Christs commination against scandalizers, or, A treatise wherein the necessitie, nature, sorts, and evils of scandalizing are clearly and fully handled with resolution of many questions, especially touching the abuse of Christian liberty, shewing that vengeance is awarded against such as use it to the grievance of their weake brethren

Tombes, John, 1603?-1676.

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Page 1

VAE SCANDALI∣ZANTIUM.

Luke. 17. 1. 2.

1 Then said he to the Dis∣ciples, 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 of∣fend Page 2 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 ma∣sters of assemblies: which are given from one Shep∣heard: 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 〈 in non-Latin alphabet 〉, the chiefe & only Shep∣heard, and Bishop of Page 3 soules to the masters of assemblies, the holy A∣postles, 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 pre∣sent speech was concei∣ved 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, Page 4 ch. 9. 42. The occasion of this speech is distinct∣ly related by S. Matthew, to wit, the disciples di∣sceptation about preemi∣nence; to decide which controversie our Saviour sets before them a litle child, as an embleme of humility, and upon this text reads a lecture to them, of which these words are part, S. Marke ch. 9. 39. inserts another accident, to wit, S. Iohns forbidding some that were not in Christs reti∣nue, to cast out Divels in his name, togither with our Saviours reply. Saint Luke ch. 9. v. 46. &c. re∣lates the same accidents, but not this part of his Page 5 course in this place. In which it is in vaine to seeke for connexion. That which Maldonate hath observed is right, that the occasion is plain∣ly set downe, and the or∣der right in S. Matthew; here in S. Luke the words are put loco alieno in ano∣ther place.

These two verses in S. Luke doe containe three Categorical propo∣sitions:* in S. Matthew there is a fourth put be∣fore two other, which is, woe to the world because of offences: which be∣cause my text omitteth I shall let it passe. Of the three propositions in S. Luke, the first is Modall, Page 6 and declareth the neces∣sity of Scandalls: It is im∣possible but that offences will come: the second foretells the wofull con∣dition of Scandalizers: woe unto them through whom they come: the third v. 2. aggravates that woe to them that Scandalize one sort of persons called little ones, by an uneven compari∣son of their woe with a lesse, but a very grievous one:* It were better &c.

To begin with the first proposition 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉, in Saint Matthew 〈 in non-Latin alphabet 〉, is as much as 〈 in non-Latin alphabet 〉 of∣ten used by Aristotle as Page 7 equivalent to 〈 in non-Latin alphabet 〉: and it doth here void an unavoidable necessity. And 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉, to be or hap∣pen. That which most requires explication is the word 〈 in non-Latin alphabet 〉 trans∣lated offences: which word is originally a greek word, but by use taken into our English language, as it is into the Latine & other tongues: it is very frequent in the new Testament: Greek Grammarians tell us that originally 〈 in non-Latin alphabet 〉 signified some part of a trap made to kill or catch wild beasts: Hesychius in his Lexicon, 〈 in non-Latin alphabet 〉, Scandall, a Page 8 part of mouse-traps. The Greek Scholiast on Ari∣stophanes his Acharn:* and Suidas after him tell us that 〈 in non-Latin alphabet 〉, were certain crooked peeces of wood, unto which wild beasts coming (be∣cause the bait was there∣unto fastned, say some) did cast downe on them∣selves, or cast themselves upon some frame of wood, by which they were hurt, killed, mai∣med, or made halte and so caught: and therefore they derive these words 〈 in non-Latin alphabet 〉, from halt∣ing which hapned to the basts that dashed on them. Such accidents the Prophet Isaiah intimates Page 9 to follow on the putting of 〈 in non-Latin alphabet 〉 Isay. 8. v. 15. where foretelling that Christ should be 〈 in non-Latin alphabet 〉 translated by S. Peter 1. Pet. 2. 7. 〈 in non-Latin alphabet 〉 he tells us that many shall stumble and fall, and be broken and be snared, and be taken: But what ever the origi∣nall of the word be, cer∣tain it is, that in the new Testament it is Synony∣mous to 〈 in non-Latin alphabet 〉, that at which a man dasheth his foot, as Rom. 14. 13. S. Paul puts these two words as of the same sense, Rom. 11. 9. 〈 in non-Latin alphabet 〉 is used as equivalent to 〈 in non-Latin alphabet 〉, which signi∣fy a snare or toyle, by Page 10 which in hunting wild beasts are taken. By which words the He∣brew words 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to fall (to which 〈 in non-Latin alphabet 〉 most apt∣ly answers) and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 used Psal. 69. 22. Isai. 8. 14. 15. which sig∣nify a gin, or snare, are rendred by the Apostle. Out of that which hath bin said, we may easily perceive that a Scandall in the notatiō of the word signifies such a block, piece of wood, stone or the like, at which a beast or man dashing or hit∣ing themselves fall or o∣therwise catch harme, as by bruising maining, halting or the like.

Page 11 Scandall then proper∣ly is applied to that wherby the body is hurt the laying of which is forbidden Levit.* 19. 14. and therefore a woe be∣longs to him that laies it. But here doubtlesse our Saviour means not such a stumbling-block as hurts the body, but (as it is commonly translated to signify) such a one as whereby the mind or soule is harmed. Now the harming of the mind is by causing griefe, and so Rom. 14. 15. 〈 in non-Latin alphabet 〉 is grieved, is as much as 〈 in non-Latin alphabet 〉 is scandalized, or stirring up anger, dis∣pleasure, enmity, as whē our Saviour saith Math. Page 12 17. 27. 〈 in non-Latin alphabet 〉 that we may not scanda∣lize them, that is, we may not provoke them to an∣ger or enmity against us. But chiefly the mind or soule is harmed by com∣mitting sin, as the action of him that sate at meat in the Idols temple became a Scandall in emboldning others to cōmunicate with Idolaters in Idol-service 1. Cor. 8. 9. 10. and Bala∣am is said to teach Balac to lay a stumbling block before the children of Isra∣el to eat things sacrificed to Idols, and to commit fornication, Revel. 2. 14. which hurt of the soule is by laying it open to Gods wrath, and by de∣filing Page 13 and wounding the conscience: And here is to be noted, that where∣as in common use to of∣fend is as much as to dis∣please, in the Scripture use he is said to be offen∣ded who is induced to sin, though he be pleased thereby: so that to of∣fend, is not onely to dis∣please, but also to harme the soule even by plea∣sing. Now this laesio ani∣mi, hurting of the minde is sometimes by a meere object without, at which the person offended da∣sheth himselfe, and hur∣teth his soule, the thing which is the scandall ac∣ting nothing to move the person to harme Page 14 himselfe, which there∣fore may not unfitly bee called an objective scan∣dall. Thus images,* silver and gold are termed,* Ezek. 7. 19. The stumbling block of mens iniquity. So was the Babylonish garment to Achan, Bath∣sheba's nakednesse to Da∣vid, the Altar of Damas∣cus to 〈 in non-Latin alphabet 〉; &c. Such are to many others a glasse of wine, a wanton picture, a book of Ma∣gick, and the like. Now in this sort of scandall it is the person hurt that scandalizeth himselfe, as being active therein: and therefore most truly the scandall is in himselfe. In which respect S. Iohn 1. Page 15 Epist. Ch. 2. v. 10. tels us that hee that loveth his brother abideth in the light, 〈 in non-Latin alphabet 〉, and a scandall is not in him, that is, hee doth not make his neighbours prosperity his brothers preferment, &c. to be a stumbling block to him to make him covetous, envious, &c. For the an∣tithesis, v. 11. and the co∣herence of the text shew it to be meant not of scā∣dall, whereby through defect of love a mā cau∣seth another to stumble, but of scandall whereby a man may cause himself to fall for want of light in himselfe. And to the same purpose it is said in Page 16 that parallel place, Psal. 119. 165. Great peace have they which love thy law, 〈 in non-Latin alphabet 〉 and there is no stum∣bling blocke to them, that is, by reason of their adhering to Gods law, outward objects be∣come not scandall to them.

2 Sometimes the hurting of the soule is by the action of another,* which I therefore call effective scandall, as Ie∣roboams setting up the golden Calves was a scā∣dall to Israel: Davids sin a scandall in causing the enimies of the Lord to blaspheme. Now such actions may bee scandall Page 17 three waies. 1. In poten∣tia, in possibility onely, when the action is in it's nature scandalous, or in the intention of the a∣gent, but not so in the e∣vent, because of the sted∣fastnesse and uprightnes of the person tempted. So was the action of Io∣sephs Mistris to Ioseph. Peters persuasion to our Lord Christ, Mat. 16. 23. and this is termed Scan∣dalum datum, sed non ac∣ceptum, given but not ta∣ken. 2. In actu, actually. In the event, but not frō the nature of the action, or intent of the agent, but by accident by rea∣son of the erroneous judgement, or evill dis∣position Page 18 of the person scandalized, as Christ's preaching of eating his Flesh, and drinking his Blood was a scandall, Iohn 6. 60. 61. and the preaching of Christ cru∣cified is to carnall men. 1. Cor. 1. 23. and is ter∣med Scandalum acceptū sed non datum, a scandall taken though not given. 3. In actu & per se, actu∣ally in the event, and of it selfe, that is from the nature of the action, as in Davids sinne, 1. Sam. 12. 14. Or intent of the a∣gent, as in Balaams fact, Rev. 2. 14. In Ieroboam's fact, 1. Kings 12. 29. 30. and this is termed, Scan∣dalum datum & acceptū: Page 19 a scandall both taken and given.

Now although I con∣ceive our Saviour inten∣ded specially this last sort of Sandalls in this place,* they being the scandals by which a woe comes to the world, and a woe belongs to the au∣thors of thē, yet I know no absurdity in it to ex∣tend this proposition in the handling of it to all those sorts of scandalls, by which the soules or minds of men are hurt. According to which the sense is this. It is impos∣sible or it cannot bee o∣therwise, but that mens minds or soules will bee hurt with displicency, Page 20 griefe, anger, enmities, sinns occasioned by out∣ward objects & actions of men, which either by accident, or of them∣selves become scandalls to them. So that our Sa∣viours assertion is in briefe this: That while men live on earth there will certainly be offences and scandalls to the harm of mens soules. When our Saviour tels us, Mat. 13. 41. That in the Con∣summation or end of the world, the sonne of man shall send his Angells, and they shall gather out of his kingdome 〈 in non-Latin alphabet 〉 all scandalls, hee doth plainely intimate that till Page 21 then there will bee scan∣dals even in his Church; that the Church in it's present condition on earth is but as a field in which wheat and tares grow together, scandals and good example: that it is a mixt company of good and bad; wise, and foolish▪ weake, & strong; and therefore scandalls will arise.*

This necessitie of scan∣dalls is. 1. In respect of the second causes. 2. In respect of the first & su∣preme cause of al things. The second causes are, 1. The persons scanda∣lizing. 2. Scandalized. 3. Satan, who hath ever Page 22 a finger in all mischie∣vous things. 1. A ne∣cessity of Scandalls is from Scandalizers; first, in generall from vitious∣nesse of life which every where abounding makes scandals to abound. All sin against God is vene∣mous: it being the very poyson of the old Ser∣pent. And all open sins are like the Basilisk infe∣cting those that come within the sight of them, unlesse well fenced with Antidotes. It is so con∣natural to men, that they are ready not onely to take, but even to suck in the infection. Faciles i∣mitandis turpibus ac pra∣vis omnes sumus. In opē Page 23 sins scarse any man sins alone: specially if their persons bee eminent ei∣ther in authoritie, digni∣tie, or any other reputed excellencie: One Iero∣boam is sufficient to make a whole kingdome to sin: the prophanenesse of one Hophni is enough to cause a whole Church to abhorre the offerings of the Lord. And if persons be not scandalized with infectiou of open sinnes; yet doubtlesse they will be with griefe of minde; so that one way or ano∣ther all open sins sinnes will beget scandalls, and therefore such sins being so many and so certaine, it cannot bee but that Page 22 〈1 page duplicate〉 Page 23 〈1 page duplicate〉 Page 24 there should bee an innu∣merous brood of scan∣dalls. 2. But besides vitiousnesse of life in ge∣nerall, there are some speciall evills by which scandalls are multiplied. As 1. by malice. There are that doe data opera of set purpose lay snares for their brethren. It is the delight of some to be Satans agents to harm the soules of their bre∣thren, they sleep not ex∣cept they have done mis∣chiefe, and their sleepe is taken away unlesse they cause some to fall▪ Prov. 4. 16. Balak hires Bala∣am, Balaam deviseth and teacheth Balak to lay a stūbling block before the Page 25 children of Israel, Rev. 2. 14. Ionadab the sonne of Shimeah directs Ammon how to commit Incest with his sister, 2. Sam. 13 5. And these promoters of scandalls are likely none of the dullest, but the most active and sub∣till: Satan hath wit e∣nough to choose the a∣blest instruments for his purpose. They use craft, eloquence, diligence us{que} ad extremum virium, to the utmost of their power to further evill. So de∣voted they are to the di∣vells service that he can have them ready to serue his turne at small wages, magna merces quieta mo∣vere. It's wages enough Page 26 for thē to doe hurt. Their own disposition makes them active of their own accord. And this cause must needs be a fruitfull mother of scandalls. Se∣condly, proud contempt of their brethren causeth many scandalls: while men sleight the harme of their brethren, that they may have their own wills: As those, Rom. 14. 3. that despised thē that did not eat as themselves & those whose knowledge puffed up, as the Apostle speakes, Cor. 8. 1. Third∣ly, Imprudence in many causeth scandalls: for so it may bee that men may by their speech and acti∣ons scandalize through Page 27 ignorance, as S. Peter did Mat. 16. 23.

2 Nor are scandalls more avoidable,* if wee consider the qualities of persons scandalized. For as some are prone to lay stumbling blocks, so o∣thers are as apt to stum∣ble at them. First, Gene∣rally unmortified, or prevalent corruptions dispose men to fall by scandals. Silly women la∣den with sinne, led away with divers lusts, are ea∣sily deceived by those that have a forme of godlinesse but deny the power of it. 2. Tim. 3. 6. And those that receive not the love of the truth, that they might be saved, but have Page 28 pleasure in unrighteous∣nesse, are not onely by Gods just judgement, but also by their owne propensitie ensnared by signes, lying wonders, de∣ceaveablenesse of unrigh∣teousnesse and strong de∣lusions to believe lies. 2. Thessal. 2. 9. 10. 11. 12. Corrupt qualities make men like straw or tinder, the least sparke of evill example or counsell will set them on fire. Yea bare objects if seen or heard of will overthrow them. A voluptuous man shall not need to be invi∣ted to sports, merriments &c. Sponte sua properat, he runnes of his own ac∣cord, he will smell them Page 29 out himselfe as a vultur doth a Carcase. Even as sores of the body will draw corrupt humors to them, so will vitious hearts make scandals to themselves.

Secondly. In speciall some particular sinnes make some accidents to become a stumbling block to them. Enmity against our Lord Christ his person, impatience to be rebuked, false opini∣ons from example of o∣thers, common conceit, weaknesse from igno∣rance, dulnesse to con∣ceive, mistakes of his speeches, caused the Pha∣rises and others to stum∣ble at Christ and his Page 30 words. Math. 13. 57. Mat. 15. 12. Ioh. 6. 61. Ioh. 7. 3. 48. spirituall pride made the Iewes Rom. 9. 32. to stumble at Christ: ignorance of their bre∣threns liberty made those weake ones men∣tioned Rom. 14. to stum∣ble at their brethrens lawfull practise, & fear∣fulnesse of heart caused Peter and the Disciples to be offended upon Christs apprehension. Mat. 26. 31. Even as a mist afore the eyes, mi∣stake of the unevenesse of the way, hasty going, a sudden weaknesse, and many more such acci∣dents may cause the bo∣dy to stumble, that other∣wise Page 31 hath not any setled debilitating sicknesse: so in the minde many scan∣dals may arise from alie∣nations of minde, mis-re∣portes, mistakes &c. both of them that are habitu∣ally depraved by a cor∣rupt lust, and also of them that are otherwise right hearted.

3 Nor may we forget the agency or working of Satan,* in assigning the causes of Scandalls. For he is the primus motor, the first mover, the incen∣diary in all these mischie∣vous things. It is his im∣ployment to walke about seeking whom he may o∣verthrow and devoure. He hath a trap for a Iu∣das, Page 32 a snare for a Simon Magus, a gin for Ananias and Sapphira. And he wants not a stumbling block for a David, a Pe∣ter, or any of the best of Gods Saints. And these he laies thick, with much art and cunning, baiting each with his peculiar baite, that were it not for the wonderfull care of the Almighty, by his preventing and sustain∣ing grace, no man could escape overthrow by them: so that if we consi∣der the second causes we see reason enough of the multitude of Scandalls.*

Let us raise our thoughts higher, from earth to heaven, from Page 33 second to the first, from the subordinate to the su∣preme Cause, and from thence we shall see a rea∣son of the necessity of Scandalls. The predicti∣on of them by God proves the necessity of them, for Gods presci∣ence cannot be deceived. But these following texts of Scripture doe import more then a ne∣cessity by prescience, to wit, a necessity by ap∣pointment or ordinance of Gods will: And vo∣luntas Dei est rerum ne∣cessitas, it's an axiom in the Schooles, Gods will is the necessity of things: Christ is a stone of stumb∣ling and a rock of offence, Page 34 even to them which stum∣ble at the word being dis∣obedient, whereunto also they are appointed, saith S. Peter. 1. Ep. ch. 2. 8. Be∣hold I lay in Sion a stumb∣ling stone and rock of of∣fence. Rom. 9. 33. God hath given them the spi∣rit of slumber, &c. Rom. 11. 8. 9. And for this cause God shall send them strong delusions, that they should believe a lye. 2. Thes. 2. 11. So that what ever be the way,* it is from God that Scandalls fall out: and therefore there is a necessity of them.

But we may here aske with the Apostle,* Rom. 11. 11. Have they stum∣bled that they should fall? Page 35 Are scandals ordered by God onely for the ruine of men? Doubtlesse no: There are other ends ai∣med at by God in the e∣vent of scandals, both in respect of him selfe, & of men. In respect of him∣selfe he orders the hap∣pening of scandals to be∣come subservient to the fulfilling of his owne counsell. Pharoahs stum∣bling was made an occa∣sion to shew Gods power, Exod. 9. 16. and the diso∣bedience of Hophni and Phinchas for the inflict∣ing of Gods just venge∣ance, 1. Sam. 2. 25. & the unbeliefe of the Iewes, the shewing mercy to the Gentiles, Rom. 11. 31. 32. Page 36 In all of them there is a depth of wisdome, riches of knowledge in God, who by unsearchable judge∣ments and undiscernable paths, brings his owne counsells to passe, v. 33. Though wee know not how, nor why God doth permit such pernicious evils as scandals in thē∣selves be, yet the Almigh¦ty whose thoughts are a∣bove our thoughts, whose waies are higher then our waies doth know. This wee are to hold as cer∣taine. God lets nothing, no not scandals to fall out without excellent, though unsearchable wisdome, for righteous and good, though undis∣cernable Page 37 ends? And yet God doth not so con∣ceale this matter, but that wee so far know his minde, that hee intends scandals, as for the in∣trapping of false hearted disobedient persons, so for the probation of thē that are sincere: The wō∣ders and signes of false Prophets, and Dreamers of dreames were permit∣ted sometimes to come to passe, to try whether wee love the Lord our God with all our heart, & with all our soule. Deut. 13. 3. And oportet esse haereses, there must be also heresies that they which are ap∣proved may be made ma∣nifest, 1. Cor. 11. 19. And Page 38 in the businesse of the Em∣bassadours of the Princes of Babylon, who sent unto Hezekiah to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart, 2. Chron. 32. 31. So that one while God dis∣covers a secret Hypo∣crite; another while ma∣nifests the hidden corru∣ption or weaknesse that is evē in a godly person. Here he lets a stumbling block be the destruction of an obdurate sinner, there it becomes to bee the witnesse of the faith, obedience, patience aud constancy of an upright believer.* S. Augustines Page 39 saying is received in schooles, Nisi esset hoc bo∣num ut essent & mala, nullo modo esse sinerentur ab omnipotente bono: un∣lesse this were good that there should be evills, they would by no means be suf∣fered to be by the omnipo∣tent good. Nor is the lay∣ing of scandals lesse evill in man, because God per∣mits them to be for righ∣teous & good ends. For however they bee orde∣red by good intendmēts in God, yet they proceed from evill principles in men: and therefore are no whit the lesse vitious in men, because by acci∣dent to their intentions good is willed by God. Page 40 As when it is said of Io∣sephs brethren, Gen. 50. 20. they thought evill a∣gainst him, though God meant it unto good, their sin was not the lesse be∣cause Gods goodnesse was the greater.

For application of this truth.* 1. From hence we may frame some an∣swer to those that accuse religion by reason of the Scandalls that are gi∣ven by them that pro∣fesse it. If Scandals fall out among Protestants, presently the Papists in∣ferre, that we are not the true Church, the Se∣paratist that we are but an Antichristian Syna∣gogue, the Libertine, and Page 41 Carnall worldling, that those that professe more piety, then themselves affect, are but a sort of hypocrites. As if where there fall out any dissen∣tions between the Tea∣chers, any evill practises in the Schollers, there could be no true do∣ctrine, nor good men, nor holy society. But these inferences are in∣deed nothing else but the unjust accusations of malitious minds. For if malice did not blind them, they might by the same medium conclude a∣gainst themselves, there being no sort of men a∣mong whom evill pra∣ctises doe not happen. E∣ven Page 42 among the disciples of Christ there was a theefe, in the first Church of Christians there were a paire of Sa∣crilegious hypocrites, in the best Churches there were dissentions, varian∣ces, and Corruptions. The worst that can be hence inferred is that no Church on earth is pure without mixture of drosse, that wheat and tares grow together un∣till the harvest. They that imagine a Church on earth without Scan∣dalls in life, without cor∣ruption in discipline doe but fancy an Vtopia, an Idea of a Church in their braines, which neither is Page 43 nor ever will be in rerum naturâ. We have where∣with abundantly to justi∣fy our Religion and Church notwithstanding the accidents of Scan∣dalls, in that they are condemned in our do∣ctrine, punished in our governement, disclaimed by most, practised by few. But that they are necessary by reason of mens corruptions, and Satans working even where there is true religi∣on, true Church, true Godlinesse, it's enough to answer them, that from the event of Scan∣dals would argue, that our Religion is not true, or our Church false, or Page 44 our piety hypocrisy.

2 A better use of this point is to take occasion to acknowledge & mag∣nify the wise and grati∣ous providence of God in ordering of Scandalls.* That there should be multitudes and multipli∣cities of Scandals in the world, that every where Satan should, I say not lay, but sow, and that thick too, snares and gins to catch the Saints by the heeles, that over and be∣sides the world, both good and bad should cast stumbling-blocks in our way, either wittingly or by imprudence, & with∣all naturall corruption be so apt to be busy with Page 45 them, and yet the Saints escape hell, get to hea∣ven, sometimes without any dangerous falls, sometimes without any wounds, this is the admi∣rable and gratious provi∣dence of God alone. It's a thousand times more then to passe by the mouth of a hundred pie∣ces of ordinance dischar∣ged against a man, and yet be unhurte, to break through the host of Phi∣listins with safety, to walk on high pinacles & not to fall downe head∣long, to saile in the most rough and dangerous seas, to shoote the most perilous gulfs, and yet arrive in safety at the ha∣ven. Page 46 The Psalmist Psal. 107. extolles the im∣mense goodnesse of God in his preservation of men from many dan∣gers: but none of them all is equall to this of the delivery of his people from Scandalls, & there∣fore none deserves grea∣ter thanks: on the other side, that the Almighty so orders it, that the ob∣durate sinner is insnared by Scandalls to his per∣dition, yet no injustice, no fault in God, this is the wonder of Gods providence, to be enter∣tained by us with the A∣postles exclamation. O altitudo! O the depth of the riches both of the wis∣dome Page 47 and knowledge of God. Rom. 11. 33.

