Four Sermons, Sermon 2
THE DANGER OF SCANDALL AND OFFENCES. Sermon, II
MATH. 18.7.
Woe to the World, becauſe of offences: It must needs bee that offences come; but wee to that man by whom the offence doth come, &c.
IN the beginning of this Chapter, is decl… red, how the Diſciples of Chriſt, had ambitiouſly reaſoned about dignity and greatneſſe, a part from Chriſt. Chriſt omitting no occaſion, how h…e might profit his Diſciples, askes them of the matter of their diſputation, himſelfe well knowing is, though hee did not expreſly taxe their Speeches, Mark, 9.33. And knowing Pride to bee the bitte… root, hee exhorts to Humility and that by the example of a Child ſet before them. Now becauſe that is a C…rnall conceit and ſtron… imagination; that if one cary himſelfe humbly and lowly, that he ſhall be troden under foot of every one, and be regarded of none; therefore to prevent this, he teacheth that the humble are a ſpeciall care to God, ſo that he will moſt ſeverely puniſh them, who ſhall offer the leaſt injury unto them; and by their inſolencies ſhall weaken the endeavour of the practice of this ſo holy and commendable grace, and ſo on this occaſion, Note. falling into the mention of Scandall in this Particular, he doth with great Patheticalneſſe of affection breake forth to the proſecuting of the Doctrine of Scandall in generall. So that the words read, doe containe a moſt paſſionate exclamation, and a bitter bewayling of thoſe horible evils and Calamities, that hangs over the wo…ld through their Scandals: and the reaſon is ſet down Cryptically or imperfitly, which is thus enlarged. An Inevitable calamity hanging over one, or approaching one, doth make his condition miſerable: But Scandals are inevitable and they draw with them miſery; and therefore the ſtate of the world thereby muſt needs be wretched and wofull: The firſt part of the reaſon is appa…ent and needs no demonſtration. The ſecond part of the reaſon is in theſe words. It muſt needs be, that offences come. The concluſion or laſt part is in the firſt words. Woe to the World. And in the laſt end of the verſe, is a ſecret objection anſwered. And now of the firſt words containing the concluſion or thing to be proved, the meaning wherof in generall is, that the world is miſerable through Offences; and here are three points to be handled. Firſt, what Scandals are, and the kinds of them. 2. The miſery comming by them. 3. The inevitableneſſe of them.
The word here uſually tranſlated Offence, is not meant ſo much, ſin in it ſelf, as commonly they are called Offences, as they are indeed againſt both God and man. But the word offence is here taken for a peculiar effect or fruit that followes on the evill behaviour of men; and therefore is well tranſlated Scandals, it being the Greeke word here uſed, and it properly ſignifies that crooked peece of wood, to the which the baite in a Trap is faſtned, which while the Mouſe or other thing doth gnaw or move, it puls the Trap on it ſelf. It is alſo any block that is caſt in ones way, wherby one may be endangered to ſtumble and fall, and ſo figuratively it is uſed in Scriptu…e for every publike and open evill and ſin, whither word or deed which while others do endeavour to follow by his example and authority, that did it or ſpake it, being allured, as with a baite, they entangle themſelves in the Devils trap or ſnare; or thereby they are made to ſtand ſtill or fall in the right way. And therefore this word is interpreted, by a departing as may appea…e by comparing, Math. 13.21. With Luke, 8.13. For that which in the one place is called a Scandalizing, in the other is called a Falling away: And Rom. 14.13. It is directly called a ſtumbling-blocke, whence a Scandall may be defined to be any word or deed, giving occaſion to any of falling into ſin, or of falling away from the received truth or practice of Piety, or doth cauſe a negligence in the ſame.
