religion Thus their scandals did stumble thē And thus did their scandals bring an heauie woe vpon the people for what a woefull condition was this thus to stumble at the Law at the true religion of God what was this but to seale vp and make sure their owne damnation for if they would none of the Law they could none of Heauen if shut out of Heauen what remayned but Hell The Lord had it is likely a long while called vpon the people by his Prophets they would not hearken nor repent nor imbrace the truth of God The Lord therefore in his Iustice resolues to be reuenged vpon them by bringing a woe vpon them And what woe would God bring vpon them This woe of stumbling at religion that so hee might make sure worke with them that since they would not be saued when hee offred them saluation therfore now they should ueuer be saued But now what course will God take to effect this and bring this woe vpon them Hee will in his wise prouidence lay the stumbling blocke of the Priests scandals in their way at which they shall so stumble as to dislike the Law and to fall into an vtter distast of religion by which they should make sure worke against their owne saluation And so woe was vnto the people from the Priests scandals 2. Scandals make way for woe in that they make way to occasion men of the world to fall into the fowle and woefull sinne of blaspheming Gods holy Name It is a woefull thing to fall into that sinne especially so to fall into it as to make that the ioy of our hearts which tends to the reproach and dishonour of his Name The Name of God is a glorious and a fearefull Name Deut. 28. 50. and therefore how woefull and fearefull a thing for a man to blaspheme that Name What doth he better then cut himselfe off from all communion with God that blasphemes his Name that flies in his face and triumphes in his reproach It is said of the malicious Iewes Act. 13. 45. that they spake against Pauls doctrine contradicting and blaspheming And marke what followes vers 46. Seeing yee put the word of God from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles See then when they blasphemed what they did They put away the word from them they iudged themselues vnworthy of life they caused God to turne away the meanes of saluation from them Such a case is a woefull case and to this case will contradicting blaspheming of God and his truth and Religion bring men And therefore in this regard are scandals wofull euents because they occasion men to blaspheme and speake euill of God and his truth When Dauid fell in to that foule Scandal what followed vpon it See 2. Sam. 12. 14. By this deede thou hast giuen great occasion to the enemies of God to blaspheme Those amongst the people that were haters of true godlinesse and enemies to the powerfull profession thereof and so enemies of God when Dauid fell into this sinne they fell into a woefull case they presently fall a blaspheming of Religion and speaking euill of godlinesse and he that blasphemes godlinesse blasphemes God and so by this meanes causes God in wrath peremptorily to turne from them So Rom. 2. 23. 24. thorough you the name of God is blasphemed a mongst the Gentiles So that the scandalous sinnes of the Iewes were stumbling blockes to the Gentiles that made them fall into that fowle sin of blaspheming that must needes make them vnworthy of eternall life 3. Scandals make way for woe in that they make way for the hardning of the hearts and stiffening of the neckes of sinnefull men in their euill wayes It is a very dangerous thing for a man to bee in a sinnefull way but for a man to haue his hand strengthened in his Iniquity to bee hardened in any sinne this is a woefull condition It is the greatest woe and curse that can be to haue ones hart hardened Lam. 3. 64. 65. Render vnto them a recompence O Lord according to the worke of their hands Giue them obstinacie of heart thy curse vnto them Salomon speakes of the plagues in the heart 1. King 8. 38. The plague in the body is a woefull disease and what then is the plague in the heart God threatens Pharaoh with this plague Exod. 9. 14. I will at this time send all my plagues vpon thine heart and see how God did it Exod. 10. 1. Goe into Pharaoh for I haue hardened his heart Therefore the Hardnes or Hardening of the heart is the plague of the heart God sent ten plagues vpon Pharaoh but this plague of his heart in the hardening of it was ten times greater then all the plagues of Aegypt It is that which vsually God premises and fore-sendes when hee meanes to prepare men to temporall destruction When God meanes resolutely to speede a particular person or a whole nation and to bring ineuitable destruction vpon them God first makes way for it by the hardening of mens hearts Exo. 14. 17. When God would get himselfe honour in the destruction of Pharaoh and the Aegyptians I will saith hee harden their hearts and they shall follow them and I will get me honour vpon Pharaoh So Iosh 11. 19. 20. Not a City that made peace with the children of Israel saue the Hiuites the Inhabitants of Gibeon They tooke all in battell But why did not other Cities doe as the Gibeonites why did not they submit and seeke their peace Because God had a purpose they should bee destroyed and to make the surer way for it gaue them vp to an hardened heart for it was of the Lord to harden their hearts that they should come out against Israel in battell that he might destroy them vtterly and that they might haue no fauour but that hee might destroy them So that when God meanes that a man shall haue no fauour but be vtterly destroyed then God first giues men vp to hardnesse of heart Nay it is that which is a woefull preparatiue to eternall wrath it is that which lockes men and shuts them fast vp and keepes them sure for eternal vengeance When God is so angrie as that hee is peremptorily resolued that a man shal not be saued but bee damned without all peraduenture then God giues him vp to the hardnesse of heart vnder which hee shall be surely reserued vnto the day of wrath When a Prince is resolued to put a man to death he commands him first to bee surely imprisoned to bee laid fast in fetters and irons When Herod meant to execute Peter see what sure worke is made He is deliuered to foure quaternions of Souldiers to bee kept hee lies betweene two Souldiers bound with two chaines and the keepers before the doores keeping the prison Act. 12 4 6. So that in reason there was an impossibilitie of his escape from death So when God will make sure worke with a
