Christs Commination Against Scandalizers, Chapter 7
CHAP. 7.
Of the aggravation of the woe belonging to Scandalizers.
HAving finished the two first propositions contained in the first verse,§ 1. The explication of the third proposition in the text. there remaines only the third and last proposition containing an aggravation of the woe due to scandalizers by comparing it with a lesser though very grievous affliction, It were better for him &c. For the reading & meaning of which, much needs not be said, foreign (in English it is profitable, to which answers in S. Mat. foreign it is behovefull) is translated by our translators according to the phrase in Saint Marke foreign it is better for him. Now in the aggravation it selfe wee are to consider the persons whose offence is spoken of, and the grievous punishment with which the woe due to such offenders is compared. The persons of whose offence our Saviour speaks are these little ones. Now by little ones are not meant little ones in age: For although our Lord Christ tooke occasion from the presence of little Infants to use this phrase; yet chiefly by the addition of Saint Matthew which adds foreign, That beleive in me, by the condition of these little ones, that they are converted and become humble as little children; and because not litle children in age, but litle ones in disposition are apt to be scandalized in that manner our Saviour here speaks of, it is plaine that our Saviour meanes by (these little ones) believers in him, who are called little ones, not from their age, or quantity of body, but from their disposition or condition, because they are little in their owne eyes, or in the esteeme of the world, or because some of them that beleeve on him are lesse then others: The greivous punishmēt with which the woe due to such offenders is compared, is foreign t, o be drowned in the deep of the sea, as it is in S. Matthew; in S. Marke foreign, throwne into the sea, in S. Luke foreign, cast into the sea, & that foreign, that an asse-milstone be hanged about his necke, in S. Mark. foreign, a milstone be put about his necke, in S. Luk. foreign, that an asse-milstone bee about his necke. Criticks busy themselves about this asse-milstone, what it was, and why so called; some conceive it to be the lower milstone, because that is the greater, and our Saviour would expresse the weight of the fall by the greatnesse of the stone: Therefore they say the lower milstone was called foreign or the asse, either because in manner of an asse it bare the burden, or from foreign to move, or bring about, because the upper milstone is turned about it, as Iansenius conceives. But Suidas in his Greek Lexicon in voce foreign saies the upper milstone was called foreign or the asse, and this is more likely, and that the reason why it was called foreign or foreign was because it was turned about with an asse, and thereby distinguished from mola trusatilis, that milstone that was wont to be turned about with the strength of mens armes: Which is the opinion generally of interpreters, Ambrose, Hilary, Erasmus, Iansenius, Maldonate &c. However wee conceive of this milstone, the intent of our Saviour was to shew by this addition the certainty of his perishing, the weight of his fall, and the irrecoverablenesse of it; For a man that is cast into the sea, and hath a milstone hanged about his necke, is sure to perish, there being no possibility for him to use his armes or body to stay himselfe from sinking, and he hath a most heavy downfall, the weight of the milstone carrying him most violently into the bottome of the deepe, and his fall is irrecoverable, no man being able to prevent his fall, or to recover him thence. For this reason in the Revelation of Saint Iohn ch. 18. 21. Where the irrecoverable destruction of Babylon is signified, the resemblance is the same with that in my text, And a mighty Angel tooke up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great Citty Babylon be throwne downe: and shall be found no more at all. Hierome in his Comment: on Math: 18. 6. saies this manner of casting men into the sea was secundùm ritum provinciae quo majorum criminum ista apud veteres Iudaeos paena fuerit, ut in profundum ligato saxo demergerentur: according to the manner of that province, in which that was among the ancient Iewes the punishment of greater crimes, that they should be drowned in the deepe with a stone bound about their neckes. But this punishment we finde no mention of in the old Testament, though of stoning often. what other writers relate I cannot speake, nor upon what evidence S. Hierome found this to be the manner of the ancient Iewes to punish great crimes by drowning the malefactors in the deepe of the sea, with a milstone hanged about their necke. Casaubon in his notes on Matthew 18. 6. proves by a passage or two which he cites out of Diodorus Siculus, and Athenaeus, that the Greekes used foreign drowning in the Sea, as a punishment among them, but he finds not that it was by tying a stone to their necke, but rather by putting the malefactor into leade. And it may seeme by a passage which he cites out of Polybius, that it was rather reckoned among the easier, then more grievous sorts of punishment. Maldonate conceives it might bee that our Saviour in using this resemblance did allude unto the pride which hee here censures, as he did Math: 11. 23. when hee said; And thou Capernaum which art exalted to heaven, shalt be brought down to hell. What ever the allusion be, Saint Hierome rightly notes, that our Saviour meant hereby to let us understand that it were better for scandalizers to receive a short punishment here, then eternall torments. Or that though to be cast into the sea with a milstone about the necke, be a certaine, grievous, irrecoverable destruction, yet the woe of scandalizers is more certaine, more grievous, more irrecoverable. And it is considerable that the Emphasis of our Saviours words in averring this, seemes to intimate that He spake this with some vehemency, as if he had said to this purpose: though it bee that those that beleive in me are litle ones in their owne and others eyes; yet I tell you it will be more tolerable for a man to bee thus dolefully cast into the sea, then for him to incurre the punishment of offending these litle ones, as little as they be, yea though hee offend but one of these little ones.