Now theſe Scandals are of two ſorts. Firſt, given. Second, taken. Scandals giuen, are all wicked ſayings, and deeds, repugning the louelove of God and of our neighbour, and whereby the former effects are occaſioned, and theſe are either in matters of Doctrine, or in life and manners. Thus all falſe and erroneous Doctrines, as of Iewes, Turkes, Infidels, and Papiſts, are great meanes whereby many are with-held from the right way to Salvation; but eſpecially the Papiſts are hereby a great ſcandall unto the Iewes who live among them; for they ſeeing Idols ſo uſuall in their Churches and Practices, which they juſtly abhorre; they are made thereby to loath Chriſtian Religion. Againe, all prophane and irreligious ſpeeches of God and his worſhip, are of this kind, as Mal. 3.14. All blaſphemous contumelies and reproaches of the truth of Pauls Doctrine was Scandalized, Rom. 3. at the beginning, Rom. 6. and Rom. 7. And our Doctrine of Iuſtification, Free-will, with other neceſſary truths, are ſo perverted by the Papiſts to their followers, that thereby great offence is given to the ignorant. So for wicked actions, they are Scandals, for thereby other are incouraged to evill, or made not ſo much to feare them (Math. 16.17.) Thus the inceſt of the Corinht. 1 Cor. 5. For the Scandall of the contagion is called a Leaven. And ſo ſcandals give… duplicate page duplicate page are by all ſorts of wicked men profeſſing Chriſt but eſpecially by ſuch who being forward and zealous in Religion, doe either grow unſound, decaying or diſſolute. The neglect alſo of good things, whither private, or ſuch as belong to publique callings, whether Civill or Eccleſiaſticall. As the Magiſtrates Scanda…l is, when he doth not his duty in puniſhing wickedneſſe and cheriſhing the good; the ſcandall of Miniſters is, when they are negligent and careleſſe in their Miniſtry: and here chiefly, Nonreſidency and unſufficiency are grievous ſcandals; for hereby men are exceedingly weakned in the courſe of Piety, by the example of ſuch as are counted wiſe and learned, and ſo ſuch as whoſe example might ſafely be followed. And thus were the Phariſes a great Scandall to the common people of the Iewes, as Chriſt charges them. Math. 2… They would not let the people enter into Heaven: There are alſo Scandals given, not only in doing things unlawfull in themſelves, but in things indifferent, which are not evill in themſelves. Thus Peter was a great Scandall, by his eating and living as the Iewes, ſo that Barnabas was ſtumbled by it; and this Paul teaches plainly. Rom. 14.13, 14, 15, 16. 1 Cor. 8. and 9. chap. For though the nature and uſe of theſe things be alwayes lawful in themſelves, yet it may be offended in the externall uſage of them; for thereby another may be hindered, either from the truth or Piety, as is ſeene, 1 Cor. 6.12.
The ſecond ſort of Scandals, are ſuch as are taken, not given. That is, that are of ſuch nature of themſelves as might incite to Piety, and might confirme in truth, but yet are abuſed to the contrary. And thus eueryevery word or action, good in it ſelfe, may be the matter of Scandall, being taken to be evill, whither it be done ſlanderouſly out of malice, or out of weakneſſe through ignorance. And that theſe are not to be blamed, it may appeare, for even the moſt holy things are within this compaſſe: All theſe Scandals may be referred to three chiefe heads. Firſt, the word of God. Second, the works of God. Third, the godly, their ſayings and doings. For the firſt, the word of God is a Scandall, in either part of it, whither the Law or the Goſpell. The Law is to many a Scandall, either through ignorance or wilfulneſſe. Thus the Iewes were Scandalized through a carnall zeal they bare to the Lord; thus Rom. 7. The Law is a Scandall to out corruption, which while the Law reſtraines, it rages more and takes occaſion to work Concupiſcence and death. Thus alſo the impoſſibility of the Law is a great Scandall to ignorant men, they not conceiving how it ſhould be juſt with God to command things impoſſible, to corrupt nature.
But chiefly, the Goſpell and Chriſt are great Scandals in the world, in ſo much, that Chriſt pronounced them bleſſed that were not ſcandalized at him. Math. 11. And wee have divers particular examples in this caſe. John 6.61. and 66. Math. 15.12. Some are Scandalized at the perſon of Chriſt, becauſe outwardly it was contemptible; ſome at his familiar converſing with ſinners; ſome at his ordinary kind of dyet; ſome for ſpeaking againſt traditions, ſome for derogating from Moſes and the Law: ſome at his ſufferings and death; ſome at the Doctrine of juſtification, of ſpirituall eating his fleſh, and at the ſecret and free worke of Gods drawing men to him. Ioh. 6. Some are offended at the diverſions that ariſes through the Goſpell, called for this end Fire. Some are offended at the croſſe that followes Chriſtian Profeſſion. Againe, many are offended at the condition and quality of the Church, as well in regard of the Preachers thereof, that they were ſimple unlearned Fiſhermen, not learned Rabbins; and now the Preachers thereof, mean men and no great wiſe men for the world. Some are offended at the Believers, that they are few, not many, and thoſe of the meaneſt ſort; Not many wi…e, noble, &c. 1 Cor. 1.26, 27. Some are offended at the Worſhip and ſervice of God. Theſe with more which might be added, doe ſhew how true this is, but without any default on the truth ſake; for ſo deere and precious ought the word of truth and every part thereof be to us, that though the whole World ſhould be offended, yet it may not be concealed and made marchandiſe of. Indeed the manner of handling of ſome parts of it, as of Predeſtination may miniſter offence juſtly; but that is not in the Doctrine, but in the indiſcretion of men, handling it amiſſe.
