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
scandalizers Parag. 9. To admonish them of their sinne Parag. 10. Directions to avoyd it CAP. 3. Of scandalizing in speciall by sinfull example Parag. 1. SCandalizing distributed into foure wayes Parag. 2. A woe belongs to them that scandalize by sinfull example Parag. 3. What actions of sinfull example doe scandalize Parag. 4. How they doe scandalize Parag. 5. Why a woe belongs to such Parag. 6. Application 1. to move them to mourne that scandalize by sinfull example Parag. 7. 2. To move men to take heed of scandalizing by sinfull example Parag. 8. 3. And others that they be not scandalized by sinfull example Parag. 9. Directions to prevent it CAP. 4. Of scandalizing in speciall by abuse of liberty in things lawfull Parag. 1. A Woe belongs to scandalizers by abuse of liberty in things lawfull Parag. 2. Reasons thereof out of S. Paules Epistles Parag. 3. The difficulty of this point and quaeres propounded to cleare it Parag. 4. Answer of the first quaere what are things lawfull and indifferent and what is our liberty in their use Parag. 5. What wayes our liberty in things indifferent may be restrained Parag. 6. The summary of the Apostles resolutions about scandall in the use of things indifferent delivered Rom. 14. Parag. 7. And 1. Cor. 8. 9. 10. Chapters Parag. 8. Quest. 1. Who are to avoyde scandalizing by abuse of liberty in things indifferent Parag. 9. Qest. 2. Scandalizing of whom by such abuse is to be avoyded Parag. 10. Quest. 3. Whether strong ones are obnoxious to such scandall Parag. 11. Quest. 4. Who are to be accounted weake ones not to be thus scandalized Parag. 12. Quest. 5. What evill consequent on our actioÌ„ makes scandalizing of this sort Parag. 13. Quest. 6. How long we are to forbeare our liberty for feare of scandall Parag. 14. Quest. 7. What foresight of scandall consequent is necessary to make a man capable of scandalizing this way Parag. 15. Quest. 8. Whether the restraint of our liberty for feare of scandall be universall Parag. 16. Quest. 9. Whether scandall may be by omission of the use of our liberty Parag. 17. Quest. 10. Whether a community or a Magistrate may be scandalized Parag. 18. Quest. 11. What we are to doe when there is danger of scandall one way and of disobedience to the Magistrate another way Parag. 19. Quest. 12. What we are to doe in case of scandall either by using or not using our liberty Parag. 20. Quest. 13. What we are to doe when the forbearing of our liberty indangers the losse of it Parag. 21. Quest. 14. What wee are to doe when there is danger of life by not using our liberty of scandall by using it Parag. 22. Quest. 15. What we are to doe when there is feare of scandall to some and hope of good to others by use of our liberty Parag. 23. Quest. 16. How farre we are to regard the scandall that ariseth from meer fancy without any probable reason Parag. 24. Application 1. To manifest the uncharitablenesse of scandalizers by abuse of their liberty Parag. 25. 2. To disswade them from this sinne with directions against it Parag. 26. 3. To admonish men that they be not scandalized by anothers use of his liberty and directions to that end CAP. 5. Of scandalizing in speciall by enticing practises Parag. A Woe belongs to scandalizers by enticing practises Parag. 2. How men scandalize by enticing practises Parag. 3. Difference of scandalizers by enticing practises in respect of the part they act therein Parag. 4. Difference of scandalizers by enticing practises in respect of the motives which incite them Parag. 5. Difference of scandalizers by enticing practises in respect of the matter wherein they scandalize Parag. 6. The reasons of the woe due to this scandalizing Parag. 7. Application 1. To manifest tâ—â— great guilt of scandalizers in this kind Parag. 8. 2. To admonish men to take heed of scandalizing this way Parag. 9. 3. And those that are apt to be scandalized CAP. 6. Of scandalizing in speciall by persecution Parag. 1. A Woe belongs to scandalizers by persecution Parag. 2. How beleivers are persecuted Parag. 3. How persecutions doe scandalize Parag. 4. What woe belongs to scandalizers by persecution Parag. 5. Application 1. To discover the danger of such scandalizers Parag. 6. 2. To deterre them from it Parag. 7. 3. To advise them that are in danger of being scandalized by persecutions CAP. 7. Of the aggravation of the woe belonging to scandalizers Parag. 1. THe explication of the third proposition in the text parag 2. Those that believe in Christ are little ones Parag. 3. Some lesse then others in spirituall gifts and graces Parag. 4. In power and dignity Parag. 5. Beleivers commonly lesse then others in the world Parag. 6. Little in their owne eyes Parag. 7. Application 1. To advertise us of the estate of beleivers in this world Parag. 8. 2. To teach beleivers contentednesse in a low condition Parag. 9. 3. To quicken their hope after Heaven Parag. 10. 4. To aggravate the sinne of scandalizing beleivers Parag. 11. That the woe due to scandalizers of beleivers is greater then any temporall death Parag. 12. Who are to be accounted beleivers in Christ. Parag. 13. Why so great vengeance is awarded to scandalizers of beleivers in Christ. Parag. 14. Application 1. To manifest Christs tender care over his people Parag. 15. 2. To teach us to commit our cause to him when we suffer for him Parag. 16. 