Lord. For he that feares God will not put a stumbling block before his brother sith he is sure thereby to incurre woe and displeasure of God Scandalizing consists not with Gods feare 2. To love our brethren with which Scandalizing consists not For how can he be said to love his brother who spreads a net for his feet especially when he insnares his soule And this is sure that he which loves not his brother loves not God but walkes in darknesse 1. Iohn 2. 10. 11. 3. To get uprightnesse of heart that thou maist walk uprightly and this will prevent both stumbling in thy selfe and scandalizing of others For he that is not right-hearted though he may in some things for a time doe well as Iehu did yet sooner or later he will stumble or fall Even as a lame horse while he is heated will goe well enough but when he cooles will halt downe-right Even so an hypocrite though for a time he may goe on fairely in his way yet in the Conclusion likely when he hath attained his ends he falls foulely As Iehu that seemed to be zealous for the Lord untill he had gotten the kingdome of Israel but in the end shewed his hypocrisy by serving Ieroboams golden Calves Now such a one will surely become a stumbling block and that a permanent one Wherefore as it is necessary for our appearing before God with boldnesse that we get upright hearts so likewise for our living unblameably and inoffensively to our neighbours 4 Lastly to get wisdome and prudence to consider the dispositions of men who are apt to be scandalized and the due circumstances and consequences of our actions that they may be none occasion offence In all our dealings that are obvious to men we must shew our selves innocent as Doves wise as Serpents in malice children in understanding men CAP. 3. Of Scandalizing in speciall by sinfull Example HOW grievous an evill active scandalizing is in the generall hath bin declared But because things that are more confuse in the Genus appeare more distinct in the species my purpose is to consider the severall brāches of active scandalizing that we may the better discerne the sinne and danger of scandalizing Active scandalizing is two waies one when a man in his actions intending only to have his own will or lust regards not the ruine of another by his action this may be called Exemplary scandalizing or Scandall by example and of this kind of Scandall there are two sorts The first is when the example is in a thing in its nature evill and this may not unfitly be called scandall by sinfull example The second is when the Scandall is in a thing lawfull otherwise as being in its nature indifferent but by want of Charity abused so as that harme comes to another and this may be called scandalizing in the abuse of things indifferent The other way of scandalizing is when an action is done for this particular intent that other mens soules may be harmed chiefly in drawing them to sinne And this may be called Scandalizing by devised practise which likewise is of two sorts one when by inticeing means as by coūsells perswasions placing objects before men and the like men are overthrowne and this may be called scandall by enticing practises The other when by terrifying wayes men are scandalized and this may be called scandall by persecution According to this distribution in this method I shall speake 1. Of scandalizing by evill example 2. Of scandalizing by abuse of our liberty in things indifferēt 3. Of scandalizing by enticing practises 4. of scandalizing by persecution That sinfull example begets scandall needs not proofe Experience of all times proves it too abundantly And that position of Solomon is plaine Prov. 29. 6. In the transgression of an evill man there is a snare or scandall For these two words are equivalent as was declared before A snare whereby to insnare himselfe and to harme others Whereupon it is that Solomon adviseth Prov. 22. 25. that we should make no friendship with an angry man nor goe with a furious man lest we learne his wayes and get a snare to our soule So that the evill example of angry and furious men becomes a snare or scandall to mens soules who goe with them Wherefore we may safely apply the woe of my text to this scandalizing and conclude That misery belongs to those that scandalize others by sinfull example The wages of sinne indefinitely is death Rom. 6. 23. even that death which is opposite to eternall life to wit eternall death of body soule in hell fire Which is much more due when it is not onely a sin but also a sinfull example a scandal by sinfull example But besides this eternall woe that temporal woe belongs to it also the story of the misery of Hophni and Phinehas of David others for their scandalls by sinfull example doth plentifully shew To explaine this point more fully we are to consider 1. what actions of sinful exāple doe scandalize 2. How they doe scandalize 3. why a woe belongs to such To give answer to the first quaere I say That in this sort of scandalizing the action scandalizing is that which is of it selfe sinfull that is such as is prohibited by God to be done For this is the difference betweene this and the next sort of scandalizng that this sort of scandalizing would bee sinfull in Gods fight though no man were offended by it and therefore when it becomes a scandall it is a double sin 1. As it is such a kind of act as is forbidden by God 2. As it occasions the ruine of another as Davids murther had been a sin if never knowne but scandalizng others it became a double