Secondly, as the word and worſhip of God is a great Scandall, ſo are the works of God: For man not being able to conceive the reaſon of them (for God doth not give a reaſon as Job ſpeakes) yet man thinking to meaſure them by the line of his crooked judgement, is offended at the varying from the ſame. Thus David was offended at the worke of God in ſmiting Ʋzzah, and was grievouſly troubled at the worke of God in the proſperity of the wicked and affli…tion of the Godly. Pſal. 37. and 73. So was Ieremy and Habbacuck. So are many, calling into queſtion the Providence of God by this meanes. Some are offended to ſee the wicked as live in pleaſure, ſo die in Peace, without diſturbance, when as yet the godly, beſides the evill in their lives time, have much bitterneſſe of ſoule and body in their death. Of all theſe the Prophet Hoſea ſpeakes excellently. Hoſea 14. and the laſt verſe, The wayes of the Lord are Righteous, the Righteous ſhall walke in them, but the wicked ſhall ſtumble at them.
Thirdly, Gods children in their practices are an eye-ſore and offence to the ungodly, what ever they doe, or ſay, they are not pleaſed. Neither Iohns Auſterity, nor Chriſts Lenity did pleaſe the Iewes; and this in ſome is through ignorance, while good is taken for evill, and evill for good. Others of malice, while good is diſgraced with reproachfull names, and evill is varniſhed with goodly pretences, and amiable names; yet, what hath the Righteous done, but that the poore ſheepe if ſhe drinke muſt be counted a diſturber of the water. Thus Ahab was offended with Elias, Ahaziah and Iehoram, with Elizeus, Ahab with Michaiah, Daniel offenſive to Darius Courtiers; but God forbid that the Righteous ſhould forſake his Integrity for all theſe things. And thus we hauehave ſeene the divers kinds of Scandall againſt others, either God or men. The Scripture alſo ſhewes how men are Scandals to themſelves; becauſe, by corrupt words, affections and luſts, they doe make themſelves at leaſt to ſaker and be ſlothfull in the way of Salvation, inſ…aring themſelves in ſins. As Math. 5.29.30. and 9. verſe. The knowledge of theſe things are neceſſary for the informing of our minds, and reforming of our judgements, and for direction in the whole courſe of life; that knowing them, wee may avoid them. But the further uſe of it will appeare in that that followes. Having ſpoken ſufficiently of the firſt point, let us come to the ſecond.
The ſecond point, is the Miſery, for leaſt Chriſt might be thought to ſpeake of a light or unneceſſary matter, he doth forewarne that it is moſt weighty, as being not the leaſt cauſe of the miſeries and judgements of God on the world. And this is ſet down in the word Woe, woe: which comprehends all evils, Ezech. 2.20. It is a word of one ſorrowing, which in great griefe and lamentation is uſually taken up of mourners, whither for themſelves or for others. And Chriſt doth here partly expreſſe the heavineſſe of it, by that is added. It were better a Mill ſtone were hang'd about ones neck and he cast into the Sea. So that here it is uſed figuratively (being a Metonymya of the effect for the cauſe.) For a great and lamentable evill, which is to come on the world through Scandals. For it muſt needs be a moſt fearfull calamity, wherby not one or two, but the whole world ſhould be driven to an effeminate kind of mourning; becauſe the judgements on the ſame are univerſall and grievous.
Object. But ſome may ſay, where is this evill and ſorrow.
Anſw. To this, anſwer is made, That Chriſt heere ſpeakes not of the mourning which would be, but of that which ſhould bee. He ſpeakes of the certainty of the evill, and how men ſbould be affected in and with the ſame.
Object. But the World ſees it not; and therefore laments it not.
Anſw. The wicked are careleſſe and ſecure, and ſo the outward man and the fleſh have the appetite, they have no Spirituall eye to diſcerne when the e…tate of the World is truely miſerable.
But the faithfull, whoſe eyes God hath opened to ſee theſe evils, they ſigh and teſtifie their ſorrow by ſighing, as the Prophets while they cry'd out the judgements of God to the ſecure people, themſelves mourned and faſted, Crying my leanneſſe, my leanneſſe, I am pained at the heart. Eſay. 24.16. Habacuk 3.2. and 16. verſes, Ier. 4.19, 20. Ier. 9.112. Eſa. 22.4. Luke 1….21. Chriſt wept for Jeruſalem, when it laughed, faſted while it feaſted; he foreſaw the evils to come, when as they would take no notice of them; as neither the old World did, M…r. 9.24. The Father of the poſſeſſed Child cryed with teares, when hee ſaw his Son rent of the Devil; when as yet the poſſeſſed himſelfe was not greatly ſenſible of the ſame. Appoplexies Palſies and Lethargies be dangerous, yet ſenceleſſe; and as Cancers and other filthy Ulcers, do more diſaffect the eyes of the beholders then they do the men themſelves in whom they are. Even ſo it is here. So that the tru…h hereof is not to be meaſured by the ſorrow of the world; for Chriſt ſaid the World would rejoyce (though woe unto it for that) and Eſa. 22.12, 13. But it muſt be meaſured by that it ſhould be and would be if it did truly and fully apprehend the preſent evils and future miſery.