3 But then though it be the ever-vigilant pro∣vidence of God,* that pre∣serves the saints from ru∣ine by Scandalls, and his just judgemēt that leaves the wicked to his own perdition to be caught by them; yet this excludes not, but requires care in the Godly to take heed of them, and condemnes the impiety of the wick∣ed in yeelding them∣selves to stumble at thē. For it is the vitiousnesse of the one, that makes scandalls to be actually such to him, & the holy wisdome of the other, whereby God keeps him Page 48 from being overthrown by them: wherefore it behoves them to learne to walke circumspectly, not as fooles but as wise. Ephe. 5. 15. And to this end, 1. to get as much spirituall prudence as they can to discerne them, to be acquainted with their own hearts by frequent examination, by through-knowledge of their naturall corruption, to be well seen in the wils and methods, and ar∣tifices of Satan, whereby he seekes to deceive and devoure, to know the dispositions of wicked men, and weaknesse of good men whom Satan may work by. 2. To be Page 49 ever sober, and watch∣full, not laid a sleep by a∣ny lust of our hearts, any pride & selfe-confidence, or the like, as David, He∣zekiah, Peter, &c. were, when they were scanda∣lized. 3. That we study constantly in Gods law, and cleave to it with up∣right hearts, which is a sure antidote against this poison of scandalls; For great peace have they which love thy law, and nothing shall offend them. Psal. 119. 165. 4 That as we have one eye still to our way that we stūble not, so the other still on God in fervent praier to him, who alone can, and will keep us when we Page 50 seek him.

4 Lastly,* sith notwith∣standing all the vigilancy and warinesse of a Chri∣stian, scandals will be till the sonne of Man shall send forth his Angels, and they shall gather out of his Kingdome all things that offend, and them which doe iniquity. Mat. 13. 41. The righteous must learne with patience and longing desire, to expect the comming of the son of man. Even as the hus∣band-man waiteth for the pretious fruit of the earth, so must they be patient unto the comming of the Lord. Iames 5. 7. Till then there will be cause for them to be exercised, Page 15 in humbling themselves, and mourning for the dishonour of God by scandalls; as Lot vexed his righteous soule with hearing and seeing the deeds of the Sodomites, & to possesse their soules in hope and assurance that Christ will come, and bind up Satan, & remove all scandalls, and perfect his Church, that they may follow the Lambe whither soever he go∣eth.

Page 52

CAP. 2.

Of the woe belonging to Scandalizers in generall.

HAving handled the first proposi∣tion concerning the necessity of Scan∣dalls,* the second fol∣lowes concerning the woefull condition of Scandalizers, which is delivered elleiptically by S. Luke, 〈 in non-Latin alphabet 〉, by Saint Matthew fully, 〈 in non-Latin alphabet 〉, Woe be to that man by whom the scandall com∣eth, or is; for 〈 in non-Latin alphabet 〉, is Page 53 as much as 〈 in non-Latin alphabet 〉: which proposition the particle 〈 in non-Latin alphabet 〉 neverthelesse, shews to be added in manner of a prolepsis: For whereas it might be urged, if there be a necessity of of∣fences, then they are no faults, nor punishable; our Saviour seems to de∣ny this consequence by telling us, that though they be necessary, yet they be voluntary in the scandalizers, who are therefore culpable, and punishable, Woe unto him through whom they come.

Saint Hierome in his Commentary on Math. 18.* conceives that in this speech our Saviour spe∣cially pointed at Iudas. Page 54 Tis true that Christ doth pronounce a woe to Iu∣das Mat. 26. 24. But that these words in my Text should either aime at Iudas his particular fact, or be restrained to his scandalous action, a∣grees not with the words, which speak of woe or evill redundant 〈…〉 to the world by offences: not one offence, and of scandalizing indefinitely any of those litle ones that believe in him. Where∣fore the meaning is, Woe, that is misery or evill shall befall him by whom the offence cometh, who ever he be. And the con∣clusion that it affords is this, That misery belongs Page 55 to him that is the cause of scandalls, or as in S. Ma∣thew in that paralel place Mat. 18. 7. Woe shall be to that man by whom the of∣fence commeth.

To declare which truth we are distinctly to expresse.* 1. What scan∣dalizers this woe be∣longs to. 2. What the woe is which is pronoū∣ced against thē. 3. Why it is that they incur this woe.

In answer to the first,* we are to consider, that that by which scandall comes is not a bare ob∣ject, but a person, (woe be to that man, as it is in S. Mathew) and that as an agent in causing scandall. Page 56 2. That sometimes a mā may be a scandalizer in overthrowing himselfe. As is manifest by that speech of our Saviour, Mat. 18. 8. If thy hand or thy foot scandalize, or of∣fend thee, cut them off. That is as Interpreters conceive, if thy lust, or will cause thee to sin, de∣ny them. For mens own carnall reason, the lusts of their own hearts doe ofttimes cause them to fall, or to goe away. An instance is the example of the Psalmist, Ps. 73. 2. Whose feet were almost gone, his foot-steps had wellnigh slipt. For he was envious at the foolish, whē he saw the prosperity of Page 57 the wicked: His own un∣derstanding had in a sort tripped up his heeles, or scandalized him. And this sort of scandalizing may not unfitly be called internall▪ or immanent, and is so far from being excluded here, that our Saviour by subjoyning to the words, Mat. 18. 7. Woe to that man by whom the offence commeth, pre∣sently in the 8. ver. If thy hand scandalize thee cut it off, (which is meant of this inward scandall) seemes to have plainely intended it: And there∣fore S. Chrysostome in his Homily on Math. 18. 7 calls the scandals here 〈 in non-Latin alphabet 〉, all Page 58 hinderances of the right way, whether from with∣in or without. And in∣deed a Woe doth un∣doubtedly belong to all such, as by their own vaine imagination, their own evill affections doe overthrow themselves; when as S. Iames speaks, a man is drawn away of his own lust and entised: for as it followes,* then when lust hath conceived it bringeth forth sinne, and sinne when it is finished bringeth forth death. Accordingly occasion might be taken hence to consider the waies of selfe-scandalizing, which are in a manner infinite, and to shew the woe con∣sequent Page 59 to them, and to give directions to pre∣vent this danger. But this is besides my purpose in handling this text, and an immense taske: it must be to shew the deceites of e∣very sinne, its manner of working &c. and there∣fore letting this thing passe only with this ad∣monition, that it be∣hooves every Christian to be jealous of his own heart, and to watch it narrowly, lest it prove a Iudas to him, and how deare so ever his lust, or imagination be to him, yet it must be cut off, that it scandalize him not, re∣membring the Counsell of our Saviour, that it is Page 60 better without them to en∣ter into heaven, then with them to be cast into hell fire. 3. That sometimes and that most common∣ly, scandalizing is a tran∣seunt action, and he is said to cause offence, that harmes another by his action, and this may be called externall or tran∣seunt scandall. And this is undoubtedly here meant, for he speaks here of scandalizing one of these litle ones that be∣lieve in him, and of such scandall as whereby a woe comes to the world, that is to the societies & rankes of men. And this sort of Scandalizing is it which I intend to treat Page 61 of. 4. That of this sort of scandalizing diverse definitions are given. There is this definition or description in Tertul∣lian his book de velandis virginibus, where he de∣fines scandall, Exemplum rei non bonae aedificans ad delictum, an example of a thing not good building to sin: which description though it doe not unfitly expresse what is the scan∣dall which is by evill ex¦ample, yet doth it not sufficiently comprize all sorts of scandalizing a∣nother, v. g. not the scan∣dalizing by abuse of our liberty in things indiffe∣rent, nor that which is by persecution. That de∣finition Page 62 which the schoole-men as Aqu. 2^a. 2 ae. q. 43. art. 1. doe cō∣mōly follow taken from S. Hierome comment. in Math. 15. is more fit to comprize all sorts of scandall to another. Scan∣dalum est dictum vel fa∣ctum minùs rectum, prae∣bens alteri occasionem ru∣inae; that is, Scandall is a saying or deed, lesse or not right, occasioning ruine to another. This definition is good enough, saving that the terme of ruine being a metaphor (and according to Aristotles rule in his Topicks 〈 in non-Latin alphabet 〉, All metaphors are ob∣scure) is unfit for a defi∣nition Page 63 till explained: wherefore it is needfull we should shew more plainly what is meant by ruine in this definition. By ruine, or falling, is doubtlesse meant here not corporall ruine or falling of the body, but spirituall ruine or the fal∣ling of the minde. Now this spirituall ruine is pri∣marily understood of falling into sinne, whe∣ther it be greater, as Apo∣stacy from the faith, he∣resy, infidelity, Idolatry or the like; or lesser as by causing a slower pro∣gresse in Religion, un∣chearfulnesse therein, im∣pediment to any other duty a Christian or an Page 64 unbeliever should doe. If any be asked whether any griefe or displicency of mind,* or anger, which are the effects of Scan∣dall, as is before shewed may be called ruine of a∣nother, according to this definition? whereto I an∣swer:* The griefe displi¦cency or anger that arise∣eth from another mans saying or deed, is some∣times just and necessary, when the words or deeds be manifestly evill; such was the griefe of the Co∣rinthians for the scandall of the incestuous person; our Saviours indignation at the hardnesse of the Pharisees hearts: such was the griefe or vexati∣on Page 65 of righteous Lot, in hearing and seeing the un∣godly deeds of the Sodo∣mites, Davids griefe be∣cause men kept not Gods Law. And this griefe is a necessary duty in them that mourne, but a sinne and scandall in them that cause it. A ruine there∣fore 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 seconda∣ry 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 Page 66 that ariseth in the person offended, from the say∣ings and deeds of ano∣ther 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 offen∣ded at their brethrens neglect of daies, and dif∣ference 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 Page 67 he ought, the avoiding of grieving his brother con∣trary minded. And this griefe may be called, ru∣ine of the person offen∣ded, not only in the se∣condary sense, but also in the primary sense, occasi∣oning not only griefe, but also uncharitable judging, dis-union, or di∣minution of affections, & sometimes further sins. Sometimes the griefe is unjust in the person of∣fended, but not in the person offending. As many were offended at our Saviours, and the A∣postles preaching, which yet were their necessary duties; such persons were not only angred, but Page 68 sometimes forsook them and their fellowship, by reason of such preach∣ing, 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 there∣fore unjustly on their part. With this explicati∣on I conceive the defini∣tion given to be suffici∣ent, 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, Page 69 either when his intention is to harme his brother by his fact, as Balaam did Revel. 2. 14. or the na∣ture and quality of the fact is apt to harme o∣thers, as in S. Peters ad∣vice, 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 Page 70 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 da∣tum sed acceptum, not gi∣ven by him, but taken by the offended party, who is thereby the scandali∣zer of himselfe, or he by whom the offence cometh. Our Saviours discourse concerning the eating of his flesh, offended the Ca∣pernaites Iohn 6. 60. 61. But this was not by rea∣son of Christs sermon, which was of a necessa∣ry truth: but from their own perverse ignorance. In like manner the Pha∣risees Page 71 were offended at Christs doctrine con∣cerning the cause of de∣filement. Math. 15. 12. but of this scandall not our Saviours doctrine, but their owne malice was the proper cause. The fact of the Reube∣nites 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 acci∣dent: but those that give, or cause scandall, either in their intention, or ac∣cording to the nature, qua∣lity, or manner of their a∣ction. So that, that to Page 72 which this woe belongs, is not an object, but an a∣gent, not only as scanda∣lizing himselfe, but ano∣ther, not by an action of the imagination, but of word or deed, bringing ruine to another, either in a primary or seconda∣ry sense, not by accident, but eyther by direct in∣tention, or by reason of the nature, quality, or manner of the action.

In answer to the se∣cond quaere. The particle 〈 in non-Latin alphabet 〉 or woe is used in our Saviours sayings to sig∣nifie some grievous judgement or calamity, both temporall, as Mat. 23. 29. the woe denoun∣ced to the Pharisees is ex∣pressed Page 73 v. 33. to bee the damnation of hell. And that this woe is here de∣nounced to scandalizers appeares by the aggrava∣tion 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 scanda∣lizer, 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 Page 74 woe due to the scandali∣zer. But besides it there's a woe also of temporall death awarded some∣times to scandalizers. For this reason was Balaam the sonne of Peor slaine with the sword Num. 31. 8. that God might be a∣venged of him for his practise in teaching Bala∣ak to lay a stumbling block before the children of Isra∣el. Elies sons sinned great∣ly 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 o∣ther temporall woes on their soules, bodies, Page 75 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 e∣nemies of the Lord to bla∣spheame, so that hee was faine to beg hard for re∣stitution of joy & com∣fort, Psal. 51. 8. 12. And the incestuous Corinthi∣an 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 o∣ver to Satan. David for the fore-named sin was haunted with griefes in his children almost to Page 76 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 in∣curre a greater woe. As for instance, some scan∣dalls consist in facts in their kind evill, and these are worse than other scan∣dalls which arise onely from the abuse of our liberty, in things lawfull. The scandall of Elies Page 77 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, men∣tioned. Rom. 14. 2. Some scandalls are worse than other, ratione causae, in re∣spect of the cause from whence they arise. As scandalls from malice, and subdolous intents are worse than those that arise from ignorance and imprudence; Balaams scandall by devising and counselling Balak how to intrap the Israelites was worse than Peters advi∣sing of Christ to desist from his purpose of go∣ing to Hierusalem to suf∣fer Page 78 3. Some scandalls are worse then others in regard of the eminency of the person offending; because they bring a grea∣ter staine to the professi∣on, and become a greater danger to men, apt to stumble: Thus Davids sinne in the matter of Vri∣ah the Hittite was grea∣ter then the sinne of the adulteresse mentioned Io. 8. The scandalous fact of a Clergy-man worse then of the people, of a Magi∣strate than a subject, of a noble person than one of the Commons. Vbi subli∣mior praerogativa ibi ma∣jor culpa.* Saith Salvian, where the dignity is high∣er, the fault is the greater. Page 79 4. In respect of the issue and event of the scandall, some scandals are worse than others, as when the event with a litle heed might have bin foreseen, when the issue is not only the alienation or grieving of another, but also Apo∣stasy of some, hardening of others, occasioning o∣thers to blaspheame the name of God, to inveigh against the truth, Gos∣pell, Religion, &c. Thus the incestuous Corinthi∣ans fact was worse than the fact of those that eat with offence to their bre∣thren things offered to the Idols. 5. In respect of the number and quali∣ty of persons scandaliz'd, Page 80 the scandals of some are worse then of others. For it is worse to scandalize many than few, weake Christians than stronger &c. So that these and such like Considerations vary much the degree of the sinne of scandalizing, and consequently of the woe due it. Yet so that none, but hath it's woe allotted to it.*

In answer to the third question. The reasons of this woe awarded to scandalizers are taken 1. from the nature of the sinne. For all scandalizing though but by abuse of our liberty in things in∣different is against chari∣ty, as the Apostle teach∣eth. Page 81 Rom. 14. 15. For true charity should move us to serve, and helpe, and sustaine one another, Gal. 5. 13. not to harme deject and grieve one another. Now the law of charity is a fundamentall law, the law of Christ, Gal. 6. 2. and therefore in this re∣spect scandalizing is a sinne against our brother, and against Christ, 1. Cor. 8. 12. Wherefore accor∣ding to the rules of equi∣ty he that regards not to shew love to others, de∣serves to be deprived of favour and love himselfe; there being no rule more equall than that of our Saviour, Mat. 7. 2. With what measure yee meet it Page 82 shall be measured to you a∣gaine. But when the scan∣dalizing is not by igno∣rance, but wittingly and willingly, then it is much more against charity, and therefore justly deserves a greater woe. As when men scandalize of set pur∣pose either as the Phari∣sees that under pretence of long prayers and fast∣ing devoure widdow•s houses, by their shew of devotion gayned Prose∣lytes, and made them two-fold more the children of hell than themselves. Mat. 23. 14. 15. or as our Savi∣our sayes of false Prophets that put on sheeps cloath∣ing, but inwardly are ra∣vening wolves. Mat. 7. Page 83 15. or Foxes in the de∣serts. Ezek. 13. 4. They shall receive the greater damnation, in that not on∣ly virtually, but formal∣ly, not only privatively, but also positively they sinne against charity. Adde hereunto that if the scandalous fact be such an act as is in it's nature an enormous sinne, which though it were done ne∣ver so secretly, yet it would highly provoke God: then it is to speake with the Apostle 〈 in non-Latin alphabet 〉 excessively sinfull,* in that it is both a grievous transgression, and a grievous scandall, and consequently com∣pound iniquity. In which Page 84 respect the sin of Hophni and Phinehas in their vio∣lent profanations, & their outragious abusing of women even before the Tabernacle of the con∣gregation, was very great before the Lord, for men abhorred the offering of the Lord. 1. Sam. 2. 17. And Davids deed in defileing Bathsheba, and murdering her husband was excee∣ding greivous, in that he gave occasion to the ene∣mies of the Lord to blas∣pheame. 2. Sam. 12. 14. 2. From the effects of it.* The immediate and prin∣cipall effect of scandalls is the harme of our bro∣thers soule, by wounding their conscience, as the Page 85 Apostle speaks 1. Cor. 8. 12. and quantum ad scan∣dalizantem, as much as pertaines to the scandali∣zer the destruction of him, for whom Christ dy∣ed, as the same Apostle speaks. 1. Cor. 8. 11. Rom. 14. 15. I say not that eve∣ry soule that is scandali∣zed doth eventually pe∣rish, nor doe I meddle with the dispute concer∣ning Christs intention in dying for them that perish: But this I say that he that scandalizeth a soule, for w^ch, for ought he knowes Christ dyed, and for which hee is to conceive Christ died, and thereby moves him to turne into the way of Page 86 perdition, doeth for so much as concerns his a∣ction, cause his brother to perish for whom Christ di∣ed, although hee neither in the event perish not, nor Christ in his intenti∣on offered up himselfe as a sacrifice to his father to appease his wrath for him. For it is meerely ex accidenti by accident to the scandalizers action, that either his brother perished not, or Christ died not for him. Even as he that maliciously inten∣ding to wound Iason, Phaeraeus did by accident cure him of an Apostem, his fortune was admira∣ble, but his malice no∣thing lesse in his wound Page 87 by that accident. Surely every man ought to bee tender of his brothers soule that it perish not by his action. And if not∣withstanding his scanda∣lous fact yet hee perish not, this cōmends Gods goodnesse, but lessens not his naughtinesse. Every man ought to bee tender of the soule of his bro∣ther, as if he were certain Christ died for him, when in appearance to him Christ died for him, and hee that is not so, is injurious to Christ, whe∣ther Christ intended to dye for the person scan∣dalized or no: Even as he that does a thing lawfull, which his owne consci∣ence Page 88 judgeth unlawfull, sinnes damnably, as if the thing were in it selfe un∣lawfull Rom. 14. 23. Now doeth not he that cares not to destroy anothers soule deserve to have his owne soule lost? should his soule bee regarded by God, that makes no ac∣count of his brothers? If a Cain or Iudas betray or destroy anothers life, who is aggrieved that they loose theirs? If a mon∣strous Caligula be so min∣ded that he hee care not though all mens heads were off so that his might stay on, who can except against God for letting vengeance loose upon him? Adde hereunto that Page 89 besides the principall and immediate effect of scan∣dals many other evills by breach of charity, con∣tentions, schismes &c. follow upon them, which as they bring woe to the world, so doth the woe brought on others justly rebound on the head of him that casts it.*

For application of this truth. 1. That which hath been said manifests unto us both the sinful∣nesse and the danger of those that heed not their wayes to avoyde scanda∣lizing of others, that watch not over their words or actions least they cause others to stumble. It is not to bee Page 90 denied but that there are some who through over∣fearfullnesse of giving scandall, doe omit things fit for them to doe, which ariseth through want of knowing in what cases scandall is to bee feared, in what not, out of im∣prudence in not discern∣ning the difference of persons. This errour is the more pardonable in that it likely comes not out of an evil disposition, but out of a tender con∣science, joyned with a weak understanding. Nor likely doth it procure o∣ther hurt than the lessen∣ing of the esteem of the person scrupulous, & the exposing him to con∣tempt Page 91 and derision, in some, to pitty in others; excepting when such scrupulosity causeth dis∣obedience to the necessa∣ry commands of gover∣nours, or breeds supersti∣tion, or the like evils. Yet this is an evill in that it is an errror, and somewhat intrencheth on Gods pre∣rogative, in making that to bee sin, which he hath not made sin: and there∣fore is to bee shunned, not to be cherished. But such likely are but few. The most of people mind and prosecute their plea∣sure, profit, credit, prefer∣ment, content, &c. but litle or nothing regard what scandall followes Page 92 thereon, many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves, though they will certainly occasion drunkennesse, quarrel∣ling, blood-shed, idlenes, undoing of families, and such like evils. So that in a sort they resolve like unto that Pope, who said that hee would have his dish of meat in spight of God, so these are bent to have their sports in spight of their brethren; yea and of God too, that commands them not to offend their brethren. And as men are affected to their pleasure, so they are to their profits, prefer∣ments, Page 93 credit, ends, yea their vaine customes. So violent is the streame of their wills, that they will have their course, al∣though they not only o∣verthrow many lives, and states, but also drowne many soules in perditi∣on. Too too many are of Cains mind, who when he was demanded of God, where his brother was answered angerly Gen. 4. 9. Am I my bro∣thers keeper? They care not whether they sinke or swimme, their consci∣ences be whole or woun∣ded, they stumble or goe upright, they perish or be saved, would it could be truely said that there Page 94 were no ministers of the Gospell, no Magistrates, no Parents, no masters, that by their courses shew that they make light account of the stumbling of mens soules, so they may have their will? sure∣ly there should bee (if there were any sparke of true charity in men) a zeale to the good of their brethrens soules, and ac∣cordingly of some to have compassion, putting a diffe∣rence, and others to save with feare, pulling them out of the fire: hating even the garment spotted by the slesh, that it may not in∣fect others. Iude 22. 23. Knowing that hee which converts a sinner from the Page 95 errour of his way shall save a soule from death, and shall hide a multitude of sinnes. Iames 5. 20. But alas: so great is the viti∣ous selfe-love of men that for their owne pleasures, profit, preferment, vaine glory, and such like ends, they draw innumerable soules into hell with them, sometimes by per∣verting their faith, some∣times by corrupting their devotions, sometimes by vitiating their manners, and yet as if they were all Popes no man must say unto them what doest thou? To omit other in∣stances of lesse account. To maintaine the great I∣doll of latter ages the Pa∣pall Page 96 Monarchy. What grosse superstitions have been maintained, what practises have been devi∣sed, and used to the sedu∣cing of whole nations of people, holding them in blindnesse and superstiti∣on to their perdition, yea to the reproach of the re∣ligion of Christ even by Iewes, Turks, and Infi∣dels; it were infinite to relate. How carelesse ma∣ny others are to scanda∣lize milions of soules that they may attaine to, or maintain secular great∣nesse, I forbeare to speak it being too manifest to the world. All which dis∣positions and practises, how damnable they be, Page 97 oh that men would consi∣der, that they may pre∣vent the woe here de∣nounced by our Saviour, and take heed how they slight their brothers spi∣rit, lest they draw downe eternall vengeance on themselves from the Fa∣ther of spirits, and by va∣luing at so low a rate their brothers soule, make the market cheap for their owne.