man and is peremptorie for his execution the Lord deliuers him vp to hardnesse of heart and this hardnesse of heart wil be as quaternions of Souldiers as Chaines and Keepers Lockes Barres Bolts and Fetters to reserue a man sure for damnation A man hath had the meanes of grace offered him he hath slighted them and he wil goe on and hee wil doe this and that say all the Preachers what they wil and can to the contrarie When God sees this hee thus resolues Here is a man that I would haue saued I offered him the outward meanes of grace but he hath stubbornly rebelliously stood out against the meanes I am resolued hee shal neuer be saued I but perhaps the man liues stil vnder the meanes of grace and so long there is a possibilitie of his conuersion and if he be conuerted he must needs be saued Therefore God to keepe him from saluation will take a course sure enough to keepe him from conuersion Now what course is that God wil haue such a mans heart hardened And if once the heart be hardened there is no possibilitie of Conuersion if no Conuersion no Saluation This processe of Diuine Iustice vengeance we haue Is 6. 10. Make the heart of this people fat and make their eares heauie and shut their eies lest they see with their eyes and heare with their eares and vnderstand with their heart and conuert and be healed We see in the end of the Verse that Gods full and finall resolution is that they shall not bee healed that is they shall not be saued as appeares Mark 4. 12. But how will God keepe them from being saued they hauing and hearing the Word They shall not bee conuerted But how will he keepe them from Conuersion They shall not vnderstand with their heart though they heare But how will hee keepe them from vnderstanding with their heart Goe make the heart of this people fat that is Goe harden their hearts When the heart is hardened they cannot vnderstand with the heart when they cannot vnderstand with the heart they cannot bee conuerted when they cannot be conuerted whē they cannot be saued And so the hardening of the heart is nothing else but the locking and the shutting and sealing of a man vp to keepe him sure and fast for Hell So that for a man to bee giuen vp to hardnesse of heart is a signe and a wofull signe that a man is such an one as on whose soule God is resolued to shew no mercie and that a man is in the wofull state of reprobation Therefore see how the Apostle speakes Rom. 9. 18. Therefore hee hath mercie on whom hee will haue mercie and whom he will he hardens See how hardening and shewing mercie stand in opposition Whom he will he hardens that is he reprobates and shewes no mercie to But why sayes he not to whom hee will shew no mercie hee shewes none but in steed of that whom he will hee hardens Because God makes way for the execution of his counsell of Reprobation by Hardening mens hearts By al this then it is cleere that it is a wofull thing to bee giuen vp to the hardnesse of heart woe to that man that hath his heart hardened Now then Scandals are wofull euents vnto men of the world because they be such snares and stumbling blocks as make and occasion them to fall into this wofull condition of hardening their hearts Therefore woe to the world because of scandals because by scandals their hearts shal be hardened they shall haue the wofull plague of the heart they shall come vnder a wofull curse be brought into a preparatiue condition for temporall and eternall ruine For when men see such as make profession of godlinesse to fall into scandals and hainous euils it occasions them exceedingly to harden their hearts and to blesse themselues in their euill vngodly wayes as if their wayes were better then the wayes of godlinesse and their persons in a better estate and condition then theirs that make such adoe with their profession Wee may conceiue the truth of this in the scandal of the Incestuous Corinthian 1. Cor. 5. There were multitudes of Heathen Corinthians that had not yet receiued Christ nor his Gospel The Christian Corinthians had questionlesse beene dealing with the Heathen Corinthians to bring them to repentance for the sins of their Gentilisme What those sinnes were wee may see 1. Cor. 6. 10. Neither fornicators nor Idolaters nor Adulterers nor effeminate c. nor Thieues nor Couetous nor Drunkards c. And such were some of you Namely when they liued in their Heathen condition Now out of these sinnes would not the Heathen residue be brought Now when all meanes and endeauours for their reclaiming were in vaine God in his Iustice would euen giue them vp to that wofull condition of being hardened in those their sinnes To this end in his prouidence a scandalous euent is disposed to come to passe in the sinne of the incestuous Corinthian which could not but turne to the great hardening of the Heathens heart in their sinnes Then began they to say and thinke in their hearts They told vs our estates and our wayes were dangerous and damnable but to bee sure our wayes are as good as theirs Wee are better yet then these professours of Christ we are honester at the hardest then are they The fornication and filthinesse that is acted and committed amongst them is not once named amongst vs. Wee will therefore euen keepe vs in these wayes and goe on in these courses still For if such as these professe themselues to be if your holy and strict Christians may doe such vile things as these then I trow it is not such an hainous thing for vs that make no such profession to bee Drunkards Adulterers Swearers c. And thus by occasion of this scandal did they confirme hearten and harden themselues in their iniquities Suppose any of the Christians had after the falling out of this scandal but offered to haue reproued an Heathen Corinthian for Fornication Drunkennesse c. what answere was he like to haue had but such an one as this Oh Sir it is no maruell you should find fault with me though now and then I may bee drunke or commit fornication yet I am not such a beast as such an one your fellow Christian that made such adoe with his holinesse that hath now married his fathers Wife I would you should know it I am as honest as he and as good a liuer as hee for his heart And so shooke they off all admonition and reproofe hardened their hearts against all remedies by occasion of that scandal And so was there a woe to many an Heathen Corinthian from the scandal of that Incestuous Christian because they stumbled at it were ensnared by it so as to harden thēselues in their sinful courses so by that hardnes were sealed vp to assured wrath There is nothing hardens men in their