Vſe. So then hence we may learne how theſe laſt times of the World are to be paſſed of the godly; to wit, in ſorrow for the iniquities and miſeries ther…of: and not in pampering the luſts of the fleſh, and earnall delights; whereby the mind is made drunke and made to forget its duty and office. Neither is it to be paſſed in ſeeking great things, as Ieremy from God reproved Baruch. Jer. 45. But ſeeing theſe are the times, wherein Scandals are and will wax riſe as Chriſt foretold; let us remember this lamentable evill, wherein woe and all the World are enwrapped. That being affected with ſorrow according to God, we may a…oid theſe evils, and be counted worthy to ſtand before the Son of man, or may find favour and lift up our heads when the day of our Redemption ſhall come.
No doubt, Chriſt that wept in compaſſion for Ieruſalem, did not utter this lamentable Prophecy without great griefe of heart. Neither is any man ſo yronie, which ſhould with ſound and open eyes behold the face of miſeries which is in the World through Scandals, that can refraine his eyes from teares.What the will of Scandall …? And thus wee ſee, what the ſorrow ought to bee; but let us ſee the evill and wee ſhall know the ſorrow the better. This evill of Scandall as touching the effect of it, is an averſion of men from God through the fraud of the Divell to impiety, to the deſtruction of their ſoules and of their bodies.
And as touching the number of theſe which are taken with theſe Scandals as with the traps of Satan, they are not a few, but the whole World; that is the greateſt part of the World, that the whole World may ſeeme to periſh by this fraud: Now in both theſe regards, this evill is moſt heavy and fearfull, for the Salvation of one man is more worth then the whole World; for all the riches of it, will not pay the ranſome of one ſoule: and what ought to be more ſought for by us of God, then that wee dayly aske, That his Kingdome may come, and his will be done; but when wee ſee the whole World to be carryed away from God through Scandals, what is leſſe done then that wee deſire; yea, the contrary is daily practiſed; how much vexation then muſt needs come to … godly mind, which alone deſires the glory of God and the Salvation of its brethren.
Now if thou deſireſt to ſee how farre and wide this evill ſpreads, there needs no arguments to prove it. Looke onelyonly on the times and manners of men, and thou maiſt read it too too plainly; whither canſt thou turne thy eyes, or what order and condition of men is there among whom Scandals reigne not. I would the Active Scandala magnatum were not rifer then the Paſſive.
How great, long agone have the Scandals of Religion been evill examples of the Truth deſpiſed. Religion ſo farre obſerved; as the eſtimation thereof ſerves our turne for advantage and preferment, have not many Conſciences ſuffered ſhipwracke againſt this ſtone; in whom the love of truth waxes cold through others example. Zeale decayes, Charity waxes cold, and no regard had of the Conſciences of men. OnelyOnly a counterfeit of Religion and ſhadow remaines, (I ſpeake for practiſe) how doth the name of God waxe vile through blaſphemies.
Saint John hath reduced theſe Scandals, to three heads. ☞ 1 Iohn 2.16. Firſt the concupiſcence of the fleſh, luſts of eyes, and …de of life, to pleaſures and riches, with the beholding and enjoying whereof, the eye is never ſatisfyed. And for pride in Honours, Ambitions, great Traines, Gorgeous apparell, ſtrange faſhions. Hath not this Gangreene ceazed on many members of the Church. Who ſees not how moſt follow the pleaſures of Eating and drinking, lying ſoft, lofty buildings, filthy luſts; defiling their bodies which ſhould be Temples of the Holy Ghoſt; while Spirituall pleaſures are counted baſe, and are diſtaſtfull in compariſon of theſe.
Who ſees not how all gape after profit by hooke and crooke, right and wrong; our lives are ſhort, our deſires unſatiable: So pride of life bewrayes it ſelfe in all ſorts, by the contempt of others in exceſſe of Apparell, for matter and forme.
In compariſon of theſe; Piety, feare of God, Conſcience, …are of furthering the truth are baniſhed; for the worldly luſts and carnall affections doe as mighty priſons detaine Gods ſacred Truth in unrighteouſneſſe, to the provoking of his wrath from Heaven, and Scandals rainging who almoſt ſtumble not at them, to the inducing of Athiſme.
And, as if we were not miſerable enough by our own naturall wickedneſſe, the Divell doth outwardly miniſter Scandals by all our ſenſes, that whitherſoever we turne our eyes, eares, or whatſoever we do, we incurre ſome grievous Scandall, either given or taken. So that by this we may ſee in part, how great an evill is on the World.