Wherefore in the se∣cond place we are to be admonished,* that as we are to look to our feet that we stumble not our selves, so to take heed to our actions that they o∣verthrow not others. The Almighty hath for∣bidden Page 98 in his law to curse the deafe, and to put a stumbling block before the blind. Levit. 19. 14. it being an unworthy, and injurious thing to take ad∣vantage from weaknesse, to hurt those whom hu∣manity, & reason should cause us to helpe. But it is a thousand times more injurious and cruell, to lay a stumbling block be∣fore mens soules, in as much as the danger of a soules falling is incompa∣rably greater then the ruine of the body. Surely he that hath any estimati∣on of the preciousnes of a soule, any love to it, any compassion, any sense of the evill of a soules perdi∣tion, Page 99 ought to be most tender of doing it any hurt, ready to doe it any good. Wherefore it con∣cernes us to be watchfull over our words and acti∣ons appearing to men, that they become not Scan∣dalls. We are to look heedily to our thoughts, that we be not found hy∣pocrites before God, and to every action we doe that we may keep our peace with God: But for a farther reason we are to look to those that are in the view of the world, as it were on the stage. We are to be carefull of our privy thoughts, as know∣ing that God sees us; and hates all uncleannesse, in Page 100 the inward parts. But of our open actions we are to be carefull for a double reason, because God sees them, and men too; so that we may not only grieve Gods spirit, but al∣so hurt mens soules, if they be not right. For as there be likely some who as Ieremiah speaks of himselfe, Ierem. 20. 20. will waite for our halting if in any thing we stumble, that they may reproach us: so there are others, whom we shall probably make to halt to their ru∣ine, if we cast any stumb∣ling block before them. Besides we may safely conceive, that they are carelesse of their own Page 101 soules, that are not care∣full to prevent the scan∣dall of other mens soules: and that in foveam inci∣dent, quam foderint, they shall by divine justice fall into the pit themselves, who have digged it for o∣thers.

Wherefore that we may not scandalize o∣thers,* let us learne, 1. To feare God as we are com∣manded Levit. 19. 14. Thou shalt not put a stumb∣ling block before the blind, but shalt feare thy God: I am the 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. Page 102 Scandalizing consists not with Gods feare. 2. To love our brethren, with which Scandalizing con∣sists not. For how can he be said to love his bro∣ther, 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 stumb∣ling in thy selfe, and scan∣dalizing of others. For he that is not right-hear∣ted, though he may in some things for a time Page 103 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 e∣nough, but when he cooles will halt downe∣right: Even so an hypo∣crite though for a time he may goe on fairely in his way; yet in the Conclusi∣on 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 Page 104 a permanent one. Where∣fore as it is necessary for our appearing before God with boldnesse, that we get upright hearts, so likewise for our living unblameably, and inof∣fensively to our neigh∣bours.

4 Lastly to get wis∣dome and prudence to consider the dispositions of men, who are apt to be scandalized, and the due circumstances and consequences of our acti∣ons, 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 Page 105 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 be∣cause things that are more confuse in the Genus, ap∣peare more distinct in the species, my purpose is to consider the severall brā∣ches of active scandali∣zing, that we may the better discerne the sinne and danger of scandali∣zing. Active scandalizing Page 106 is two waies; one, when a man in his actions, in∣tending only to have his own will or lust, regards not the ruine of another by his action, & this may be called Exemplary scan∣dalizing, 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 sin∣full example. The second is when the Scandall is in a thing lawfull other∣wise, as being in its nature indifferent, but by want of Charity abused so, as that harme comes to an∣other, and this may be Page 107 called scandalizing, in the abuse of things indifferent. The other way of scan∣dalizing is when an acti∣on is done for this parti∣cular intent, that other mens soules may be har∣med, chiefly in drawing them to sinne. And this may be called Scandali∣zing by devised practise: which likewise is of two sorts: one when by in∣ticeing means, as by coū∣sells, perswasions, placing objects before men, and the like, men are over∣throwne; 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 Page 108 persecution. According to this distribution in this method I shall speake. 1. Of scandalizing by evill example. 2. Of scandali∣zing by abuse of our li∣berty in things indifferēt. 3. Of scandalizing by enti∣cing practises, 4. of scan∣dalizing by persecution.

That sinfull example begets scandall needs not proofe;* Experience of all times proves it too abun∣dantly. 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 equiva∣lent, as was declared be∣fore. A snare whereby to insnare himselfe and to Page 109 harme others. Whereup∣on it is that Solomon ad∣viseth Prov. 22. 25. that we should make no friend∣ship 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 scan∣dall to mens soules, who goe with them. Where∣fore we may safely apply the woe of my text to this scandalizing, and con∣clude. That misery belongs to those that scandalize o¦thers by sinfull example. The wages of sinne indefi∣nitely is death Rom. 6. 23. even that death which is opposite to eternall life Page 110 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 ex∣ample. But besides this e∣ternall woe, that tempo∣ral woe belongs to it also, the story of the misery of Hophni and Phinehas, of David & others for their scandalls by sinfull exam∣ple doth plentifully shew.

To explaine this point more fully we are to consi∣der,* 1. what actions of sin∣ful exāple doe scandalize. 2. How they doe scanda∣lize. 3. why a woe belongs to such. To give answer to the first quaere, I say. That in this sort of scandali∣zing, Page 111 the action scandali∣zing 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 scan∣dalizing, that this sort of scandalizing would bee sinfull in Gods sight, though no man were of∣fended by it, and there∣fore 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 ru∣ine of another, as Davids murther had been a sin if never knowne, but scanda∣lizng others, it became a double iniquity. The next sort of scādalizing is in an Page 112 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 eat∣ing indifferently any sort of meat had beene no sin, the thing being in it selfe indifferent, had not the weake in faith been there∣by offended. 2. It is requi∣site that the action scanda∣lizing bee knowne. For privy actions doe not scandalize. Actions doe scandalize tanquam obje∣ctum à quo, as an outward motive, that provokes the mind; now such provoca∣tion cannot be but by the knowledge of it; I meane knowledge of the act, Page 113 though perhaps the per∣son 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 scanda∣lized by the actions of them that are dead? I an∣swere,* yes doubtlesse, though they were dead many ages before. Solo∣mons sin in hearkning to his wives, and furthering their Idolatry, became a scandall to the succeeding Kings of Iudah; and Iero∣boams setting up the gol∣den calves, was the scan∣dall of the Kings of Isra∣el that followed him in Page 114 many generations. As the remembrance of the ver∣tues of ancestours, may provoke posterity to doe worthily, and thereby their memory be blessed as it is, Prov. 10. 7. so the remembrance of the cru∣elty, tyranny, and such like vices of Ancestours doth oft times revive their sinnes in their chil∣dren, & cause their names to rot, and to stinke above ground, when their bo∣dies are low enough in the ground. As the va∣lour of Miltiades at Ma∣rathon stories report, pro∣voked Themistocles to doe great exploits, and the relation of Achilles his prowesse inflamed the Page 115 mind of Alexander the Great, so the memoriall of Sylla taught Caesar to oppresse his countrey. For which reason it con∣cernes all that desire to doe good to those that come after them, to leave a good name behind thē, least the evill savour of their bad example infect the world in many gene∣rations.* Possibly it may be yet farther asked, whe∣ther sinfull omissions of things wee should doe, may become scandalls?* I answere, yes; Experience shewes that the remisse∣nes of great Schollers in duties of Godlinesse, is often the cause of Cold∣nesse & Lukewarmenesse Page 116 in religion in others that leane much on their ex∣ample: the negligence of governours in frequent∣ing Gods service, causeth many times the subjects to think there's no neces∣sity of Constancy and di∣ligence therein. So that he that would not scanda∣lize his brother, must not only be free from open sins of Commission, but also from sinnes of omis∣sion.

For answer to the se∣cond quaere I say,* that scandalizing by evill ex∣ample doth harme the minds of others unto their ruine many waies. 1. Because it provokes men to the imitation of Page 117 that particular sinne in which the scandall is, whereby their soules are harmed. Thus S. Peter by not communicating with the Gentiles, drew Bar∣nabas in like manner to Iudaïze with him. Gal. 2. 13. The example of an eminent person is never single, if such a one doe evill he carries with him others, as the stream doth that which floats upon it. Iter efficax per exempla, saith Seneca, the most pre∣valent way of drawing men is by examples, by which men are guided more than by Lawes or reasons. In evill things examples are most forci∣ble, sith they agree with Page 118 our naturall lusts: men need not to be urged to them, they learne them of thēselves at the first sight, ut vident, pereunt. 2. The sinfull example of men becomes a scandall to o∣thers, it that it hardens them in the sins they have committed. For the de∣ceitfulnesse of sin, so infa∣tuats mens hearts as that they are ready to imagine the sinne of another man to be a good excuse or plea for their owne. As it is said by the Prophet E∣zek. 16. 51. That Iudah had by her abominations justified Samaria in all her sinnes. Not as if the sinne of one man could be in truth a sufficient plea to Page 119 acquit another that com∣mits the same sinne. But it is so 〈 in non-Latin alphabet 〉, in the opi∣nion of men, who doe al∣leage nothing more com∣mōly for defence of their facts, and consequently for hardning them in their evills, then this that others have their faults, all are sinners: good men have bin overtaken with the same sins, eminent men in pro∣fession of religion have done as themselves, and therefore they hope they have done no great hurt, there's no such cause of o∣thers reproving them, or that their own conscien∣ces should be much trou∣bled. 3. There is ano∣ther way of scandalizing Page 120 which comes by evil pra∣ctises, in that it makes men to stumble and fall one upon another, by jarres, variance fightings. What was it which set the Benjamites, and the o∣ther tribes in such a com∣bustion, but the horrible sin committed on the Le∣vites Concubine. Iudg. 21. 12. The treacherous murder of the Sechemites by Simeon & Levi made Iacob to stink among the inhabitants of the land, aud to combine against him. Gen. 34. 30. so true is that of S. Iames that warres and fightings come from mens lusts that warre in their members, and set men one against another Page 121 Iames 4. 1. 4. Besides sinfull examples create griefe to the good, and thereby scandalize them. To this purpose speaks David Psal. 119. 158. I beheld the transgressors, and was grieved, because they kept not thy word. And S. Paul feared that when he came to the Co∣rinthians God would humble him, and that he should bewaile the un∣cleannesse wherein they had sinned. 2. Cor. 12. 21. Righteous Lot, dwelling a∣mong the Sodomites, in seeing and hearing vexed his righteous soule from day to day with their un∣lawfull deeds. 2. Pet. 2. 8. As by stumbling some∣times Page 122 there's fraction of a member, alwaies anguish, so by scandals sometimes there's perverting of men from the right way, al∣waies dolor and paine e∣ven in the best and soun∣dest. 5. Adde here unto that sinfull examples doe most grievously scanda∣lize, in that they cause men ill affected to blas∣pheme God, to reproach his waies, religion, ser∣vice. Through the sins of the Iewes the name of God was blasphemed among the Gentiles. Rom. 2. 24. David by his foule crime in the matter of Bathshe∣ba, had given occasion to the enimies of the Lord to blaspheme. 2. Sam. 12. 14. Page 123 It is a frequent thing for evill men to set their tongues against heaven, against God, his word, true religion, as if they were none of them good, when any that seemed to follow thē fall into grosse transgressions. Wherein however they foolishly impute that to God, which he condemnes and punisheth, and charge re∣ligion & godlinesse with that which is the fruit of mens corrupt lusts, con∣trary to Godlinesse: yet it serves Satan as an engine to stirre up mens enmity against God & his waies, and an occasion for evill men to vent their vene∣mous hatred of Gods Page 124 word, his people and re∣ligion.* Salvian at large re∣lates how frequent in his daies, such speeches as these were in the mouths of Pagans, when they be∣held the evill lives of Christians; Christians would surely doe holy things if Christ had taught them holinesse, look into the lives of Christians and you may know what is Christs doctrine. In like manner by reason of the lewdnesse of Gnosticks, Nicolaitanes and such like damnable teachers. Chri∣stian religion was much reproached by the hea∣then, and as S. Peter fore∣told 2. Pet. 2. 2. The way of truth blaspheamed. Page 125 And so it is still the viti∣ousnesse of a Protestant in his life opēs the mouth of a Papist, to diffame the reformed Religion, and the falling of any that seemed to be zealous of Gods word, causeth the impure mouthes of licen∣tious persons, to speak e∣vill of the truth which is according to godlinesse. 6. Lastly the sinfull ex∣amples of men that have the name of Gods people doe scandalize, in making men to loath and to be a∣verse from Gods service, and the way of his feare. The sinne of Hophni and Phinehas caused men to abhorre the offerings of the Lord. 1. Sam. 2. 17. 24. Page 126 The Cruelty and covete∣ousnesse of the Spaniards in the west Indies, caused the miserable Americanes to abhorre Christian re∣ligion. As a holy life in the professors is a great attractive, & inducement to draw mens hearts to the love of it; so an ungod∣ly and unrighteous con∣versation is a certaine im∣pediment and disswasive from it. Partly because as Seneca saith plus oculis quam auribus credunt, men are guided by their eyes more then their eares, partly because good re∣ligion and vertue of men that doe evill things is taken to be, either non∣ens or nullius pretii, ei∣ther Page 127 nothing or of no worth, even as a pearle or gold covered with dirt is passed by as if it were not, or of no va∣lue.

For the third quaere.* The reason why such woe as hath been said be∣longs to this scandali∣zing by sinfull example is.

1 Because in every scandall by sinfull ex∣ample there is a double iniquity, one in that it is against the precept of cleaveing onely to that which is good. Rom. 12. 9. an other in that it is against the precept of good example, in which wee are enjoyned that Page 128 our light should so shine before men, that they may see our good workes and glorify our Father which is in heaven Mat. 5. vers. 16. 2. Because it produceth two great e∣vills, one in that thereby the name of God is dis∣honoured, & so is against the love that is due to God, the other in that it becomes the ruine of his brother, and so is against the love that is due to him. Yet for as much as all sinfull example is not alike grievous, but some sinfull examples crosse the precept of love to God more, some lesse, some dishonour God more, some lesse, nor alike Page 129 scandall, some being more against the love we owe to men, some lesse, some harming them more, some lesse; therefore the same degree of misery is not a∣warded to all scandali∣zers by sinfull example. There are some that by a continued evill practise doe scandalize others, who are accustomed to doe evill, as if it were their occupation, others that scandalize by a foule sinne, but into which they were brought by infir∣mity, as Noah when he was overtaken with drū∣kennesse. Whose woe is doubtlesse lesse then the formers. Some there be that scandalize by totall Page 130 and finall Apostasy; o∣thers by a grievous fall, but so as they recover by repentance, as S. Peter, and their woe is lesse. Some break out into sin∣full example after warn∣ing given them to take heed of it: others because they wanted a Monitour to warne them, and their woe is lesse. Some there be, whose scandalls by reason of their eminency of place, gifts, or profes∣sion are more notorious, and more heinous▪ others whose evill exāple reach∣eth not farre, and their woe is lesse. Some that o∣verthrow many by their evill example, some but few, & their woe is lesse. Page 131 Some that overthrow by their evill example their own children, their own naturall brethren, their own flocks of whom they ought to be most tender; others overthrow stran∣gers only, and their woe is lesse. Thus by variety of circumstāces the scan∣dalls of some may bee worse then others, and their woe greater; howe∣ver there be a woe allot∣ted to every one that scā∣dalizeth by sinfull exam∣ple.

For application of this truth.* 1. Hence men are to bee advertised, what reason there is, they should bewaile, & mourn for such scandalls as they Page 132 have caused by sinfull ex∣ample. The greatnesse of the sinne, and the great∣nesse of the danger, should both cause this humiliati∣on. If S. Paul saw cause to mourne, & to be hum∣bled for the uncleannesse, fornication, and lascivi∣ousnesse of the Corinthi∣ans; how much more cause had the Corinthi∣ans to mourne for them∣selves! Every one that tenders Gods honour, & his own peace, is to shew his hatred of sinne by mourning for the abomi∣nations he sees acted by others: such are marked and observed by God, Ezek. 9. 4. Greater cause there is that the Actors Page 133 themselves should mourn who have harmed others, and destroyed themselves suo gladio, by their own sword. Tis true there are no small number of men, that make a sport of sinne, that rejoyce to doe evill, and that they cause some to fall. It were fitter for them to learne S. Iames his lesson Ch. 5. 1. to weep and howle for their mise∣ries that shall come upon them: For as all sinnes are mischievous, so doubt∣lesse scandalls by evill ex∣ample, will be very mis∣chievous to the layers of them. You then that by your evill example, have made others dissolute, debaucht, quarrelsome, Page 135 brawlers, fighters, mur∣derers, lascivious, prodi∣gall gamesters, drun∣kards, lyers, common prophaners of Gods ho∣ly name and time, deri∣ders of Gods word, holy services, & servants, idle, undutifull to superiors, froward, factious, cōten∣tious, deceitfull, injuri∣ous, superstitious &c. oh goe & bewaile these sins as a double evill disho∣nouring God, & destroy∣ing men, overthrowing them, and bringing woe on your selves, and there∣fore requiring double & treble mourning for such mischiefes.*

2 It concernes like∣wise all persons for the Page 134 same reasons, to take heed of giving evill example, to the scandall of others, specially of those that should be neare and deare to them. It much imports every Christian for the comfort of his owne soule, the glory of God, the good of others, to have his conversation ho¦nest among men, that they which speak against him as an evill doer, may by his good works which they shall behold, glorify God in the day of their visitation. 1. Pet. 2. 12. It is exacted even of women the wea∣ker sexe, that their con∣versation should be such in their subjectiō to their husbands, that their lives Page 136 should have the effect of a Sermon to win others to godlines 1. Pet. 3. 1. 2. The reaping of such fruite by well doeing should be a great motive to make Christians abundant in good works, much more should the certainty of e∣ternall life, assured to those that patiently conti∣nue in well doing. Rom. 2. 7. provoke them to love, and to good works. How∣ever humane commisera∣tion should move us to take heed of destroying our brethren by our evill life. Should it not bee a griefe to thee to destroy him whō thou art bound to help? Can a man take delight to damne his Page 137 Child, his friend to enjoy his lust? Should it not be a joy to a man to lead o∣thers towards heaven, to keep them from hell? Oh what a blessed condition would it be to every man, that of him it may be said as the Apostle of the Corinthians, 2. Cor. 9. 2. that his zeale had pro∣voked very many, his life had been a light to guide others into the way of peace!

3 And as it concernes all men to take heed of scandalizing others by e∣vill example,* so likewise to take heed of being scandalized by such ex∣ample. It is their sin that scandalize; it may be also Page 138 their ruine that are pro∣voked by them. They shall receive more punish∣ment that lead into evill: they also shall have mise∣ry that follow, marke our Saviours words Mat. 15. 14. If the blind lead the blind, both fall into the ditch. When we see evill examples, it were wise∣dome to conceive, that these are but for triall, as it is said of false pro∣phets, Deut. 13. 3. the Lord proveth us to know whether we love the Lord our God with all our heart, and with all our soule.

Though singularity be counted a reproach, yet undoubtedly it is a grea∣ter honour, and a surer Page 139 happinesse rather to be singular with Noah, then to bee corrupt with a world of ungodly per∣sons, to swimme against the streame towards the shore, then to be carried downe the current into perdition, to contend with the wicked for hea∣ven, then to goe downe quietly to hell.

For this purpose learn we,* 1. not to glory in any mans holinesse or learn∣ing, as if they were abso∣lute, for if such fall thou wilt stumble too. It is an heavenly counsell of the Apostle. 1. Cor. 3. 21. that no man glory in men. Re∣member so to follow o∣ther mens example as Page 140 they follow Christ to stick to their judgement, as they stick to his word. Blinde obedience to men is a certaine cause of stumbling. Conceive we the best may fall, and then the falling of some will not move us to reproach all, their lapse will not be our ruine.

2 Endeavour to be rooted in knowledge, to be of a sound judgement, that thou maist not need to leane on others judge∣ment, or to make their example thy rule: weak∣nesse makes men easily to stumble, strong walls stand though the butte∣resse fall: A strong man can goe though his staffe Page 141 breake, a weake one falls presently, so a man weake in knowledge that leanes on anothers judgement or example if he erre, erres with him, if he falls, falls with him.

3. Avoyde the compa∣ny of evill men as much as thou maist. Make no friendship with an angry man, and with a furious man thou shalt not goe, lest thou learne his wayes, and get a snare to thy soule. Prov. 22. 24. 25. Evill company wil either infect or weary a man, one way or another scandalize him

4. Favour, not any par∣ticular sin, such a one as favours a sin is like tinder, the least sparke sets it on Page 142 fire: he that loves sin will make any example, any shadow of reason a scan∣dall to himselfe. An up∣right heart when hee sees others fall, becomes more jealous of himselfe. A cor∣rupt heart is secretly glad at other mens sins, as if they did patronize his owne.

Page 143

CAP. 4.

Of scandalizing in speciall by abuse of Liberty in things lawfull.

THe next way of scandalizing is by abuse of our liberty in things lawfull concerning which we affirme,* That a woe be∣longs to them that scanda∣lize others by abuse of their liberty in things lawfull a∣gainst charity. It is fre∣quently forbidden by the Apostle, and therefore un∣doubtedly a woe apper∣taines to the doing of it. Rom. 14. 13. The Apostles precept is, Let us not judge Page 144 one another any more: but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way: which pre∣cept though it bee delive∣red in termes appliable to scandall in generall, yet the series of the Apostles discourse shewes it was specially intended to ad∣monish them, that they lay not a stumbling block in their brothers way in their use of meats and dayes, things indifferent, which is more plainly ex∣pressed. 1. Cor. 8. 9. Take heed least by any means this liberty [about meates] of yours, become a stum∣bling block to them that are weake. And Gal. 5. 13. Bre∣thren Page 145 yee have beene called unto liberty, onely use not your liberty for an occasion to the flesh. But by love serve one another.

