The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 43
Sermon XLIII.
Cant. 1. 7.
Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at Noon; for why ſhould I be like one of them that turneth aſide by the flocks of thy Companions.
I Am ſtill upon the Spouſes third Petition to her Beloved. Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at noon. Methinks I could ſay with Peter, when he was with his Maſter upon the Mount of Transfiguration. It is good for us to be here; let us build here two Tabernacles, one for the Spouſe, another for her Beloved. What ſhe would have in this Petition clouded with Metaphors, I have more fully before opened, either a more full communion with Chriſt, moſt free from interruptions: Or his more ſpecial influence upon her in her hours of affliction, and perſecution. I have ſpake ſomething already to it in both theſe ſenſes. I have but one thing to add, before I come to the words, which are the reaſon of her Petition, that is from the form of the words, conſidered as a prayer, ſo expreſſive both of her wants, and deſires a ſupply. The Propoſition I ſhall ſhortly ſpeak to is this.
Prop. That though a Believer at all times fees a need of the preſence, and influence of the grace of Chriſt: yet more eſpecially in the time of afflictions and tryals.
Return unto me, for I am married unto you (ſaith the Lord) was Gods language of old to his ancient Spouſe, the People of the Jews. The Apoſtle largely purſueth the ſame metaphor, Eph. 5. 32. This is a great myſtery, I ſpeak concerning Chriſt and the Church, ſo he concludeth his diſcourſe; the Wife deſireth her Husbands preſence at all times. God hath made the Woman the weaker ſex, and the Wife ſtands in daily need of her Husband, (whom God hath made her head) to guide, and conduct her, ſhe is not only as a Vine for fruitfulneſs, but for weakneſs and dependency alſo; ſo is every believing Soul, it hath alwaies need of that promiſe, I will never leave you nor forſake you. But as the Wife hath more eſpecial need of the Influence, and aſſiſtance of her Husband, in times, and matters of difficulty and diſtreſs: ſo hath the believing Soul, ſo that he at all times prayeth with David, Pſal. 27. 9. Hide not thy face from me, put not away thy Servant in anger, thou haſt been my help, leave me not, neither forſake me, O God of my Salvation. The Child of God knoweth what will follow at any time, if the Sun of Righteouſneſs doth not ſhine upon him, all his protection, ſtrength, life, healing is in the ſhadow of his Wings. But yet I ſay he or ſhe ſeeth a more eſpecial need of his preſence and influence, in the noon of ſharp Trials, and Afflictions. Hence you ſhall obſerve, that though the Servants of God have kept their daily courſes of prayer, yet at ſuch times they have uſed themſelves to more ſolemn addreſſes, and applications to God, of which you have plentiful inſtances in Scriptures, in the ſolemn faſts, and prayers put up to God in ſuch times, and their more ſpecial Petitions, put up with reference to ſuch times, and diſpenſations of Providence. Hence David cryeth out, Pſal. 22. 11. Be not far from me, for trouble is near, for there is none to help me, and again, v. 19. Be not thou far from me O God, make haſt to help me; ſo again, Pſal. 35. 22. It was a time of great outward ſtraights with David, as you may ſee by reading all the former part of that Pſalm, v. 22. This (ſaith he) thou haſt ſeen O God, keep not ſilence, O Lord be not thou far from me; ſo Pſal, 38. 21, 22. Pſal. 71. 12. Every Chriſtians experience is a full proof of this, ſo as the Propoſition needeth no further proof, only let me ſhew you the reaſon of it.
Reaſon.The great Reaſon is, Becauſe we are all of us more prone to live by ſight, then by faith. The Apoſtle ſaith, we live by faith, not by ſight. He tells you what he himſelf, and other Chriſtians then did, and what all good Chriſtians ſhould do. The juſt (ſaith the Prophet) ſhall live by faith. But through our infirmity we do live more by ſight, then we do by faith. It is a leſſon very hard to fleſh and blood, could we live more by faith, there would be theſe two conſequents to ſuch a life.
1. In the day of our ſenſible contentments, we ſhould live more upon the word, and promiſes of God, then upon any ſenſible comforts and enjoyments. But it is hard for us to have a ſtaff lent us, and not to lean upon it, ſo when it breaketh, we come to ſee our errors, and ſee more need of the influences of Divine Grace at ſuch, then at other times.
2. We ſhould ſee as much in God, and in Chriſt to uphold, and maintain our ſelves in an evil day, as at any other times, for the promiſes are the ſame, and Chriſt in whom all the promiſes are yea, and Amen, is the ſame, and Gods all-ſufficiency is the ſame, he is at all times the God that changeth not. This being premiſed as the great and original cauſe, we may conceive ſome further, and more particular reaſons.