Vſe. Hence we learne, not to live by Example, to which our nature is prone. 1 Sam. 8.5. For every one thinkes that is done by good right which is done by example. But, our eyes are to be directed to the Word of God, and thence to fetch the rule of life; and with ſo much the more earneſt care, by how much there are the more Scandals; in greateſt darkneſſe, there is the greateſt light needfull; in the greateſt dangers, there is need of the greateſt guard. Now the Word is a light to our feet and a powerfull inſtrument of God, not onelyonly for our defence, but alſo to east down ſtrong holds. 2 Cor. 10.3.
So that if ever there was need of diligent reading, Preaching, Praying, Meditation; and Chriſtian ſociety, dayly exhortations, uſe of Sacraments, and all exerciſes of Religion, It is now; if ever there was need of the conferences of the holy, and the company of the godly; whereby our minds drooping through evill Examples, might be awaked. Our ſtaggering and weake hearts eſtabliſhed; our coldneſſe warmed, and ſo wee edifyed in all godlineſſe: J ſay, if ever there was need, it is now; ſo that all endeavour muſt be given of all thoſe, who with inoffenſive courſe deſire to go on in the way to Salvation, that they fall not away, nor be plucked away, (note the violence) from their own ſtedfaſtneſſe through the errour of the wicked. And here; who can ſufficiently bewayle the blindneſſe of men, that when their eyes are opened to ſee, that multitudes is no good proofe of a truth and ſound Doctrine; yet cannot ſee, that it is as deceitfull and inſufficient for life and manners, yea more deceiveable. Becauſe more may ſee the truth, then have grace to practice it; that if it hold not in truth of Doctrine, it will much more fayle for practice of life: as if Treaſon were naught in one or two, yet allowable in a multitude; as if one piece of counterfeit ſilver ſhould be rejected, and a thouſand of them go for Currant.
And thus we have ſeene the miſery of the World through Scandals given, conſider it in Offences taken, whence through the great corruption of man, not a few evils ariſe. For as was ſhewed, wicked men are offended at the Law; many at the Goſpell for the Croſſe, through diviſions; whence many pretend they know not what Religion to be of; many, becauſe they hate the godly, are offended at their courſes: they traduce the perſons, calumniate their actions, and make others offended at it. Thus Caine was offended at Abels acceptance, Eſau at Iacobs ſimplicity, the brethren of Ioſeph, at their fathers love; wicked Iudas at good Maries fact; the Covetous is offended at the liberall, the filthy at the cleane, the ſluggiſh Magiſtrate at the diligent, the idle Miniſter at the diligent.
Whence comes a new increaſe of miſeries; the band of love is broken twixt thoſe of the ſame place, envie repining ſecret undermining takes place, and which is the miſery of all, while ſome build diligently, others negligently; ſome with good ſtuffe, ſilver, gold; others with hay and ſtubble. When will the building be finiſhed, and what manner of one will it bee. But let us apply this.
Vſe. The uſe of this is. Firſt, for every one to looke to himſelf, and watch over his own wayes, both words and workes; for, are all theſe matter of offence, and cauſe of ſo great woe, as hath been ſhewed; O then how carefull ſhould men be of what they ſay, what they do, and before whom. For be a man never ſo poore and baſe, thou art threatned this fearfull Woe, if thou Scandalize him. 1 Cor. 8. Saint Paul ſhewes two fearfull evils that came of Scandals, that makes God ſo to puniſh them. Firſt, the endangering the ſoule and ſalvation of man. Second, the treſpaſſe againſt the bloud of Chriſt.
Now what can be more wicked and unbeſeeming Chriſtian profeſſion, then to caſt away a ſoule, and to cauſe the leaſt drop of Chriſts bloud to fall to the ground, O the fearfull ſtate of blaſphemers, prophane talkers, looſe-livers, maſters of diſorder, actors of wickedneſſe. Oh with what feare and trembling ſhould our Salvation be wrought forth. Saint Paul on this conſideration cryed out, that if his brother ſhould be Scandalized through his eating of fleſh, he would not do it while the World ſtood. Lo, love and the care of Paul.
The ſecond uſe to all Magiſtrates and Governours to looke carefully to redreſſe theſe evils. O how ſhall they deſerve of the Church and Common-wealth. For, if Chriſt hath avouched that the World becomes miſerable through Scandals, ☞ then how much ſhall they engage their Country unto them, if by their meanes, theſe evils be removed, then ſhall they truly bee called gracious Benefactors. Thinke it not enough if you can eſcape the Woe denounced againſt them that write grievous Lawes. If you cannot eſcape the Woe that comes of Scandals, which are riſe through your default,
How doth the Browniſts and Anabaptiſts traduce our Church and draw multitudes after them, they all running on the Rock of Scandall in the Church. For the many abuſes of the Miniſtry in the entrance and execution of the ſame, Whence they call into queſtion the ſtate of our Church, and for perſonall abuſes, condemne the ſacred Function. Now how happy a thing were it, that theſe things were removed, that we might have no unſufficient, idle or diſſolute Miniſters; who offer ſtrange fire, and come before the Lord in their ſinnes. Such as God himſelfe wiſhes, that the Church dores might be ſhut againſt. Malach. 10.