3. To advertise scandalizers of the greatnesse of their sinne and punishment Parag. 17. 4. To deterre them from their sinne VAE SCANDALIZANTIUM Luke 17. 1. 2. 1 Then said he to the Disciples it is impossible but that offences will come but woe unto him through whom they come 2 It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these litle ones CAP. 1. Of the meaning of the Text and the necessity of Scandalls THe wordes of the wise saith Solomon are as goades and as nailes fastned by the masters of assemblies which are given from one Shepheard Such words are these the words of the wise even of him who is Wisdome it selfe given from one Shepheard even him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe only Shepheard and Bishop of soules to the masters of assemblies the holy Apostles to be as goades to provoke unto love and as nailes to fasten men in unity All the words of this preacher were acceptable words and although all are not written yet all that are written are upright even words of truth This present speech was conceived so usefull that two of the Evangelists have preserved the first part S. Luke here and Saint Mathew Ch. 18. 7. and three the latter part S. Luke here S. Matthew with some inversion of the order used by S. Luke and Saint Marke ch 9. 42. The occasion of this speech is distinctly related by S. Matthew to
mourne but a sinne and scandall in them that cause it A ruine therefore it cannot be said to be in the primary sense as ruine imports falling into sin but ruine it may be said to be in a secondary sense as ruine imports any affliction of the soule and with this explication the terme ruine may fitly enough expresse the effect of this scandall Sometimes the sorrow displicencie and anger that ariseth in the person offended from the sayings and deeds of another are unjust both in him that is offended and in him that offends this is when a man is grieved at the use of another mās lawfull liberty in things indifferent by reason of his owne weaknesse of faith thinking that to be unlawfull which is not as those that were offended at their brethrens neglect of daies and difference of meats Rom. 14. which thing is unjust in him that is thus offended and it is also unjust in him that offends when without Charity to his brother he heeds not as he ought the avoiding of grieving his brother contrary minded And this griefe may be called ruine of the person offended not only in the secondary sense but also in the primary sense occasioning not only griefe but also uncharitable judging dis-union or diminution of affections sometimes further sins Sometimes the griefe is unjust in the person offended but not in the person offending As many were offended at our Saviours and the Apostles preaching which yet were their necessary duties such persons were not only angred but sometimes forsook them and their fellowship by reason of such preaching and so the preaching was a scandall to them and a ruine both in the primary and secondary sense but through their own default and therefore unjustly on their part With this explication I conceive the definition given to be sufficient and right enough 5. That sinnes of thought are not scandalls unlesse they break out into acts whether of wordes or deeds If smothered or stayed within they are sinnes but not scandals 6 That then an offence is said to come by a man either when his intention is to harme his brother by his fact as Balaam did Revel 2. 14. or the nature and quality of the fact is apt to harme others as in S. Peters advice Math. 16. 23. In either of these two Cases it is scandalum datum or active scandall and the man that is the agent in such facts or words is one by whom the offence cōmeth But if a man doe his duty and men are scandalized if the offence were neither intended by the agent of the fact nor come from the nature of the action but from the ill disposition of him that is offended it is to be conceived to be only ex accidente accidentally to him whose action did offend and therefore it is in relation to him only scandalum passivum a passive scandall non datum sed acceptum not given by him but taken by the offended party who is thereby the scandalizer of himselfe or he by whom the offence cometh Our Saviours discourse concerning the eating of his flesh offended the Capernaites Iohn 6. 60. 61. But this was not by reason of Christs sermon which was of a necessary truth but from their own perverse ignorance In like manner the Pharisees were offended at Christs doctrine concerning the cause of defilement Math. 15. 12. but of this scandall not our Saviours doctrine but their owne malice was the proper cause The fact of the Reubenites offended the other tribes Iosh. 22. 10. 11. 12. but this was through their own mistake Now the woe here denounced belongs not to those through whose actions scandall comes by accident but those that give or cause scandall either in their intention or according to the nature quality or manner of their action So that that to which this woe belongs is not an object but an agent not only as scandalizing himselfe but another not by an action of the imagination but of word or deed bringing ruine to another either in a primary or secondary sense not by accident but eyther by direct intention or by reason of the nature quality or manner of the action In answer to the second quaere The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or woe is used in our Saviours sayings to signifie some grievous judgement or calamity both temporall as Mat. 23. 