2. Becauſe in this Noon, all creature comforts fail: yea, and in ſome afflictions, ſenſible ſpiritual comforts ſometimes fail alſo. In trials that are more external, ſuch as bodily afflictions, perſecutions, &c. outward comforts fail; when the Sun ſhineth upon our Tabernacles, and the rod of God is not upon us, we are then ready to forget God, when Jeſhurun waxed fat, he kicked up the heel, when theſe outward conſolations are taken away, then the Soul beginneth to ſee, that it ſtands in need of ſome other ſupports. If the Affliction be ſome divine deſertion, then the ſenſible conſolations of the Holy Spirit fail alſo, what Daviá ſaid in his proſperity, Pſal. 30. 6. I ſhall never be moved, we are all of us too prone to ſay in the day of our proſperity, but as it fared him with, v. 7. ſo it fareth with us, when the Lord hideth his face we are troubled. It is too natural even to the beſt of men not to know the God of our mercies, in the day of our mercies. It was Iſraels ſin, Hoſea 2. 8. For ſhe did not know that I gave her Corn, and Wine, and Oil. We do not ſo duly attend to that which we profeſs to know, that our Soul ſtrength, and Soul comforts are from the Lord, and hence it is, that in the day when they are withdrawn, we ſee a more ſpecial need of the preſence, and influence of Chriſt upon us. It is the unhappineſs, and infirmity of humane nature, that we ſeldom either underſtand our mercies, or the Author and Fountain of them, till we come to want them, while we have health, and peace, and liberty, while we have inward ſtrength and quiet, we neither underſtand the value of theſe mercies, nor Eye God as we ſhould do, as the Author of them, but in the noon time of our tryals, and afflictions, whether more immediately from God, in bodily afflictions, or divine deſertions, or more immediately from men, then we both underſtand the value of our mercies, and alſo what need we have of the preſence of God with us, and the influences of God upon us. At other times we live very much upon our more ſenſible enjoyments, now we have not them to live upon, and ſo ſee a more need of a God, and a Chriſt to live upon.
3. Ordinarily at ſuch a time. Our luſts, and corruptions move very impetuouſly. A man never ſo well knows the luſts, and corruptions of his own heart, as in an evil day. Natura vexata prodit S…ipſam. Anger a man (we ſay) and you will ſee his temper, when God by his providence vexeth a poor creature as others will ſee ſomething, ſo he will ſee more what luſts, and corruptions are in his heart. The Devil knew this well enough, when he replyed to God commending his ſervant Job, Put forth now thine hand and touch him, and he will eurſe thee to thy face. Now as every good Soul keepeth a watch upon his heart and obſerveth the motions of ſin and luſt in his Soul, ſo he never ſeeth more of the need of the preſence and influence of God upon his Soul, then when Iniquities prevail againſt him. When Paul cries out of the body of death, he preſently cries out, O wretched man that I am who ſhall deliver me?
4. Laſtly, His Grand Adverſary the Devil is never more buſy then at ſuch a time. Times of afflictions are not only times of divine temptations, when God proveth, and tryeth his People whether they will adhere, and keep cloſe to him, but of Diabolical Suggeſtions and temptations alſo. When the Devil is making tryal whether he can pluck a Soul out of Chriſts hand, and out of his Fathers hand. The Pſalmiſt calls the Devil The fowler and he knows hard weather is the beſt time for his purpoſe, he firſt gets a commiſſion againſt Job to take away all that he had, ſaving his life onelyonly and then his Wife cometh, and perſuadeth him to curſe God and dye, and he followeth him with many other Suggeſtions, and temptations. This was the reaſon of Saint Pauls writing to the Church of Corinth to reſtore the inceſtuous Perſon who by his order was caſt out of their communion, leſt ſaith he, he ſhould be ſwallowed up of too much grief; and Satan ſhould have advantage againſt him, for we are not ignorant of his devices. We are never ſo ſenſible what need we have of our friends, as when our enemies appear moſt buſy, moſt ſtrong, and active. Hence it is that although a believer ſeeth a need of the preſence and influence of Chriſt at all times, yet he never ſeeth ſo great a need of him as in a time of great and ſharp trials, and afflictions, when trouble is hard at hand. I ſhall ſhut up this diſcourſe with a Word or two of exhortation ſhortly.
Uſe.This ſhould ingage all of us ſo to behave our ſelves towards our Lord in the morning of our proſperity that we may not want his preſence, and influence, in the noon of our trials, afflictions, and adverſity. It is a mighty folly in any of us to live, as we had no Proſpect of the ordinary, or neceſſary contingencies of humane life. Prudence quaſi providence, Solomon ſaith, The wiſe man hath his Eyes in his head. And theſe Eyes are imployed in looking forward, as well as round about him at the preſent. It is a great folly in a man to ſpend, as if it were not poſſible he ſhould ever come to want, or to live as if he ſhould never ſee death. The wiſe man lives in a conſtant view of what may be, or what is likely to be, and in ſome kind of proviſion for it. It were mighty madneſs for any in a morning (though it be never ſo cool) to conclude it would never be Noon or Night. Man is born to trouble (ſaith Job) as the ſparks flie upward. Good men ſeem to be more particularly deſigned for it, if not from the appointment of God, who hath ordered their portion in another life, yet from that hatred and enmity which the world hath to them, and to the waies wherein they walk.
