke for another mans feet.
Let vsus learne to liue by that rule, 1. Cor. 10. 32. GiueGive none offence, neither to the Iewes nor to the Gentiles, nor to the Church of God. HaueHave 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 vponupon 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 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 hauehave 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 giuegive offence would not eate fleſh, which was mCaeterum 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 hauehave reſolued neuer to hauehave 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 giuegive 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 vponupon them as duſt ſo they did eat and were filled, But while their meate was yet in their mouthes, the wrath of God came vponupon them, and ſlew the fatteſt of them.
A man had beene as good hauehave faſted as hauehave had their dainties with that ſawce. So Paul knew that meate eaten with Scandal, would hauehave beene ſawced with a Woe, and therefore, wiſely reſouled rather neuer to eate fleſh then to eate it on ſuch termes. VponUpon the ſame ground ſince ſuch a Woe followes vponupon 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 vponupon 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 giuegive 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. 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 hauehave a Woe come vponupon vsus, ſo let vsus feare to hauehave an offence come by vsus. 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 vponupon giuing offence, therefore let mee aduiſe you in any caſe to take wondrous heed to your ſelues, that you giuegive 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. 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 vntounto 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, 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 nNon 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, & 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 oQuidā 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 vponupon 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 hauehave 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 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 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 hauehave 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 vsus dayly petition God by prayer that he would keepe vsus that our feete may not ſtumble, that hee himſelfe would take the charge of vsus 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. 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 vponupon 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 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. qLaudo 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 hauehave beene more watchfull, and hauehave ſought more to God, and would hauehave 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 vponupon 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.
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 vponupon the giuers of ſcandals, ſee what he inferres, Verſe. 8. 9. Wherefore 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 vsus 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 vsus 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 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-louelove 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-louelove 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 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 hauehave 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 vnderunder foote, rather then bring any diſcredit vponupon the Goſpell; If thus by ſelfe-deniall a man could hauehave ſubmitted to Gods wiſdome and adminiſtration, & could hauehave mortified his ſelfe-louelove, ſo as to hauehave laid his credit and reſpect in the world at Gods foote, how happily might a fowle ſcandal hauehave beene preuented? EueryEvery vnmortified 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 hauehave 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 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 vponupon 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, 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 giuegive them iuſt occaſion to reproach. If they will needes bee reproaching, let them doe it at their qAbundet 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 hauehave 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 vponupon it with Satan. 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 vponupon 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 vponupon 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, then diſgrace ſuch and ſo many dignities? Why did Ieremy ſo willingly ſubiect to Gods word? For thy name is called vponupon mee O Lord God of hoſtes. Ier. 15. 16. And ſhould ſuch a man as he not giuegive 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 vntounto the King ſaying, The hand of our God is for good vponupon 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 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 vntounto 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 onelyonly a mortall man but an accurſed Amalekite? Who would being as hee was, if it had beene to hauehave ſaued his life, hauehave wronged not ſo much his nation as his religion, and profeſſion as to hauehave bowed to him. What made Abraham that hee would not take any thing that was the King of Sodoms from a threed euen vntounto a ſhooe latchet, but becauſe the King of Sodom ſhould not ſay, I hauehave made Abraham rich. Gen. 54. 23. Like enough Abraham had vponupon 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 hauehave 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 vntounto 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 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 vponupon other mens rPropone 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 hauehave done as he hath done, I would hauehave 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 hauehave done, and hauehave beene, ſo to condemne others, as thereby to raiſe our owne prayſes, what good ones wee are, and would hauehave beene to them, ſo to make others blacke, as to make our ſelfes ſhew the whiter, this is very dangerous. This ſauours of much Pride, and in ſuch cauſes it may be ſTamen 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 giuegive vsus 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 vponupon 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 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 vponupon 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 vsus vp to mourne and grieue when Scandals fall out. There be diuers 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 vponupon ſuch by whom the offence comes. If their caſe bee ſuch that ſo many 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. 2. And you are puffed vp and hauehave not rather mourned. They ſhould therefore in that caſe hauehave 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 hauehave made him mourne for himſelfe. It muſt needs hauehave thus wrought vponupon him. Doth Samuel mourne for mee, and lies my caſe heauie at his heart? Alas then what cauſe hauehave I to mourne for my ſelfe. It is I that hauehave 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 vntounto 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, 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 hauehave I done? I hauehave brought a woe vponupon my ſelfe, and children. Ah, ſayes Dauid, Theſe ſheepe what hauehave the done? So mayeſt thou, Alas, theſe poore babes, and innocent Lambes what hauehave 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 hauehave 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 hauehave 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, GiueGive not ſleepe to thine eyes, nor ſlumber to thine eyelids, till thou haſt made thy peace with God. tGrandi 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. GiueGive 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, uCalcate me ſalem inſipidum. Socrat. lib. 3. cap. 11.Trample vponupon me that am vnſauourie ſalt. If at any time thou beginne to hauehave 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 hauehave ſuch a Woe hanging our mine head? Oh my ſoule! droope, and hang downe thine head, and be in bitterneſſe of ſpirit, and yInhaere poenitentiae vſus que ad finem vitae. Ambroſ. ad virg lapſ.neuer hauehave one lightſome looke, till the light of Gods countenance ſhine vponupon thee. Who knowes if God ſhould ſee a man thus droope vnderunder the Conſcience of his ſinne, thus laid low vnderunder the feare of this Woe, but God of his merciemercy might in ſome meaſure mitigate this Woe, at leaſt might ſhew merciemercy to the ſoule in its peace and pardon.
FINIS.
End of the text · Jeremiah Dyke, Two Treatises (1635)