And there are many reasons of this precept,* expressed in those scrip∣tures. As, 1. it is a cor∣ruption of our good, when it becomes anothers harme. Our good will be as no good to us, when it is thus perverted. Plus alo∣es quam mellis habet. As wine mixed with gall and wormewood; so is the use of a Christians liberty in things lawfull tending to the ruine of his brother. Wherefore the Apostle warnes us that our good be not thereby evill spoken of. Page 146 Rom. 14. 16. All things indeed are pure, but it is e∣vill to him that eateth with offence. v. 20. 2. It is a de∣praving of our knowledge of our liberty. Our know∣ledge of our liberty should serve us to direct our selves in our way: but not be made an ignis fatu∣us to leade others out of the way. But rather as a Mercury, or hand to di∣rect them in it, as a candle to enlighten us how to remove stones and stum∣bling blocks out of the way of Gods people, that the weake be not cast downe by them. We know saith the Apostle, 1. Cor. 8. 1. that we all have knowledge, yet we are to take heed that Page 147 through our knowledge our weake brother perish not for whom Christ died. v. 11. 3. it is an unreasona∣ble, and unequall thing, and so against justice, that the priviledge of one should be the undoing of another, that the benefit of one should become the detriment of another, that one Christians liberty should be enjoyed so as to harme others. Our liber∣ty is not res tanti, a thing of that value, that it should at all times bee used even to the ruine of our bro∣ther. The pleasing of our own wills should not bee so accounted of, as to have them, what ever mischief ensue to our brother. 'Tis Page 148 true if the use of our liber∣ty did make us accepted with God, then it were e∣quall wee should please him, though we displease all men. But the kingdome of God is not meat and drink: but righteousnesse and peace and joy in the ho∣ly Ghost. Rom. 14. 17. Meat commendeth us not to God: for neither if we eat are we the better, neither if we eat not are we the worse. 1. Cor. 8. 8. And the like may bee said of other in∣different things, where∣fore the good of enjoy∣ing our liberty is not such as may countervaile the evill of scandalizing our brother. Iustice in the Em∣bleme waighes with even Page 149 skales: So should we in the use of our liberty, not ac∣count our liberty so waighty, as that our bro∣thers good be accounted light. 4. To abuse our li∣berty to the scandalizing of another, is against the charity wee owe to him. If thy brother bee grieved with thy meat: now walk∣est thou not charitably, saith the Apostle Rom. 14. 15. The property of true charity is 〈 in non-Latin alphabet 〉. 1. Cor. 13. 4. To be kind and bene∣ficiall to others, not to bee hurtfull, and unkind: It seekes not her owne. v. 5. When it may wrong ano∣ther. He then that shall be so settled on this resoluti∣on, as that hee will not a∣bate Page 150 an inch of his conve∣niency for the preventing of a mischiefe, or at least a vexation to his brother shewes that he loves him∣selfe much, his brother litle or nothing at all. 5. And as this offensive use of our liberty discovers want of charity, so it doth also want of mercy. For it is a kind of spirituall slay∣ing or wounding of our brother. The Apostle 1. Cor. 8. 11. 12. saith that by such offences the scanda∣lizers doe 〈 in non-Latin alphabet 〉, beate and wound the weak conscience of their brother, as a man that doth kill another with a destructive weapon, and that consequently the of∣fended Page 151 person 〈 in non-Latin alphabet 〉, pe∣risheth, that is quantum per ipsum stat, as much as pertaines to him. And to the like purpose disswa∣ding from using our liber∣ty in meates with offence hee forbids it in this phrase, 〈 in non-Latin alphabet 〉. Rom. 14. 15. Destroy not him with thy meat, and a∣gaine, v. 20. 〈 in non-Latin alphabet 〉. For meat destroy not, or dissolve not the work of God, that is the soule of thy brother. As if scandalizing were a destroying or murther, such as a soule is capable of. For what is the mur∣ther of the soule but grie∣ving it, perverting it, cau∣sing it to sin, to feele Gods Page 152 anger? This is that which the scripture calleth Death, as being indeed the onely death of an immor∣tall spirit, so that to cause this by using of our li∣berty is against the mercy wee are to shew to our brothers soule, which is also aggravated in that it is a destroying of Gods worke, that is, the soule, which is divinae particula aurae, that particle as it were of Gods breath. Gen. 2. 7. That image of the in∣visible God, farre surpas∣sing in worth the whole masse of corporeall be∣ings, and therefore the de∣struction of it much ex∣ceeding the destruction of the body. 6. Adde here∣unto, Page 153 that this scandali∣zing must needes hinder the peace, the sweet peace that should bee betweene Christians that are mem∣bers of the same body. For whereas they should follow after the things that make for peace. Rom. 14. 19. This course is oppo∣site thereto. Peace is to be followed by yielding somewhat to other mens desires, by being indul∣gent to their weakenesse, by relaxation of that ri∣gour we may stand upon. But in this way of scanda∣lizing another by the use of our liberty there's no yielding to the desires of others, no indulgence to their weaknesse, no remis∣sion Page 154 of rigour, yea besides it causeth a jealousy in the offended person of his enmity towards him, who would doe that which hee is so much of∣fended with. Which ap∣prehension will assuredly cause him to look obliquo oculo, awry on him, that offends, and instead of imbracing him, flye off farther from him. 7. And indeed whether there bee enmity or evill will or no in the scandalizer, surely there is some pride, and contempt of his brother in this sin. For the Apostle when hee speakes of the fountaine of this evill, de∣rives it from the swelling of knowledge, that his Page 155 knowledge puffeth him up. 1. Cor. 8. 1. And againe when he forbids the cause of scandalizing in the use of things indifferent hee chargeth thus, 〈 in non-Latin alphabet 〉. Let him not despise or set at nought his brother. Inti∣mating that if he were not puffed up, with his know∣ledge, nor set at nought his brother, but esteemed him as hee should, hee would prize him above his owne conveniences, and remit his use of them for his sake. Now pride whereby a man despiseth another as it is a great e∣vill in it selfe, so is it the greater in that by it com∣meth contention. Prov. 13. 10. 8. Furthermore the Page 156 obligation of christians bindes them to the utmost of their power to further the kingdome of God in men; his glory, and their salvation. The mercy we have our selves received should move us to endea∣vour to make others par∣takers of the same, we be∣ing called should call o∣thers, as Philip having found the Messiah invites Nathaniel to come to him Iohn 1. 45. Peter being con∣verted was bound to streng∣then his brethren. Luke. 22. 32. Wherefore for such a one not onely not to strengthen, but even for unnecessary things, in which the kingdome of God consists not, to weaken Page 157 them is very contrary to to the heavenly calling wherewith we are called, to the unspeakable grace we have received: doubt∣lesse the Apostles rule is most equall for such, That whether they eat or drink, or whatsoever they doe, they doe all to the glory of God, giving none offence neither to the Iewes, nor the Gentiles, nor to the Church of God; But as he himselfe did, who pleased all men in all things, not seeking his owne profit, but the profit of many that they may be saved. 1. Cor. 10. 3. 32. 33. 9. Vnto which the example of our Lord Christ should yet more forcibly urge us, as the Page 158 same Apostle presseth it. Rom. 15. 1. 2. 3. We that are strong ought to beare with the infirmities of the weak, and not to please our selves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himselfe, but as it is written, The re∣proaches of them, that re∣proached thee, fell on me. How much doe they de∣generate from Christs ex∣ample, whom they ought to follow, who are unwil∣ling to suspend the use of their liberty for their plea∣sure, whereas the Lord Christ laid aside his glo∣ry, emptied himselfe, and became of no reputati∣on for their sake. 10. Fi∣nally Page 159 what is scandalizing our brethren for our li∣berties sake, but a forget∣ting what love Christ vouchsafed them and us in that hee dyed for them and us? Christ dyed for them that hee might save them, wee let them perish for our pleasure. Such practise is doubtlesse not onely a sin against the bre∣thren, but against Christ much more. 1. Cor. 8. 12. All these reasons put to∣gether declare how great a sin this kind of scandal is, and therefore, how just∣ly a woe belongs to it. And so much the greater a woe is awarded to such scandalizers as it is com∣mitted with, and so much Page 160 the greater pride, wilful∣nes, or wantones: when it is done data opera, of set purpose, or with evident foresight of the grievance & harme ensuing thereby to their brother. For these things make it the more voluntary, and therefore the more sinfull.

But then it is a very hard and knotty point in many cases to know when a chri∣stian doeth thus abuse his liberty in things indiffe∣rent,* when not: it being a hard thing to understand, when men are weak, when wilfull: a hard thing to de∣termin what to doe when the harme of another by our use of our liberty is only suspected or feared it Page 161 may be, but on the other side probably may not be: what is to be done when it is likely that there may be scandall either way in using or not using our li∣berty; what regard is to be had to our brethren in case the Magistrate inter∣poseth his authority. From these and sundry more such difficulties a∣rise many doubts to the disquiet of tender consci∣ences, and sinfull pre∣sumptions in some, super∣stitious feares in others, which beget no small e∣vill, which points never∣thelesse I finde handled ex professo by few: onely incidentally to other ar∣guments here and there Page 162 writers cleare some of the doubts belonging to this argument: wherefore I have conceived it may be of good use to endea∣vour the clearing of such difficulties incident to this argument as I have either by reading, medi∣tation or conference met with, not discouraged by the conscience of mine owne insufficience, but trusting in gods assistance, & with all assureing my selfe that among readers there will bee some, that conceive esse aliquid pro∣dire tenus. And that the order I use may appeare, 1. I shall briefly say some∣what of things lawful and indifferent, and our liber∣ty Page 163 in their use. 2. Of the waies whereby a christi∣ans conscience may be re∣strained from using this liberty. 3. because the fourteenth chapter of the Epistle of S. Paul to the Romans, and the eighth, ninth, and tenth, of the first Epistle to the Corin∣thians, are the seat of this argument, I shall deliver as rightly as I can a summe or the Apostles re∣solutions concerning this point in those chapters. 4. Out of these things premised, and such other passages of holy scripture and reasons as I finde per∣tinent thereto, I shall en∣deavour to resolve sundry questions or cases of this Page 164 matter needfull to bee cleared: yet not magiste∣rially obtruding these re∣solutions on others, but submitting them to exa∣mination, as remembring that the spirits of the Pro∣phets are subject to the Prophets. 1. Cor. 14. 32.

In answering the first of these points,* wee are to take notice that there are some things lawful, which are in themselves duties, and commanded by God to be done, which yet are to bee omitted at some∣times, for the avoyding of scandall. As for instance, reproving of our neigh∣bour is a duty enjoyned by God, yet to bee omit∣ted at some times, when Page 165 the person to be reproved would bee likely rather hardened, then amended by reproofe. In like man∣ner may it bee said also of excommunication, when there is danger of schisme; of punishing malefactors, when the issue would bee the overthrow of the common wealth. Pro vi∣tando scandalo cessat rigor dissiplinae, is an old rule and a good one, To avoyde scandall the rigour of disci∣pline ceaseth. This truth is grounded 1. On that rule, which is among Di∣vines received, that prae∣cepta negativa obligant semper, & ad semper, they alwaies binde and to al∣waies, that is, what is for∣bidden Page 166 by God may at no time bee done: no man may sinne to avoyde scan∣dall; Their damnation is just, saith the Apostle, Rom. 3. 8. that say, Let us doe evill that good may come. But on the other side affirmative precepts obligant semper, sed non ad semper, They alwayes bind, but not to alwaies, that is though they stand in force alwaies, yet not so as to tye us to doe the things required at all times. As for instance though Gods command alwaies bindes a christian to pray, to give almes &c. yet not to doe these alwaies: but when the glory of God, and the good of our brethren re∣quire Page 167 it. The knowledge of which time is partly to bee taken from rules and examples in holy scripture, partly from godly prudence and rea∣son, which every man should have as a light to guide him in discerning the circumstances, which make such actions neces∣sary. 2. On this consi∣deration, that those acti∣ons of reproofe, punishing vice, and the like to them are commanded princi∣pally to this end, that they may doe good to men for the curing of their evills, the furthering of vertue in them. Wherefore when prudence shewes that such actions would bee either Page 168 fruitles in respect of their end, or contrariwise harm∣full, they are to bee for∣borne: in this case there is Libertas non faciendi, a li∣berty not to doe them, or rather hee ought not to doe them. Concerning this sort of things lawfull, wherein our liberty is to bee restrained to avoyde scandall, there needs not much more to be said, but that when according to true prudence they ap∣peare to bee necessary for Gods glory, our owne salvation, or our brethrens good, then they are to bee done without regard of scandall consequent; if to the contrary to bee omit∣ted. Few scruples there Page 169 are in men about these things, and such as bee, may find some satisfacti∣on from the resolutions of the Cases concerning things indifferent. The se∣cond sort of things in w^ch we may abuse our liberty to the scandall of our bre∣thren are things indifferēt. Now by things indifferent I understand not accor∣ding to the vulgar accep∣tion of actions indifferent, such actions as are nei∣ther much praise worthy, nor much to be reproved; because there is no speci∣all matter of goodnesse or hurt in them; as for a man to eat when he is hungry, to drinke when he is thir∣sty, to keepe due houres Page 170 for meales, or on the con∣trary to omit these: which though they may bee in common acception called indifferent, yet according to exact speaking they are not indifferent, but ei∣ther right or sinfull as they are clothed with circum∣stances. But by things in∣different I mean such acti∣ons as in their nature, in se, of themselvs, are nei∣ther right nor sinfull, neither commanded nor forbidden, as to eat or not to eat such meats, to eat sweet meats or sowre, to goe or not to goe on foot, to goe on foot or to ride, to weare such cloathes or not to wear them, to wear linnen or woollen, to ex∣presse Page 171 our mind by word of mouth or writing, to write on paper or parch∣ment, to speake in Latin or English. In which, and a thousand such like, a christian hath both the li∣berty which is called Li∣bertas contradictionis, li∣berty in contradictories, to doe or not to doe, as to eat egges, or not to eat them, to weare a cloake, or not to weare one; and also the liberty which is called li∣bert as contrarietatis, liber∣ty in contraries, as in eat∣ing sweet or bitter food,; in wearing white or black In which there is a greater liberty than there is about duties. For though wee are not bound to doe all Page 172 duties at all times, yet wee may not at any time doe the contrary: as, though wee are not at all times bound to reprove, yet at no time to flatter. But in things indifferent there is Libertas ad utrumlibet, li∣berty in either of which we like, to doe this or not to doe it, to doe this, or the contrary to it. That there are actions of men that are in se, of themselves abstra∣cted from particularizing circumstances in their na∣ture indifferent as hath bin said, I take it as a certaine truth, grounded on the speech of the Apostle. 1. Cor. 8. 8. Neither if wee eat are wee the better, nei∣ther if we eat not are we the Page 173 worse; like unto which are those Rom. 14. 5. 6. 14. 20. and on plaine reason. For the contrary assertion must needes suppose that Gods lawes doe command or forbid every action in speciall, which is not so, as may appeare by induction, in the parti∣culars before mentioned, and thousands of the like; I have read of some that have gone about to main∣taine, that there is nothing indifferent: but this opi∣nion either hath beene re∣tracted by the author, or conceived so absurd that it hath had either none or very few followers. In the manner that I have de∣clared I take it as certain, Page 174 That there are indifferent things. It is granted that all humane actions in in∣dividuo, in the particular or singular, that flowe from deliberate reason are either morally good, or evill, as agreeing to, or disgreeing from Gods law. I said signantèr to bee marked, that flow from de∣liberate reason, to exclude such particular actions of men as being naturall a∣ctions from naturall in∣stinct, or force of imagi∣nation, are not of morall consideration; such as are the handling of the beard, rubbing the nose, shaking the legge when a man thinks not of them, talk∣ing or walking in sleepe. Page 175 These as not comming from reason, nor having any end are accounted not as rationall actions, but as animal only, though they be done by men, and ther∣fore neither good nor bad. But for all singular actions which are not of morall consideration, that come under a law, being clothed with circumstan∣ces specificating and sin∣gularizing them, as they come from reason, as Aquin. 2^a. 2ae. q. 18. art. 9. or as Paraeus in Rom. 14. dub. 10. ratione principij, hoc est ratione electionis & inten∣tionis quâ fiunt, in regard of their principle, that is the election and intention by which they are done, are Page 176 either good or bad, agree∣ing or disagreeing from Gods law. Thus every act of eating, or wearing apparrell, or going a jour∣ney with this or that in∣tent, in this or that man∣ner, is either good or bad, right or sinfull. But then it is as certaine that many actions of men in the gene∣rall, or in specie, in the kind of them considered with∣out restraint of particula∣rizing circumstances a∣fore they are in actu exer∣cito, that is, actually done are indifferent, as I have declared. And it is further to bee observed, that in these indifferent or middle things, as they are called, the christian Church hath Page 177 greater liberty then the Iewish Synagogue. For many things were not in∣different to them, which are indifferent to us: It was not indifferent to them to eat swines flesh or not, to weare a garment of linsey-woolsey or not, with many more. But it is to us indifferent to eate swines flesh or not, to wear a garment of linsey∣woolsey or not. The ordi∣nances whereby the Iews were restrained in their li∣berty, were a yoake which they were not able to beare. Acts. 15. 10. But it is re∣moved from our necks by Christs death, who hath abolished the law of Com∣mandements contained in Page 178 ordinances Ephes. 2. 15. And in this liberty wee are commanded to stand fast that wee bee not intangled again with the yoak of bon∣dage. Gal. 5. 1. A liberty then we have in things in∣different, & to renege and deny, it is to put on our neckes that yoake that Christ hath freed us from.

Neverthelesse though God hath not made these indifferent things intrin∣secally,* or in their own na∣ture good or evill, yet ex∣trinsecally they may be made good or evill: and that sundry wayes. 1. By the command or prohi∣biting of the Magistrate. For though the Magi∣strates authority cannot Page 179 make, (for examples sake) the eating of flesh, or the wearing of a weapon un∣lawfull to me, as a thing prohibited by God, and thereby intrinsecally evill: yet if hee forbid them, who is the lawfull gover∣nour, and hath power to make lawes, or ordinan∣ces, it is sin against God to doe these things: because he contemnes the law of the Magistrate, against the common good, which is the ground of it, and the authority, concerning which God hath com∣manded. Rom. 13. 1. Let e∣very soule be subject to the higher powers: For there is no power but of God: the powers that be, are ordained Page 180 of God. Whosoever therfore resisteth the power resisteth the ordināce of God: & they that resist shall receive to themselves damnatiō. The same is to be conceived of the commands of Ecclesi∣asticall governors accord∣ing to their authority, of naturall parents, of tutors, teachers & Masters accord∣ing to the flesh, to the which God hath commanded us to be subject. Ephes. 6. And elsewhere. Whence it was that the Rechabites would drinke no wine because of Ionadab the sonne of Rechab his command not to drinke wine. Ierem. 35. 6. For though by such mandates they cannot take away our originall liberty, yet they Page 181 can restraine the use: the liberty we have in things indifferent being the pro∣per matter for the Magi∣strate or Governour to shew his authority of ma∣king lawes in. 2. By a vow whereby a man bindes himselfe to doe or not to doe, to use or not to use his liberty in such or such an indifferent thing. For by vowes and promissory oathes, a man may make that necessary or sinfull to himselfe, which neither is intrinsecally good nor e∣vil, necessary nor sinful nor would be to him such, but for the vow he made: be∣cause God hath enjoyned Deuter. 23. 21. When thou shalt vow a vow unto the Page 182 Lord thy God: thou shalt not slack to pay it, for the Lord thy God wil surely re∣quire it of thee, & it would be sinne in thee. But if thou shalt forbeare to vow, it shall be no sinne in thee. And Psal. 15. 4. it is made a requisite condition of him that shall dwell in Gods Ta∣bernacle, that though hee sweare to his owne hurt, he change not. 3. Likewise a man may by his owne o∣piniō make that extrinse∣cally evill which is not so intrinsecally. For though a mans opinion cannot make that to bee duty which is not so: yet it may make that to be sin which otherwise would not bee so, according to the Apo∣stles Page 283 resolution. Rom. 14. 14. To him that esteemeth any thing to be uncleane, to him it is uncleane. ver. 23. And hee that doubteth is damned if he eat: because he eateth not of faith: For whatsoever is not of faith is sinne. 4. The good or e∣vill of our neighbour binds us to use or not to use our liberty, as it may further their good, or be a scandall to them. For though wee are called to li∣berty, yet wee may not use our liberty as an occasion to the flesh, but by love serve one another. Gal. 5. 13. Now it is to be observed that which is intrinsecally good by vertue of Gods command, is intrinsecally Page 184 good to all, to whom that command is given (who are the whole world) and that which is intrinsecally evil, is evil to all to whom Gods Commandement forbids it, (who are the whole world) and there∣fore it is sin to any to doe that which hee forbids, as to lye, blaspheam &c. But that which is extrinsecal∣ly good, is not good to all, but only to those to whom the obligation rea∣cheth, and for the time it lasteth; nor that which is extrinsecally evill as being contrary to the gover∣nours commandement or to the restrained parties vow, or the verdict of his owne conscience, or being Page 185 scandalous and hurtfull to his neighbour, is ex∣trinsecally evill to all, but only those who are under that government, that vow, that opinion, to whom it happens that their use of their liberty may become the harme of their neighbour. That which is evil for a subject of the King of England to doe, may not bee evill to the subject of the King of Spaine, who hath made no such law as the King of England: And that vow that binds him that made it, bindes not another which hath made no such vow; and that opinion which one man hath, and that harme of our brother Page 186 which restraines one man from the use of his liber∣ty, restraines not another, whose action would cause no such harme: in whose mind is no such opinion.

Having premised these things I am next to en∣quire into the Apostles re∣solutions delivered,* Rom. 14. 1. Cor. 8. 9. 10. chap∣ters concerning the for∣bearing of the use of our liberty in case of scandall, which was then in agita∣tion, and determined by the Apostle in those chap∣ters. Which that wee may the better understand, we are to take notice, that, as appeares by S. Lukes hi∣story of the Acts of the Apostles, and likewise by Page 187 other histories of Iose∣phus, Suetonius, Tacitus, and others, the nation of the Iewes was, in those dayes wherein S. Paul wrote his Epistle to the Romans, dispersed over many countries of the world, in Asia, AEgypt, Greece, Italy: and particu∣larly that many of that nation dwelt in Rome. In which citty at that time, the great city, which had dominion over a great part of the earth, the Iewes re∣tained the religion and rites of their nation pre∣scribed by Moses, and were for their Sabbaths, Circumcision, abstaining from swines flesh, and such like rites derided by Page 188 the Satyrists of those times famous at Rome, Horace, Iuvenall, Persius and the rest. Now of these Iewes at Rome it pleased God to convert some to the Christian faith, as well as some of the Gentiles. Wee are likewise to re∣member that while the Ceremoniall law of Moses was in force, the Iewes conceived themselves as strictly bounde to the observances of meates and dayes, and other or∣dinances of Moses, as of the decalogue, unlesse in such cases as wherein the observing of them was a∣gainst a morall duty. For then that of the Prophet took place, I will have Page 189 mercy and not sacrifice, as our Saviour determines Mat. 12. 7. Whereupon the godly Iewes made conscience of obedience to the ceremoniall lawes, as to other morall pre∣cepts. When in a vision all manner of foure foo∣ted beasts of the earth, & wild beasts, and creeping things and foules of the aire were presented to Pe∣ter to kill and eate, he re∣plyed, not so Lord, for I have never eatē any thing that is common or unclean Acts. 10. 14. Hence they thought thēselves bound rather to suffer any tor∣ment, than to eat so much as a bit of swines flesh, as appears in the example Page 190 of Eleazar, and the mo∣ther and her seaven sons, in the historie of the Mac∣cabees. 2. Maccab. ch. 6. & 7. wherefore when the Gospell began to bee preached, and the cere∣monies of Moses his law to bee disclaimed, and neglected, much contenti∣on arose betweene the Christians that were of the Circumcision, and those of the Gentiles, con∣cerning the necessity of observing Moses law: in so much that it was thought necessary to call a counsell of the Apostles and Elders at Hierusalem to decide this difference. Acts. 15. So that although by Christs death the ne∣cessity Page 191 of observing them was taken away: and the Gospell being promulga∣ted, their observation be∣came dangerous, as we read Gal. 5. yet such esteem had the ceremonies of the law gotten, partly by their originall institution, and partly tractu temporis, by a long tract of time in which they had stood in force, that many Christians not sufficiently instructed in their liberty feared to neglect or break them af∣ter their initiation into Christianity: as on the o∣ther side those that were well instructed in their li∣berty did neglect them se∣curely, they made no scru∣ple of eating meates, of Page 192 neglecting new moones, and the like Festivalls. And thus was it among the Romans when S. Paul wrot this Epistle to them. There were some that would not eat meats pro∣hibited by Moses law, but rather eat hearbes; nor would they omit the ob∣servation of dayes, as not knowing their liberty therein, so that if it hap∣pened they did eat such meats, or neglect such dayes it was with doubt∣ing and regrete of consci∣ence. These the Apostle calleth weake brethren, weake in the faith. Others there were among the Ro∣mans, who made no que∣stion of eating any sort of Page 193 meats, nor regarded dayes as knowing they had law∣full liberty therein. And these are called strong in the faith by the Apostle: Now if this diversity had been onely in practise, or opinion, it had been some∣what tollerable. But the difference in opinion, and deformity in practise bred among them (as usually it doth) discord and divisi∣on. For whereas Christi∣an charity and holy wis∣dome should have pre∣vented all quarrell be∣tween them, all harming each other, contrariwise it so fell out that the strong despised the weak as more scrupulous then needed, and the weak with an ag∣grieved Page 194 mind judged the strong as licentious, and unholy; and whereas sometimes the weake by the example of the strong might bee induced to doe that W^ch, though lawfull, they doubted whether it were so or not, their con∣sciences were thereby wounded. To ease the Christians of this grie∣vance the Apostle as an equall arbitrator thus de∣cides the controversy. In this case, the strong should take to them the weake in faith, shewing kindnesse & love to them, but not im∣prudently intangle them with disputes which bred more doubts in them, while they sought to cure Page 195 their errour about meats and dayes: that they should not despise or sleight them for their weaknesse, but shew them all respect as believers: that they should enjoy their know∣ledge to themselves, but not use their liberty to the grievance of their brethrē: that they should not so looke to their own much content in the use of their priviledge as to damnifie their brethren, and to wound their conscience. On the other side the A∣postle admonisheth the weake, that they neither censure nor judge their brethren, in the use of their liberty, nor yet venture upon the use of their law∣full Page 196 liberty, with doubt∣ing consciences, but bee sure that they bee well re∣soved in their judgements afore they enter on the practise.