iniquity The next sort of scādalizing is in an action not evill of it selfe but by reason of scandall so that were it no scandall it would bee no sin as the sin of the strong in faith mentioned Rom. 14. in eating indifferently any sort of meat had beene no sin the thing being in it selfe indifferent had not the weake in faith been thereby offended 2. It is requisite that the action scandalizing bee knowne For privy actions doe not scandalize Actions doe scandalize tanquam objectum à quo as an outward motive that provokes the mind now such provocation cannot be but by the knowledge of it I meane knowledge of the act though perhaps the person scandalized know not the sinfulnesse of it but rather the ignorance of the sinfulnesse of it may be the cause that it doth insnare him Perhaps it may be asked whether the living may be scandalized by the actions of them that are dead I answere yes doubtlesse though they were dead many ages before Solomons sin in hearkning to his wives and furthering their Idolatry became a scandall to the succeeding Kings of Iudah and Ieroboams setting up the golden calves was the scandall of the Kings of Israel that followed him in many
truth 1. That which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others that watch not over their words or actions least they cause others to stumble It is not to bee denied but that there are some who through overfearfullnesse of giving scandall doe omit things fit for them to doe which ariseth through want of knowing in what cases scandall is to bee feared in what not out of imprudence in not discernning the difference of persons This errour is the more pardonable in that it likely comes not out of an evil disposition but out of a tender conscience joyned with a weak understanding Nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous the exposing him to contempt and derision in some to pitty in others excepting when such scrupulosity causeth disobedience to the necessary commands of governours or breeds superstition or the like evils Yet this is an evill in that it is an errror and somewhat intrencheth on Gods prerogative in making that to bee sin which he hath not made sin and therefore is to bee shunned not to be cherished But such likely are but few The most of people mind and prosecute their pleasure profit credit preferment content c. but litle or nothing regard what scandall followes thereon many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves though they will certainly occasion drunkennesse quarrelling blood-shed idlenes undoing of families and such like evils So that in a sort they resolve like unto that Pope who said that hee would have his dish of meat in spight of God so these are bent to have their sports in spight of their brethren yea and of God too that commands them not to offend their brethren And as men are affected to their pleasure so they are to their profits preferments credit ends yea their vaine customes So violent is the streame of their wills that they will have their course although they not only overthrow many lives and states but also drowne many soules in perdition Too too many are of Cains mind who when he was demanded of God where his brother was answered angerly Gen. 4. 9. Am I my brothers keeper They care not whether they sinke or swimme their consciences be whole or wounded they stumble or goe upright they perish or be saved would it could be truely said that there were no ministers of the Gospell no Magistrates no Parents no masters that by their courses shew that they make light account of the stumbling of mens soules so they may have their will surely there should bee if there were any sparke of true charity in men a zeale to the good of their brethrens soules and accordingly of some to have compassion putting a difference and others to save with feare pulling them out of the fire hating even the garment spotted by the slesh that it may not infect others Iude 22. 23. Knowing that hee which converts a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Iames 5. 20. But alas so great is the vitious selfe-love of men that for their owne pleasures profit preferment vaine glory and such like ends they draw innumerable soules into hell with them sometimes by perverting their faith sometimes by corrupting their devotions sometimes by vitiating their manners and yet as if they were all Popes no man must say unto them what doest thou To omit other instances of lesse account To maintaine the great Idoll of latter ages the Papall Monarchy What grosse superstitions have been maintained what practises have been devised and used to the seducing of whole nations of people holding them in blindnesse and superstition to their perdition yea to the reproach of the religion of Christ even by Iewes Turks and Infidels it were infinite to relate How carelesse many others are to scandalize milions of soules that they may attaine to or maintain secular greatnesse I forbeare to speak it being too manifest to the world All which dispositions and practises how damnable they be oh that men would consider that they may prevent the woe here denounced by our Saviour and take heed how they slight their brothers spirit lest they draw downe eternall vengeance on themselves from the Father of spirits and by valuing at so low a rate their brothers soule make the market cheap for their owne Wherefore in the second place we are to be admonished that as we are to look to our feet that we stumble not our selves so to take heed to our actions that they overthrow not others The Almighty hath forbidden in his law to curse the deafe and to put a stumbling block before the blind Levit. 