The third uſe is to the godly to mourne for theſe, to Pray,and with patience to wait, till the Lord may clenſe all ſorts and degrees, that we may be a Holy people, and one edifie another in our moſt holy Faith.
Fourth, here is diſcovered a two-fold Corruption in man. Firſt, a great proneneſſe and inclination to ſin, for otherwiſe there could come no great hurt to others of evill Example, but by reaſon of corrupt nature which as tinder takes the leaſt ſparkle of fire, and is kindled with the leaſt motion; ſin being as ſome herbe or weeds, that if but one ſlip be ſet in a Garden, it will run over it all. The ſecond corruption, is a great averſion and hatred of good: for elſe how could it be, that the good examples of Gods Saints before us, ſhould be Scandals to us; whereas they are in themſelves and ought to be to others great inducements to good, and furtherance to godlineſſe by their example. But that mans corrupt nature is ſo froward, and doth loath good, and the meanes thereof.
It muſt needs be that offences come.] Hitherto hath beene ſpoken of the concluſion or laſt part of our Sermon: reaſon now followes the ſecond, by which the view and ſight of our evill will appeare more fully. We heard before how heavy a thing a Scandall is, and what the miſery enſuing was. Which had been more tollerable, if there had been any way open to eſcape for evils are then much qualified, when there is any refuge for them, or avoidance of them. But if all meanes of eſcaping be excluded, and all wayes intercepted, then a light evill becomes ſore. As (Eſay 24.24.) Feare, pit and ſnare. Amos 5.19. Amos 9.12. Now this doth happen to the Scandals, to which above and beyond their own unmeaſurable weight, there is added as preſſing down, the burden of Neceſſity, It muſt needs be.
Object. But whence comes this neceſſity.
Anſ. There is a threefold reaſon of it.
The firſt, is from the revenging hand of God; for it muſt needs be that God be juſt, and his juſtice doth require, that his ſacred truth and infinite mercy in Chriſt, being offered to the World are contemned and ſcorned, he ſhould ſuffer Scandals to ariſe every where, wherewith, they that would not embrace the truth ſincerely; being deluded, might be carryed away to deſtruction, that thoſe that have loved error and ſinne, might periſh in their own ſnares, and in the fire, themſelves had made.
This is manifeſt, 2 Theſ. 2.11. Examples of this, we have in Rehoboam and Jeroboam, 2 King. 12.15. The like Amos, 7.10. And moſt plainly, 1 King. 22. Of Ahab, who refuſing the true Prophets, God permitted the Divell to bee a lying Spirit in the mouth of all his Prophets, to ſeduce him. This is one reaſon of Mahometiſme and Popery.
For when the world began to loath the true God, he permitted theſe falſe Doctrines to ariſe to ſeduce many; So that the Romiſh Antichriſt aroſe, who challenged the authority of God to himſelf, in abrogating divine Ordinances, and making new, in binding Conſcience, in pardoning Sin, and in making a God of the Bread, and how many follow this worſhip! Now whence is it, but that by the juſt Judgement of God, they daſh againſt this Rock, which have not received a love of the truth. And the ſame Iudgement of God is among us; for when the love of Religion hath long ſince begun to decay, God hath ſent ſuch as ſhall embrace the ſame in ſhew onelyonly.
Hath not this Scandall cauſed, that many who began to profeſſe Religion long ſince, have made yet ſo ſmall progreſſe. Many that had gone well on, are gone backward, and few that increaſing, perſevere: hence it comes by Gods juſt judgement, that the evill wee ſee in others, we follow as a Banner diſplayed.
This is the firſt Reaſon of this neceſſity, which teaches, that men are farre off from that happineſſe, they dreaming, feyne to themſelves, while they injoy occaſions and liberty of Sin without controlement; for then are they carried with the heavieſt judgement of God, if they had eyes to ſee it, as the Prophets above did bewayle the peoples caſe in this behalf, and ſuch as Chriſt in juſtice, left the Phariſes unto; ſaying. Let them alone: and the Scripture, Hee that is filthy, let him bee filthy, Dan. 12.10.
The ſecond Reaſon of this neceſſity, is the Depravation of man; for it muſt needs be: to wit, Mans wicked nature being ſuch as it is, confirmed by evill cuſtome. As it muſt needs be, that Fire burne, and an evill Tree brings evill fruit. So it can not be, that our corruption ſhould bring forth any thing but evill. Not that this depravation was planted in us by our Maker, but that wee voluntarily have contracted the ſame to us in the fall of Adam; for if it were in us by Creation, it could not bee put off by no meanes, nor in no meaſure: As by no meanes, the Fire can be made to coole, or the Stone to flye; and therefore, ſeeing many holy men doe in part put of this Corruption, it is apparent, it is not Eſſentiall to mans nature.