It is therefore an high point of wiſdom in all men to have them in proſpect, and be preparing for them; this can be done no better way than by taking heed to our converſations in times of health, peace and liberty. We muſt not think to abuſe, or to live in the neglect and contempt of a friend, in the time of our proſperity and liberty, and to have him at our beck, ready to help us in the time of our ſtraits and adverſity. God had often delievered the Jews in their diſtreſſes, when they cryed unto him, Judg. 10. 6. They did evil…again in the ſight of the Lord, and ſerved Balaam and Aſhtaroth, the gods of Syria and Moab, v. 7. God ſold them into the hands of the Philiſtins, and into the hands of the Children of Ammon. V. 10. They again cryed unto the Lord; obſerve what anſwer God gave them, v. 11, 12. Did not I deliver you from the Egyptians, and from the Amorites, from the Children of Ammon, and from the Philiſtins? The Zidonians alſo, and the Amalekites, and the Moabites did oppreſs you, and you cried to me, and I delivered you out of their hands, yet you have forſaken me, and ſerved other gods; Wherefore I will deliver you no more; Go, and cry unto the gods which you have choſen, let them deliver you in the time of your tribulation. If as we have a need of the preſence and influence of Chriſt at all times, ſo we ſhall have a more ſpecial apprehenſion of that need in any time of affliction and diſtreſs, we ſtand highly concerned to take heed how we carry our ſelves to him in the time of our health, peace, liberty, proſperity. As we uſe him in the daies of our health, peace, and liberty, ſo we ſhall find him in the daies of our ſickneſs, diſtreſs, or other adverſity: So as conſidering our ſubjections to trials and afflictions, here is a potent Argument to perſuade our keeping cloſe to the Laws of Chriſt while we are at liberty. But I ſhall add no more to my diſcourſe upon this Propoſition; and have done with the Spouſe's Petition, and come to that Argument by which ſhe preſſeth this Petition,—For why ſhould I be as one who turneth aſide by the flocks of thy Companions? When I opened the words, I noted to you, That the 70 Interpreters, Montanus, and ſome others, tranſlate the words as one that covereth her ſelf. foreign, ſo the Dutch Annotators; Junius and Tremellius, as one that ſtretcheth out a Tent, by the flocks of thy Companions. The Syriack, and the Ethiopick Verſions, and the Vulg. Lat. who is alſo followed by Pagnine, tranſlate it, as one that wandreth, or one that turneth aſide.
The Radical word is foreign, which primarily ſignifieth to cover, in a ſecondary ſenſe to wander or turn aſide. I before noted, that covering denoted three things amongſt the Eaſtern Nations. 1. Modeſty. Virgins therefore went vailed into the company of men eſpecially. 2. Shame. Harlots therefore covered themſelves, as you read, Gen. 38. 14. 3. Sorrow, Ezek. 24. 17. So as the ſenſe of the words ſeemeth to be this.
Why ſhould I that am married to thee, be taken for one not married to thee, or for one that goeth on whoring from thee? or for one that is a mourner, through great grief and heavineſs?
Or if you take it in the ſecond ſenſe, ſhe plainly hints her aptneſs to wander without the conduct and guidance of the Lord Jeſus Chriſt, and accordingly ſhe deprecateth it. By wandring or turning aſide, muſt be underſtood a deviation from the ſtatutes and Commandments of God. By that term [the flocks of thy Companions] I told you ſome underſtanding Idolaters, ſome, Hereticks, the Idolater makes his Idol Chriſts Companion, giving it the ſame worſhip that is due to him. The heretick maketh ſome creature, his leader, Chriſts Companion, taking his Inſtruction from him. But I told you I ſhould rather underſtand it of true Chriſtians, whom the Apoſtle ſaith Chriſt is not aſhamed to call Brethren, but yet the former ſenſe being imbraced by grave, and reverend Authors, I ſhall not paſs it over without a few words relating to it. Obſerve then,
1. Here are two things which the Spouſe ſeemeth to fear, and ſo deprecateth, Sin, and Scandal; Sin eſpecially thoſe two great Sins of Idolatry and Hereſie. Scandal leſt ſhe ſhould be any ways a reproach to the Goſpel, and give occaſion to any to ſpeak evil of the waies of God, and to reproach the Goſpel.
2. The Spouſe in this reaſon that ſhe gives for her Petition, doth ſuggeſt, that without the influence and ſupport of her Lord, ſhe ſhould never be able in an hour of great temptation, to make ſtraight ſteps to her feet, and to keep her ſelf upright, ſhe ſhould be ready to wander and turn aſide.
3. That which the Spouſe expreſſeth, is an earneſt deſire to be kept from ſin, and from ſcandal: She doth therefore uſe this as an Argument to plead with her Lord for his preſence and influence, that ſhe might not ſin againſt the Lord, nor being overcome with temptations, or ſwallowed up with grief, become a ſcandal to her Profeſſion. Here are two things which offer themſelves as matter for my Diſcourſe.