Now from this speech of our Saviour, wee may observe that those that beleive in Christ,§ 2. Those that believe in Christ are little ones. are litle ones; which is true, whether we compare them among themselves, or with others; for Magnum & parvum are relatives, as Aristotle observes in his Categories in the chapter foreign. Now compared among themselves, they are some lesse then others. Our Saviour Math: 25, 40. by saying, In as much as yee have done it unto one of the least of these my brethren, yee have done it unto mee: Intimates that some of his brethren are lesse then others:§ 3. Some lesse then others in spiritual gifts and graces. And indeed so it is.
1 In respect of spirituall gifts and graces some are lesse then others. Our Saviour in his charge to Peter concerning his pastorall office distinguisheth betweene foreign his little Lambes, and foreign his sheepe, Ioh. 21. 15, 16. and requires Peter to doe as it was foretold of himselfe, Isay 40. 11. that he should feed his flocke like a shepheard, that hee should gather the Lambes with his armes, and carry them in his bosome and should gently leade those that are with young. The Apostle distinguisheth between the strong in faith and the weak in faith, Rom. 14. 1. and 15. 1. Thus it hath beene, and it is still. Some are Christians, come to maturity, others are in the blossome and bud: some are novices, Catechumeni, yongling in Christ; some are confirmed Christians & strong men in Christ. Which thing happens, First because of the sutablenesse of it to the condition of a body: For as it is in the naturall body, all members are not of equall growth, so it is in the mysticall body of Christ, it is fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of each part. Ephes. 4. 16. There is a different measure of each part, that there may be a meete Symmetry in the whole. Secōdly Besides all members have not the same office: And therefore Gods spirit gives not to all a like measure of knowledge and other gifts, Rom. 12. 4, 6. Thirdly, Againe all parts have not a like meanes for growth, not a like instruction and nurture, not a like time for growth: There is a different working in the severall parts, and accordingly a different growth, Ephes. 4. 16. Fourthly, If all Christians were of equall strength, Faith, wisdome, and other graces, there would be a subtraction of the matter of sundry principall duties; there would be no need one Christian should edifie one another, beare with one another, avoyd the offence of another, give helpe to another, restore one another, &c. Wheras God hath so tempered the parts of the mysticall body as well as the naturall, that the members should have the same care one of another, 1. Cor. 12. 25.
2. In power,§ 4. In power and dignity dignity, authority, wealth &c. Both in the Church, and in the world, some believers in Christ exceed others. Among many meane Christians, some are noble in birth and dignity: among many Christian subjects there are some soveraigne Kings and Princes that are Christians: among many illiterate believers there are some learned believers. In which thing God hath admirably ordered that as there should be some nobles, some Princes, some learned among his people, that they may help & defend his Church: so there are not many nobles, not many mighty, not many wise after the flesh, that the support and raising of his Church may appeare not to be by an arme of flesh, not by might, but by his spirit, that no flesh should glory in his presence. 1. Cor. 1. 26, 29.