Now the particular Corruptions, which in men are the procuring cauſes and inſtruments of Scandall are theſe. Firſt, a want of the love of God and his Truth. Second, the want of the Love of our Neighbour. Hatred againſt ſome private perſons, love of our eſtimation, profits, pleaſures, honours; and in generall the whole corruption of man, whereby the tongue is made a Scandall by evill ſpeaking, the members of the body by being weapons of iniquity. Blindneſſe of mind, frowardneſſe of will, perverſeneſſe of affections, ſelfe-love, naughty Conſcience, conceit of ones own wit, holineſſe and righteouſneſſe, and an aptneſſe to receive any evill from another, as one body receives infection from another. Theſe are the ſubſerving cauſes, to which the Divell inſinuates himſelfe.
Vſe. This conſideration doth ſerve lively to decipher to us the greatneſſe of the evill of ſinne and naturall Corruption, ſeeing it is a ſin, and a cauſe of ſin and much woe and miſery, and in all theſe, takes away all excuſe from man, as will appeare below.
The third reaſon, is the finall cauſe of Scandall, which in regard of the Elect, is their tryall; for it is the will of the Father, that the elect be tryed, that the chaff may be ſevered from the wheat, that his gold might be purged his power in preſerving, might ſhine in our weakneſſe, and his mercy in our miſery. And the truth and power of Gods graces might be knowne to be greater while thereby the godly are preſerved from the common infection. As we admire thoſe conſtitutions, on thoſe receits of Art, whereby men living in the midſt of an infected ayre and perſons; are yet free from the infection: this conſideration affords a double uſe.
Vſe. Firſt, It is a ſingular comfort to the godly in this neceſſity of ſo great miſery, that theſe Scandals are onelyonly for their tryals, and not for their confuſion it may be; their feet may trip againſt theſe blocks, ſo that for a while they may goe ſlowly forward in the wayes of Piety; but they ſhall never ſo fall, as to depart from God and his truth. Math. 24.24. There ſhould be ſuch ſtrange deluſions, that if it were poſſible, the Elect ſhould be ſeduced, thereby inferring to their endleſſe comfort, that it is not poſſible. This is the priviledge of Gods children, and the ſtaffe of comfort in all miſeries.
Vſe. Second, this may ſerve to admoniſh unſtable perſons, as Browniſts, who if they be the children of God, as they perſwade themſelves, they ſhall not be prejudiced in their Salvation. It ſhall be only for their tryall, therefore; conſidering this end why God permits theſe Scandals, it ſhould be an effectuall meanes to ſtrengthen them againſt them: it ſhall turn to our further praiſe and glory, if we can will and without offence in the midſt of a froward and crooked generation: And thus much of the Neceſſity.
In the fourth place, a ſecret objection offers it ſelf, to be ſatisfied, which is this.
Object. That if a neceſſity be on theſe Scandals, then the Authors thereof, are not faulty; and this Doctrine may ſeeme to make men deſperate, ſince theſe cannot be avoided.
Anſw. To this, Chriſt anſwers; that this neceſſity doth not ex…pt the Authors of Scandall from bla… and puniſhment, for there is a double Neceſſity. The firſt, is of Coaction or conſtraint, when by ſome outward force, and not of any internall and voluntary motion; one is compelled to the doing of a thing. As a ſtone by force is made to fly upward.
If ſuch a neceſſity lay on man, as whereby he were made to ſin againſt his will, then he were free from all fault. But when as this neceſſity do adde no violence to the will, but it is carryed wholly by its owne ſwing to wickedneſſe, as loving the ſame, this Neceſſity hath no excuſe; becauſe it takes not away freedome.
This is briefly ſet down, but excellently by that learned and judicious writer Doctor Abbot, out of Barnard. It is a voluntary and miſerable free Neceſſity, wherein, neither can neceſſity, Note. ☞ excuſe the Will, becauſe it is voluntary; nor the will exclude neceſſity, becauſe it is intangled with delight therein. Wherein, Will takes from man, all matter of defence, and neceſſity bereaves him of poſſibility of amendment of himſelfe. So that the Will in a ſtrange wiſe cauſes this Neceſſity to her ſelf, for there is one way, Neceſſity by the habit of corruption; and another way, liberty by the free motion of the Will.
Vſe.