Concerning the other Scripture in which the A∣postle sets downe his re∣solutions in point of scan∣dals the case was thus,* Corinth was an eminent beautifull citty called by Tully lumen Graeciae, the eye of Greece, but a Pagan citty. In which the people were wont to worship I∣dols of Iupiter, Mars, Mi∣nerva &c. to these they built Temples, and offe∣red sacrifices of oxen and other beasts, as wee read they would have done at Page 197 Lystra. Acts. 14. 13. Of these oxen and other sa∣crifices some part of the flesh the Priests of the I∣dols had for their share: some part was eaten by the people that offered, at the Feasts called Le∣ctisterma in the Idols Temple, some part was perhaps sold in the sham∣bles, and bought by any that would, and eaten in private houses. Concern∣ing Idolothytes or things sacrificed to Idols: it was the sin of the Israelites in Shittim, Numb. 25. 2. Psal. 106. 28. That they did eat the sacrifices of the dead. And Revel. 2. 14. in the Epistle to the Church of Pergamus the angell of Page 198 that Church is accused that there were some that held the doctrine of Balaam to eat things sacrificed to Idols, and in the Apostles decree it was given in charge to christians. Acts. 15. 29. 〈 in non-Latin alphabet 〉. To abstaine from things sacrificed to Idols, called v: 20. 〈 in non-Latin alphabet 〉, the pollutions of I∣dols. Now it pleased God to gather to himselfe in Corinth much people by the ministery of S. Paul, Acts. 18. 10. although in that, as in other citties where christians were a part remained infidels. The converted christians were for the most part of the meaner sort of peo∣ple, Page 199 as the Apostle tells them, 1. Cor. 1. 26. yee see your calling brethren, how that not many wise men af∣ter the flesh, not many mighty, not many noble are called. In this calling it happened that sometime the wife was converted to the christian faith, the husband remaining in un∣beliefe; sometime the hus∣band converted, the wife unconverted, sometime the servant converted, and not the Master, the child and not the Father, this man a christian, his next neighbour a Pagan, as ap∣pears by the Apostles suppositions. 1. Cor. 7. 13. &c. Insomuch that chri∣stians were mingled with Page 200 Pagans, as in some coun∣tries, Turks and Christi∣ans, Iewes & Christians, or as in England Prote∣stants & Papists, excepting that the Pagans were the greater number, & more potent party. This vicini∣ty, and these relations cau∣sed a necessity of civill converse betweene them: For otherwise the christi∣ans must needes goe out of the world. 1. Cor. 5. 10. These things likewise oc∣casioned the Pagans some∣times to invite the christi∣ans to goe with them to their Feasts at the Idols Temple: sometimes to their owne tables. The meat that was dressed at their Feasts and other Page 201 meales sometimes hap∣pened to be such meat as had beene offered before in sacrifice to the Idoll, either bought in the sham∣bles, or sent by a neigh∣bour as a gift. The christi∣ans were of divers sorts, some that had knowledge 1. Cor. 8. 10. some that had not the same measure of knowledge, but were weak, had weak consciences v. 7. 9. The case standing thus, the doubt was how the christians in the citty of Corinth were to carry themselves upon these oc∣casions. The resolution of the Apostle is this. That they might by no meanes eat Idolothytes or things sacrificed to Idols, 〈 in non-Latin alphabet 〉 Page 202 in the Idols temple. For that is to partake of the table of Devils. 1. Cor. 10. 21. an Idoll service, and likewise a scandall to a weake brother to embolden him to eat those things which are offered to Idols. 1. Cor. 8. 10. And so this scandalizing is by evill example, in a thing mani∣festly evill. But if christi∣ans were invited to a pri∣vate house by an unbelee∣ver, they might goe, and eat the meat that had been offered to Idols, either wittingly, or unwittingly, or if the meat offered to the Idoll were to bee sold in the shambles they might buy it, dresse it, eat it asking no question for Page 203 conscience sake. For the earth being the Lords, and the fulnesse thereof, the flesh by the offering to the Idoll could not bee so alienated from him, but that Gods people might eat it as Gods creature given them for foode. Neverthelesse if any were present, that be∣ing weake in knowledge should think it unlawfull to eat such meat, and by saying, This is offered in sa∣crifice to Idols, should inti∣mate to thee his opinion of unlawfullnesse to eat it, and his griefe to see thee partake of it, in this case the christian were to for∣beare eating to avoyde offence, which might bee Page 204 taken by his brother, be∣ing grieved, or else by his example in eating that meat which hee knew to be offered to an Idol, em∣boldened to thinke that in some sort he might com∣municate with an Idolater in Idol-service, that there is no unreconcileable dif∣ference betweene Paga∣nisme and Christianity. Which might easily hap∣pen to a weak christian not fully instructed in the truth of his christian li∣berty,* how farre it exten∣deth, and where it endeth.

In this briefe manner I have as rightly and clear∣ly as I could, gathered the matters of those chapters: from whence wee may Page 205 draw sundry things use∣full for the resolving of questions incident to this point, to which I now ha∣sten; where first it may be asked, who are bound to avoyde scandalizing of others by their use of their liberty in things lawfull? Answ. Whereto the answere is: All christi∣ans as christians: for this is a fruit of christian cha∣rity which all are bound to have. They that are cal∣led to liberty are not to use their liberty for an occasi∣on to the flesh, but by love to serve one another. Gal. 5. 13. The same God that hath by his letters patents given his people so ample a priviledge, as leave to Page 206 use all indifferent things, hath thought good never∣thelesse to limit it by the law of charity.

A second question may be,* whether a christian be bound to avoyde scanda∣lizing of evill, or unbelie∣ving persons by the use of this liberty? Answ. where∣to I answer: That although the Apostle in the places Rom. 14. and 1 Cor. 8. which I called the seat of this argument, speak only of not scandalizing our weake brother by the use of our liberty, that being sufficient for the present occasion: yet in the conclusion of his dis∣pute. 1. Cor. 10. 32. Hee chargeth christians to give Page 207 none offence neither to the Iewes, nor to the Gentiles, nor to the Church of God, but as he himselfe did, who pleased all men in all things, not seeking his owne profit, but the profit of ma∣ny that they might bee sa∣ved. Which rule of S. Paul is conformable to the practise of our Lord Christ who payd tribute money to the Collectors who were neither them∣selves, nor their masters any of Christs Disciples, but evill persons, and that for this end least he should offend them. Mat. 17. 27. And if the scripture re∣quire (as it doth 1. Pet. 3. 1. and that of women) good conversation that Page 208 those who obey not the word may without the word bee wonne by good conversati∣on, undoubtedly for the same reason it requires we should not scandalize them by abuse of our li∣berty, least they bee far∣ther off, from being wonn, There is a kind of charity or love due to them, and consequently some care of not offending them. There's not due the same tendernesse of offending an unbeliever or evill per∣son as of a christian bro∣ther; but as there is due to a christian brother a more affectionate love, so like∣wise a more tender regard of not scandalizing him. Servants are to bee care∣full Page 209 of not hurting their Masters cattle, but most carefull of their children: so ought christians to bee carefull of not offending evill men, who are Gods creatures, but most care∣full not to offend the god∣ly, who are his children. Yet that the resolution of this question may be more full, I conceive, that unbe∣lievers or evill persons are differently considera∣ble in this matter of not scandalizing them, accor∣ding to the diversity of their estrangednesse from the true faith, or obedi∣ence. For, 1. there are some who though they yet professe not the truth, nor shew themselves to Page 210 be regenerate, have yet some beginnings of affe∣ction to the truth we pro∣fesse, and the obedience we practise: that are lesse vitious, more inclinable to hearken to the truth then some others that begin to perceive some part of the truth. As our Saviour said of the Scribe that answe∣red him discreetly, telling him, that to love the Lord with all the heart, and with all the understanding, and with all the soule, and with all the strength, and to love our neighbour as our selves is more then all whole burnt offerings and sacrifi∣ces (whereby hee shewed that he had not the dreggs of Pharisaisme in him, Page 211 which was to conceive themselves righteous by observing the outward ceremonies, and duties of the law) that hee was not farre from the kingdome of God: Mark. 12. 34. Now of such we are to bee ten∣der that we scandalize not them by intempestive use of our liberty. If a Nicode∣mus among the Pharisees be but a listner to his do∣ctrine, our Saviour thinks good not to reject him, but to draw him on fur∣ther: if a Papist yet remai∣ning in the Roman Church begin to mislike the Ido∣latry of that church, their magnifying their owne merits &c. and yet out of a reverend esteem though Page 212 erroneous of the Church of Romes orders mislikes the eating of flesh on a friday, Charity should make me rather forbeare in such a ones presence to eat flesh at such a time then to give occasion to such a one to count our religion licentious, and thereby estrange him the further from the truth. For sith a principall end of not offending our brother by the abuse of our liber∣ty, is that wee may seeke his profit, that he may bee saved, if in true judgement, or our opinion, the not scandalizing him would tend to that end, we ought to forbeare out liberty, that wee may not offend Page 213 him. It being a sure rule, Finis dat mediis ordinem, mensuram, & amabilita∣tem. The end gives order, measure, and desireablenesse to the meanes thereto tend∣ing. 2. Some unbelieving, evill, or unregenerate per∣sons are further off from the kingdome of God be∣ing plaine, and professed adversaries to the way of truth, and righteousnesse, but yet not out of wilfull malice, but blinde zeale. As the Iewes of whom the Apostle speaks, that they had a zeale of God, though not according to knowledge. Rom. 10. 2. Now the scandalizing of such men is not so much to bee regarded as of the Page 214 former: because there is lesse likelyhood that our forbearing our liberty should alter their judge∣ments, or practise, yet for as much as according to the nature of vehement persons out of ignorance though they bee impetu∣ously carried in that they doe, yet if they discover their errour they are as soone turned: therefore it is probable that some yielding to them may win upon their affections, and make way for such insi∣nuation as may give op∣portunity to discover to them the truth, we ought so far to abstain from our liberty as not to confirm them in hard conceits of Page 215 the truth, and so farre to please them in the use of our lawfull liberty, as may serve to make way for the recovering of them out of errour. As for example sake: If wee should meet with a zea∣lous Papist that never understood the truth of our profession: but is an adversary to it upon mis∣information of his Priest, his parents, acquaintance, as that our religion is meere novellisme, carnall, licentious &c. We ought so farre to abstaine from our lawfull liberty, or to please him in a thing law∣full which he affects, as in our apprehension we con∣ceive may make way to Page 216 our reducing him into the right way. And this I find agreable to the Apostles resolution. 1. Cor. 9. 19. 20. 21. 22. Though I bee free from all men, yet have I made my selfe servant unto all, that I might gaine the more. And unto the Iewes I became as a Iew, that I might gain the Iewes; to them that are under the the law as under the law, that I might gaine them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gaine them that are without law: To the weak became I as weak, that I might gain the weak. Page 217 I am made all things to all men, that I might by all means save some. Lively exemplifications of which professions were his pra∣ctise of taking a vow on him related Act. 21. of his forbearing his power, 1. Cor. 9. 18. 1. Thess. 2. 6. 9. wherein he did not shew hypocriticall policy, like those that Proteus-like can transform themselves in∣to any shape for evill pur∣poses: but serpentine wis∣dome joyned with dove-like innocency, commended by our Saviour Mat. 10. 16. the end being not his own advantage but the salvati∣on of others. 3. Some are adversaries to the truth out of malice, being set∣led Page 218 therein, by love of unrighteousnesse, and ha∣tred of righteousnesse. The converting of these being in a sort desperate, the scandalizing of them by the use of our liberty is not to bee regarded. Our Saviours example Mat. 15. 14. is a sufficient rule to direct us in this case. When the Pharisees were offended because of his doctrine, that that which goeth into the mouth defiles not a man, our Saviour bids let them alone; sith they are wilfull, and incurable, Let them fall into the ditch. Tis true wee are bound by Gods law not willingly to pro∣voke any to anger, much Page 219 lesse to provoke any grea∣ter sinne in him: but rather to avoyde such things as may cause these evills. But when we meet with such enemies as being wholly possessed by Satan, are setled in their enmity a∣gainst us, and the truth we professe: wee then are to be carelesse of offending them by enjoying our conveniency, as knowing that our restraint may be uncomfortable to us and unprofitable to them.*

A third question may be: whether strong ones may bee scandalized by the use of Christian liber∣ty? Aquin. 2^a, 2ae, q. 43. art. 5. propoundes this question, whether passive Page 220 scandall may befall the per∣fect, and hee denies it, al∣leaging a sayng of S. Hie∣rome, majores scandala non patiuntur: Those that are stronger suffer not scādals. But I conceive ther's need of a fuller answer. That the strongest may bee tempted by scandall is no question. Our Saviour was tempted by a scanda∣lous advice of Peter to forsake the worke which he had received from his Father, and for which he came into the world. That men of great strength for knowledge, and godlines, may bee overcome by scandall, the falls of Da∣vid, Solomon, and others shew. The best strength of Page 221 a Christian is but weake∣nesse without a continued supply of strength from above. But concerning a scandall from the use of Christian liberty it may either arise from an evill will, jealousie, prejudice, whereby the mind pre∣possessed is offended with that w^ch another doth: or else it may arise from ig∣norance of the lawfulnes of such liberty. Scandall proceeding from the for∣mer motives may bee in them that are strong in knowledge, or in the faith. Evill will or evill preju∣dice may cause such a one to misinterpret another mans action, and to take offence thereat. But this Page 222 offence comes à malo in∣genio, from an ill mind in him, wanting charity and wisdome, & therefore he is in true estimation the scandalizer of himselfe. As for scandall of the lat∣ter sort from ignorance the strong are not liable to it. For if a man bestrong he is sufficiently instructed in the truth of our liberty, and therefore mistakes it not, nor excepts against it.

A fourth question may be:* who are to be accoun∣ted weak brethren whom we may not scandalize by the use of our Christian liberty? I answer: In the Apostles reasonings in the chapters before a∣bridged, those are repu∣ted Page 223 weake brethren who either because of their late conversion had not time to learn the doctrine of christian liberty, or o∣therwise for want of right information knew it not. It is the speech of D^r Ames l. 5. de consci. c. 11. §. 14. pusilli habendi sunt illi qui non sunt sufficien∣ter instituti circa liberta∣tem nostram: They are to be accounted little or weak∣ones, who are not sufficient∣ly instructed about our li∣berty. And for this hee cites 1. Cor. 8. 7. And in∣deed in that place the Apostle opposeth the strong to them that have not knowledge. Whence it followes that those that Page 224 have been taught the do∣ctrine of Christian liber∣ty, and yet are offended are not the weake ones of whom the Apostle speaks. For if after instruction they still stumble it hath more of wilfulnes in it thē of weaknesse, if they may be said to be weak, yet not meerly weak, because their ignorance is either from negligence, or aversnesse of minde, and so is igno∣rance affected, or weaknes ex prava dispositione, out of an ill disposition. D^r Ames, ubi supra, §. 15. tels us they may be accounted weake to whom the reason of our li∣berty hath bin rendred. For they may be not capeable of conceiving. Which speech Page 225 of his hath need of fur∣ther consideration. For the incapacity he speakes of may bee conceived to be either from weaknesse of naturall parts of under∣standing: And indeed such incapacity may make men weake notwithstand∣ing instruction: but then it is not to bee imagined, but that they which have naturall parts sufficient to conceive the mysteries of faith, have naturall parts sufficient to conceive the doctrine of the lawful∣nesse of christian liberty: if they can understand the one, they may understand the other: if they under∣stand neither, they may bee termed more rightly Page 226 infidels, then weake in faith; blind, then dimme∣sighted: or else such inca∣pacity as he speaks of may arise out of preconceived opinions, alienation of mind, prejudice against the teacher, è studio parti∣um, from an addictednes to some peculiar party, or frō such other cause. For such motes or beames rather in mens eyes will marre their sight of that which they should perceive, and so make them uncapeable for the time of discerning that which is right. But then it is to bee conside∣red, that this incapacity is vitious and voluntary, at least ratione causae: in re∣spect of the cause of it, and Page 227 therefore such persons are not to be reputed such weak ones as the Apostle speakes of, who were simple hearted, not wil∣full, whereas these are ra∣ther wilfull then weake, and have more in them of evill will, than of little wit. And this may bee knowne by sundry signes of their perversenesse. As namely by unwillingnes to be taught in the truth of christian liberty con∣trary to their opinions: despising all that is said or written to cleare that truth, which is against their minds: declining the hearing or reading of that which is said for it, or hearing and reading Page 228 unequally, not weighing or considering the one, but with rashnesse conti∣nuing in the former, per∣verting, misconstruing, misreporting, that which is written or spoken, keep∣ing in the same time after such declaration as might convince, wrangling, and censuring, & quarrelling with those that vary from them, zeale for their own opinion, resolution even to suffering for their way. By which and such like signes mens wilfull weak∣nesse may bee discerned from simple ignorance.*

A fift question may be, what effect upon the use of our liberty, either con∣sequent or likely to be Page 229 consequent, is necessary to make the use of our li∣berty a Scandalizing of our brother? In answer whereto it is needfull that that be remēbred which I declared before Ch. 2. § 4. in the explication of the definition of Scan∣dall, to wit, that ruine or falling which is made the adequate effect of scan∣dall, must be understood both in a primary, and a secondary sense, and that the action causing either sorte of ruine may be cal∣led scandall; so that if by the use of our liberty, we either draw our brother to speciall sinne, as by eating meats offered to I∣dolls, to be partakers of Page 230 Idoll-service, or hinder them in their progresse of grace, or cause them to fall away, or cause dis∣cords, schismes, alienati∣on of affections, it is scan∣dall. For any of these ef∣fects are sufficient to make our brother stum∣ble, offend or be weake, which are forbidden by the Apostle as the effects of Scandalizing Rom. 14. 21. Whereto we are to adde, that it is plaine by the 15. verse, that the grieving of our brother by our eating is a scanda∣lizing, though as I said before, in a secondary ac∣ception. In that speech of Abigail to David, 1. Sam. 25. 31. that which our Page 231 Translators read [griefe of heart] is if the Heb. 〈 in non-Latin alphabet 〉, scandal or stūb∣ling of heart. But if there be any other effect un∣pleasing, as simple dislike by dissent in opiniō with∣out griefe I finde not that such effect is sufficient for the denomination of a scandall. For the Apostle doth not speak of that ef∣fect in the places where he treats of scandalizing: nor doth it produce any hurt to our brother, un∣lesse it proceed to some further evill. So that if a Christian should doe that, as suppose weare such fashion of cloaths, which his brother hath an opini∣on that it is not conveni∣ent Page 232 or lawfull, and there∣fore dislikes it, yet be∣cause the thing is doubt∣full, wisely keeps himselfe from mourning for it, censuring him, with draw∣ing affection and commu∣nion from him, I think such a Christian should not by wearing of that fa∣shion be said to scanda∣lize his brother. But if through weaknesse he be grieved at it, then it is scandalizing of him that is so grieved.

A sixth question may be:* how long we are to forbeare the use of our li∣berty for feare of scan∣dall? Answ. Aqu. 2^a 2ae qu. 43. art. 7. resolves that the Scandall of weak ones Page 233 is to be avoided quous{que} reddita ratione scandalum cesset. si autem post reddi∣tam rationem hujusmodi scandalum duret jam vide∣tur ex malitia esse, that is, untill a reason being ren∣dred the scandall may cease. But if after a reason given such a scandall con∣tinue, it then seemes to be of malice. Peter Martyr loc. com. class. 2. c. 24. Imo ne{que} semper in ipsis mediis rebus &c. yet we may not alwaies yeeld unto the weak in things indifferent, but only untill they be more perfectly taught: but when they have understood, and yet still stand in doubt, their infirmity is not to be borne. Bucan. loc. com. 33. Page 234 quaest. 14. Rerum media∣rum usum ad proximi ad∣huc ex ignorantia infirmi, & in Christi Schola pusil∣li, captum moderemur, id{que} tantisper dum rudes isti possunt erudiri: we ought to moderate our use of things indifferent to the capacity of our neighbour as yet weak by ignorance, and a litle one in the Schoole of Christ, and that so long untill such ignorant persons may be instructed. The reason of which re∣solution is, because after instruction in true inter∣pretation of reason, as I said before in answer to the fourth question, they that are scandalized are accounted rather wilfull Page 235 then weake, and therefore not to bee regarded. Whereto I adde that unlesse wee pitch here, there can be no certain rule given when men are weake, when froward: when we must forbeare our liberty, when we may use it. Yet by instruction, or giving a reason, I mean not a meere Magisteriall avowing of our liberty, much lesse a jesting at the weaknesse of him that doubts of it,* but an hum∣ble, loving, and solid ma∣nifestation of it, to the understanding of the weake.