If wee compare them with others they are but little,§. 5. Beleivers commonly lesse then others in the world. I meane in dignity, secular honour, power, strength among men. Except a David or a Constantine, and some other christian Kings, how few of Gods people have injoyed any eminent degree of worldy glory? the triumphant Cōquerors, the mighty Monarchs of the world have been most of them Infidels. The Almighty (that intends a better inheritance for his Saints even a kingdome that cannot be shaken, Heb. 12. 28.) bestowes not on them the great Monarchies, Dominions, and dignities of this world, which are meaner gifts. And accordingly the world makes small account of beleivers, as if they were but contemptible persons: For the men of this world have eyes of flesh, and fleshly minds: they magnify and admire the world and the pompe thereof, sumptuous palaces, gorgeous attire, great command, great observance and attendance: But the worth of spirituall excellencies, the glorious priviledges and endowments of Gods sons they know not: even as Christ was unknowne in the world, so are his members, 1. Iohn 3. 1, 2.
Lastly those that believe in Christ are little in their owne eyes,§ 6. Little in their owne eyes. that is humble, which (it's likely) was chiefly here meant by our Saviour. For to this Christ specially applyes the Embleme of a little child, Math. 18. 4. And in this sense Saul is said to have been little in his own eyes, 1. Sam. 15. 17. Thus certainly are all the Saints: David was as great in the eye of others as any man in the world in his age: yet he was not so great in the eyes of others, but he was as small in his owne. Who am I (saith he to God) 2. Sam. 7. 18. and what is my house, that thou hast brought me hitherto? And Psal. 131. 1. &c. Lord my heart is not haughty, nor mine eyes lofty: neither doe I exercise my selfe in great matters, or in things too high for me. Surely I have behaved and quieted my selfe as a child that is weaned of his mother: my soule is even as a weaned child. The reasons hereof are 1. Because by faith they behold Gods infinite greatnesse, and then comparing themselves with him, they cannot but thinke themselves as nothing. Abraham was a great man in his time: he had great wealth, and was so potent that by the forces of his owne houshold hee overthrew foure conquering Kings: yet when he comes to speake with God, hee doth in most humble manner acknowledge his owne meane condition: Behold now, I have taken upon mee to speake unto the Lord, who am but dust and ashes, Gen. 18. 27. When a man surveyes the earth by it self, it is a great and vast body▪ but when it is compared with the heavens, it is instar puncti, but as a small point that hath no quantity. So for those men that looke on themselves, or compare themselves with other men, or inferiour creatures, they are apt to imagine themselves to bee some great ones, as Simon Magus vaunted himselfe, Acts, 8. 9. But those that acquaint themselves with God, walke and converse with him, they find such an infinite disproportion betweene God and themselves, that they conceive themselves as nothing, even lighter then vanity it selfe. 2. As by faith they behold Gods infinite greatnesse, and thereby find themselves as nothing: So by faith they behold Gods infinite power, riches and soveraignty, and thereby see that they have nothing, that the things they have are not their owne but Gods: that they have them from him, not by any merit of their owne, But ex dono, of free gift: Nebuchadnezzar he swels when hee lookes on his greatnesse as his owne, Is not this great Babylon that I have built for the house of the Kingdome, by the might of my power, and for the honour of my Majesty? Dan. 4. 30. But holy David is in another tune, Thine O Lord is the greatnesse, and the power, and the glory, and the victory, and the Majesty: for all that is in the heaven and in the earth is thine: thine is the Kingdome (O Lord) and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. But who am I, and what is my people &c. 1. Chron: 29. 11, 12, 14. And godly Iacob, Gen: 32. 10. foreign I am little (the phrase of my text) in respect of all the mercies, & all the truth which thou hast done to thy servant. All was mercy and all the truth of God which he had, and therefore he was but little: the apprehension of this that all was to bee ascribed to Gods truth and mercy, caused him to see nothing hee had that might puffe him up, though hee had much to be thankfull for: He doth not say, this is my house, my land, my dignity, my wit, &c. But these are the lands, the children &c. which God hath given, that hee hath lent me. He doth not take himselfe to bee a proprietary, but a borrower, not a gayner of them, but a receiver. And therefore as a borrower thinks not himselfe rich because hee hath much substance in his hands of other mens, so neither doe beleivers thinke themselves to bee great, because that which they have, they know it is but borrowed.