Hence we learne, that excuſe that men make, pleading Neceſſity, is a falſe plea and unſufficient, ſeeing this Neceſſity is ſuch as was voluntary, and was alſo contracted and procured by our own default. The Philoſophers could ſay, That hee that offended by Drunkenneſſe, was worthy of double puniſhment; Firſt, for his fault; Secondly, for his Drunkenneſſe. So, men are ſo farre from helping themſelves hereby, as that they doe but aggravate the matter and provoke the Iudge; for who would endure a Thiefe reaſoning thus: I can doe no otherwiſe, it is ſo ſweet to me, and I have been ſo accuſtomed to this courſe.
Second, when it is ſaid, Woe be to that man by whom the offence comes, &c. So Chriſt doth ſhew, that that Woe which belongs to the authors of Scandals, is farre heavier, then that which before was ſhewed to hang over the World. For greater muſt be the puniſhment of adviſing and purpoſed wickedneſſe, then of errour and raſhneſſe. Greater of the ſeducer, t…en ſeduced; he that doth mingle a Cup of poyſon to another, ought by all equity, to undergoe a greater puniſhment, then he ſuſtained paine, that drank the poyſon. So that the authors of Scandals ſhall not anſwer for themſelves alone, but for all thoſe that have been Scandalized by them.
Doct. And this Chriſt ſhewed by his ſharpe reproofe of Peter, Math. 16.23. Who when by a fooliſh ſpeech, proceeding from ignorance and love to Chriſt, yet did Scandalize Chriſt. Chriſt called him Divell for the ſame, even becauſe he was a Scandall.
☞ Note. ☞ And in very truth, the authors of Scandall are in ſome ſort worſe then the Divell; for he only by perſwaſion and ſuggeſtion, but theſe doe by Example and action; which doth give further encouragement, then a ſimple temptation; from which feare might deterre.
Now let us come to the Vſe.
Vſe. If this thought did deeply poſſeſſe the minds of men, how carefull would they be of every word, leaſt that by idle, laſcivious, filthy and blaſphemous ſpeeches, they ſhould give occaſion to others by doing the like to decay in Grace. How great modeſty would be uſed, what gravity in outward carriage and Attire, no diſtemper in Eating and drinking would be ſeene, leaſt by their Example others ſhould be drawn to ſin. But are theſe things ſo? No: But as if Chriſt had playd the falſe Prophet, ſo doth the whole World heap up Scandals, to their own, and the deſtruction of their brethren. Yea, if they may know, what will offend and grieve their brother, that they will do of purpoſe.
But be it, that men in this world, do little perceive their miſery, and the evill; there will come a time when they ſhall find that true, which Chriſt hath told.
Therefore, my brethren; Let us remember that our ſ…s extend further then our ſelves, ☞ neither do we wound our own ſoule only by ſinning; but we moſt cruely ſlaughter all thoſe, who ſhall by our Example, be encouraged to do the like; and when every mans own burden, is greater then he is able to beare; How intollerable will it be to ſtand guilty of all thoſe ſoules, which wee have deſtroyed by our Scandals.
Object. Let not then the Blaſpheamer, Prophane perſon, Rioter, unclean perſon, ſay, that they are but their own foes, and that they hurt no body but themſelves.
Anſw. For, I ſay unto you all, you hurt others and ſhall anſwer for others.
O that this one leſſon could be learned, it would awake men, make them live circumſpect, and thoſe that have ſinned, to repent betimes, that they might be Examples to others of good, as they had been of evill, and of praying for thoſe, whom they had occaſioned to fall.
For moſt fearfull is the eſtate of thoſe men, ☞ for their damnation increaſes after themſelves be dead; while in their lives time, they begat many Sons and daughters to Satan, who increaſing, cauſe the puniſhment of the Authors thereof to encreaſe; As on the Contrary, the reward and meaſure of glory increaſes to the godly, long after their deaths, while their godly labours and holy lives ſhall be effectuall meanes of others good. Conſider but how vehement and earneſt Chriſt is in this point of Scandall. Math. 5.29, 30. Note. If thy right hand offend thee, pull it out; So if thy hand or foot, though they be the moſt neceſſary and uſefull members Pull them out and ou… them off.
Object. What? Had it not beene enough, to have ſaid, Take hood to them and watch them?
Anſw. No: He contents not ſo, and therefore he is moſt preciſe and ſtrict, we muſt in this caſe ſtand on no termes, and himſelfe gives the reaſon of it. Marke, 9.42, 43, 44. When three ſeverall times he urges the fearfull effect of Eternall miſery. O how ſhould this rouſe the Worlds deadneſſe.
For Concluſion.
Vſe. Let it bee the carefull Practice of that holy Exhortation of St. PAVL, Phil. 4.8. Let all things bee done to Edification. 1 Corinth. 14. Edifie our ſelves in our moſt holy Faith, 1 Theſ. 5.11. Rom. 14.19. Let us therefore follow thoſe things that concerne Peace, and wherewith one may edifie another, verſe 20, 21. AMEN.
FINIS.