thinke euer the worse of it A man would choose his Religion by such mens enmitie and it is the great honour of Religion that it hath such Aduersaries * Consulito commeâ—â—arâ—â—s vestros illâ—â— reperietis primum Neronem in hanc sectam tum maximae Romae orientem Caesariano gladio ferocisse Sed tali dedicatore damnationis nostrae gloriamur Qui enim scit illum intelligere potest non nisi aliquod bonum grande à Nerone damnatum Tentauerunt Domitianâ—s c. Tales nobis semper Insecutores Iniusti Impij Turpes quos ipsi damnare consuestis à quibus damnatos restituere soliti estis Tertull. Apol. cap. 5. It was that wherein the Primitiue Christians vsed to glorie that they had Nero their first Persecutor and condemner of their persons and Religion Inasmuch as they that knew him could not but know that it must needs bee some great good which Nero did condemne It was the honour of Christians and their Religion that Nero and such as he was vniust vngodly filthy persons whom the Heathen themselues condemned were the sorest and bitterest enemies they had No wise man would haue stumbled at Christian Religion because it had such an enemie as Nero was A wiseman would haue loued it the better The case is the same here It is the honour of Godlinesse and Religion that it hath Hypocrites Drunkards vitious followers of their lusts base and lewd fellowes godlesse Atheists for her scoffing Aduersaries It must needs bee some great good which they hate and scorne I know scarce a better argument to perswade men to loue and embrace it then that such men hate and deride it 2. The Pouertie the meane and homely outside of such for the most part as receiue professe Christ and his Gospel What should you doe looking this way sayes Satan Haue any of the Rulers or of the Pharisees beleeued on him But this people c. Iohn 7. 48. What a fond thing is it to follow this Christ whom none but a company of the meaner sort of people follow The greater and richer sort of the world they like not nor look not this way but onely a few of the lower ranke and condition of men And how-euer many are stumbled at this yet indeed little reason is there that any should in such a case be scandalized So much the lesse reason because our Sauiour hath so fore-armed and fenced vs against this Scandal Math. 11. 5 6. The poore receiue the Gospel Why then might some say wee will not receiue this Christ and this Gospell which for the most part onely the poorer sort receiue Therefore see what our Sauiour addes to preuent such scandal And blessed is hee that is not offended in me that is in mee a Christ receiued and professed by the poorer sort How could men like well of Godlines in gay apparell and with a gold ring but the vile rayment makes it vile in their eyes who consider not that God hath chosen the vile things of this world to confound the things that are mighty that God hath chosen the poore of this world rich in faith heyres of the kingdom which he hath promised Iam. 2. 5. When * Iulianâ—â— dixit si Philosophâ—rum ego SenatuÌ„ aduoâ—â—uerâ— tu continuo sâ—dularios opifices omneque in nos vulgus acceÌ„das Augustinus dixit Contumeliosus es in infirma mundi quae elegiâ— deus vt confunderet fortia Aug. contr Iulian Pâ—lâ—g li. 1 Iulian the Pelagian gibed Augustine that he had not the wise sages nor the learned Senate of Philosophers but onely a company of meane tradesmen handicraftes men of the vulgar sort that tooke part with him he sweetly answers Thou reproachest the weake things of the world which God hath chosen to confound the things that are mighty That one thing may suffice to keepe men from stumbling at homely outsides Specially if men had but an eye of faith in their heads Carnal eyes that are dazeled with the glittering outsides of worldly glories are offended at such seeming basenesse but faith blindes it selfe against such fleshly Scandals and will not see them when it sees them but lookes thorough them and sees glory thorough them Ioh. 1. 14. And the word was made flesh and wee beheld his glory as the glory of the onely begotten sonne of the father though his glory were obscured with the vaile of the flesh yet this vaile hides not glory from the eye of faith faith did looke thorough this vaile and easily discerned him the glorious and only begotten sonne of the father euen in the abasement of his Incarnation The wisemen that came from the East when they saw Herod at Ierusalem happily in all his royall Robes yet fall not downe not worship him They come to Bethlehem and finde Christ in a poore fashioÌ„ happily in little better then rags yet they fall downe worship him Why fall they downe before a meane poore Christ and not before a Magnificent glorious Herod Why rather are they not scandalized at Christs basenesse and pouerty This is the excellency of faith In Christs Infancy it saw Antiquity in his basenesse beauty in his meannesse maiestie and more glory in Christs rags then in Herods Robes So surely if men did liue and walke by faith and not by sight neuer would Christ nor his Truth be stumbled at for the homely and poore outside of those that professe him The purblind eye of flesh cannot pierce through these vayles and cloudes And what wonder is it to see a blinde man stumble 3. But yet the sorest and greatest stumbling blocke of all is the scandalous sinnes and falles of such as professe religion certaine it is that these of all others are the most perillous stumbling blockes by which Satan causes multitudes of men to stumble at religion and workes them to the dislike of the wayes of saluation Afflictions and Persecutions for the Gospells sake are dangerous stumbling blockes and by reason of them many are so offended at religion as that they turne their backes vpon it Math. 13. 21. When tribulation or persecution arises because of the word by and by he is scandalized So that Persecutions cause Scandal But yet the Scandals that come by the euill lifes of professours are in some sense farre more dangerous and hurtfull then those Scandals that come from Persecutions Though the scandal of persecution stumble beate off many yet haue very many beene gayned to a loue and liking of Religion by the Patience Courage Constancy of the Saints of God in Persecution But neuer were nor wil be any gayned thereunto by the scandalous falles of professours Persecutions keepe men off by feare but Scandalous sinnes by Hardening mens hearts There is far more hope and possibility of gayning a man that is kept off by feare then of such as are kept off by a setled resolued Hardnes of Heart In scandals of the Crosse men may haue some secret likings of the Truth may