19. 14. it being an unworthy and injurious thing to take advantage from weaknesse to hurt those whom humanity reason should cause us to helpe But it is a thousand times more injurious and cruell to lay a stumbling block before mens soules in as much as the danger of a soules falling is incomparably greater then the ruine of the body Surely he that hath any estimation of the preciousnes of a soule any love to it any compassion any sense of the evill of a soules perdition ought to be most tender of doing it any hurt ready to doe it any good Wherefore it concernes us to be watchfull over our words and actions appearing to men that they become not Scandalls We are to look heedily to our thoughts that we be not found hypocrites before God and to every action we doe that we may keep our peace with God But for a farther reason we are to look to those that are in the view of the world as it were on the stage We are to be carefull of our privy thoughts as knowing that God sees us and hates all uncleannesse in the inward parts But of our open actions we are to be carefull for a double reason because God sees them and men too so that we may not only grieve Gods spirit but also hurt mens soules if they be not right For as there be likely some who as Ieremiah speaks of himselfe Ierem. 20. 20. will waite for our halting if in any thing we stumble that they may reproach us so there are others whom we shall probably make to halt to their ruine if we cast any stumbling block before them Besides we may safely conceive that they are carelesse of their own soules that are not carefull to prevent the scandall of other mens soules and that in foveam incident quam foderint they shall by divine justice fall into the pit themselves who have digged it for others Wherefore that we may not scandalize others let us learne 1. To feare God as we are commanded Levit. 19. 14. Thou shalt not put a stumbling block before the blind but shalt feare thy God I am the
our brother The Apostle 1. Cor. 8. 11. 12. saith that by such offences the scandalizers doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beate and wound the weak conscience of their brother as a man that doth kill another with a destructive weapon and that consequently the offended person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perisheth that is quantum per ipsum stat as much as pertaines to him And to the like purpose disswading from using our liberty in meates with offence hee forbids it in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 15. Destroy not him with thy meat and againe v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For meat destroy not or dissolve not the work of God that is the soule of thy brother As if scandalizing were a destroying or murther such as a soule is capable of For what is the murther of the soule but grieving it perverting it causing it to sin to feele Gods anger This is that which the scripture calleth Death as being indeed the onely death of an immortall spirit so that to cause this by using of our liberty is against the mercy wee are to shew to our brothers soule which is also aggravated in that it is a destroying of Gods worke that is the soule which is divinae particula aurae that particle as it were of Gods breath Gen. 2. 7. That image of the invisible God farre surpassing in worth the whole masse of corporeall beings and therefore the destruction of it much exceeding the destruction of the body 6. Adde hereunto that this scandalizing must needes hinder the peace the sweet peace that should bee betweene Christians that are members of the same body For whereas they should follow after the things that make for peace Rom. 14. 19. This course is opposite thereto Peace is to be followed by yielding somewhat to other mens desires by being indulgent to their weakenesse by relaxation of that rigour we may stand upon But in this way of scandalizing another by the use of our liberty there 's no yielding to the desires of others no indulgence to their weaknesse no remission of rigour yea besides it causeth a jealousy in the offended person of his enmity towards him who would doe that which hee is so much offended with Which apprehension will assuredly cause him to look obliquo oculo awry on him that offends and instead of imbracing him flye off farther from him 7. And indeed whether there bee enmity or evill will or no in the scandalizer surely there is some pride and contempt of his brother in this sin For the Apostle when hee speakes of the fountaine of this evill derives it from the swelling of knowledge that his knowledge puffeth him up 1. Cor. 8. 1. And againe when he forbids the cause of scandalizing in the use of things indifferent hee chargeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him not despise or set at nought his brother Intimating that if he were not puffed up with his knowledge nor set at nought his brother but esteemed him as hee should hee would prize him above his owne conveniences and remit his use of them for his sake Now pride whereby a man despiseth another as it is a great evill in it selfe so is it the greater in that by it commeth contention Prov. 13. 10. 