29. the woe denounced to the Pharisees is expressed v. 33. to bee the damnation of hell And that this woe is here denounced to scandalizers appeares by the aggravation in the 2. verse where to have a milstone hanged about his necke and to be cast into the sea is made lesse than the woe here denounced to the scandalizer and Mat. 18. 7. when our Saviour had said Woe to the man by whom the offēce commeth he addes immediatly v. 8. that the hand offending should be cut off that the scandalizer by retaining his two hands be not cast into hell fire Hell fire or the damnation of hell is the chiefe and greatest woe due to the scandalizer But besides it there 's a woe also of temporall death awarded sometimes to scandalizers For this reason was Balaam the sonne of Peor slaine with the sword Num. 31. 8. that God might be avenged of him for his practise in teaching Balaak to lay a stumbling block before the children of Israel Elies sons sinned greatly in their scandalous facts for men abhorred the offering of the Lord 1. Sam. 2. 17. The issue was they were both slaine by the Philistins in one day Likewise other temporall woes on their soules bodies names estates posterity c. are inflicted by God on scandalizers Thus was David filled with trouble of soule for his sin in the matter of Vriah by which he caused the enemies of the Lord to blaspheame so that hee was faine to beg hard for restitution of joy comfort Psal. 51. 8. 12. And the incestuous Corinthian was so plunged over head and eares in sorrow that hee was almost drown'd with it 2. Cor. 2. 7. hee was cast out of the Church delivered over to Satan David for the fore-named sin was haunted with griefes in his children almost to his dying day and it stil lies as a blot upon his name The Priests that make others stumble at the Law and threatned with contemptiblenesse Malac. 2. 8. 9. No active scandall scapes scot-free there 's none veniall every one hath it's measure of woe yet not all alike For some of these scandalls are more heinous then others and therefore incurre a greater woe As for instance some scandalls consist in facts in their kind evill and these are worse than other scandalls which arise onely from the abuse of our liberty in things lawfull The scandall of Elies sonnes in respect of the foule nature of their facts was worse then than the scandall of the strong in faith by the eating of meats with offence mentioned Rom. 14. 2. Some scandalls are worse than other ratione causae in respect
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
their lives goods ease and quietnesse But for such as thus doe scandalize it behoves them take notice of the woe following to remember what our saviour said to Saul Act. 9. 4 5. It is hard for thee to kicke against the pricks If they be able to fight with God let them goe on if not let them remember Iulians end betimes that they may not be forced to confesse as he did vicisti Galilaee Christ hath overcome them though to their perdition 3. Lastly for those that are apt to be scandalized by persecutions it concernes them to get roote in themselves strength of faith stability of patience to stand in the time of triall that they be not overthrowne in their goings by violent scandalls The fiery triall must not be as if some strange thing had happened to us but as men prepared for such a combate we are wisely to foresee the assaults of such temptations that we be not surprised by them and to fortifie our selves with faith and courage that we be not forced by them We must watch stand fast quit our selves like men be strong 1. Cor. 16. 13. remembring that the favour of God the peace of our consciences salvation of our soules depends upon our victory that the fearfull shall be without to him that overcometh shall be given to eate of the tree of life which is in the middest of of the paradise of God We must breake through terrours looke beyond death and by faith overcomming the world and the Prince of it as Christ and the Saints have done enter into glory CHAP. 7. Of the aggravation of the woe belonging to Scandalizers HAving finished the two first propositions contained in the first verse there remaines only the third and last proposition containing an aggravation of the woe due to scandalizers by comparing it with a lesser though very grievous affliction It were better for him c. For the reading meaning of which much needs not be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Enlish it is profitable to which answers in S. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is behovefull is translated by our translators according to the phrase in Saint Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better for him Now in the aggravation it selfe wee are to consider the persons whose offence is spoken of and the grievous punishment with which the woe due to such offenders is compared The persons of whose offence our Saviour speaks are these little ones Now by little ones are not meant little ones in age For although our Lord Christ tooke occasion from the presence of little Infants to use this phrase yet chiefly by the addition of Saint Matthew which adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That beleive in me by the condition of these little ones that they are converted and become humble as little children and because not litle children in age but litle ones in disposition are apt to be scandalized in that manner our Saviour here speaks of it is plaine that our Saviour meanes by these little ones believers in him who are called little ones not from their age or quantity of body but from their disposition or condition because they are little in their owne eyes or in the esteeme of the world or because some of them that beleeve on him are lesse then others The greivous punishmēt with which the woe due to such offenders is compared is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o be drowned in the deep of the sea as it is in S. Matthew in S. Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throwne into the sea in S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast into the sea that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that an asse-milstone be hanged about his necke in S. Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a milstone be put about his necke in S. Luk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that an asse-milstone bee about his necke Criticks busy themselves about this asse-milstone what it was and why so called some conceive it to be the lower milstone because that is the greater and our Saviour would expresse the weight of the fall by the greatnesse of the stone Therefore they say the lower milstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the asse either because in manner of an asse it bare the burden or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move or bring about because the upper milstone is turned about it as Iansenius conceives But Suidas in his Greek Lexicon in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the upper milstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the asse and this is more likely and that the reason why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was because it was turned about with an asse and thereby distinguished from mola trusatilis that milstone that was wont to be turned about with the strength of mens armes Which is the opinion generally of interpreters Ambrose Hilary Erasmus Iansenius Maldonate c. However wee conceive of this milstone the intent of our Saviour was to shew by this addition the certainty of his perishing the weight of his fall and the irrecoverablenesse of it For a man that is cast into the sea and hath a milstone hanged about his necke is sure to perish there being no possibility for him to use his armes or body to stay himselfe from sinking and he hath a most heavy downfall the weight of the milstone carrying him most violently into the bottome of the deepe and his fall is irrecoverable no man being able to prevent his fall or to recover him thence For this reason in the Revelation of Saint Iohn ch 18. 21. Where the irrecoverable destruction of Babylon is signified the resemblance is the same with that in my text And a mighty Angel tooke up a stone like a great milstone and cast it into the sea saying Thus with violence shall that great Citty Babylon be throwne downe and shall be found no more at all Hierome in his Comment on Math 18. 6. saies this manner of casting men into the sea was secundùm ritum provinciae quo majorum criminum ista apud veteres Iudaeos paena fuerit ut in profundum ligato saxo demergerentur according to the manner of that province in which that was among the ancient Iewes the punishment of greater crimes that they should be drowned in the deepe with a stone bound about their neckes But this punishment we finde no mention of in the old Testament though of stoning often what other writers relate I cannot speake nor upon what evidence S. Hierome found this to be the manner of the ancient Iewes to punish great crimes by drowning the malefactors in the deepe of the sea with a milstone hanged about their necke Casaubon in his notes on Matthew 18. 6. proves by a passage or two which he cites out of Diodorus Siculus and Athenaeus that the Greekes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowning in the Sea as a punishment among them but he finds not that
Solomons caveat Prov. 22. 22 23. Robbe not the poore because he is poore neither oppresse the afflicted in the gate For the Lord will pleade their cause and spoyle the soule of them that spoyled them Consider what a doome is here threatned to scandalizers of beleivers Bee assured that Gods righteousnesse his love to his people his owne cause requires this severity at his hands Know that ther 's no escaping unlesse they could fight against God and were stronger then hee Provoke not then a couragious Lion stirre not up the wrath of the Omnipotent God Touch not his annointed doe his Prophets no harme Shew them all kindnesses on earth that what they cannot their Saviour may recompense in heaven that when yee faile they may receive you into everlasting habitations FINIS § 1. Eccl. 12. 11 The speaker and occasion of the words § The partition of the text § 3. The explication of the word Scandall in the proper acception Lexic in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § Scandall in the Scripture use Ps. 69. 23. Rom. 11. 9 §. Of the sorts of effective scandall §. 6. The necessity of scaÌ„dals §. 7. In respect of scandalizers § 8. Of persons Scandalized §. 9. Of Satan § 10. Of God Ezek. 3. 20. § 11. For what ends ordered by him Enchir. ad Laur c. 96. §. 