nioft useful to the purposes he is chiefly SER M defirous to promote. Only here I muft XVII. not omit to obferve, that there is one comprehenfive method of Charity, which in its extent and effects is a compendium of all the inftances of beneficence in one; and That is the education of poor children, to which your contribution is now defired. This is feeding the hungry, and cloathing the naked with a garment; this is inftructing the ignorant, and propagating the knowledge of the Gospel of + Chrift; This is early fowing the Seeds of virtue and piety, and preventing the first beginnings of those habits of wickedness, which afterwards perhaps no Zeal for Reformation of manners would ever ever be able to root out; This is preventing idleness and poverty, and all their confe1 quent ill effects; and (by a double benefit) making thofe to be ufeful members of the publick, who otherwife might be a burden and a hindrance to it. This is at once relieving the neceffities of the prefent generation, and preventing the wants of those which are to come. To this therefore we are exhorted by all those argu

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SER M. arguments in conjunction, which fingly inXVII. cite us to dispense our Charity in any particular inftances. To this we are invited by all the confiderations of publick benefit, and by all the Motives of Religion. To this we are encouraged by the united force of all thofe promises at once, which in Scripture are made upon diverfe occafions to the feveral methods of exercifing Mercy and Charity. Which that they may have their full effect and influence upon us, God of his infinite mercy, &c.

SERMON XVIII.

Of the Neceffity of Offences arifing against the Gospel.

CVASCO

FRONTRO

LUK. xvii. 1.

It is impoffible but that Offences will come; but wo unto Him through whom they

come.

S, in matters of Property and SER M. Civil Right, it cannot be but XVIII. Wars and Defolations will arife among Men; the Caufe of which Calamities ought always to be charged, not upon Him who happens to strike the first ftroke, but upon Him who by Oppreffion, Pride, and Ambition, unjustly incroaching upon his Ee 3 Neighbour's

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SER M.Neighbour's Rights, makes the Breach XVIII. unavoidable: So, in matters of Religion likewife, it is impoffible but that Offences will come. The Progrefs of the Gospel, and the Prevailing of Truth in the World, will be hindred by the ill behaviour of Some; And the Practice of Righteousness, among those who have already embraced the Truth in Profeffion, will be difcou raged by the Corruption and Perverseness of Others. But Wo be to that Man, fays our Saviour, through whom thefe Offences come: Wo be to Him, who by his Wickedness hinders the Propagation of Truth, or the practice of Virtue. Concerning Other Sinners, and fuch as through Infirmity fall into Errors of all kinds, our Saviour always fpeaks with great Tendernefs and Compaffion; treating them, as a Phyfician does a weak Patient, with all poffible Gentleness and Care. But those who through Pride and a Tyrannical Spirit oppofe and fet themselves against the Truth, or through Ambition and for worldly Ends perfift in things which neceffarily caufe Divifions and Contentions among Chriftians, or by profligate Living corrupt

..

corrupt and debauch Mankind: against SER M. thofe through whom fuch Offences come, XVIII. he always denounces the most severe Wo.

THE Word, Offence, in its general and moft ufual acceptation, fignifies every Sin, every Action whereby God is offended or difpleased. But in the Text, it seems more particularly to be meant of fuch Sins, as are occafions either of deterring men from embracing the Gofpel, or of tempting them to difobey it. For fo our Saviour in the very next words, after he had declared Wo be to him through whom Offences come, explains it by adding, ver. 2. Better were it for him, that a milftone were hanged about his neck, and he caft into the Sea, than that he should offend one of these little ones; that he should offend them, that is, that he should caft a tumblingblock before them; fo the word literally fignifies; that he should cause them to fin, that he fhould difcourage them in their duty, that he should tempt them to of fend God. In the old law, it is written, · Deut. xxvii. 18. Curfed be He that maketh the Blind to wander out of the way; and Lev. xix. 14. Thou shalt not put a fium

bling

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