1. The inſufficiency of a. Soul to avoid ſin and ſcandal, without the preſence and influence of Chriſt upon it. This the Spouſe owneth and acknowledgeth. It is as much as if ſhe ſhould ſay, Lord, if thou doeſt not help and aſſiſt me in the Noon of my trials and afflictions, if thou doſt not ſhew me, where at ſuch times thou feedeſt thy flocks, and makeſt them to reſt at Noon, I ſhall wander, I ſhall turn aſide by the flocks of thoſe that are ſet up for thy Companions; I ſhall go a whoring from thee, and upon that account walk as one covered for ſhame, amongſt thoſe who are thy People. But this is a ſubject which I have before handled, when I diſcourſed upon thoſe words; Draw me, and we will run after thee.
2. The ſecond thing is, The two great objects of a believing Soul's fear, are ſin and ſcandal. Why ſhould I wander, or turn aſide, or walk as one covered for ſhame, like an Harlot? All theſe ſenſes ſpeak her fear of ſin. Or, why ſhould I walk as a mourner, covered and dejected? or as an unbeliever, one that is not married to thee? Thoſe ſenſes of the words expreſs her fear of ſcandal.
Prop. That ſin, and Scandal are the two great objects, of the believing Souls fear.
What ſin is I need not ſpend many Words to tell you. The Apoſtle gives you the full notion of it when he calleth it foreign, A Non-conformity to the divine law, which notion comprehendeth original ſin, which lyeth in the abſence of the divine Image, and the ill complexion of the Soul reſulting from it, and actual ſin, which is well deſcribed by Auguſtine to be, every thought, Word, and deed which is contrary to the holy Law of God. Sin is often in Scripture ſet out under the notion of erring, wandring, going aſtray, and that dependeth upon another Metaphor we often meet with in Scripture, comparing a courſe of holineſs unto a way, with relation to which ſin (which is a deviation from holineſs) is expreſſed by the notions of erring, wandering, going aſtray, turning aſide, &c. The Precepts of God are expreſſed alſo under the notion of a rule and a guide; hence ſin is called a crooked way. Now all ſin is the object of the believers fear but not all alike. For as there is a difference in the guilt of ſin, ſo there will be a difference in the Souls fear, it will moſt tremble at thoſe ſins which render it moſt obnoxious to the wrath of God, of which nature Idolatry is; and indeed the guilt of it much lyeth here, that in that ſin the creature is made the companion of God, and the Worſhip due unto God alone is either given unto it or ſhared betwixt God and it. The notion of Scandal is not ſo obvious, I ſhall therefore inlarge a little in my diſcourſe on that. The Words Scandal and Scandalize are hardly found in any Prophane Authors; the Scripture therefore muſt open that term to us. A Scandal properly and ſtrictly, is ſomething laid in a mans way at which one is prone to ſtumble, and fall, the Word which the Septuagint tranſlate by this Word we tranſlate a ſtumbling block, Levit. 19. 14. Thou ſhalt not put a ſtumbling block before the blind. The Hebrew Word is by our tranſlators rendred offence, 1 Sam. 25. 31. This is all we can get from the Etymology of the Word, it ſignifies any thing at which another ſtumbles, and falls, thence it is applyed to ſuch things as are to others occaſions of ſin which is the ſtumbling, and falling of the Soul; ſo Aquinas I think rightly deſcribeth Scandals to be any Words, or actions of ours by which others have an occaſion of ruin; That is ſinning which is the Spiritual ruin of a man, or woman. In this ſenſe man only can be Scandalized, he cannot be tempted to evil. But two wayes a Scandal may reflect upon God.
1. As by our carriages his glory may be prejudiced amongſt men, his name blaſphemed, his wayes reproached, and theſe actions which produce ſuch effects we call Scandals.
2. As others by our carriages may be induced to ſin againſt God. So that Scandals may be committed two wayes. When we ſo behave our ſelves as we cauſe the Maſter which we ſerve, the Goſpel which we profeſs, or the way wherein we walk to be evil ſpoken of; or that others by our example are inticed to ſin. Scandals are ordinarily divided, into ſuch as are not only taken but given alſo: and ſuch as are meerly taken but not given.
1. The latter is what is called Seandalum Phariſaeorum. The ſcandal of the Phariſees becauſe they were ſo offended at our Saviour. This is when men are offended at us and ſpeak evil of us or of the wayes of God for our ſake, though we do nothing but what is our duty, and we muſt not omit for the offence of any Perſons. Theſe are now only paſſive Scandals, Scandals taken, and not given, and the guilt lyeth not upon thoſe who do the actions but upon thoſe who are troubled that others are more righteous then they, and will do what they judge God requireth of them, without regard to the pleaſing or diſpleaſing of any. Theſe are not the Scandals which a good man feareth.