For application of this truth,§. 7. Application 1. to advertise us of the estate of beleievrs in this world. 1. We may hereby bee advertised what is the estate of beleivers in this life: some are lesse then others, and all little in this world: so accounted by others, and by themselves. The present condition in which they are is not the estate of men come to ripe yeares, but of children in their minority: of whom the Apostle sayes, Gal. 4. 1. that though they be heyres, yet as long as they are children they differ nothing from a servant, though they be Lords of all: It is so with the Saints in this life, all things are theirs, they are Christs, & Christ is Gods, 1. Cor. 3. 22, 23. yet they have command of nothing: nor perhaps the use of so much as wicked men. As it is with the heire of all his fathers goods, while he is young, he is set to schoole, there corrected, fares harder and hath lesse money in his purse, lesse to mannage then many of his Fathers servants: and yet all is his, and for him; so it is with Gods children, they are held hard to it, they have little in hand, they are low in the eyes of men, and in their owne, and yet this is no impediment to their future glory: it's a preparative to their receiving their inheritance. The men of this world doe grossely mistake the case of Gods people: they imagine God neglects thē, because they are not in high places, and great power on earth: but this is their folly, while they measure Gods love, and care of his people by their owne affections, not by Gods judgement, they imagine those unhappy who are most blessed, and themselves happy who are most accursed.§. 8. 2. To teach beleivers contentednesse in a low condition.
2. Christs little ones should bee wiser, they should know that their present condition is to be little, and accordingly to bee contented with small things, not mind great things in this world, as if they could not be happy without them; It was the end wherefore our Saviour used the Embleme of a little child, Mat. 18. 2. (to which the phrase of little ones in my text alludeth) that he might admonish his Disciples not to strive for dignities, and precedencies, in this world. And S. Paul Rom. 12. 16. changeth christians not to mind high things, but to condescend to men of low estate. Excellent was the advice of Ieremiah to Baruch, Jerem. 4. 55. Seekest thou great things for thy selfe? Seek them not. Wee must remember for the present our condition is to have our allowance, and to bee stinted by God: and therefore ought to bee contented with it, though it seeme little, sith wee know God is our Father, and though now wee bee little, yet hereafter hee will make us great, though now we be humbled, yet hereafter wee shall bee exalted: though wee bee now poore in this world, yet wee are rich in God: §. 9. 3. To quicken their hope after heaven.and heyres of all things.
3. Answerably hereto it concernes them to quicken their hope, and to excite their endeavours after those great things which God hath prepared for them: The lesse beleivers in Christ are now, the more should they long for, and pant after their greatnesse in heaven. By this they must comfort and support their soules in their present condition: If they looke for great things on earth, they shall bee sure to misse them, if they look for great things hereafter they shall bee sure to have them. Heaven is their countrey, there is their preferment. On it they must fixe their hopes, by it they must sustaine their soules.
Lastly this consideration that scandalizing of them that beleive in Christ is the offending of little ones aggravateth much the sinne of scandalizers.§. 10. 4. To aggravate the sin of scandalizing beleivers. To trample little ones under foot, to injure, and harme little children, argues much pride and much unmercifullnesse. Smallnesse should be the object of mercy, not of insolency. And therefore in this respect the sinne of persecutors is great who scandalize Christs little ones, and accordingly their woe is great, which is the principall point of this verse, and is now to be handled.