A seaventh question may be: whether that a man may be guilty of sin∣full Page 236 scandall in the use of his liberty, it be not requi∣site that he should have some foresight, or pre∣conceite of it, or at least such particular advertise∣ment of the scandall con∣sequent, as if he had hee∣ded it he might have pre∣vented the scandall? Ans. Whereto I answere, that if a man use his liberty, and such scandall follow as he did neither foresee, nor imagine would fol∣low, nor had any adver∣tisement of it fit to fore∣mind him of it, sin is not to be laid to his charge in respect of such unexpe∣cted and unthought of scandall. In this case it may be infortunium non Page 237 peccatum, his mishap that his action should occasi∣on anothers hurt, but not his sinne, to whom the scandall was by no de∣fault of his, no defect of charity, but by meere nescience in a sort una∣voidable. This answer may be gathered from the Apostles resolution, 1. Cor. 10. 27. 28. In which the Apostle tells the Corinthians, that if any of thē that believe not should bid them to a feast, and they were disposed to goe, they might eate what∣soever was set before them, asking no question for con∣science sake. But if any man should say to them. This is offered in sacrifice to Idols, Page 238 they were not to eate, for his sake that shewed it, and for conscience sake, yet not his owne conscience, for he might use his liberty in respect of his own con∣science, who knew the meat offered to the Idoll, to bee still neverthelesse Gods creature, whose the earth is and the fulnesse thereof; but the others conscience, who was rea∣dy to conceive some ho∣nour given to the Idoll by eating the Idolothyte. Now from hence it is plain, that if there had bin none to give notice of the exception of the weake, there would have been no sin in him that had ea∣ten though offence had Page 239 followed, which argues that then a man onely is guilty of sin in the scan∣dall consequent on the use of his liberty, when he hath had fore-notice thereof. Adde hereto that the scandalizing of weak brethren reprehēded Ro. 14. is called a despising, or setting at nought of a bro∣ther, ver. 3. 10. which im∣plies manifest knowledge, that the weake were apt to bee grieved by the strong ones eating of meats: yea in reason, and agreeably to the cases re∣solved. Rom. 14. 1. Cor. 8. & 10. ch. it's not a mans sin unlesse he know the fu∣turition of the scandall with some morall certain∣ty, Page 240 so that if it fall out though we conceive it not likely it would, our Con∣sciences need not to be troubled for that acci∣dent: because however factes done by ignorance of those precepts which God hath enjoyned are sinnes: yet contingent e∣vents not foreseene by us, cannot make those facts of ours which are other∣wise lawfull, to become sinfull though the event be harmefull. God who hath tied us to know his will which he hath en∣joyned us, hath not tied us to know these acci∣dents, which caliginosa nocte premit, he reserves in his own breast. As it is Page 241 in slaying by meere chance mentioned Deut. 19. 5. the killing of a man is a grievous misfortune, and in that respect to be lamented, but not a sinne, nor in that respect be re∣pented: so in like manner such casuall scandall (as I may so call it) is to be be∣wailed as a mishap, but not to be mourned for as a sinne.

An eight question may be:* whether the restraint of using our liberty by reason of scandall be uni∣versall? Ans. No: scan∣dall upon the use of our liberty, restraines us only hic & nunc: in this place at this time: it doeth not take away, but suspend Page 242 the use of our liberty. So that though a man may not use his liberty where and when there are per∣sons apt to be scandali∣zed: yet he may where & when there are none, or he knowes of none that are apt to be scandalized. In such cases the reason of the restraint ceasing, the restraint ceaseth. And this is agreeable to the A∣postles determination 1. Cor. 10. 27. 28. resolving that a man that might not eate meate offered to an Idoll, when it was shewed him by another that it was an Idolothyte, had yet his liberty of his own conscience entire: which were not true if he might Page 243 eate at no time such meat, because he might not eate it at that time. To con∣ceive otherwise inferres this absurdity, that the likelyhood, or accident of one scandall utterly extinguisheth his grati∣ous Charter of Christian liberty in that thing by which he was or might be once a scandalizer.*

A ninth question may be: whether there may be scandall by omission of the use of our liberty in a thing indifferent? Ans. Omission I oppose here to positive action: As for instance, eating meats al∣lowed by God is a posi∣tive action, and the use of our liberty: not eating Page 244 that which we might is a privation and omission of the use of our liberty. Now that a man may be guilty of sinfull scandall by the omission of a duty I determined before, c. 3. §. 3. To which I adde that sith the lawfull Magi∣strate hath power about indifferent things to re∣straine, or require our use of our liberty for the pub∣lique good, and we are bound to make consci∣ence of obeying such cō∣mands, not for the things sake so commanded, for that is in it selfe indiffe∣rent, but by reason of the authority to which God hath made us subject, and the end for which such Page 245 orders are established, which all members of a common-wealth ought to seeke: therefore the o∣mission of doing such things commanded is an omission of a duty (rebus sic positis) and the scan∣dall consequent upon it, a scandall of the first sort, to wit of sinfull example. Moreover for a punctu∣all answer to the pre∣sent question, I conceive that there may be scan∣dall by the forbearing the use of our liberty, when that forbearing though otherwise lawfull, occa∣sions men to conceive some alienation of affecti∣on, some evill intentions, some superstition, or the Page 246 like evill in them who doe forbeare it, our Saviour Math. 17. 27. would have tribute mony paid for himselfe, & Peter, though he were free, and that because the not-paying would offend them. S. Peters not-eating with the Gentiles was a scan∣dall to Barnabas Gal. 2. 13. Frequent experience confirmes it that the for∣bearing of some actions which are in their kind in∣different, at some times doth grieve weak bre∣thren, and offend others, when they are apt to con∣ceive such forbearance to arise out of a malevolent minde, superstitious opi∣nion, humour of singula∣rity, Page 247 contempt of others, or the like cause.

A tenth question may be:* whether a communi∣ty, a nation, the publique Magistrate may be scan∣dalized? Ans. The use of excommunicatiō presup∣poseth that scandall may be of the whole Church by sinfull actions of one member. Yea further it is determined art. 34. of the Church of England. Whosoever through his private judgement wil∣lingly and purposely doth openly breake the tradi∣tions, and ceremonies of the Church, which bee not repugnant to the word of God, and be appro∣ved, and ordained by com∣mon Page 248 authority ought to be rebuked openly (that other may feare to doe the like) as he that offendeth against the common order of the Church, and woundeth the conscienees of the weak brethren. Moreover expe∣rience shewes that whole nations or societies are sometimes offended with those who observe not their customes, or orders, which are in their use in∣different,* and not confir∣med by any publique or∣dinance, but by use only received: and that such varying from them occa∣sions anger, enmity, and such like evills.

An eleventh question may be: Whether sith the Page 249 Magistrates authority is one way of restraining or requiring the use of our liberty, and the danger of scandall another, upon supposition, that the law∣full Magistrate cōmands the doing or omitting of that which is indifferent, & on the other side there is danger of scandalizing, the question is which of these respects I am to be ruled by? Ans. There is no doubt, but that a good and wise Magistrate will remit in many cases the rigour of discipline to a∣voide scandall, as I said before §. 4. As the love∣feasts, kisse of peace, vigils at the tombes of Martyrs, and other orders of the Page 250 Church were in processe of time evacuated, when they occasioned scandall. But if the Magistrate doe not suspend his cōmands, then it is a hard case. For either on the one side there is danger of nullify∣ing the power of the Ma∣gistrate, or on the other side of wounding or de∣stroying our brother: Possibly it may so fall out that a mans cōscience may without much diffi∣culty winde it selfe out of this streight, by find∣ing some circumstances prepōderating either one way or other. As for in∣instance, if the Magistrats command bee about a matter of great conse∣quence, Page 251 for the safety of the Common-wealth, to avoid a present evill: or if it be in a smaller matter if urged peremptorily, & vehemently, on the other side the effect of the scan∣dall be not likely to bee plain Apostacy, or the like great sinne, but some grievance of mind, or dis∣content of the party scan∣dalized, it is without doubt that then the Ma∣gistrates command is to be performed. On the contrary, if the Magi∣strates command be in a smaller matter, not bring∣ing any great evil, nor like∣ly to infringe the pow∣er of authority though the command be not fol∣lowed, Page 252 if it be not pe∣remptorily, and strictly, but remissely urged: on the other side, the effect of scandall of the greatest sort of evills, very proba∣ble, and in a manner pre∣sent, giving no time to finde a way to redresse it, then in this case the dan∣ger of scandall may pre∣vaile for that time. But if we make the scales even: and propound the case thns: what if the danger of scandall be great, and manifest, on the one side, and the Magistrate pe∣remptory in his com∣mand, and the thing com∣manded of great moment on the other side, the doubt is, whether of these Page 253 two is to bee regarded? I determine that the Magi∣strates command should in this case sway our con∣sciences: and that for these reasons following. 1. Because by the Magi∣strates command the thing required is made a necessary duty though in it selfe indifferent. For the command that ties every soule to be subject to the higher powers, Rom. 13. 1. requires obedience to them, which is the chief∣est part of subjection. And this obligation of o∣bedience is antecedent to the consideration of the scandall. For the sanction of the law precedes the accident of scandall. Now Page 254 in things that are our du∣ties wee must not omit them, or neglect them for feare of scandals. There∣fore the Magistrates com∣mand in the case propoun∣ded is not to be neglected for feare of scandall. A∣gainst this argument D^r Ames. lib. 5. de consci. c. 11. §. 16. seems to except in these words: Nulla au∣thorit as humana &c. No authority of man can ei∣ther take away the nature of scandall from that which otherwise should bee scan∣dall, or the nature of sinne from scandall given. For no man can command our cha∣rity and consciences. Vel periculum scandali dati praestare, which I render Page 255 thus, or counter vaile, or be preferred before the danger of scandall given. Where∣to I reply that it is not true that the lawfull au∣thority of the Magistrate may not in things indiffe∣rēt make the doing of that action not to bee a scan∣dall given, which other∣wise might bee. For if it may make the thing com∣manded a duty by vertue of the command, the scan∣dall consequent will bee passive, or taken; not a∣ctive, or given. As we de∣termine of preaching, and many other duties that they are to bee done though scandall follow: so we are to say of obedi∣ence to the Magistrate in Page 256 that wherein God hath made us subject to him wee are to obey him, though scandall follow. If it bee said that preach∣ing is a duty immediately enjoyned by God, the do∣ing of that which the Magistrate commands on∣ly mediately: I answer. Though it bee true that for this reason the thing which the Magistrate commands is not so strict∣ly our duty, as that which God commands: the Ma∣gistrates commands be∣longing only to his owne subjects, Gods com∣mands to all: the Magi∣strates constitutions bind∣ing us only in reference to a superiour authority, and Page 257 a superiour end, the pub∣lique good, and therefore when they are contrary to the law of God, or na∣ture, when there is some pressing necessity that cannot bee avoyded by reason of which wee can∣not doe the thing com∣manded, if the necessity bee true, and not fained, and the not-doing of the Magistrates command be without contempt of au∣thority, or ill example to others, or if the thing commanded should be in truth plainely contrary to the publique good, as it may happen sometimes some commands may, if strictly urged, 〈 in non-Latin alphabet 〉 according to the letter, But Page 258 Gods commands binde absolutely, without limi∣tation. I say though for these reasons the thing which the Magistrate commands be not our du∣ty so strictly as that which God immediately commands: yet when it is a duty (as it is when it op∣poseth not Gods law, the law of nature, or the pub∣lique safety) there is a ne∣cessity of obeying the command of the Magi∣strate, as of obeying Gods immediate precepts: nor may the one bee omitted to avoyde scandall any more then the other. As for that which is said that the Magistrate cannot re∣straine our charity. 'Tis Page 259 true: for charity is an in∣ward affection of the soule, which none but God can command, as none but hee can search, and punish, yet the Magi∣strate may restraine the shewing of our charity somewayes, as in forbid∣ding to relieve malefa∣ctors, rebels, vagrants &c. so that hee should sin that should preferre such a worke of charity, before a worke of obedience to the governour, which is a worke of piety to a pub∣lique person, and the Fa∣ther of the countrey: whereas the other is to a private person of com∣mon respect. But the Ma∣gistrate cannot command Page 260 our consciences. Answ. That the commands of men doe in no sort bind the conscience, cannot bee said without contradicting of S. Paul. Rom. 13. 5. Ye must needes bee subject not onely for wrath, but also for con∣science sake: They that say least for governours, say they may by their lawes binde the conscience me∣diately, and by vertue of Gods precept, although not immediately and of themselves. Now this is enough to prove that it is the duty of Christians to doe the lawful commands of the Magistrate. As for that which is said that the danger of scandall is before the disobedience to the com∣mands Page 261 of men. I suppose not: for the evill by diso∣beying of the Magistrate is as certaine, if not more certaine then the evill of scandall, the evill of scan∣dall more remediable then the evill that fol∣lowes on the disobeying the Magistrates command: for the one is likely onely some transeunt harme in the mind or conscience of the scandalized person, the other a constant per∣manent harme in the com∣mon wealth, such as many times overthrowes go∣vernment, and in fine dis∣solveth a commonwealth: the one usually extends to few, the other to the whole community. And Page 262 it is taken for a plain truth. Praestat ut pereat unus, quam unitas. Or as Caia∣phas once said, It is expe∣dient that one should dye for the people, and that the whole nation perish not. 10. 11. 52. Adde hereto that there is a scandalizing of the publique Magistrate and others by disobedi∣ence, as §. 17. was deter∣mined, which is as regar∣dable as well as the scan∣dalizing of private per∣sons, unlesse too much partiall respect sway men, that they will not judge righteous judgement. 2. I argue thus, If it be not de∣termined that the obeying of the Magistrates com∣mand were to bee prefer∣red Page 263 before the declining of scandall, that may hap∣pen by such obedience, then it will follow that both the Magistrate is bound to revoke or sus∣pend his lawes, when there is likely-hood of scandall to follow. For he is not to urge men to doe that which is evill; Now this would make all go∣vernours that make con∣science of their com∣mands almost perpetually uncertaine, whether they may command any thing or no: or make their con∣stitutions invalid, sith they can seldome make any orders, but that scandals will arise, as experience in all ages hath proved. And Page 264 subjects also shall have power to neglect such constitutions, and so to make them as no lawes in the same case. The conse∣quent of which being granted, I suppose can bee no lesse then Anarchy, and confusion. The mischiefe of which is greater then I can expresse, and such as the avoyding of scandali∣zing of some soules can∣not countervaile: where∣fore as it is said in the case of exacting an oath of a persō, that (it's likely) will forsweare himselfe. Fiat justitia & ruat coelum. Let justice proceed, though the heaven fall: so say I, let goverment stand though subjects bee scandalized. Page 265 3. Lastly, If a man in do∣ing any lawfull thing make it knowne that hee must doe it by reason of the command of authori∣ty, or it bee otherwise ma∣nifest that that is indeed the reason of his doing, surely he that is offended is rather unrighteous, and evill minded, then weake, that will think that lawes must bee broken to please him: and therefore the scandalizing of such not regardable.

A twelfth question may be:* If it fall out that in the doing or omitting of a thing indifferent some will bee scandalized if it be done, others if omit∣ted, some offended if it be Page 266 done this way, some offē∣ded if not done this way, so that there is apparent danger of scandall either way, what is to be done in such a case? Ans. D. Ames. l. 5. de conscientia. c. 11. §. 18. denies the case and sayes, nulla datur talis per∣plexitas, ut necessarium sit pio homini sive hoc vel il∣lud faciat, sive non faciat scandalum alicui dare: There can bee no such per∣plexity, that it should bee necessary for a godly man, whether he doe this or that or not doe it to scandalize some one. Which assertion of his is both against ex∣perience, and reason. A∣gainst experience: For the contrary fell out in S. Pe∣ters Page 267 case, Gal. 2. 12. in which it is plaine in the carriage of that matter, that if he did eat with the Gentiles he was in danger of scandalizing the Iewes, if hee did not eate with them to scandalize the Gentiles. And it falls out too frequently in our own dayes, that in the use of some rites in themselves indifferent, some are of∣fended with the use of them as Popish, some with the not using them as ar∣guing the affectation of Novellisme and singula∣rity: Against reason. For sith scandall ariseth from the opinion that is had of a thing indifferent, when the action of him that of∣fendeth Page 268 dasheth against it, and it is undoubted that even godly men, may have opposite opinions of things indifferent, one thinking them fit, another unfit: one thinking them needfull, another evill, it is plaine in reason that it may so fall out that the doing or not doing of somthing indifferent may crosse the one or the o∣ther of the opposite opi∣nions, and so scandalize either the one or the o∣ther. The resolution of Calvin, Epist. 379. is right and good, that a scandall of a few must not sway us in a thing not repugnant to Gods word. Vbi major numerus pervincit, where Page 269 the greater part is on the cō∣trary, no not though it draw an evil consequence after it.

And in like manner may it be said, ubi potior nume∣rus pervincit, where the bet∣ter part is on the contrary, as the governor, the most wise, learned, and faithfull Christians. Likewise con∣sideration should be had to offend those rather whose offence is easier remedied, or the consequēce of their scandall lesse pernitious, then those whose offence is more hardly redressed, or the consequence of their scandall more pernitious. For in such cases prudence must rule our consciences to respect primarily the more considerable par, & Page 270 to avoyd the more dange∣rous consequence.

A thirteenth question may be:* It may so fall out that either by the fre∣quent, or incommodious forbearing of the use of our liberty at some time, our lawfull liberty may be so indangered, that an opinion may thereby be setled as if it were un∣lawfull simply, which we forbeare onely by reason of the feare of scandall, or as if it were necessary which wee onely doe to avoyde scandall, what is a christian to doe in this case? Answ. The example of S. Paul is commonly by Divines produced as a re∣solution of this question. Page 271 We read Acts. 16. 3. that Paul tooke and circumci∣sed Timothy to avoyd the offence of the Iewes though the law of cir∣cumcision, and other le∣gall ceremonies were then abolished: and hee had li∣berty to omit it. But hee tells us Gal. 2. 3. 4. that Ti∣tus was not compelled to be circumcised, and that be∣cause of false brethren un∣awares brought in, who came in privily to spye out our liberty, which we have in Christ Iesus, that they might bring us into bon∣dage. To whom saith he: v. 5. We gave place by sub∣jection no not for an houre, that the truth of the Gos∣pell might continue with Page 272 them. While the liberty of uncircumcision was unchallenged he did with security circumcise Timo∣thy to avoyde offence: but when the truth of christi∣an liberty was challenged and endangered he would not yeild to doe the same to Titus. From which practise avouched by S. Paul, and therefore pro∣pounded by the holy Ghost as imitable by us, this rule may bee safely inferred: that when by use or disuse of our liber∣ty, the truth of our liberty is in danger to be impea∣ched, wee are then rather to put our selves on the hazard of scandall, then to loose our liberty it Page 273 selfe. For it is a more preti∣ous thing not to have our consciences in bondage or the truth impaired, then can be countervailed by the pleasing of some men. Truth is an unvallu∣ble Iewell, which wee are not to forfeit to win mens affections. Praestat ut scan∣dalum admittatur, quam veritas amittatur: is the approved rule of S. Au∣gustine. Better admit scan∣dall then loose truth.

A fourteenth question may be:* whether if on the one side our life should be indangered by forbearing the use of our liberty, and on the other side there be likely-hood of scandall if we use it, is our liberty to Page 274 bee used to save our lives, or to be forborn to avoyd scandall? Answ. It is a rule received, which Aqu. 2^a, 2ae, qu. 43. art. 7. cites as out of S. Hierome, that that which may be omitted, Salvà triplici veritatescil. vitae, justitiae, & doctrinae, a threefold truth of life, righteousnesse and doctrine being preserved, ought to be omitted to avoyde scan∣dall. According to which exception it followes that wee are not to omit our liberty when our life is endangered. And there is plain reason for it, from the precedency of our selves among the objects of charity before others: wee are to love others as Page 275 ourselves, not afore our selves. 2. In respect of the greatnesse of the danger of loosing our life above the danger of scandall. For, 1. the danger of loo∣sing life may be more cer∣tain in forbearing our li∣berty, when naturall ne∣cessity requires us to use it, then the event of scan∣dall can be, depending on the changeable mind and will of man. 2. The evill of loosing life is plainely remedilesse: life lost can∣not be recovered by man: but the evill of scandall is not simpliciter irremedia∣bile, simply remedilesse, but that instruction, ad∣vise, example, prayers may by Gods blessing restore Page 276 the person scandalized. If it were so that it were re∣vealed by God that by u∣sing my liberty to save my naturall life, I should inevitably cast my bro∣ther into everlasting fire, surely charity bindes mee to loose my life rather then to damne my bro∣ther. But this no man doth by using his liberty, at least God reveales no such thing. But what means the Apostle then 1. Cor. 8. 13. when hee saith; If meat make my brother to offend, I will eat no flesh while the world standeth, least I make my brother to offend? I answer: The Apostles resolution is not to abandon all meat Page 277 and dye to avoyd offence: but to eat no flesh, with∣out which he might live. And accordingly wee are to forbeare our conveni∣ences, and priviledges which serve us ad benè esse to our well-being: but not our lives or lively-hood that is necessary ad esse, simpliciter, that wee may have a being.

A fifteenth question may be:* whether if there appear danger of scandal to some in using our liberty, and likely-hood of opposite good to others by using it, we are to forbeare it? Ans. No: For in this case the use of our liberty to that end is a duty, as being a greater exercise of chari∣ty, Page 278 the scandall being not remedilesse, unlesse by reason of a perverse mind: which kind of scandall is not to be regarded.

A sixteenth question may be:* whether wee are bound to forbeare the use of our liberty to avoyde the scandall of our weake brother offended with our action as conceiving it evill without any pro∣bable ground? Answ. I thinke not. For there was probable ground of the evill of eating the Idolo∣thytes 1. Cor. 8. and of the eating of the meates and neglect of dayes mentio∣ned Rom. 14. And in rea∣son, if a mans conceit without shew of reason on Page 279 meere fancy shall hinder me in the use of my liber∣ty, my liberty is no liber∣ty in effect. Besides if hee conceive ill of my action without some probable reasons moving him ther∣to, his conceit is rather to be interpreted an effect of selfe-will, or ill will then of weaknesse, and so not to be regarded: If it be ob∣jected, as frequently it is, that the Apostle 1. Thes. 5. 22. chargeth christians thus 〈 in non-Latin alphabet 〉. Abstaine from all appearance of evill, and therefore wee are not to doe that which seemes to bee evill to another, whether upon probable reason or fancy though it Page 280 be not in it selfe evill. I answere, 1. that 〈 in non-Latin alphabet 〉 signi∣fies the sort or kind of things, answering to genus and species, as Cicero ren∣ders it, and that Tremelli∣us out of the Syriak trans∣lates it ab omni voluntate malâ fugite, fly from all e∣vill will, that is, as he in∣terprets it in the Margi∣nall note, negotio malo, si∣ve re malâ, evill businesse, or evill thing, so that it might be translated, ab∣staine from every evill thing, or every sort of e∣vill. 2. That though Be∣za with others read ab omni specie mali, from eve∣ry appearance of evill: and expound it not only of that which is evill in it Page 281 selfe, but also of that which though not evill in it selfe, yet seems so to o∣thers: yet more plainly according to the originall it is translated by the vul∣gar and Tigurine transla∣tors, ab omni specie mala, from every shew which is evill. According to ei∣ther of which readings this text will prove only that we are to avoide that which is an evill thing or appearance it selfe evill, and makes nothing to prove that we ought to abstaine from a thing or appearance not evill but indifferent. 3. That Chry∣sostome, the Greeke Scho∣liast, and others apply it onely to false doctrines, Page 282 or lies of false prophets. As if the Apostle had said, Though you are not to quench the spirit, yet you are to try all do∣ctrines, and to abstaine from that which appears evill: which would be no∣thing to the abstaining from the use of things in∣different, when they seem evill to another. 4. But let it be granted, that it is meant of evill appearance in respect of practise, yet it may be doubted whe∣ther the Apostle means it of that which appears e∣vill to another or to a mans selfe? surely the se∣ries of the text doth best suite with this interpreta∣tion. Abstaine from that Page 283 which appears to your selves to be evill: for ha∣ving said, Try all things, whether doctrines or pra∣ctises, to direct thē what to doe he addes, Holde that wich is good, that is what you finde upon tri∣all to be good, and ab∣staine from all evill appea∣rance, or appearance of e∣vill, which so appears to you upon your triall. Which exposition besides that the words of Calvin in his Commentary im∣ply he so conceived it, hath other learned men that approve it, and so farre as I see into the text seems to be most genuine. Now if this exposition stand, it makes nothing Page 284 for the abstaining from the use of our lawfull li∣berty which appears evill to another, but from that doctrine or practise which appears to be evill to our selves, that we may not sinne against the light of our own conscience. Lastly, if it were granted that the Apostle forbiddes us to abstaine from all that which appears to be evill to another, yet no in∣terpreter that I meet with understands it of such ap∣pearance of evill, as is con∣ceited to be such upon some erroneous princi∣ples in him that conceives it to be such, or by reason of the meere fancy, or ri∣gid austerity, or evill will, Page 285 or such like cause of him that thinkes it evill: but they usually apply it to such causes or signes of manifest evil as are means of drawing to some noto∣rious sinne, as going to heare a Masse, which is a cause and signe of Idola∣try, or wanton dalliance which is a cause or signe of whoredome. And they apply hereto that saying of Iulius Caesar, that Cae∣sars wife should be free not only from evill, but also from the suspition of it. So that even in their intent, this Scripture is not ap∣pliable to this purpose, as if the Apostle did prohi∣bite a Christian to use any thing that another Page 286 thought evill, whether he thought so upon probable reason, or no reason, up∣on some ground or none. And to speak truth, the application of this text in that manner as it is by some, as if the Apostle did forbid us the use of a∣ny thing though indiffe∣rent in it selfe, when it ap∣pears as evill to another, without farther restraint, is very absurd and so un∣reasonable as that it will bring a yoake upon mens Consciences impossible to be borne, sith there is scarce any thing a man can doe, but some or other, Infidell or Christian, weake or strong in the faith, orthodoxe or super∣stitious Page 287 will think it to be evil, that saying by expe∣rience being found true, quot homines, tot senten∣tiae, so many men, so ma∣ny mindes: nor shall a mans own conscience on∣ly make a thing evill to him, but the conscience of any other man in the world. These are the most material questions which have occurred to mee. Which having finished, I passe on to application & so to the concluding of this point.*

First then wee may hence perceive how evill and uncharitable their dispositions are, who use their liberty in things lawfull without heeding Page 288 of scandall, surely there are every where a great number of men of this temper, that will eate and drinke and play, & cloath themselves, and doe innu∣merable other acts with∣out the least thought, or regard whether others be pleased or displeased, scā∣dalized, perverted by their actions. Alas! said I they will doe these things without respect of avoiding scandall? I might have added, there be not a few that make but a jest of scruples concerning scandall, yea that of set-purpose with delight doe such things as they know will offend, that they may provoke and offend their Page 289 brethren. All such per∣sons doe undoubtedly walke after their owne lusts, who neither for God nor for mans sake deny themselves any thing. It is manifest that it is their Lust that rules them, not obedience to God, not charity to men, not advised reason: and it shewes a heart in them ready to doe unlawfull things for their lust, who will doe lawfull things so unlawfully. My brethren we are most apt to offend in things indifferent: it's easie to slip from the meane to some extreame or other; and so much the rather because in such things men usually walke Page 290 not with much warinesse; In things plainly evill, mens consciences will easily checke and correct themselves, because the evill is so apparent: but in things indifferent, men fall into evill afore they are aware. Wherefore those that are wise-hear∣ted, and right-hearted christians, will so much the more watch them∣selves in the use of such things: they are carefull neither to offend God, nor men, neither to abuse their priviledges against Gods glory, nor their brethrens good; only men whose lust is their law, will have their sports, feasts, fashions, and the Page 291 like things in themselves lawfull, after their owne wills, though God be provoked, or their bre∣thren damnified.