Iniquitie more then to Iustifie them in their sinfull wayes There is a Iustification of a sinner from his vngodlinesse and there is a Iustification of a sinner in his vngodlinesse The first is a blessed thing and makes a man happie Psal 32. 1 2. The second is woeful dismal and dangerous Iustification of a sinner from his sins is called a Iustification of life Rom. 5. 18. But Iustification of a sinner in his sinnes is a Iustification of death that seales vp a man to damnation Iustification of a sinner from sinne is an Act of Gods grace and mercie and so he iustifies the vngodly Rom. 4 5. on him that iustifies the vngodly by acquitting discharging and absoluing him from the guilt of his vngodlinesse Iustification of a sinner in his sinne is an act of Gods wofull vengeance punishing men for former vngodlinesse and making way for the infallible ascertaining of his damnation And for Iustification of a sinner in his sinnes is way made by scandalous euents And that scandalous euents doe iustifie vngodly men in their sins and so harden them therein may appeare by that Ezek. 16. 51. Neither hath Samaria committed halfe thy sinnes but thou hast multiplied thine abominations more then they and hast iustified thy sisters in all their abominations which thou hast done Samaria was one of Iudahs sisters The Samaritans were an idolatrous wicked people Iudah shee professed her selfe the people of God Now Iudah that professed her self Gods people fel into foule and scandalous abominations Samaria committed not halfe her sinnes Vpon this Samaria begins to Saint her selfe and to iustifie her selfe being iustified by Iudah Which may be vnderstood not only of the euent that Samaria was lesse vniust and vnrighteous in comparison of Iudah but also of the effect or consequent of that euent because Samaria in comparing her selfe with Iudah finding herselfe more iust that is lesse vniust did thereby positiuely iustifie her selfe as if shee were in a good case and a good way because Iudah's abominations were so many and so great and because Iudah is blacker then she therefore she beginnes to imagine her selfe Lilly white I sayes Samaria it is no maruell that Iudah is so godly so religious so holy a people and that I am so idolatrous and so sinfull I am sure I am not halfe so bad as she For all their godlinesse and Religion they talk of for any thing I see my life courses dealings are as good and honest nay more iustifiable then theirs And if Iudah that professes such singular holinesse doe thus and thus I hope my wayes being better then hers my condition is better I am therefore resolued to ride on in the old road still I will not change lifes and wayes with Iudah for all her godlinesse and Religion Thus questionlesse did Iudahs abominations occasion Samaria to iustifie her selfe and by such iustifying of her selfe she hardened and strengthened her selfe in her sinnes and so were Iudahs scandals and abominations woefull euents to Samaria because thereby her heart was hardened to her destruction It is with scandals as it was with those false Prophets Ezek. 13. 22. Yee strengthened the hands of the wicked that hee should not returne from his wicked way Men cannot bee saued if they bee not turned from their euill wayes men cannot be turned from their euill wayes if their hands bee strengthened in them and their hearts hardened Now here was the mischiefe and the woe that came by those false Prophets they strengthened mens hands and hardened their hearts in their euill wayes that they could not be saued Such is the mischiefe and the woe of scandals men cannot bee saued vnlesse they returne from their wicked way they cannot returne from their wicked way so long as their hands bee strengthened and woe to the world because of scandals for they strengthen the hands of the wicked and so make way for their fatall ruine Scandals are that to the World that those things were to the Iewes Rom. 11. 9. Let their table bee made a snare a trap and a stumbling blocke and a recompence vnto them When no meanes of grace will soften hard hearts and bring them to Repentance God in his Iustice disposes of scandals and they are made snares traps and stumbling blockes and a recompence vnto them that God may recompence them for their vnprofitablenes and by those scandals occasion them to harden their hearts to their ruine that would not bee softened vnto life It is otherwise to the World from the scandals and fals of Professors then it was to the Gentiles from the fall of the Iewes from Christ The fall of the Iewes was for the happinesse of the Gentiles Rom. 11. 11 12. Haue they stumbled that they should fall that is fall quite and cleane off God forbid But through their fall saluation is come vnto the Gentiles The fall of them is the riches of the world But now in scandalous fals of Professors into foule sinnes it is contrarie Thorough their fals damnation comes to many and they are the mischiefe miserie and vndoing of many And that on this manner God many times vouchsafes the meanes of grace and repentance to a people in those meanes striues a long time with them but striues in vaine Therefore he resolues thus My spirit shal striue no longer with them but since they will not they shall not be saued I will take a sure course for their damnation I am resolued they shall not be saued and because they shall be sure neuer to bee saued I will make sure they shall neuer be conuerted And that they may bee made sure for euer being conuerted I will take a course that they shall not vnderstand the word they heare with their hearts and that they may not vnderstand the word they heare I will take a course for the hardening of their hearts for the thorough hardening of their hearts some professour of religion shall fall into scandal and thereby shall their hearts bee hardened seuen fold more then euer they shall iustifie themselues in their sinnes and so by an hard heart shall put themselues out of all possibilitie of Conuersion and so out of all possibilitie of saluation How often would I haue had you risen and yee would not rise therefore now shall you fall into hell for he that â—ardens his heart shall fall into â—ischiefe Prou. 28. 14. That therefore yee may fall into a mischiefe and with a mischiefe yee shal be hardened and that you may fall into greater hardnes of heart some man shall fall into scandal his fall into scandal shall make way for a woe to fall vpon your heads His scandal shall harden you that hardnes shall make you fall into mischiefe And thus woe to the world because of offences because they come to stiffen and harden their spirits and as messengers of wrath to bind them sure hand and foote that they may be prepared to bee throwne out into vtter darkenesse Thus woe to the