The second observation and that which is the maine point in these words,§. 11. That the woe due to scandalizers of beleivers is greater then any temporall death. is this: That the punishment due to them that scandalize believers in Christ is greater then any temporall death though never so greivous. This assertion needs no other confirmation then the words of the text rightly understood according to the explication before made. To which neverthelesse may bee added this argument: The punishment due to scandalizers of believers in Christ is eternall punishment in hell. For that such is due to this sinne, hath been proved before in declaring the woe due to scandalizing in generall, and to each particular branch thereof. But it is certaine that no temporall death is or can be so grievous as eternall punishment in hell; none so sharpe, and tormenting; none so constant and lasting: the bitterest paines of the most lingring temporall death, being sufferable, and finite, the other being intolerable, eternall, and so in a sort infinite; now finiti ad infinitū nulla proportio, there's no proportion between a thing finite, and a thing infinite. Therefore no temporall death can be equall to the punishment of scandalizers of beleivers in Christ. But that I may distinctly handle the conclusion, it will be needfull to consider, 1. Who are to bee accounted beleivers in Christ. 2. Why to the scandalizing of them there is so great vengeance allotted.
To believe in Christ is to acknowledge in heart that he is the Messias that was to come into the world,§. 12. Who are to be accounted beleivers in Christ. to assent to the doctrine of the Gospell which hee published, and to trust in him for remission of sinnes and salvation: From hence men are denominated beleivers in Christ. So that they are indeed beleivers in Christ, who doe acknowledge in heart that he is the Christ, the son, the living God, that assent to his doctrine, and trust in him for righteousnes & salvation. My purpose is not to take occasion to cōsider exactly the nature and sorts of faith in Christ, nor the signes whereby that which is true and genuine is distinguished from counterfeit, imperfect, or defective. For at this time we are onelyonly to consider whom another man is to take for a beleiver in Christ, whom hee ought to take heed of scandalizing. OnelyOnly thus much may be fit to be considered, that beleivers in Christ may bee so called either according to Gods estimation, as they are in his sight; And in this acception they onelyonly are beleivers in Christ, who have the most excellent grace of faith planted in their hearts, by Gods spirit, by which they are united to Christ, dwell in him, live by and to him: which all that acknowledge the truth of the Gospell in their profession of it, or that yeild to it in mind a light and uneffectuall credulity to it, doe not. But these are only knowne by God, Who alone searcheth the heart and reines. Or else beleivers in Christ are called such according to that estimation man may make: And thus wee are to account all those as beleivers in Christ, who knowing what they professe doe without compulsion professe themselves beleivers in Christ, and doe not openly renounce either by speech or practice the truth of Christian faith, though they have much weakenesse of knowledge, many errours in opinion, and many sinnes in their practice. In generall the number of those who professe freely their assent to the Articles of the creed, that joyne in the worship of Christ, and professe subjection to his precepts are to bee accounted by men as beleivers in Christ, the scandalizing of whom is so woefull.
The reasons why so great a degree of punishment belongs to such as scandalize beleivers in Christ,§. 13. Why so great vengeance is awarded to scandalizers of beleivers in Christ. are 1. Because Christ doth love them dearely, and they are of neare relation to him. The love of Christ to them is abundantly manifest in that superlative expression of it, his dying for them: hee loved us, saith the Apostle, Eph. 5. 2. and hath given himselfe for us an offering and a sacrifice to God for a sweet smelling savour. And in like sort are they most tenderly beloved of his Father, Who so loved them, that he gave his only begotten Sonne, that whosoever beleiveth on him, should not perish, but have everlasting life, Iohn 3. 16. And for their relation there is no relation of dearenesse by which their indearednesse to God the Father, and the Lord Jesus Christ is not expressed. They are his little flock, Luke 12. 32. And a good sheepheard is tender over his flocke: they are his servants, Iohn 12. 26. And of these, good masters are carefull: they are his friends, Iohn 16. 