12. The application 1. To iustifie religion notwithstanding the scandals of the professors of it §. 13. To magnify the providence of God § 14. 3 To teach men to walk circumspectly §. 15. 4. To waite for Christs comming §. 1. The explication of the words of the second proposition of the Text. § 2. That a woe belongs to Scandalizers § 3. §. 4. Who are Scandalizers and to what Scandalizing woe belongs Iames 1. 14. Qu. Ans. Lib. 4. de gubernat Dei § 6 Why a woe belongs to them Rom. 7. 13. §. 7. § 8. Application 1. to manifest the danger â—f scandalizers §. 9. 2 To admonish them of their sin § 10. Directions to avoide it § 1. Scandalizing distributed into foure waies § 2. A woe belongs to them that scandalize by sinfull example § 3. What actions of sinfull example doe scaÌ„dalize Qu. Ans. Qu. Ans. §. 4. How they doe scandalize Lib. 4. de guber Dei §. 3. Why a woe belongs to such §. 6. Application 1. to move them to mourne that scandalize by sinfull example §. 7. 2. To move men to take heed of scandalizeing by sinfull example § 8. 3. And others that they be not scandalized by sinfull example §. 9. Directions to prevent it §. 1. A woe belongs to scandalizers by abuse of liberty in things lawfull §. 2. Reasons thereof out of S. Paules Epistles §. 3. The difficulty of this point and quaeres propounded to cleare it §. 4. Answere of the first quaere what are things lawfull indifferent and what is our liberty in their use §. 5. What waies our liberty in things indifferent may be restrained § 6. The summary of the Apostles resolutions about scandall in the use of things indifferent delivered Rom. 14. § 7. And 1. Cor. 8. 9. 10. chapters §. 8. Que. 1. Who are to avoyde scandalizing by abuse of liberty in things indifferent §. 9. Que. 2. Scandalizing of whom by such abuse is to be avoyded §. 10. Que. 3. Whether stroug ones are obnoxious to such scandall § 11. Que. 4. Who are to be accounted weake ones not to be thus scandalized § 12. Qu. 5. what evill consequent on our action makes scandalizing of this sort §. 13. Que. 6. How long we are to forbear our liberty for feare of scandall §. 14. Que. 7. What foresight of scandall consequent is necessary to make a man culpable of scandalizing this way §. 15. Que. 8. Whether the restraint of our liberty for feare of scandall be universall §. 16. Que. 9. Whether scandall may be by omission of the use of our liberty §. 17. Que. 10. Whether a community or a magistrate may be scandalized § 18. Que. 11. What we are to doe where there is danger of scandall one way and of disobedience to the Magistrate another way §. 19. Que. 12. What we are to doe in case of scandall either by using or not using our liberty §. 20. Que. 13. What we are to doe when the forbearing of our liberty endangers the losse of it §. 21. Que. 14. What are we to doe when there is danger of life by not using our liberty of scandall by using it §. 22. Que. 15. What we are to doe when there is feare of scandall to some and hope of good to others by use of our liberty §. 23. Que. 16. How farre we are to regarde the Scandal that ariseth from fancy without any probable reason §. 24. Application 1. To manifest the uncharitablenes of scandalizers by abuse of their liberty §. 25. 2. To disswade them from this sin with directions against it §. 26. 3. To admonish men of being scandalized by anothers use of his liberty and directions to that end §. 1. A woe belongs to scandalizers by enticing practises §. 2. How men Scandalize by enticing practises §. 3. Difference of scandalizers by enticing practises in respect of the part they act therein §. 4. Difference of scandalizers by enticing practises in respect of the motives which incite them §. 5. Difference of scandalizers by enticing practises according to the matter wherein they scandalize §. 6. The reasons of the woe due to this scandalizing §. 7. Application 1. To manifest the great guilt of Scandalizers in this kind §. 8. 2. To admonish men to take heed of scandalizing this way §. 9. And those that are apt to be scandalized §. 1. A woe belongs to scandalizers by persecution §. 2. How beleivers are persecuted § 3. How persecutions doe scandalize § 4. What woe belongs to scandalizers by persecuiion § 5. Application 1. To discover the danger of such scandalizers § 6. 2. To deterre them from it § 7. 3. To advise them that are in danger of being scandalized by persecutions § 1. The explication of the third proposition in the text § 2. Those that believe in Christ are little ones § 3. Some lesse then others in spiritual gifts and graces § 4. In power and dignity §. 5. Beleivers commonly lesse then others in the world § 6. Little in their owne eyes § 7. Application 1. to advertise us of the estate of beleievrs in this world §. 8. 2. To teach beleivers contentednesse in a low condition §. 9. 3. To quicken their hope after heaven §. 10. 4. To aggravate the sin of scandalizing beleivers §. 11. That the woe due to scandalizers of beleivers is greater then any temporall death §. 12. Who are to be accounted beleivers in Christ. §. 13. Why so great vengeance is awarded to scandalizers of beleivers in Christ. §. 14. Application 1. To manifest Christs tender care over his people §. 15. 2. To teach us to commit our cause to him when we suffer for him §. 16. 3. To advertise scandalizers of the greatnesse of their sin and punishment §. 17. 4. To deterre them from their sin