2. But then there is an active Scandal or a Scandal given, and this may be two wayes.
1. By any open ſinful actions. Thus we call open ſinning Scandalous ſinning. Becauſe it giveth a juſt offence to all good People, and becauſe it of its own nature tendeth to cauſe the name of God to be blaſphemed, and the Goſpel, and wayes of God to be reproached, and evil ſpoken of, and is an inducement to others alſo to ſin againſt God.
2. It is alſo committed by an ill uſe of our liberty, in things where Gods Law hath left us our liberty, when we will do actions, which although we think we may do, yet others think are unlawful, and our doing of them may either cauſe them that have another opinion to reproach us and our profeſſion, or induce them doubting concerning the lawfulneſs of them, yet to do them becauſe they ſee us whom they look upon as ſtronger, doing of them, thus we abuſe our liberty by chuſing that action by which our Brother is offended, grieved or made weak, now theſe Scandals are ſuch as next to our perſonal plain ſinnings ought to be the object of all good Chriſtians fear.
I muſt confeſs as to theſe laſt mentioned Scandals, by actions, in which I judge God hath left me in his Law a full and perfect liberty, but others have not the ſame apprehenſions ſo as my taking one part may cauſe in other Chriſtians, hard thoughts or hard ſpeeches concerning me. Or if not ſo, yet my example may induce them though they doubt, yet to adventure upon the ſame actions, and ſin againſt God, (for he that doubteth is damned if he eateth, that which another who doubteth not may freely eat.) I ſay as to ſuch Scandals there is a very hard queſtion in Divinity, viz. what is a Chriſtians duty, ſuppoſe him preſſed by a Superiours command on the one ſide, if he doth not do it he diſobeyeth his Superiours in a thing which he confeſſeth not to be forbidden by the Word God, and ſo ſeemeth to ſin againſt the Precept of obedience to them. On the other ſide he ſeeth, that if he doth the thing, he ſhall not onelyonly grieve many good Chriſtians who think the thing lawful, but poſſibly cauſe them to intertain hard thoughts of him, or to ſpeak hardly of him: or if not ſo, yet (which is worſe) to do the ſame thing though they doubt of the lawfulneſs. Nay further it may be that the command of Superiors in the caſe may be attended with penalties which may ruin a man & his family. What is to be done here is an hard caſe: That it is not our duty to obey Superiours in all things is out of queſtion: that we ought to obey them in things of which we are ſtrongly perſuaded that they are unlawful, whether they be ſo or no, is what no weighed Divine will ſay; whether this be not, though not Originally, yet with reſpect to circumſtances a thing unlawful, ſo as it is not juſt matter of a Superiours Precept, that is the queſtion. On the other ſide: That St. Paul ſaid he would never eat fleſh while the World ſtood rather then make his brother to offend, 1 Cor. 8. 13. I obſerve, St. Paul doth not ſay I will eat no meat, but no fleſh while the World ſtandeth; fleſh is but one Species of meat, he might eat other things, and ſupport his life. And as to that Species of meat, it muſt doubtleſs be reſtrained by the former diſcourſe: which is of meat that had been ſet before Idols: This he determines unlawful, 1 Cor. 20. doubtleſs it is unlawful for a man to ſtarve himſelf rather then offend his Brother. St. Paul ſpeaks of a thing if not unlawful, yet as to which he was at a full liberty; he could forbear it without any remarkable prejudice to himſelf. Beſides, the Scandal in the caſe is but a contingency, he is not ſure his Brother will be made to offend by his example or action. The caſe is a very hard caſe, but I ſhall ſpend no more Words about it, that being not the Scandal which cometh within the compaſs of my text: But either ſuch Scandal as ariſeth from actions plainly ſinful, or at leaſt actions, that have no ſuch circumſtances. Whether we interpret covered, as an harlot was covered, or as a mourner was covered, both ſuch Scandals are the juſt fears of all good Chriſtians.
1. Sin is the object of every good Chriſtians fear upon many accounts. As it defileth the Soul and taketh away its beauty, and comelineſs, as it rendereth the Soul guilty and obnoxious to the wrath of God: As it Spoileth the Souls peace, & cauſeth ſour reflections of conſcience. As it hazardeth the Souls Salvation. As indeed it is the cauſe of that evil, all that evil that can befall a man, eſpecially conſidering that every good Chriſtian knoweth this, and in one degree or other hath felt it ſo as it needeth no more then its own former experience to confirm it, and can have no fruit, no pleaſure, in thoſe things for which it hath formerly ſo trembled, and of which it hath been, and is ſtill aſhamed. He that loves the Lord hateth evil, Pſal. 97. 10. David hated the works of them that turned aſide, Pſal. 101. 3. Now whatſoever is the object of our hatred when it cometh near us, and we ſee a probability of being ſurprized with it we naturally fear.