fall Little cause haue I to reioyce at anothers stumbling and falling when God in wrath disposes of another mans stumbling to make mee stumble and of another mans fall to make me fall What cause haue I to reioyce at his stumbling and falling who therfore stumbles and fals that I may stumble and fall at him And this is the very case here Such as doe giue scandals doe stumble that others may stumble at them doe fall that others may fall at them Ierem. 46. 12. The mightie man hath stumbled against the mightie and they are both fallen together It is spoken of the Egyptians ruined in war It may bee that one Captaine that hated his fellow might see him fall by the sword of the enemie Now though he were his enemie that he see fal had he any cause to reioyce Not any at all Why so Because God prouidence disposed that the fall of the first should make way for the fall and ruine of the next He that fell first should lie in his fellowes way as a stumbling blocke at which hee should stumble and fall also Thus we saw before that the fals of such as professe Religion are but as stumbling blockes in other mens wayes to precipitate them into ruine And iudge then what cause they haue to reioyce thereat If a man should see a stumbling stone or a stumbling blocke laid on purpose at a pits brinke to topple him headlong ouer into the pit would that man reioyce that that blocke were laid there I think not This is the case here Scandals are stumbling blockes laide at hell pits mouth to precipitate and head-long worldly wicked men downe into hel So that to reioyce at scandals is to reioyce at the matter and instrument of their owne sorrow to reioyce at that which will surely send them to Hell Hee that reioyces in such a case Much good may his ioy doe him I enuie no man such ioy There fell out a scandal in the Church of Corinth 1. Corinth 5. Now whereas vpon the euent of it they should haue beene mourning and heauie they were in another veine Verse 2 6. They were glorying and reioycing They did not reioyce in or at the scandal that such a man that made such a profession was fallen but they reioyced in their owne gifts in the gifts of their Preachers What Church had such Preachers what people had such gifts And reioyce they might in these things but now it was vnseasonable they should now rather haue beene mourning because of this scandal Therefore the Apostle sharply takes them vp Verse 2 6. And ye are puffed vp and haue not rather mourned your glorying or reioycing is not good If then the Apostle reprooues them thus for reioycing when there was a scandal though they reioiced not at the scandal how much more vehemently and sharply would he haue reprooued them if they had reioyced at and for the scandal How much more in this case would he haue said your reioycing is not good Woe to the world because of scandals and yet many make these matters of woe laughing matters but woe vnto them that in such a case laugh for they shall weepe and after-time and after-wit will teach them that neuer had they greater cause of weeping then euen then when they were vpon their merry pinnes because that at which they made themselues so merrie came with a woe vnto them 2. Secondly this lets vs see what great cause of feare warines and caution there is in case of scandalous euents Since they be such dangerous euents let men haue a speciall care they be not ensnared and entrapped by them When scandals fall out wee see there is a trap and a snare set there is a stumbling block laid therefore it should bee a mans wisdome and watchfulnes that he be not caught in the trap that he be not ensnared in the gin that he stumble and fall not at the block We see that God hath put that wisdome warinesse and shinesse into some creatures that if a trap or a snare bee set for them they are very shie iealous of comming neere it or medling with the baite and out of a feare of being taken they will decline and shunne the snare though tempted and allured thereto by such baites as otherwise they haue a full good mind vnto Such much more should bee the shinesse and wary iealousie of men in the case of scandalous euents Doe wee see at any time such as professe religion to fall into any fowle euils then thinke thus with thy selfe I had thought that when such euents had come to passe the danger of them had beene onely a personall danger to the partie Delinquent that it had beene onely for the discouerie and for the disgrace of him I neuer dreamt of any further matter and therefore I thought I might haue made a may-game of them and haue reioyced and triumphed in their fals But now I see there is a further matter in them then I was aware of I see that they come to passe by Diuine Prouidence to bring a woe vpon other mens heads I see they come that some may bee occasioned to stumble at Religion at the Law at the Word and from the ancient pathes that hereupon they should resoluedly reiect renounce sauing Religion and the sauing powerful profession thereof to their owne assured ruine for euer I see now that they bee disposed by a Diuine Prouidence that some men being occasioned to blaspheme Gods Name Truth may feele the weight of Gods reuenging hand I now see there is a Diuine finger in them and that they come to occasion some men to harden their hearts so as they may fall into mischiefe and be put out of possibilitie and the reach of mercie These bee great dangers and heauie woes for I see now they be but stumbling blockes at which some men shall breake their neckes into Hell I confesse I did neuer conceiue them to bee halfe so dangerous euents I neuer apprehended them such dangerous traps and snares as now vpon the opening of this point I see they are Belieue it I see it is good wisdome in such euents to looke about mee and to take heed how I come within the reach of these snares Since Diuine Prouidence sets them to make way for Diuine vengeance though such a man professing Religion haue committed a foule scandal c Iuxta semitâ—â— scandalum posuerâ—nâ— mihi noÌ„ in semitis sed iuxta sâ—mitaâ— Semitae tuae praecepta Dei sâ—nt Illi scandala iuxta semitas posuerunt tu noli recedere à semitis non irrues inscandala permisit Deus ponere scandalâ— iuxta semitas vt tu non recedas à semitis Iuxta semitas scandala posuerunt mihi quid restat Quid remedium inter tanta mala in istis tentationibus in istis periculis Dixi Domino Deus meus es tu Aug. Psal 139. Ergo cum audis vae mundo à scandulis noli terreri
that see them It is no lesse woe for the present to loose the Ioy of ones saluation then to loose saluation it selfe But that was not all See Verse 8. make mee to heare ioy and gladnesse that the bones which thou hast broken may reioyce God therefore not onely tooke away his ioy but God brake the bones of him What an exquisite torture is the punishment of the wheele wheÌ„ a Malefactour hath his bones broken one to day another to morrow Such is the woe that God wil bring vpon scandalous ones specially if they belong to him Hee wil bring them to the wheele he wil cracke and breake their bones he will haue them to the racke and fill their consciences with so much anguish that they shall vndergoe as much woe as if all the bones in their bodies were broken in pieces That the bones which thou hast broken Yea their bones shal be so broken that they will not quickly nor suddenly bee healed againe Nathan in the Name of God did that which one would haue thought might haue set Dauids bones and giuen them ease Thy sinne is forgiuen thee and yet we see after this he cries out of his bones It lay