Wherefore it concerns us all to take heed of scandall in the use of our liberty in things indiffe∣rent:* I meane of scandall both active and passive: And therefore this ad∣monition is to be concei∣ved as pertaining both to them that use their liber∣ty, and them that may be offended with it. 1. Those that are to use their liber∣ty are to take heed that they marre not their good by evill-handling, to wit by using it to destruction, and not to edification of Page 292 their brethren. Our liber∣ty is a great blessing of God: it is no small bene∣fit that we may have his creatures to use, that he hath made us under him∣selfe Lords over the works of his hands: And though he require obedi∣ence of us, yet he hath gi∣ven us a large scope in things after our owne wills, enough to satisfy us if we have any reason: we may eat this or that, weare this or that, dwell here or there, and a thou∣sand more such things are left to our owne choice: But what then? Shall we grow petulant and wan∣ton? Shall we be like an ungracious sonne, who Page 293 when his father hath put an estate in his hand, fol∣lowes his owne pleasure, regarding neither parents nor brethren? God forbid we should thus requite the Lord! Nay rather it becomes us, as wee have all our priviledges from God, so to doe as a good child to a kinde father, a generous Favorite to a munificent Prince, even to lay all our gifts at the donours feet, to devote them all to his honour that gave them freely: to spend that for his service which he hath so frankly endowed us with. It's to bee remembred that we are not Proprietaries, but Vsufructuaries of Gods Page 294 creatures: they are his goods still, though put into our hands, to occu∣py: the earth is still the Lords and the fulnes there∣of: we may not say of it, wee may doe with our owne as we list. That wee ought to doe which the Apostle inferres hereupon, Whe∣ther wee eat or drinke, or whatsoever we doe, doe all to the glory of God. 1. Cor. 10. 31. Not forgetting our brethren, but as it is added v. 32. giving none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of God: or as we are admonished. Gal. 5. 13. Though we are called to liberty, yet not to use our liberty for an occasion Page 295 to the flesh: but by love to serve one another. It will be but a miserable advan∣tage to vs to vse our liber∣ty, so as to spurn at Gods honour, and to trample our brethrens good vn∣der our feete: to obscure the lustre of Gods glo∣ry, or to make gashes in our brothers conscience. Shall a man because he is strong, kicke the weake under his feet? Shall a man use his owne happi∣nes no better, but to make others miserable? No, no, (Brethren): Mercy, Iu∣stice, Charity, our Call∣ing, Christs example, all these and more then these should teach us better, to seeke not our owne, but Page 296 one anothers wealth, to use our owne good, so as not to spoyle anothers peace. We are to remem∣ber, that as our Saviour said, we should have the poore alwayes with us, so it is true also, that we shall have the weake in faith alwayes with us, and therefore it will be a per∣petuall duty, 〈 in non-Latin alphabet 〉 Acts 20. 35. to support, not to supplant the weake.—To this end, 1. get a tender, and compas∣sionate love of thy bro∣ther in thy heart: thou art bound to love all men: but thy christian brother chiefly. Let the love of Christ to thee, and him be thy patterne: he would Page 297 not breake a bruised Reed, nor quench smoaking Flaxe: Isai. 42. 3. He fed his flock like a sheepheard: hee gathered the Lambes with his arme and carried them in his bosome, and gently led those that were with young. Isai. 40. 11. Oh get such a tender love, that yee may be as the Apostle requires, 〈 in non-Latin alphabet 〉 Rom. 12. 10. Inclined to tender affectionate kind∣nesse one to another in bro∣therly love, that thou maist communicate to them the warmth of thy bosome, that they may have heate by thee, and the kissing of thy mouth, that they may have de∣light Page 298 by thee, and the strength of thy armes, that they may have safety by thee, not be exposed by thee to dangers, much lesse bitten and devoured by thee: you are not borne for your selves: you have not your goods on∣ly to serve your owne turnes. They are thy bone, and thy flesh, yea thy spi∣rit too, if a christian. If there be any excellency in thee: yet both are of the same kind: If thou dif∣ferest from him, yet who made thee to differ from him? Or what hast thou that thou hast not re∣ceived? Love him there∣fore and despise him not: bee tender over him, and Page 299 not contemne him: 2. Get much prudence also to know the condition, in∣clination, minde of thy brother. Much charity may make us willing, but there must be much pru∣dence also to make us a∣ble to avoyde scandali∣zing. There's such varie∣ty of dispositions, opini∣ons, and conditions of men that it is no small difficulty to avoyde scan∣dalizing of some one or other. Neverthelesse if we doe what lyes in us, the Almighty will accept of the integrity of our hearts, and not impute to us our defects of impru∣dence.

And here I could hear∣tily Page 300 wish that all christi∣ans, especially those that are set apart for the mini∣stery of the word, would take heed of one evill to which in these times men are very prone. I meane the teaching of many things to be evill, whose abuse only is evill, not the things themselves, For what ever bee the cause whether it bee facility of sliding into extreames, or unskilfullnesse to distin∣guish betweene the use and abuse of things indif∣ferent, or the debility that is in many to reason, and to gather right conse∣quences, or the preoccu∣pating of mens minds with erroneous princi∣ples, Page 301 or that 〈 in non-Latin alphabet 〉, as S^t Basill calls it, the immoderate drawing things to a contrary way, as to think that to be most right which seemes most contrary to Popery, pro∣phanesse, or the vitious∣nesse of the times, or the addictednesse that is in men to hold that which their affected teachers doe vent, or studium par∣tium, a desire to promote some party, or to have, and to entertaine opinions peculiar to such a party as a Cognizance for them to be discerned by from others, or an affecta∣tion of singular opinions, I say what ever bee the cause the great Charter Page 302 of christian liberty is too much inlarged by the li∣centious, who make that indifferent which is evill, or necessary, to the con∣firming of themselves in sin: and on the other side is too much straitned by others, in making things evill which are not so, ex∣punging that out of this gracious Charter, which God hath indulgently granted us therein. Both which are contrary to Gods precepts, which re∣quire us neither to cal good evill, nor evill good. Isai. 5. 20. to turne neither to the right hand nor to the left. Deut. 5. 32. And there∣fore as the one is a trans∣gression against God, Page 303 plainely violating his pre∣cepts: so the other is an intollerable presumption against the soveraigne au∣thority of the great Law∣maker to impose lawes on mens consciences which God hath not made: and in the effects of it, it is dangerous. For it is in truth a seminary of super∣stitions, which doe al∣wayes attend errours of conscience, and the great nursery of scandalls, in in∣tangling mens conscien∣ces with unnecessary scru∣ples, disquieting and dis∣comforting men thereby, occasioning the neglect of necessary duties whilst zeale is bent on things un∣necessary, raising many Page 302 〈1 page duplicate〉 Page 303 〈1 page duplicate〉 Page 304 jealousies, alienation of affections from others, rash judging, seperation from communion, and a world of other evils, which according to the fruitfullnesse of errour a∣rise from this one roote. Wherefore I beseech all christians, specially mini∣sters of the word in the bowells of Iesus Christ, to bee very well advised either how they allow of that as lawfull which is indeed sinfull, or con∣demne that as sinfull which is indeed lawfull, and in their invectives a∣gainst sinne, so to attem∣perate their speeches, that the abuse and use of things bee distinguished, Page 305 that corne bee not pulled up for the weeds sake.

2. As for those that are apt to be scandalized,* it concernes them to con∣sider that their taking of∣fence at their brothers li∣berty is their owne weak∣nesse, and danger. It's sure thy weaknesse of judgement, or affection that thou art so apt to stumble at thy brothers actions. And is not weak∣nesse burden enough to thy selfe, but that it must also become thy brothers burden? Wilt thou make thy ignorance his punish∣ment? Learne better that most necessary lesson, de∣scendere in teipsum, to look into thy selfe, and to Page 306 know thy selfe: to take a right measure of thy knowledge, and to sub∣mit thy selfe to the rea∣sons and judgements of the stronger. It concernes the Father to bee indul∣gent to his childs weake∣nesse: but the child should learne to submit to the Fathers judgement. The stronger should favour the weaker, but the wea∣ker should preferre the stronger before them∣selves. 2. It's thy danger also: How dost thou by such stumbling incom∣modate thy selfe! Thou mightest learne good by thy stronger brother, thou takest harme: hee might bee a staffe to stay Page 307 thee, thou makest him a stumbling-block to over∣throw thee: he might ease thy conscience, so as to walke more comfortably: thou makest use of him onely to fetter thy con∣science that it may walke more heavily: he might heale thy sores: hee doth but would: ther's dis∣agreement from that which should promote charity, a breach where there should bee strongest affection. Doe not thy selfe so much harme, thy brother so much wrong. To this end receive from me these directions. 1. Ac∣quaint thy selfe with the difference that is to bee made between superstru∣ctures Page 308 and fundamentalls of Christian doctrine, whether of faith or pra∣ctice: Know this, that though hee is no true be∣leever, that beleeves not all Gods truth which hee knowes to bee Gods truth, nor truly obedient that obeyes not all Gods precepts, which hee knowes to be such, yet he may bee a true beleever, and truly obedient, who beleeving and practising fundamentals, things ne∣cessary to be knowne and practised by all, yet be∣leeves not, or practiseth not sundry superstru∣ctures, not out of unbe∣leife of God or enmity to his will, but simple ig∣norance. Page 309 Bee not then hardly conceited of him that knowes not, or pra∣ctiseth not through igno∣rance things not funda∣mentall, especially if they be remote from the foun∣dation. Let not thy zeale be equall for the smaller and the greater matters of the Law, as our Saviour distinguisheth them, Mat. 23. 23. 2. Bee not rash or too stiffe in thy opinion, when it is circa disput abi∣lia, about disputable points, such as honest and learn∣ed men doe vary in, so that it can bee hardly dis∣cerned, who is in the right. Let thy conceits of thy selfe be modest: and bee willing to learne from a∣any Page 310 one that which is truth. 3. Be not apt to sus∣pect anothers unsound∣nes: Iudge not that thou be not judged. Mat. 7. 1. Who art thou that judgest ano∣thers servant? Rom. 14. 4. Why dost thou judge thy brother? Wee shall all stand before the judgement seat of Christ. vers. 10. 4. Lastly wherein thou a∣greest with thy brother, what thou hast learned as he hath done, professe that; practise that with concord, and waite till God shall joyne you to∣gether in one mind, and one way for the rest. Re∣member that golden rule of the Apostle. Philip. 3. 15, 16. Let us therefore as Page 311 many as be perfect bee thus minded: and if in any thing yee bee otherwise minded, God shall reveale even this unto you. Neverthelesse whereto wee have already attained, let us walke by the same rule, let us mind the same thing.

CAP. 5.

Of scandalizing in speciall by enticing practises.

THE next way of scandalizing is by devised practises inten∣ded to beguile mens soules,* and to harme their consciences: to which al∣so the generall assertion is Page 312 to be applyed, and a woe is to bee pronounced as belonging to them that by cunning and subtle devices, by counsels, per∣swasions, laying before men alluring objects, doe scandalize others. Such a one was Balaam, Revel. 2. 14. Who taught Balaak to cast a stumbling-block before the children of Isra∣el, to eat things sacrificed to Idols, and to commit fornication. But Gods vengeance followed him, he was slaine with the sword by the Israelites, Num. 31. 8. And S^t Iude vers. 11. tells us, a woe is to them that runne greedi∣ly after the errour of Ba∣laam for reward. Of the Page 313 same stamp was Ieroboam the sonne of Nebat, who caused Israel to sin, by setting up two Calves of gold, one in Bethel, and the other in Dan, institu∣ting high places, and Priests of those Calves, offering sacrifices, and keeping a feast to them. 1. Kings 12. 30. &c. The issue of which was the cutting off his house, and destroying it from off the face of the earth. 1. Kings. 13. 34. And he his still stiled by the holy Ghost Ieroboam the sonne of Nebat which caused Is∣rael to sinne. The like woe in some one way or another belongs to all those that tread in the Page 314 same steps.

To conceive more ful∣ly of this sort of scanda∣lizing,* we are to consider that this kinde of scanda∣lizing hath diverse acts. The first and principall is in the braine, that con∣trives some pernitious device to ensnare mens soules by, for the most part intended to that end: but if it stay there, and shew not it•selfe in out∣ward act, it is only a scan∣dall inchoate or begun. The outward acts by which it shewes it selfe, are either of words, or of deeds. We may see it in the scandall of Balaam & Balak: Balaam deviseth a way to scandalize the Is∣raelites Page 315 by sending the whoorish daughters of Moab among them, thereby enticing them to commit whoredome, and to joyne with them in their Idol-feasts: Balaam deviseth this, he imparts it to Balak, and He puts it in practise: in this Balaam was the principall, Balak the ac•essary: Balaam be∣gan the scandall, Balak perfected it. Ionadab the son of Shimeah deviseth a way for Amnon to pra∣ctise his incestuous lust with his sister Tamar, & adviseth him to execute it, by which he commit∣ted a foule sin. 2. Sam. 13. 5. This counsell of Iona∣dab was a scandall to Am∣non Page 316 by a subtil way. Iuli∣an the Apostata abstaines from the shedding the blood of Christiās which Diocletian, & other Em∣perours before had shed: he saw that it did but en∣crease Christianity, men being ambitious of death that they might have the honour and Crowne of martyrdome. But hee u∣seth sly and cunning de∣vices to insnare men in Paganisme, he promotes the most zealous Pagans, makes the schooles free only for them, counte∣nances them, ieeres at the doctrine of Christ, scoffs at the rites of Christians, foments their contenti∣ons, and thereby drawes Page 317 many to Apostasie; ma∣ny to a love of Paga∣nisme, and thereby scan∣dalizeth them. Innume∣rable of the like subtil de∣vices are used in every age to insnare mens souls by enticing them to doe evill. And this sort of scandalizing differs from that scandall which is by sinfull example, in that the action of such scan∣dall is intended onely for to satisfie the doers lust, though it becomes scan∣dalous by it's venomous nature: the scandall by an enticing practise is sin∣full, and intended also to further sin, though some∣times the scandalizer know not the thing hee Page 318 perswades to, to be sin. It differs also from scan∣dall by persecutiō in that that scandall is by force, the other by fraud.

Now all such kinde of scandalizing by enticeing practises in sinfull and de∣serves woe,* but all is not alike sinfull: nor hath the same degree of woe a∣warded to it: For diffe∣rence is to bee made be∣tween scandalizers accor∣ding to the part they act in this tragoedy, or mis∣chiefe of scandals. For there are some that are the contrivers, & Coun∣sellours of such divellish machinations: others on∣ly moti movent, being set on worke they execute. Page 319 The inventer & perswa∣der in this thing is deeper in the guilt of the scandal then the meere actor. For it is more voluntary in him that contrives, more of his own motion, than it is in him that acts what another suggests. He that leads and rules the other is the principall, hee that consents and followes is but a second. Wherefore the scandalizing of the children of Israel by the daughters of Moab is ra∣ther in scripture imputed to Balaam, who taught that wicked device, then to Balak who put it into execution: and Ieroboam that devised the golden Calves is rather said to Page 320 cause Israel to sinne, then the workman that made and set them up.

Secondly,* difference is to be made between scā∣dalizers of this kinde in respect of the several mo∣tives which lead them to offend others. For first, some doe scandalize o∣thers out of craft for their ungodly and unrighteous ends. Thus Balaam the sonne of Peor devised a way to scandalize the Is∣raelites that hee might gaine the wages of un∣righteousnesse. 2. Pet. 2. 15. Ieroboam the sonne of Nebat sets up two golden Calves at Dan & Bethel, which became a snare to the people of Israel, & this Page 321 was done to maintaine his rebellion against his Prince, and confirme the kingdome to himselfe, 1. Kings. 12. 26. 27. Jonadab the son of Shimeah per∣swades Amnon to ravish his sister, & this was done that hee might the more ingratiate himselfe to Amnon his friend. 2. Sam. 13. 3. The Pharisees de∣vised waies of superstiti∣on and hypocrisie that they might devoure wi∣dowes houses. Mat. 23. 14. 15. Elymas the Sorcerer with subtilty seeks to turn away the Deputy from the faith, that hee might re∣tain his power with him. Acts. 13. 8. 10. The false Apostles sought to cor∣rupt Page 322 the faith of the Gala∣thians concerning Iusti∣fication by the law that S. Paul being excluded, themselves might be affe∣cted. Gal. 4. 17. Those of whom the Apostle saies, 2. Tim. 3. 6. that crept in∣to houses, and lead away silly women laden with sins led away with divers lusts, did it no doubt to make a prey of them. And with the same spi∣rit at this day doe many seducing Iesuites and Se∣minary Priests bred of the smoke of the bottomlesse pit scandalize many igno∣rant or corrupt soules by drawing them to their impious Idolatry, & su∣perstition, their Antichri∣stian Page 323 errors and deceits, that they may maintaine the unrighteous tyranny of the Roman Bishops, maintaine thēselves, their Colledges, and fraterni∣ties in a rich and plenti∣full manner by Drurify∣ing (as the secular Priests call it) that is by chea∣ting their proselytes. And no better are the ends of many other Heretiques, as Socinians, Anabaptists, Familists, Separatists and the rest of the litter of grievous Wolves, as S. Paul calls them, Acts 20. 30. that enter among Christians and spare not the flock. Cosin-ger∣manes to which are all that for wicked ends cor∣rupt Page 324 mens consciences: as the harlot that enticeth lovers to her for gaine: that corrupt young heires in their manners by hu∣mouring them, pleasing them in their vaine lusts of swaggering and gal∣lantry (as they call it) that they may in fine cheate them of their lands or money by game∣ing with them, or some such practise: that make their neighbours drinke, put the bottle to them, and make them drunken, that they may see their naked∣nesse; an use in Habakkuks times. Hab: 2. 15. That they may discover their secrets, robbe their poc∣kets, draw them to sure∣tiship Page 325 for them, and such other evill purposes. Now all these doe scan∣dalize plenâ voluntate, with full will, wittingly & deliberately, and thereby shew themselves to bee full of Satan, throughly diabolized professours of his art, which is to make it his businesse, to goe a∣bout seeking whom he may devoure: they are as S. Paul called Elymas, Acts 13. 10. children of the Di∣vell, enemies to righteous∣nesse, that cease not to per∣vert the right wayes of the Lord. 2. Some doe scan∣dalize others by enticing practises not out of any oblique or indirect ends contrary to their preten∣ces: Page 326 but out of love and zeale to their errours, or other things wherein they scandalize them. Of this sort are many Here∣tiques and Scismatiques, and Idolaters that solli∣cite men to embrace the errours they hold, or the superstitions they practise out of meer zeale to their errours and superstitions. Iezabel was zealous for the worship of Baal, and therefore shee entertaines and promotes the Priests of Baal at her owne table, that shee might further her superstition, out of the mad affection shee had to the Idol. Saint Paul sayes of the Iewes that went about to esta∣blish Page 327 their owne righte∣ousnesse that they did it out of a zeale of God, though not according to knowledge, Ro: 10. 2. There are not a few that corrupt others by enticing them to drunkennesse, idlenesse &c. For no other end but because they love their sin, and would have as many companions with them in their sin as they can infect, to build up the Divells kingdome. The adulteresse with much faire speech drawes the simple young man to cō∣mit lewdnes with her, on∣ly to satisfy her immode∣rate Lust, Pr. 7. 21. These are very grievous scanda∣lizers harming and de∣stroying Page 328 their brethrens soules to further their sin, and to make others chil∣dren of hell like them∣selves. And it shewes in them a wicked dispositi∣on that loves and de∣lights in evill. Yet be∣cause it is out of some ig∣norance (though it bee such as is pravae dispositio∣nis, of an evill disposition) it is therefore lesse volun∣tary then the former, and thereby lesse evill, and lesse obnoxious to woe. 3. some doe scandalize others by faire words out of misguided love to the persons they scandalize: so that the motive hereof is an affection of love compounded with igno∣rance, Page 329 and imprudence. Thus Peter advised Christ to decline his sufferings, out of love as he thought: but ignorantly, and there∣fore our Saviour reject∣ed counsell as savou∣ring of a meere carnall and humane affection. Mat. 16. 23. telling him that hee was a scandall to him. In this manner ma∣ny carnall parents have disswaded their children from Martyrdome, from zeale, and forwardnesse in Religion, least they should bee lost, as they thinke, become melan∣choly, unfashionable, misse their preferment, be mocked by men of the world &c. wherein they Page 330 thinke they shew much love to thē, but do indeed scandalize, or harme their soules, as Peter did Christ. But the woe due to this is lesse then the for∣mer, because it is lesse vo∣luntary, as being not out of a love to the evill, but to the persons they per∣swade through simple ig∣norance of the evill to which they perswade.