2. As to ſcandal: If it be given by any ſinful action of ours, it is doubtleſs ſin, and to be feared equally with any other ſin, it being but the aggravation of a ſinful act. The caſe is alſo the ſame, if it be cauſed through an ill uſe of our liberty, in a caſe where we have a perfect liberty, though the act be not in it ſelf ſinful, yet the circumſtance makes it ſo. The reaſon is, becauſe in things of an indifferent nature we are tied up to general Rules, and are obliged to do that which ſhall be moſt, 1. For the glory of God. 2. For the good of others. 3. Which will give leaſt offence to Jew or Gentile. Thoſe golden Rules given us by the Apoſtle, in 1 Cor. 10. 31, 32, 33. There are three great Reaſons why every good Chriſtian will as much fear ſcandal, as any other more plain downright ſinning.
1. The concern of the glory of God; that is an end we muſt aim at in all our actions, whether Natural, Moral, or Religious. The glory of God is as much prejudiced by the ſin of another, as by my own ſin; ſo that in all ſcandals the honour of God is wounded two waies; 1. By my own ſin, who ought not ſo to have uſed the liberty which his Word left me. 2. By the others ſinning occaſioned by my ſin. David's Eyes ran down with Rivers of water, becauſe others did not keep the Law of God.
2. The concern of his Brothers Soul, which is deſtroyed by his ſin. For thy meat (ſaith the Apoſtle) deſtroy not thy Brother, for whom Chriſt died. God makes it a mark of hatred of our Brother, not to reprove him, nor to ſuffer ſin upon him; how much greater hatred muſt it ſpeak in us to give him Exemplum malae rei aedificantes in gehennam (as Tertullian ſomewhere deſcribes ſcandal) to ſet him an example contributing to his deſtruction. Love will not lay a ſtumbling block in the path of the blind. How can any man ſay, he loveth his Brother, that doth not not lay a ſtumbling block before his Brother, to make his body to ſtumble and fall, but to make his Soul to fall?
3. The concern of the peace and quietneſs of his own Soul is in it too. He that is of any tenderneſs of Conſcience, will find no peace in the doing of any thing which reflecteth any diſhonour upon God, or tendeth to deſtroy his Brother for whom Chriſt died.
Uſe 1.We may learn from hence, that the fear of ſin and ſcandal, are no ill ſigns in any Souls in whom they are found. It is a noble …nd Divine temper to be afraid of ſinning againſt God. The beſt of men in the Old Teſtament are ordinarily deſcribed under the notion of men fearing God. No man can fear God but the man that feareth ſin; whether he feareth the Lord, and his power, and greatneſs, with a more ſervile fear, or feareth the Lord and his goodneſs, which is a more filial and ingenuous fear, one of the firſt fruits, or prime evidences of it, is a fear of ſinning againſt God; and that man who feareth not ſin, feareth not God. It is true, there may be an exceſs of this fear, through our infirmity ignorance, and miſtake; a man may have a timorated Conſcience, and be ſometimes afraid where no fear is, and this often happeneth in Perſons under the power, and prevailing of Melancholy, which darkeneth a man's reaſon. In ſuch a caſe it is rather the effect of a natural diſeaſe, than the genuine and proper motion of a reaſonable Soul. A man alſo free from that diſtemper, through ignorance and infirmity may be afraid of actions as ſinful, which indeed are not ſo; but this is an errour on the right hand. It is much better in this caſe to fear too much, than too little; to forbear many lawful actions for fear of ſinning againſt God in them, when the weak Conſcience is not fully ſatisfied, then to run on adventurouſly, when the Conſcience doubteth. Let others deſpiſe and mock at Perſons, as thoſe that would be too preciſe and pure, that durſt not do ſome actions as to which others make no difficulty; nay, it may be think them their duty. My Soul ſhall, I hope, alwaies reverence thoſe in whom I diſcern an uniform fear of ſin. If men indeed ſtrain at Gnats, and ſwallow Camels; pretend a Conſcience in ſome things, but regard not the dictates of it in other things, this is Hypocriſie; this is but a pretended fear. But if you ſee Chriſtians in all their other waies ſtrict and conſcientious, taking heed to their waies, though I may think that in ſome things they fear too much, and ſcruple what I do not ſcruple, nor ſee any ſin in, yet I hope I ſhall alwaies reverence ſuch Perſons. I may be miſtaken as well as they, and who hath made me more infallible than they are? It is a noble temper to be afraid of ſinning againſt God, and ſo conſequently to be afraid of ſcandal, not only of doing acts that are openly ſinful, but of doing ſuch actions which we think we cannot do without grieving, offending, and making to ſtumble and fall thoſe for whom Chriſt died. If Chriſt had ſuch a value for Souls, as for the Redemption of them, to come down from Heaven to Earth, and to die upon the Croſs, certainly they ſhould not be ſo cheap in my ſight; as for the good of them, I will not forbear the leaſt thing which I may as well forbear as do. It is poſſible that Religious People may fear ſcandal too much: They may in ſome particulars be afraid of their duty, for fear of offending Brethren; they may lay too great a ſtreſs upon a ſcandal of grief: But theſe are very pardonable things in compariſon of mens neither fearing God nor men, and running on in courſes of actions, without regarding the offence of God or of men. Every good man will in your City be wary of leaving ladders in ſtreets, or heaps of muck, or any pits uncovered, from whence Perſons in the dark may receive any miſchief, and this is but in conformity to the antient Law of God, which commanded the Jews to lay no ſtumbling blocks in the way of the blind: Have we charity for our neighbours Bodies, and have we none for their Souls? Are we tender of making them wound, or break a bodily limb, and have we no regard to the making them wound the honour and glory of God, and the peace of their own Souls, and to hazard their own eternal Salvation? If men had any drams of true Brotherly Love, they would at leaſt forbear actions, as to which they have a perfect liberty, with which they know any number of f…ber Perſons will be offended. This I ſpeak as to things in which they have a perfect liberty. For what things I apprehend that I ought to do as my duty toward God, or to forbear upon that account, I can neither do the one, nor forbear the other, to avoid offending others, the reaſon is, becauſe Charity (as we ſay) ought to begin at home; every man or woman is obliged in the firſt place to attend, and look after the Peace and eternal Salvation of his own Soul.