in his bones still When men after Scandals are ouer-quickly whole againe cranke and iolly it is to bee feared their bones were neuer broken to the purpose Well thus we see what a woe there is for giuers of offence woe bee to the man whose bones God wil breake and therefore woe to him by whom the offence commeth If he belong to God God will breake his bones if he belong not to God but were an Hypocrite God will then happily harden his heart that he may breake his necke 3. God will bring eternall woe vpon them That is if the person falling into scandal did before his scandal but act a part personate religion and were no better then an Hypocrite then though possibly he may escape some of the former woes yet God will pay him with with aduantage make vp all forbearance with doubling and trebling the principall The greater his fall was here the deeper shall his fall be into Hell o Vniuscuiusque casus tanto maiorâ—s est criminis quanto prius quam caderet maioris erat virtutis Barn de interior Dom. cap. 50. The higher the place is from which a man fals the deeper a man plunges into the pit of myre into which hee fals A man that makes profession of Religion is set higher then another man is and if hee professe in hypocrisie and fall into scandal hee by reason of the height from whence hee fals fals deeper into wrath hel then another doth At this happily our Sauiour aymes Matth. 18. 6. It were better for him that a milstone were hanged about his necke and that hee were drowned in the depth of the sea A man so vsed were but in an ill case and yet it is a better case then the case of some scandalous person A man cast into the Sea in any place of it is but in an ill case for suppose hee bee not drowned yet will hee be shrewdly doused and cannot but be in danger But cast a man into the depth of the Sea into the huge Deepes which cannot bee bottom'd and there is but little hope of such a mans life But yet such a man may scape Ionas was cast into the deepe in the middest of the seas the depth closed him round about Ion. 2. 3 5. and yet hee escaped A man by prouidence may meete with a planke or a piece of a mast in such vast depths and possibly may escape But take a man cast him not onely into the Sea but into the depth of the Sea and not onely into the depth but cast him in with an heauie stone specially a milstone specially with such an heauie milstone as cannot bee turned about with a mans hand but must bee turned about with the strength of a beast and such a milstone some thinke is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mola asinaria such a milstone as is turned about by the helpe of an Asse and let him be cast into the depth of the Sea with it as Hierome sayes some Malefactors in those Countries vsed to be serued and what possibilitie is there to escape drowning Now this is the case of scandalous Hypocrites If scandalous persons bee Hypocrites then will their iudgement and woe be great and ineuitable Their scandal is a great heauie milstone about their necke with this milstone God casts them not into the shallow but into the depth the gulfe of Hell And this milstone sinkes them and this milstone holds them downe for euer rising againe Milstones do not make surer worke for the drowning then Scandals doe for the damning of personating grosse Hypocrites CHAP. VIII Why God is so smart and so seuere in his Iustice against those by whom Scandals come WE haue seene how sharpe and seuere the Iustice of God is in punishing such by whom offences come Consider we a little as wee haue seene the seueritie of his Iustice so the Iustice of his seueritie and why God doth deale thus roundly with offenders in that kind I conceiue there bee foure speciall reasons of Gods so dealing 1. Because by Scandals Gods holy and glorious Name is polluted and blasphemed and so God in a high measure wronged God is a iealous God and he will not hold him guiltlesse that takes his Name in vaine that is hee will surely meete with and bee reuenged vpon such as doe it It is a greater matter to pollute and profane Gods Name then it is to take his name in vaine If therefore God will deale so seuerely with them that doe but take his Name in vaine how much more will hee make them smart that doe pollute his Name and cause it to be blasphemed by the malignant enemies of his truth The defiling of Gods Name is an heynous thing wee see how sharpe God was with Moses and Aaron they must both die and not come into the Land of Canaan But what was the reason See Deut. 32. 51. Because yee trespassed against mee amongst the children of Israel But what was that trespasse Because yee sanctified me not in the middest of the children of Israel And must they die and not enter Canaan because they sanctified not what if they had polluted his Name If it be so heynous not to sanctifie what is it to pollute and defile Gods Name And this sinne is p Numquid dici de Hunis potest Ecce quales sunt qui Christiam dicuntur Numquid de Saxonibus aut Francis Ecce quae faciunt quise asserunt Christi esse cultores Numquid propter Maurorum efferos mores lex sacro-sancta culpatur Nunquid Scytharum aut Gepidarum inhumanissimi ritus in maledâ—ctum atque blasphemiaÌ„ nomen Domini Saluatoris inducunt Hoc autem vt dixi malum peculialiter tantum Christiâ—â—â—rum est quia per eos tantummodo
knowes how many soules God will punish such as do not endeauour to c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Rom. Hom. 25. saue other mens soules what in them lyes what then deserue they at his hands that castaway mens soules as scandalous sinners doe And what wonder that heauy Iustice followes heauy sinnes Thou shalt not put a stumbling blocke before the blind Leuit. 19. 14. But what if a man doe it Then shall a woe and a curse fall vpon him Deut. 27. 18. Cursed be hee that makes the blind to wander out of his way Now when men doe giue scandal they doe lay stumbling blockes in the way of many blind ones they cause them to wander out of the way and to stumble so that they fall into eternall ruine And therefore is God so sharpe with them We shall see an heauy woe denounced against those false prophetesses Ezek. 13. 