8. Furthermore the obligation of christians bindes them to the utmost of their power to further the kingdome of God in men his glory and their salvation The mercy we have our selves received should move us to endeavour to make others partakers of the same we being called should call others as Philip having found the Messiah invites Nathaniel to come to him Iohn 1. 45. Peter being converted was bound to strengthen his brethren Luke 22. 32. Wherefore for such a one not onely not to strengthen but even for unnecessary things in which the kingdome of God consists not to weaken them is very contrary to to the heavenly calling wherewith we are called to the unspeakable grace we have received doubtlesse the Apostles rule is most equall for such That whether they eat or drink or whatsoever they doe they doe all to the glory of God giving none offence neither to the Iewes nor the Gentiles nor to the Church of God But as he himselfe did who pleased all men in all things not seeking his owne profit but the profit of many that they may be saved 1. Cor. 10. 3. 32. 33. 9. Vnto which the example of our Lord Christ should yet more forcibly urge us as the same Apostle presseth it Rom. 15. 1. 2. 3. We that are strong ought to beare with the infirmities of the weak and not to please our selves Let every one of us please his neighbour for his good to edification For even Christ pleased not himselfe but as it is written The reproaches of them that reproached thee fell on me How much doe they degenerate from Christs example whom they ought to follow who are unwilling to suspend the use of their liberty for their pleasure whereas the Lord Christ laid aside his glory emptied himselfe and became of no reputation for their sake 10. Finally what is scandalizing our brethren for our liberties sake but a forgetting what love Christ vouchsafed them and us in that hee dyed for them and us Christ dyed for them that hee might save them wee let them perish for our pleasure Such practise is doubtlesse not onely a sin against the brethren but against Christ much more 1. Cor. 8. 12. All these reasons put together declare how great a sin this kind of scandal is and therefore how justly a woe belongs to it And so much the greater a woe is awarded to such scandalizers as it is committed with and so much the greater pride wilfulnes or wantones when it is done data opera of set purpose or with evident foresight of the grievance harme ensuing thereby to their brother For these things make it the more voluntary and therefore the more sinfull But then it is a very hard and knotty point in many cases to know when a christian doeth thus abuse his liberty in things indifferent when not it being a hard thing to understand when men are weak when wilfull a hard thing to determin what to doe when the harme of another by our use of our liberty is only suspected or feared it may be but on the other side probably may not be what is to be done when it is likely that there may be scandall either way in using or not using our liberty what regard is to be had to our brethren in case the Magistrate interposeth his authority From these and sundry more such difficulties arise many doubts to the disquiet of tender consciences and sinfull presumptions in some superstitious feares in others which beget no small evill which points neverthelesse I finde handled ex professo by few onely incidentally to other arguments here and there writers cleare some of the doubts belonging to this argument wherefore I have conceived it
persecution is that which causeth the persecuted beleiver or hearer of Gods word to be scandalized For the heart of man is swayed by paines and delights Arist. lib 2. Ethic ad Nicom makes voluptatem dolorem pleasure and griefe the generall objects or matter about which vertues and vices are conversant The reason of which is because in all morall things pleasure and griefe doe move and sway men to or from a thing Hereupon it is that when men have not roote of faith and strength of patience their resolutions are altered their courses changed their minds broken by suffering hard things so that rather then undergoe them they will yeild to that sin which is their ruine The spirits of strong men are apt to be broken with calamities even as a strong Oake by a mighty wind yea the feare of things grievous doth oft prevaile to scandalize men S. Peter who was a man of great resolutions was dashed by the charge of a weake mayd when it tended to bring him into danger and all the Disciples were offended because of Christ as soone as he was apprehended Mat. 26. 31. As for the woe that belongs to such scandalizing it is the same which is awarded unto other sorts of scandalizing if not greater Forasmuch as this kind of scandalizing hath more of malice in it then the rest For all persecutors are moved by bitter malice towards the godly to injure and molest them 'T is true sometimes their malice is pure malice sometimes mixt but alwayes malice The Pharisees who persecuted our Lord Christ out of pure malice they said hee had an uncleane spirit Mark 3. 30. they called him a Samaritane a Wine-bibber a friend of Publicans and sinners They sought to intangle him to destroy him though his miracles convinced them that he was a teacher sent from God and that God was with him Iohn 3. 2. But others persecuted out of malice compounded with ignorance Luk. 23. 34. saith our Saviour Father forgive them for they know not what they doe compounded with blind zeale The time cometh saith our Saviour Iohn 16. 2. That whosoever killeth you will thinke that hee doth God service S. Paul sayes that out of zeale hee persecuted the Church Philip. 