Obj. But you will ſay to me, What ſhall we do in caſes where we are under the command of Superiours, to do things which yet we ſee we cannot do, but we ſhall give occaſion of offence to Chriſtians not ſo well ſatisfied as we are?
Sol. I told you before, that I apprehend this a very hard caſe. The Law of God obligeth me to obey my Superiours; it alſo commandeth me to give no offence, to lay no ſtumbling block before my Brother, and this Law concerneth Superiours as well as Inferiours. As I ought not to do any ſuch actions which probably may give occaſion to my Brother to ſin; ſo no Superiours ought to command me to do any ſuch things: Superiours therefore unqueſtionably ſin, in making any ſuch things the matters of their command. But admit they will not do their duty, ſtill the queſtion is, what is mine?
I do not think the command of a Superior in this caſe can take hold of my conſcience, my reaſon is, becauſe his command in this caſe is contrary to the command of God who hath commanded him as well as me to give no offence, to lay no ſtumbling block in the way of his Brother. If he ſinneth in the matter of his command I cannot ſin in withholding my active obedience, that is certain. But if he will not be ſenſible of his duty, nor only command, but command under penalties that I though originally at liberty muſt do the thing, or ruin my ſelf and family, this much narroweth the caſe. Here now the queſtion lyes: Whether in a matter, as to which I have originally a perfect liberty, and ſo judge but through the iniquity of a Superiors command, muſt either do or forbear this or that action or ruin my ſelf and family: and on the other ſide, if I do do it, or do forbear it, I ſee I ſhall not only grieve my Brother, but cauſe him to ſin probably, what is my duty? Whether ought the contingency of my Brothers ſtumbling, and ſinning by my example, to rule me and cauſe me rather to chuſe the loſs of all. I muſt confeſs I do here a little heſitate. My reaſon is, becauſe my Brothers fall is not neceſſitated by my action, he ought to live by rule not by example, to follow me no further then I follow Chriſt, to allow me to live by my own faith, while yet he lives and walks by his own faith. That may be lawful to me, which to him is not lawful becauſe he doubteth, and cannot ſee with my eyes. Oh! how happy would the World be, if Superiors would only preſs things which they apprehend neceſſary by a divine Precept (I mean in relation to the things of God, for in civil things Superiours are more abſolute Judges) and if in any thing they miſtake and apprehend things ſuch which indeed are not, they would be very tender (for that can be but in very few caſes) and if private Perſons, would learn not to judge others but in things where they ſee them act apertly, and plainly againſt the will of God, and not arrogate infallibility to themſelves, and others would learn not to be too poſitive upon their own apprehenſions, nor make others practice their rule, but to live by their own faith. But this is but a digreſſion; I ſay, It is a good thing to fear ſin, and to fear Scandal.
Uſe 2.I ſhall ſhut up this diſcourſe with an Exhortation to Chriſtians, to make ſin, and Scandal the objects of their fear I ſhall not need to inlarge much upon the firſt, it being the confeſſed duty of every one that owneth the name of a Chriſtian, or any relation to Jeſus Chriſt. He that feareth not what is plainly ſinful feareth God in no ſenſe, he neither feareth the Lord and his greatneſs, nor yet the Lord, and his goodneſs I ſhall only tell you that he who feareth ſin, feareth the occaſions, and appearances of it. But I ſhall rather preſs the exhortation with reference to Scandal, calling upon you to take heed of any actions,
1. Which may draw out the luſts and corruptions, of other mens hearts to entertain any hard thoughts, or uſe any hard ſpeeches concerning Profeſſion, and Religion. Now theſe are in the firſt place, 1. All actions that are openly ſinful; this was that which ſtuck to David, when he had committed thoſe two great ſins of Adultery with Bathſheba, and the murder of Uriah, and God had declared his pardoning him theſe ſins, nevertheleſs ſaith he, becauſe thou haſt made the Enemies of God to Blaſpheme, the Child ſhall dye, the Sword ſhall never depart from thy houſe. The honour and glory of God is a tender thing, and it is a dreadful thing for Chriſtians to give a cauſe for the name of God to be evilly ſpoken of.