15. and true friends are very mindefull of their friends: they are his peculiar people, Tit. 2. 14. 1. Pet. 2. 9. and a good Prince is very tender of his peoples safety: they are his brethren, Heb. 2. 11. and truehearted brethren are very regardfull of their brethrens good: they are his children, v. 13. the sonnes of God, 1. Iohn 3. 1. heires of God, joynt heires with Christ, Rom. 8. 17. and strong is the affection of a Father to his Child, his sonne, his heire: they are the spouse of Christ, Eph. 5. 23. 25. and what is a man more zealously affected to, then to his beloved spouse? they are his members, v. 30. and what is it that a man will not give or doe to save his members? whence it is that he that sheweth kindnesse to them doth it to Christ, Math. 25. 40. the neglecting of shewing mercy to them is a deniall of it to Christ, v. 45. And an offence to them a sinnne againg Christ, 1. Cor. 8. 12. Their sufferings Christs sufferings, Coloss. 1. 24. This was the reason why Christ when he spake to Saul from heaven, going about the persecuting of beleivers at Damascus, said thus to him, Saul, Saul why persecutest thou me, Acts 9. 4, 5. Saul thought that hee had bent himselfe onelyonly against a company of peevish refractary people, whom hee thought worthy of all punishment for their obstinate adhering to their profession, by him conceived impious superstition, and heresy: but it was indeed Christ himselfe who was persecuted, and strucke at in their persecutions. And so it is in all the persecutions of beleivers for their faith and obedience. Now then Christ must needs be provoked greatly by the scandalizing of them whom hee loves so dearely, accounts so neare to him: Doubtlesse what was said of the Iewes, Zech. 2. 8. Hee that toucheth you, toucheth the apple of his eye, is truely verified of all true beleivers, hee that toucheth them toucheth the apple (if I may so speake) of Gods eye, which he will not let passe unrevenged. 2. The sinne of scandalizing beleivers in Christ as it is against those whom Christ loves, and are neare and deare to him, so it tends directly to the overthrow of Christs kingdome. For to what end are they persecuted for the faith and service of Christ, to what end are they tempted to sinne, harmed in their consciences, but that they may be alienated from Christ, withdrawen from subjection to him, hindred in his service? Sauls persecuting of David is construed as if hee had bid him goe serve other Gods, they have driven me, saith David, out this day from abiding in the inheritance of the Lord, saying goe serve other Gods. 1. Sam. 26. 19. Nor can it be otherwise interpreted but that they which scandalize little ones that beleive in Christ for their faith and obedience sake, doe as good as say, beleive not, obey not Christ. Now all such cannot but fall heavily under the wrath of God, and of Christ Iesus the universall Iudge. What he said, Luk. 19. 27. will be verified of them: As for those mine enemies that would not that I should raigne over them, bring them hither, and slay them before me. For loe thine enemies O Lord, Loe thine enemies shall perish, and all the workers of iniquity shall bee scattered. Psal. 92. 9. 3. As it tends to the overthrow of Christs kingdome, so especially in the last sorts of scandalizing it ariseth out of hatred of Christ, his people, kingdome, and Gospell; which shewes a most wicked heart, and causeth intollerable provocation to anger. 4. In the practise of this sinne, especially by persecution, what are scandalizers but as Satans hands to execute what hee instigates them to? Our Saviour in his Epistle to the Church of Smyrna, Revel. 2. 10. tells that Church that the Divell should cast some of them into prison that they might bee tryed, and they should have tribulation ten dayes. Are wee to thinke that the Divell did in his owne person lay hands on any of the beleivers of that Church, and by might hale them to prison, as Saul intended to doe at Damascus? Nay, wee find no record for any such thing, nor is it agreeable to the course of Gods providence whereby hee rules the world. But rather we are to thinke that the Divell is said to cast them into prison, because he excited the Infidell rulers of those times to doe it, who therein tooke on them the person of the Divell as Iudas did, when he betrayed Christ, and Peter (though in another manner) when hee disswaded Christ from his willingnesse to suffer. Now that which is promoted by Satan, who is the Father of all evill, and the grand enemy of Christ cannot but bee most odious to him, and procure his wrath, specially when men suffer themselves to be made Satans professed Agents and servants to doe his will.