18. Thus saith the Lord God Woe to the woment that sow pillowes to al armeholes c. But why doth God threatnen a woe against them See the reason Verse 22. Because with lies yee haue made the hearts of the righteous sad and strengthened the hands of the wicked that hee should not returne from his wicked way Now such as giue scandal doe both these things they doe grieue sad the hearts of the righteous and strengthen the hands of the wicked that they returne not from their wicked wayes And therefore vpon the same ground that the woe was threatned against the false prophetisses is it due to the giuers of scandals They are guilty of the same euill and therefore vnder the same woe If the false prophetisses deserue a woe because by strengthening the hands and hardening the hearts of wicked men they were guilty of the bloud of their soules then because scandalous ones are guilty of the selfe same euill they righteously come vnder the same woe It is a dangerous thing to haue an hand in other mens d Igitur tu quoque si reliquis perditionis causa fueris grauiora patieris quam qui per te subuer si sunt Neque enim peccare tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur Chrysost ad Rom. Hom. 25. sinnes and so in other mens damnations A mans owne personall guilt will be heauy enough he shal not neede to loade himselfe with other mens guilt Now this is the case of scandalous persons they stand answereable for others mens sinnes as the causers of them and many times the causers may smart as much if not more then the committers of them 3. God is so seuere in the punishment of scandals because by them is brought a blurre a disgrace and a Reproach vpon a whole Church As God is tender of this owne so is hee also tender of the honour of his Church It is not safe to bring disgrace but vpon one good man nay we saw before that he must smart for it that brought vp an euill report but vpon one virgin of Israel Deut. 22. Is God so tender of the honour and credit of one virgin of Israel what is hee then of the honor of all Israel If not safe to bring vp an euill report vpon one member of the Church then much lesse to bring vp an euill report vpon a whole Church Wee finde Numb 14. 37. some there that brought vp an euil report vpon the land and what was the sequel They dyed of the plague before the Lord. If God were so seuere in his Iustice to smite them with present death that brought vp an euil report vpon the Land of Canaan what seuerity may they expect that bring vp an euill report vpon his Church What comparison betweene Canaan and Gods Church Now this al scandalous offenders doe If the reproach of their actions and the Infamy of their practises were but only personall the matter were not so great they haue but their iust deserts but the reproach of their scandals redoundes to the disgrace of the whole e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Apol. 2. a pro Christianis Church of God and the excrementitious filth of their actions is throwne in the face of the whole Church Dauid hath a praier Ps 69 5. 6. O God thou knowest my foolishnesse and my sinnes are not hid from thee let not them that waite on thee O Lord God of hostes be ashamed for my sake O God of Israel As if hee had said Thou knowest O Lord what heynous things mine enemies lay vnto my charge thou that knowest all my foolishnes and sins knowest that they lay them falsely vpon mee But what euer sinnes they charge vpon me yet Lord keepe me and preserue mee that I may not fall into any such scandalous sinne that may bring shame reproach vpon thy people Let me not so sin that for my sake thy people should haue any shame Marke then that when any that professe the Name of God fall into any grosse euill it turnes to the shame not onely of him that falls but it brings shame vpon all that waite vpon God and seeke him All Gods people suffer and share in the reproach of one miscarrying We haue an example of it 1. Cor. 5. 1. It is reported commonly that there is fornication amongst you f Pungit ac ferit et quoad eius fieri potest commune profert probrū criminis Non dixit enim curille aut iste est fornicatus sed auditur inter vos fornicatio ne vt qui essent nulli reprehensioni affines pigri esset ac socordes sed vtpote cōmuni percusso in crimen vocatâ ecclesia ita essent animi dubij anxij Nemo enim dicet inquit quod ille aut iste fornicatus est sed quod in ecclesia Corinthiorum admissum est illud peccatum Chrysost in locum He doth not say men do report that such a man hath cōmitted fornication but the report goes that fornication is committed amongst you If it had beene reported that such a man had committed fornication that had beene but a personall reproach and disgrace to that one particular man But It is reported that fornication is committed amongst you so went the report There is fornication amongst the Christians and in the Church of Corinth And so the reproach was generall to the whole Church of Corinth and common to them all So that by his Incestuous fact hee brought a reproach vpon the whole body of beleeuers And the heathen questionlesse so reported it as to blurre them all as if they were al a like So the whole Church of Corinth suffered by that one mans scandal And this is the ordinary practise of enemies to disgrace all with one mans folly Thus was it the Diuels pollicie and malice to raise vp those Impure * His igitur diabolus vsus est vt gentibus qui erant à fide alieni ansam praeberent sacrosancto Dei verbo petulanter impieque obtrectandi eo
blacke as to make our selfes shew the whiter this is very dangerous This sauours of much pride and in such cases it may be Å¿ Tamen si alicui tanta est fiducia de immobilitate propriae infirmitatis saltem sollicitus reformidet ne ipse sit scandalum visibus alienis sed terreatur voce Domini comminantis vae huic mundo à scandalis Cypr. de singul Cleric iust with God so to giue vs vp to the power of our owne corruptions that wee may fall into the selfe-same euill so condemned That Prouerbe of Salomons would be thought vpon in all such euents Prou. 27. 19. As in water face answers to face so the heart of man to man Let a man looke into the water hee sees in it a face in all points answering to his owne the same spots Warts Moulds and blemishes that hee sees in the face in the water they are all in his own there is face answering to face So doth the heart of a man answere to a man The same euils corruptions lusts and sins that thou seest in another mans heart breaking out in his life the very selfe-same are in thine owne heart his heart to thine is but a face answering thy face his heart is but as the face in the water to thy face therein mayest thou see what is in thine heart And therefore his heart being the very picture of thine owne looke not vpon his fals but with feare trembling considering least thou also thy selfe mayest bee tempted and fall as fowle as hee His heart naturally is as good as thine and thine naturally as bad as his and therefore no better course in the view of his fall then to feare and tremble least thine heart may serue thee as slipperie a tricke as his heart hath done Such humble feare and trembling wil awaken to an answerable caution and so may prooue a good preseruatiue against the danger of Scandals 2. A second thing this point of Gods seueritie may teach is to stir vs vp to mourne and grieue when Scandals fall out There be diuers grounds of mourning in such cases As first in regard of the woe that is to the world from offences and the great mischiefe that will bee done by them That so many will start at and flie from Religion that so many will blaspheme the Name of God that so many will bee hardened to their owne ruine here is cause enough of mourning to all good hearts There is a compassion and there be bowels to bee showne to mankinde euen to reprobate ones and a sorrow should there be for the losse of their bloud And secondly a sorrow should there be for Gods dishonour the Churches reproach But thirdly there is yet another ground of sorrow arising from this point a sorrow there should bee in such euents in regard of the woe that wil fall vpon such by whom the offence comes If their case bee such that so many woes will pursue them then how should mens bowels earne with compassion towards them and out of Christian pitie commiserate their condition The course of the World is to reioyce and insult ouer such That is not lawfull in sinlesse cases Prou. 24. 