3. 6. This malice is lesse then pure malice and the woe due to this scandalizing by persecution lesse then to the former 1. Persecution out of blind malice is the more pardonable and the lesse punishable then that which is done out of pure malice which may perhaps be utterly unpardonable when it is the sinne against the Holy Ghost Whereas S. Paul alleadgeth for himselfe that though he were a persecutor and a blaspheamer yet hee obtained mercy because hee did it ignorantly in unbeleife 1. Tim. 1. 13. Neverthelesse all persecution of the godly all scandalizing by evill handling of men without repentance hath eternall death for its wages It is a righteous thing with God to recompence tribulation to them that trouble you saith S. Paul 2. Thes. 1. 6. what is the tribulation He tells them v. 9. They shall be punished with everlasting destruction frō the presence of the Lord and from the glory of his power And though God suffer such enemies of his Church to prevaile for a time yet few of them in the end escape his hand but by some exemplary death or other grievous judgment they beare the punishment of their iniquity Neither Pharaoh nor Saul nor Herod nor Nero nor Domitian nor any of the Chaldaean Syrian Roman persecutors have escaped without deserved vengeance As it is just with God to recomdence tribulation to them that trouble his people So he doth undoubtedly inflict it seriùs aut citiù◠sooner or latter unless his revēging hand be held up by the repentance of the persecutor For application of this truth first wee may hereby discerne the danger of those that this way scandalize others The impetuous malice of persecutors carries them violently with rage against beleivers so that they neither perceive their sin nor the woe due to it Even like a horse that runs furiously and violently observes not into what precipices pits down-falls it casts it selfe so a persecutor that is driven by malice and blind zeale to breath out threatnings and slaughter against the Disciples of Christ and to spoyle the Church runs as we use to so say without feare or wit neither considering whom he persecutes nor how hard a thing it is for him to kick against the pricks they see not what a tempest hangs over their heads what a pit they are falling into For even then when they study cruelty devise mischiefe on their beds while they act it with their tongue cutting like a sharp rasour weigh the violence of their hands in the earth use their strength authority power as men that know not the way of peace but destruction unhappines are in their wayes while they hire souldiers arme executioners invent torments for the Saints even thē all that while God is whetting his sword and bending his bow and making it ready hee is preparing for him the instruments of Death he ordaineth his arrowes against the persecutors that their mischiefe may returne upon their owne head and their violent dealing may come downe upon their pate Ps. 7. 12. 13 16. God is diging up a pit for the wicked Psal. 94. 13. And as sure as Pharoah Saul Iezabel Herod Nero Domitian and the rest of persecutors have suffered divine vengeance so surely shall all cruell Inquisitors barbarous Turks unjust oppressours ungodly scoffers divellish belyers of Gods people perish It is determined in heaven upon the wicked hee shall raine snares fire and brimstone and an horrible tempest this shall bee the portion of their cup. For the Lord tryeth the righteous but the wicked and him that loveth violence his soule hateth Psal. 11. 5 6. 2. This may justly deterre men from this way of scandalizing by persecution A way of scandalizing it is that Satan who vseth all practises to stumble men vi dolo by force and Craft hath set on foote in all times in all Churches where princes are infidels or heretiques he seeks to raise them vp to waste the Church to vexe the godly where they have professed and Countenanced the Gospell and godlynes there hee sets on worke some or other as secret vnderminers of their peace such as may reach at them with their tongues if they cannot with their hands And it is so still as in some places there are persecuting souldiers and persecuting Iudges so there are in other places persecuting scoffers persecuting accusers whose busines is to discourage beleevers to affright the godly not only infidell princes and hereticall Prelates but also the whole rabble of vitious men riotous livers sons of Belial will bee out of their malignity practising against the Saints that are opposite to their wayes And the divell knowes this to be a prevailing way by reason of the love men have to
much the sinne of scandalizers 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 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 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 onely to consider whom another man is to take for a beleiver in Christ whom hee ought to take heed of scandalizing Onely 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 onely 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 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 true-hearted 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 onely 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 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 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 It s 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 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 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