2. But 2dly good Chriſtians are not only concerned to take heed of ſuch actions, as are acts of plain impiety and unrighteouſneſs. But of ſuch behaviour, and ſuch acts, as ſhould make Religion and religious Perſons appear unlovely, to the World; let me inſtance in three or four things.
1. Take heed either of an over ſad, and penſive, or of an over light, and chearful behaviour. The ſober and ſerious Chriſtian, that knoweth his times to laugh, and times to weep, and decent meaſures to be obſerved in both, is the only man that honoureth Religion. He that walks covered, by the flocks of Chriſts companions, covered as a mourner, or covered as if he were not married to Chriſt, or covered as an harlot, whoſe face is always full of ſhame and his Eyes always full of tears, doth not honour Religion; let a Chriſtian betwixt God and his Soul alone, cover himſelf with as much ſhame as he will, and let his Eyes run down with tears in his cloſet, but take heed of diſhonouring Profeſſion by a continual drooping, and ſadneſs. That Chriſtian that is over merry, and jolly offends on the other hand, and as much Scandalizeth Profeſſion. Canſt thou be merry, canſt thou play fooliſh Soul who ſinnedſt to day? (ſaith our Engliſh Poet) we ſin too much to be over frolick. Both theſe extreams are to be avoided.
2. Take heed of a raſh tongue. I know none more Scandalize Religion and Godlineſs, than ſuch whoſe Tongues muſt be alwaies running, and who give themſelves a liberty to ſay, Quidlibet de quolibet, any thing of any Perſons, who ſay, report and we will report it. Hence James accounts the Government of the tongue to the perfection of Religion. The tongue is a little member, ſaith James, Jam. 2. 5 but it kindleth great fires, it is a World of iniquity, an unruly evil, full of deadly Poiſon; I know nothing by which Religion is more Scandalized, then by the ungoverned tongues of Profeſſors.
3. Take heed of being buſie bodies in other mens matters. They who muſt have an Oar in every Boat, beſides that they never row their own Boat well, ſhall be ſure to have every body quarrelling with them. You ſhall obſerve that the Scripture never gives a buſie body a good character. He reckons them as Perſons that walk diſorderly, 2 Theſ. 3. 11. He joyneth them with idle Perſons, 2 Tim. 5. 13. He commands men to take heed of ſuffering upon this ſcore, 1 Pet. 4. 15.
3. And laſtly; Good Chriſtians ought to take heed of thoſe actions or carriages, which although themſelves judge lawful, (and poſſibly they are ſo) yet are generally offenſive to Chriſtians, and the moſt ſerious Chriſtians, eſpecially in thoſe Churches and places in which God hath caſt their lot. All ſee not with the ſame Eyes, and we ought to have regard to the Souls of others, and to a Peace with others. Hence ſome things may be lawful for us in one place, and under ſome circumſtances, which are unlawful in other places, and under other circumſtances. Now ſuch things may either concern Religious duties, as to the Acts of which, though all be agreed, yet they may not as to circumſtances. Where thou haſt a perfect Liberty, it is thy duty to forbear ſuch circumſtances, as, though thou thinkeſt lawful, yet thou feeſt will be grievous aad offenſive to others. 2. As to our Civil behaviour in matters of habits and dreſſes. It may be thou thinkeſt the things in themſelves lawful, others think them unlawful. Why ſhouldſt thou walk like one covered by the flock of Chriſt's Companions? Why ſhouldeſt thou for an indifferent thing, bring thy ſelf under the hard thoughts of any number of ſerious Chriſtians. The things themſelves in thy apprehenſion are lawful, and it is alſo lawful for thee to decline them; why ſhouldeſt thou not chuſe the leſs offenſive part? You may learn from 1 Cor. 11. that Chriſtians in ſuch things as theſe are to have a great reſpect to the common guiſe and cuſtom of places, and eſpecially to the common guiſe and cuſtom to ſuch as themſelves in thoſe places. God forbad the Jews the very habits of Heathens. I believe good Chriſtians as much prohibited the habits of prophane Perſons, ſo far as they are diſtinct from thoſe of the generality of ſober Chriſtians: So in matters of Paſtime and Recreation: For Games depending upon meer Lot and Chance. What though Judicious Divines do not all determine them unlawful, yet ſome do, others, and many conſcientious Chriſtians, doubt concerning them; poſſibly thou doſt not; if thou doubteſt, thou art bound to forbear them, to take the ſafer part; but admit thou doſt not doubt, yet in places where any conſiderable number of conſcientious Chriſtians doubt, thou art bound to forbear; why ſhould thy Liberty be condemned by other mens Conſciences? Why ſhouldeſt thou walk covered by the flocks of Chriſt's Companions? I ſhall ſhut up this Diſcourſe with the words of the Apoſtle, Phil. 4. 8. Finally Brethren, Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any virtue, and if there be any praiſe, think on theſe things.