17. Reioyce not when thine enemy fals namely into some outward affliction neither let thine heart bee glad when hee stumbles Therefore much more vnlawfull in cases of sin and scandal This highly displeases God Others it may be reioyce not are not glad but in the meane time they mourne not neither are they in sorrow for Gods dishonour or the offenders danger Surely as there is ioy in Heauen when one sinner repents and rises so should there be sorrow on earth when one man professing Christ sinnes and fals fowle This was the Corinthians fault 1. Cor. 5. 2. And you are puffed vp and haue not rather mourned They should therefore in that case haue mourned and sorrowed as for Gods dishonour so for the danger into which that man by his scandal had brought himselfe And this being done might be a great helpe to stir vp a man falne into a scandalous sin to mourne for himselfe For when hee shall see others lay his case to heart and to be so sensible of his ill condition how may it stirre vp himselfe to take his condition to heart much more It is said that Samuel mourned for Saul now when Saul should heare that Samuel mourned for him if there had been any grace in his heart it could not but haue made him mourne for himselfe It must needs haue thus wrought vpon him Doth Samuel mourne for mee and lies my case heauie at his heart Alas then what cause haue I to mourne for my selfe It is I that haue sinned and it is I that must smart What is it to Samuel that I must vndergoe such woe if therefore hee how much more should I mourne Thus others sorow might prouoke such to mourne 3. Lastly this seueritie of Gods Iustice considered it serues for the terrour and the humbling of such by whom offences come Here is that which may breake the hearts of them and make them melt into godly sorrow Woe vnto him by whom an offence comes Is an offence come by thee and art thou falne into a scandal behold here a woe out of Christs mouth pursuing thee and readie to arrest thee Behold a woe posting after thee to blast thee in thy Name to brand thee with Infamie and Reproach A woe following thee to cast thee out of the hearts and societie of Gods people A woe following thee to smite thee with pouertie and sicknesse A woe to smite thy Family thy Children And shall not such a wo terrifie and mightily humble thine heart How should the dread of such a woe hanging ouer thine head lay thee in the dust If a man had no care of his owne soule or no care of his credit or no care of societie with the faithfull yet if a man had but any bowels of nature towards his poore children here is that which may make his bowels earne and roule within him Alas what haue I done I haue brought a woe vpon my selfe and children Ah sayes Dauid These sheepe what haue they done So mayest thou Alas these poore babes and innocent Lambes what haue they done An heauie woe may ouertake and smite them for my folly Woe is me the cause that my soule hath to bee humbled Oh the cause that I haue to put my mouth in the duft Here is that which should make a man hang downe his head 〈…〉 sorrow to thinke of that woe 〈◊〉 is pursuing him at the heeles If a man had a Bayliffe oâ— a Sergeant alwayes watching and dogging of him at the heeles that he could not stirre out of his doores but hee would be ready to haue him by the backe in what a deale of feare would a man bee in such a case What a deale of care would hee take to make his peace and compound with his Creditours Now when a man is fallen into a Scandal presently a woe is sent out to pursue and attach such a sinner oh then the feare the depth of humiliation and sorrow that the dread of this woe should worke in such a man It should make him doe as in that case Prou. 6. 3 4. Goe humble thy selfe Giue not sleepe to thine eyes nor slumber to thine eye-lids till thou hast made thy peace with God t Grandi plagae alta pâ—â—â—â—xa opus est medicina Grande scelus grandem habet necessariam satisfactionem Ambros ad Virg. laps Goe and doe as Lam. 3. 28 29 30. Hee sits alone and keepes silence hee puts his mouth in the dust if so bee there may bee hope He giues his cheek to him that smites him hee is filled full with reproach Sit alone and keepe silence and neuer wonder nor murmure that thou art left alone but Leuit. 26. 41. accept of thy punishment And certainly where a man is truely humbled he will doe so Sit alone I cannot find fault with it I deserue it accept it Oh put thy mouth in the dust thou that hast laid thine honor in the dust thou that hast laid the honour of religion in the dust Giue thy cheekes to him that smites Art thou reproached and filled therewith take it as the due desert of thy wayes and say with Ecebolius lying and howling at the Church doore u Calcate me salem insipidum Socrat. lib. 3. cap. 11. Trample vpon me that am vnsauourie salt If at any time thou beginne to haue but a chearefull thought in thine heart a chearefull looke in thy face a chearefull word in thy mouth dash all chearefull thoughts lookes wordes and behauiours dash them all with the thoughts of this woe Thinke still where euer thou art what euer thou art doing that thou hearest the sound of this text and the sound of this Woe ringing in thine eares Woe to him by whom the offence comes What I laugh I bee merrie and iocund I bee chearie and iolly that haue such a Woe hanging ouer mine head Oh my soule droope and hang downe thine head and be in bitternesse of spirit and y Inhaere poenitentiae vsque ad finem vitae Ambros ad virg laps neuer haue one lightsome looke till the light of Gods countenance shine vpon thee Who knowes if God should see a man thus droope vnder the Conscience of his sinne thus laid low vnder the feare of this Woe but God of his mercie might in some measure mitigate this Woe at least might shew mercie to the soule in its peace and pardon FINIS