For application of this truth.§. 14. Application 1. To manifest Christs tender care over his people. 1. wee may hereby perceive the tender care which Christ hath over his people. He takes their scandals as if he himselfe were scandalized, their injuries as his owne injuries, the persecuting of them as the persecuting of himselfe, which hee will not suffer to escape unpunished. Pretious in the sight of the Lord is the death of the Saints, saith the Psalmist, Psal. 116. 15. Their lives are pretious, and their death is pretious. I may adde, even their reproaches, their injuries, their false accusations, their scandalls are pretious, not sold for nought, nor valued as no losse. Albeit sometimes it may seeme so, yet it is not in truth so as the Psalmist complaines, Psal. 44. 12. Thou sellest thy people for nought, and dost not increase by their price. Nay rather their haires are numbred, Luke 12. 7. Hee that valewes sparrowes, doth not account his childrē as nought worth: doubtlesse the meanest of his Saints hath his teares bottled; and his flittings numbred, and all his injuries booked. Psal. 56. 8. And that to some end, even that they may be recompensed in them, revenged on their adversaries. A great Cordiall this should be to Christs little ones, to persist in the faith notwithstanding their scandalls, sith this light affliction, which is but for a moment, worketh for them a farre more exceeding, & eternall weight of glory: 2. Cor. 4. 17. And as it hath been some content to some spirits dying, that they knew their death should not be unrevenged; so it may bee a comfort to beleivers, that their persecutions shall be required, hee will doe right to them, justice on their enemies.
2. It should further direct us when wee are scandalized to commit our cause to God,§ 15. 2. To teach us to commit our cause to him when we suffer for him. to our Lord Christ. Thus did Zechariah when they stoned him with stones, hee said, The Lord looke upon it, and require it. 2. Chr: 24. 22. And thus did our Lord Christ 1. Pet. 2. 23. when he suffered he threatned not, but committed himselfe to him that judgeth righteously. So should we: else wee intrence on Gods prerogative, who hath said, vengeance is mine and I will repay. Rom▪ 12. 19. wee disadvantage our selves by hindering the recompence of our patience, wee marre our cause by making it evill, which otherwise would be good, wee harme our selves by moving God to anger for our miscarriage. Its our wisdome to forbeare avenging our selvs, else we shall shew that we remember not Christs love to us, nor trust his care over us.
3. From hence scandalizers may take the right measure of their sinne:§ 16. 3. To advertise scandalizers of the greatnesse of their sin, and punishment. and the greatnesse of their punishment. They thinke commonly when they persecute beleivers, godly preachers, faithfull christians, they doe but speake against, and vexe, and oppose a company of peevish, precise, silly weak folke. Thus did Paul imagine when he persecuted the Church of God. But Christ told him otherwise, I am Iesus whom thou persecutest. Acts. 9. 5. And so doe all that are moved by the same spirit, and walke the same way. For wherefore are beleivers hated? Is it not for their constancy in the faith, their profession of the truth, their zeale to Christs kingdome, their obedience to his precepts? The scandalizing of them then can bee no other but an offence of Christ. There may bee some that may thinke they love Christ, and yet scandalize his little ones. But this cannot bee: the love of Christ and of the brethren goe together, as S. Iohn strongly proves, in his first Epistle. Know then, that scandalizing of Christs members is no lesse then the offending of Christ, and will be punished, as if his person were directly struck at. Behold the Lord commeth with ten thousands of his Saints to execute Iudgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, and of all their hard speeches, which ungodly sinners have spoken against him. Iude 14. 15.
Lastly this may startle those that practise this course of scandalizing:§ 17. 4. To deterre them from their sin. those that beleive in Christ are in appearance little ones, of small power, contemptible, and therefore they are ready to think they may harme them with impunity. But it were good for them to remember Solomons caveat Prov. 22. 22, 23. Robbe not the poore because he is poore: neither oppresse the afflicted in the gate. For the Lord will pleade their cause, and spoyle the soule of them that spoyled them. Consider what a doome is here threatned to scandalizers of beleivers. Bee assured that Gods righteousnesse, his love to his people, his owne cause requires this severity at his hands. Know that ther's no escaping unlesse they could fight against God, and were stronger then hee. Provoke not then a couragious Lion, stirre not up the wrath of the Omnipotent God. Touch not his annointed, doe his Prophets no harme. Shew them all kindnesses on earth, that what they cannot, their Saviour may recompense in heaven: that when yee faile they may receive you into everlasting habitations.
FINIS.
End of the text · John Tombes, Christs Commination Against Scandalizers (1641)