Thirdly difference is to be made of scandalize∣ing in this kind accord∣ing to the matter or thing wherein they scandalize them.* For sometimes men doe lay a stumbling block by seducing men from the truth, in creden∣dis, in matters of faith. As Page 331 those of whom S. Peter speakes, 2. Pet. 2. 1. that brought in damnable here∣sies, or heresies of perditi∣on: and those of whom S. Paul speaks, that sought to deprive Christians of their liberty in Christ, that they might bring them in∣to bondage, Gal. 2. 4. those that corrupted mens minds from the simplicity that is in Christ. 2. Cor. 11. 3. Some doe scandalize o∣thers in agendis, in mat∣ters of practise, whether pertaining to Religion, or to civill conversation. As Balaam that corrupted the Israelites in both: and all others that draw men to superstition, intempe∣rance and the like sinnes. Page 332 Now the former are (cae∣teris paribus, other things being alike) the worse sort of scandalizers: for as much as a pernitious er∣rour in matters of faith is more dangerous, as more easily spreading and infe∣cting the minds, then a corrupt practise that hath lesse colour for it, and likely more resistance.

The reasons why a woe belongs to such Scandalizers are 1. Be∣cause they are plaine and manifest agents and fa∣ctors for Satan and his Kingdome.* Our Lord Christ called Peter Sa∣tan, when he was a Scan∣dall to him, though but out of imprudence. Mat. Page 333 16. 23. much more just∣ly may the title be faste∣ned on him that scanda∣lizeth out of craft, who is ingeniosè nequam, wittily wicked. For this reason S. Paule styled Elymas the Sorcerer a Child of the Divell, because he did not cease to pervert the right waies of the Lord, Act. 13. 8. For what doe such but 〈 in non-Latin alphabet 〉 with open face declare them∣selves for Satan, and as∣sociate themselves to him in promoting his worke, which is the devouring of soules: and therefore may expect his pay, to whose service they have addicted themselves. 2. because they are direct e∣nemies Page 334 to God. S. Paul stiled Elymas, an enimy to all righteousnesse. Acts 13. 8. And what is an e∣nemy to righteousnesse, but an enemy to God, Who loveth righteousnesse and hateth iniquity? what doe such Scandalizers but apply themselves to seduce men from their subjection to Gods king∣dome: and as much as in them lies, overthrow his dominion? Now such as shew enmity against God may justly expect hostili∣ty from him against them, wrath in requitall of their unrighteousnesse, and that in proportio∣nable measure, answera∣ble to the measure of Page 335 their iniquity.

For application of this truth.* 1. We may here∣by discover the great guilt that lies on them, that by this way scanda∣lize others, and the great misery that belongs to them. Surely there are every where many, who at least through impru∣dence doe scandalize men to their ruine by in∣sinuating practises: ma∣ny carnall parents that re∣lish not the word of life themselves, out of pre∣judice against Godli∣nesse, and holy zeale dis∣swade their Children from diligence in duties of godlinesse, prayer, reading, hearing, medi∣tating Page 336 on Gods word, as conceiving that these things will make them silly, unfashionable, un∣sociable, dejected, me∣lancholick, opinionative, that it will hinder their credit and preferment. And therefore divert the current of their minds to the reading of Poems, play-bookes, amorous writings, acquaint them with merry company, pregnant wits, that they may learne gallantry of behaviour, whet their wits, erect their spirits. But instead of learning these things, they learne for the most part the damnable Arts of swear∣ing, whoring, sighting, Page 337 drinking, riot, scoffing at religion, and the rest of those hellish courses, which are in these daies vailed under the name of bravery of spirit, and gal∣lantry of carriage. And this falls out by Gods just judgement, that while parents are enemies to that noble service which their children by their godlinesse, and holy zeale might doe for God the soveraigne Lord; to that Heroicall fortitude of minde, in contemning the world, and bearing the extreamest evills for Christs sake, which faith produceth; that incom∣parable joy, that true li∣berty which a holy life Page 338 begetteth, that surpassing wisdome, and usefull worth that attend the knowledge of God, and an upright heart towards him: their children should fall into the basest servi∣ces of their own lusts, & of Satans will: enslave themselves to whores, and drinke, and such like effaeminating things, be filled with meere vanity, empty of reall worth, and prove a griefe to their parents, a burden to their countrey, the ru∣ine of their houses, and which is yet worst, Chil∣dren of hell. And as this is the course of too many ill-advised parents, so it is the manner of too many Page 339 unfaithfull friends, and misguided masters, who being led by the same spi∣rit endeavour to quench the beginnings of new birth in their friends, and servants, by their coun∣sells: if they perceive in them any sense of sin, any degree of humiliation, a∣ny application of their minds to religion, any a∣lienation of their minds from the prophanenes & vanity of the world, they set their wits on worke how to prevent them, conceiving they shall doe them a pleasure, when as their Counsells tend to their perdition. And thus they doe as they say apes doe to their young ones, Page 340 amplexando strangulant, by hugging them, they kill them. Unhappy men! that thinking to doe good, destroy those whō they love, and procure a woe to their own soules in recompence of their counsells, that under the covert of friendship act Satans part: and precipi∣tate themselves and their followers into perdition: But besides these there are not a few, who are zealous for corrupt opi∣nions, for superstitious traditions, for drunken usages, for prophane li∣bertinisme &c. And o∣thers who out of craftie reaches, and subdolous intentions, for worldly Page 341 advantages apply them∣selves to seduce others. Of which sort are no doubt many emissaries out of Popish seminaries, agents for separation, and other seedesmen of tares. Shall I take up the Apo∣stles wish, Gal. 5. 12. I would they were cut off that trouble us? So indeed we wish, but my text puts me out of hope of attaining it in this life, & therefore I can doe no more but only read their doome, that a heavy direfull woe hangs over their heads, which will as surely fall on them, as God is true. For how can it be otherwise, but that Gods wrath should Page 342 break forth against those that continue practises a∣gainst him as his eni∣mies? Can any Prince brook the sowers of sedi∣tion, the seducers of his subjects from their alle∣giance, the underminers of his authority? If Clau∣dius Caesar were so block∣ish, we shall seldome meet with such another. Cer∣taine it is, God will not so put it up, he hath pro∣claimed himselfe to be a God that will by no means cleare the guilty. Exod. 34. 7. that he will repay them that hate him to their face: Let no man deceive himselfe, God is not mocked. There is a treasure of wrath reser∣ved Page 343 for all such factors for hell. The same cup that Balaam and Ierobo∣am, and Iannes and Iam∣bres and Elymas dranke of shall all seducing Ie∣suits & inveigling Secta∣ries and promoters of li∣centiousnesse drinke of. The same judgement a∣bides them: the same hell must hold them.

Wherefore in the next place admonitiō is need∣full.* 1. To those that out of imprudence doe scandalize, that they con∣sider what they doe. Thou that disswadest frō that which is good, out of ill-advised love, con∣sider better what thou doest. Wilt thou dis∣swade Page 344 that which God commands? Wilt thou goe about to crosse his worke? Gamaliels saying should lesson us better: That which is of God we cannot overthrow, least haply we be found even to fight against God. Acts 5. 39. Wilt thou destroy thy brothers soule whom thou thinkest to benefit? Wilt thou doe the Divell service under shew of a good office to thy friend? S. Peters case should be a memento to thee, that thou maist deserve the title of Satan by such of∣ficiousnesse. 2. To those that out of zeale to their opinions and affection to their waies doe scanda∣lize, Page 345 that they look well what it is they are zea∣lous for, It is good alwaies to be zealous in a good thing, Gal. 4. 18. But in evill the more zeale the worse. Nothing worse then Iezabels zeale for Baal; nothing better then Elijahs zeale for God. In a wrong way, the faster a man runnes, the worse; in a right way, the better. It is mischievous enough to scandalize others ig∣norantly; it is more mis∣chievous when it is done with zeale: for that is done with more activity, and after a more perniti∣ous manner. It is pitty good mettall should be ill placed. It might doe Page 346 much good were it right∣ly used, use thy zeale for God, it will be thy hap∣pinesse; if thou use it for evill, it will be thy mad∣nesse. 3. To those that scandalize others out of crafty and evill intend∣ments, that they doe but weave a net to catch themselves. Thou that art willingly the Divels agent, take this with thee, that the divell will over∣reach in the end. What wages have witches, the divels covenant servants, but confusion? And what reward canst thou that art the Divels hired ser∣vant expect but destructi∣on? Thou hast sold thy self to worke wickednesse: and Page 347 iniquity shall bee thy ru∣ine: while thou doest de∣stroy thy brothers soule, thou doest by the same labour damne thine own. Oh take this wholesome counsell: repent of this thy wickednesse: and pray God, if perhaps the thoughts of thine heart may be forgiven thee: Acts 8. 22. use thy wit and zeale for God who will doe thee good: debase not thy selfe to doe the Di∣vell service, who loves thee onely as a Salvage doth, that hee may de∣voure thee.

§. 9. Lastly for those that are in danger of be∣ing scandalized by such practises,* it concernes Page 348 them 1. to walke by the light of Gods word. For it is light that must keepe us from stumbling: If a man walke in the day hee stumbleth not, because hee seeth the light of this world. But if a man walke in the night he stumbleth, because there is no light in him. Iohn 11. 9. 10. So it is concerning the soule, if there be ignorance and er∣rour in it, it is easily scan∣dalized, but light and un∣derstanding preserve a man safe. 2. To look well to thy goings, without which thou maist stum∣ble though thou have light before thee. Re∣member then that of So∣lomon, Prov. 14. 15. The Page 349 simple beleiveth every word: but the prudent man looketh well to his goings. Bee not easily credulous then of mens counsells: trust not lightly to their judgements: Try their spi∣rits, examine their coun∣sels, & opiniōs afore thou embrace them. Forget not S. Pauls rule, Rom. 16. 17. To marke them which cause divisions, and offen∣ces contrary to the doctrine which is delivered to us, and avoyd them. For they that are such serve not our Lord Iesus Christ, but their owne belly, and by good words and faire speeches deceive the hearts of the simple

Page 350

CAP. 6.

Of scandalizing in speciall by persecution.

THe fourth way of scandalizing in the distri∣bution before made is scandalizing by injuring or persecuting. This way Maldonate con∣ceives our Saviour speci∣ally intended vers. 2. and he gathers it from the An∣tithesis as it is set down by S. Mat. ch: 18. 5. 6. for hav∣ing said v. 5. who so shall re∣ceive one such little one in my name, receiveth me. Addes immediately v. 6. But who so shall offend one Page 351 of these little ones which believe in me &c. Where scandalizing vers. 6. is op∣posed to receiving, that is entertaining with kind∣nesse, and therefore im∣ports injuring or persecu∣ting. And indeed scanda∣lizing is an effect of per∣secution, even such scan∣dalizing as causeth Apo∣postasie. Our Saviour saies of the stony ground which resembles such hearers as have no roote in themselves, when tribula∣tion or persecution ariseth because of the word, by and by they are offended, Mat. 13. 21. and that when many shall be delivered up to be afflicted, many shall be offended. Mat. 24. 10. Page 352 Wherefore we conclude, That misery or woe be∣longs to those that scanda∣lize others,* by afflicting, injuring, or persecuting them. Which woe be∣longs to all that shall cause enmities, griefes, and other harmings of mens minds, by terrifiing them with threats, by wronging them in spoil∣ing their goods, by giving them blowes, or other wayes, whoever the per∣sons thus harmed be. For such workes being the works of unrighteous∣nesse shall have their due vengeance. Vnto them that are contentious, that obey unrighteousnesse shall bee indignation and wrath, Page 353 tribulation & anguish up∣on the soule of every man that doth evill. Ro. 2. 8. 9. But yet in a higher degree the woe belongs to them that offend beleivers in Christ, who are the chiefe object of persecu∣tion, which are chiefly meant in this place. Of whom the Apostle saies, 2. Thess. 1. 6. It is a righte∣ous thing with God to re∣compense tribulation to them that trouble such. To cleare this truth I shall distinctly▪ answer these 3 questions. 1. wherein persecution is exercised, and how believers are persecuted, 2. how scan∣dalized by persecution. Page 354 3. What woe belongs to such as thus scandalize them.

For an answer to the first of these questions;* persecution in Greeke 〈 in non-Latin alphabet 〉 doth most properly signify an eager swist motion, as in running a race, or in the chasing of an enemy flying, with an hostile mind: by transla∣tion it signifies any eager pursuit, or seeking after a thing which wee would obtaine, as when we are commanded Heb. 12. 14. 〈 in non-Latin alphabet 〉, follow after peace, & the Apostle Phil. 3. 12. 〈 in non-Latin alphabet 〉, I pursue if I may compre∣hend or attaine to, hee meanes the knowlgdge Page 355 and grace of Christ. But in the Ecclesiasticall use of this word it is appro∣priated to those afflicti∣ons which unbeleiving and ungodly men doe set themselves to inflict on the godly and believers. In this sense it is used Mark. 10. 30. where our Saviour sayes that the losse of things left for him shall bee recompen∣ced with an hundred fold in this time, yet 〈 in non-Latin alphabet 〉 not without persecuti∣ons, that is afflictions and hard usages from evill men. And S. Paul 2. Tim. 3. 12. They that live godly in Christ Iesus 〈 in non-Latin alphabet 〉 shall be persecuted, that is, be ill handled by the un∣godly Page 356 which thing they doe many wayes. Some∣times by seeking after their lives; so that nothing will satisfy them but the shedding of their blood, as if nothing else could quench their thirst, but a draught of a godly Chri∣stians blood. Yet not all in the like cruell manner: To some it's enough that they can destroy them: to others it's not suffici∣ent unlesse they can cause them sensim mori, to dye a lingring death by torture, so as to be long a dying, or that if it be shorter for the time, it may be with the extreamest paine, or with the extreamest igno∣miny. Nor are the impul∣sive Page 357 causes the same in all: it's in all hatred of the godly, but not for the same reason: and there∣fore the bitternesse of this hatred is in some greater and more lasting: in others lesse, and sooner remo∣ved: S. Paul persecuted the Church of God: but he did it out of ignorance and unbeliefe, and therefore was the more capeable of repentance and mercy, 1. Tim. 1. 13. Iezabel per∣secuted the Prophet Eli∣jah out of zeale for her Idolatry, 1. Kings 19. 2. Herodias, because Iohn Baptist had preached a∣gainst her companying with Herod, Mark. 6. He∣rod persecuted Iames and Page 358 Peter that hee might please the people. Acts 12. In all there's malice, but upon different rea∣sons. And for the kind of death which they inflict on them, it is different ac∣cording to the divers de∣grees of their malice, wit and power, some they stone, others they saw in two, others they slay with the sword. Heb. 11. 37. some they hang on a crosse, some they cast to wild beasts, some they drowne in the sea, some they boyle in oyle to death, some they broyle on a greediron, some they burne at a stake, some they make away in secret, as the Histories of the Page 359 Church doe abundantly testify. Sometimes per∣secution reacheth not to the taking away the life, but to bonds and impri∣sonment, as it befell Paul and Silas Acts 16. to ba∣nishment, losse of goods, as it befell the Saints, Heb. 11. 37. to excommu∣nications, and casting out of the Synagogue, as our Saviour foretold, Ioh. 16. 2. to threatnings and hard speeches, Iude 15. to slanders, and false ac∣cusations, Mat. 5. 11. to scoffes, insulting Sarcas∣mes, which are called cru∣ell mockings, Heb. 11. 36. and with which it is said Ismael persecuted Isaak. Gal. 4. 29. In a word all Page 360 those wayes of inflicting evill, whereby the malig∣nant spirits of wicked men doe harme the godly in their bodies, outward e∣states, & name, are acts of persecution. Such kind of evills sometimes happen to the godly by volunta∣ry vndertakings, as death, and danger, and wants by reason of travaile to pro∣mote the Gospell, or the like cause: but then they are acts of persecution when they are by others inflicted on them to doe them mischiefe. It falls out sometimes that belie∣vers and godly persons doe molest and practise one against another, by reason of private discord, Page 361 and grudges from corrup∣tion prevayling although they agree in the worship of the same Lord. Some∣times such kinde of pra∣ctises are betweene unbe∣leivers themselves, who seekes one anothers lives, vexe, spoyle, expell one another, by reason of pri∣vate enmities: sometimes they doe the like to be∣leevers upon private quarrells arising from ambition, covetousnesse or the like cause. By all which there may harm∣ing and scandalizing come; But it is then in the usuall Ecclesiasticall acception of the word, persecution, when un∣godly men inflict those Page 362 evills on godly and belei∣ving persons, quâ tales, as they are such, for their piety or faiths sake, for righteousnesse sake. Mat. 6. 10. 1. Pet. 3. 14. For Christs sake and the Gos∣pells, Mark. 10. 29. More distinctly when men in∣flict evill on others for their profession of Christ, and his Gospell, for not serving Idols, as when the Emperour did put to death Christians for re∣fusing to offer incense to their heathen Gods. And Nebuchadnezzar cast in∣to a fiery fornace, three Iewes for not bowing downe to his golden I∣mage, or when they bring evill on them for doing Page 363 their duty, the reproving of sin, delivering Gods message, as when Ahab and Iesabel made Elijah to fly, Micajah to lye in prison, Herod cast Iohn Baptist in prison for de∣claring their sins to them, and foretelling ther judg∣ment, when the Princes of Darius procured Da∣niel to bee cast into a den of Lions for praying to God three times aday, when the Iewes drave the Apostles from one citty to another for preaching the Gospell, then it is per∣secution; And thus even at this day those that have power doe persecute christians in some places by cruell torments, in Page 364 some by expulsion from their dwellings, spoyling their goods, in some by tauntes, mockes, threates, disgracings, slanders &c. For their embracing the word of life, rejection of Idolatry, publishing of the truth, non-conformity to the vices of the world. For it is the lot of Gods people which our Savi∣our requires us to re∣member, Iohn 16. 20. The servant is no greater then the Lord, if they have per∣secuted me, they will also persecute you.

Now these persecuti∣ons doe scandalize,* as our Saviour tells us Mat. 13. 21. And the reason of their scandalizing may Page 365 be gathered from our Sa∣viours words, who tells us that the good hearers persevere, because they bring forth fruit with pa∣tience. Wherefore on the contrary the scandall of the temporary beleivers is for want of patience: Defect of patience to beare the assaults of per∣secution is that which causeth the persecuted beleiver or hearer of Gods word to be scanda∣lized. For the heart of man is swayed by paines and delights. Arist. lib: 2. Ethic: ad Nicom: makes voluptatem & dolorem, pleasure and griefe, the ge∣nerall objects, or matter about which vertues, and Page 366 vices are conversant. The reason of which is be∣cause in all morall things pleasure and griefe doe move and sway men to or from a thing. Hereup∣on it is that when men have not roote of faith, and strength of patience, their resolutions are alte∣red, their courses chang∣ed, their minds broken by suffering hard things: so that rather then under∣goe them, they will yeild to that sin which is their ruine. The spirits of strong men are apt to be broken with calamities, even as a strong Oake by a mighty wind, yea the feare of things grievous doth oft prevaile •o scan∣dalize Page 367 men. S. Peter who was a man of great reso∣lutions, was dashed by the charge of a weake mayd, when it tended to bring him into danger, and all the Disciples were offended because of Christ, as soone as he was appre∣hended, Mat. 26. 31.

As for the woe that belongs to such scandali∣zing,* it is the same which is awarded unto other sorts of scandalizing; if not greater: Forasmuch as this kind of scandali∣zing hath more of ma∣lice in it then the rest. For all persecutors are moved by bitter malice towards the godly to injure and molest them. 'Tis true, Page 368 sometimes their malice is pure malice, sometimes mixt: but alwayes malice. The Pharisees who per∣secuted our Lord Christ out of pure malice, they said, hee had an uncleane spirit: Mark. 3. 30. they called him a Samaritane, a Wine-bibber, a friend of Publicans and sinners. They sought to intangle him, to destroy him though his miracles con∣vinced them, that he was a teacher sent from God, and that God was with him, Iohn 3. 2. But others persecuted out of malice compounded with igno∣rance. Luk. 23. 34. saith our Saviour, Father for∣give them, for they know Page 369 not what they doe; com∣pounded with blind zeale; The time cometh saith our Saviour Iohn 16. 2. That who soever killeth you will thinke that hee doth God service. S. Paul sayes that out of zeale hee persecuted the Church, Philip. 3. 6. This malice is lesse then pure malice, and the woe due to this scandalizing by persecution, lesse then to the former; 1. Persecu∣tion out of blind malice is the more pardonable, and the lesse punishable, then that which is done out of pure malice, which may perhaps be utterly unpar∣donable, when it is the sinne against the Holy Ghost. Whereas S. Paul Page 370 alleadgeth for himselfe, that though he were a per∣secutor, and a blaspheamer, yet hee obtained mercy, be∣cause hee did it ignorantly in unbeleife, 1. Tim. 1. 13. Neverthelesse all perse∣cution of the godly, all scandalizing by evill han∣dling of men, without re∣pentance, hath eternall death for its wages. It is a righteous thing with God to recompence tribulation to them that trouble you, saith S. Paul. 2. Thes. 1. 6. & what is the tribulation? He tells them v. 9. They shall be punished with e∣verlasting destruction frō the presence of the Lord, and from the glory of his power. And though God Page 371 suffer such enemies of his Church to prevaile for a time, yet few of them in the end escape his hand, but by some exemplary death, or other grievous judgment they beare the punishment of their ini∣quity. Neither Pharaoh, nor Saul, nor Herod, nor Nero, nor Domitian, nor any of the Chaldaean, Syri∣an, Roman persecutors have escaped without de∣served vengeance. As it is just with God to recom∣dence tribulation to them that trouble his people. So he doth undoubtedly in∣flict it seriùs aut citiùs, sooner or latter, unles his revēging hand be held up by the repentance of the Page 372 persecutor.

For application of this truth,* first wee may hereby discerne the dan∣ger of those that this way scandalize others. The impetuous malice of per∣secutors carries them vi∣olently with rage against beleivers, so that they neither perceive their sin, nor the woe due to it. Even like a horse that runs furiously and vio∣lently, observes not into what precipices, pits, down-falls it casts it selfe; so a persecutor that is dri∣ven by malice and blind zeale to breath out threat∣nings and slaughter against the Disciples of Christ, and to spoyle the Church Page 373 runs (as we use to so say) without feare or wit, nei∣ther considering whom he persecutes, nor how hard a thing it is for him to kick against the pricks: they see not what a tem∣pest hangs over their heads, what a pit they are falling into. For even then when they study cruelty, devise mischiefe on their beds, while they act it with their tongue cutting like a sharp rasour, weigh the violence of their hands in the earth, use their strength, authority, power, as men that know not the way of peace, but destruction & unhappines are in their wayes, while they hire souldiers, arme Page 374 executioners, invent tor∣ments for the Saints, even thē & all that while God is whetting his sword and bending his bow and ma∣king it ready, hee is prepa∣ring for him the instru∣ments of Death; he ordain∣eth his arrowes against the persecutors, that their mis∣chiefe may returne upon their owne head, and their violent dealing may come downe upon their pate. Ps. 7. 12. 13, 16. God is dig∣ing up a pit for the wicked, Psal. 94. 13. And as sure as Pharoah, Saul, Iezabel, Herod, Nero, Domitian, and the rest of persecutors have suffered divine ven∣geance: so surely shall all cruell Inquisitors, barba∣rous Page 375 Turks, unjust oppres∣sours, ungodly scoffers, divellish belyers of Gods people perish. It is deter∣mined in heaven: upon the wicked hee shall raine snares, fire and brimstone, and an horrible tempest: this shall bee the portion of their cup. For the Lord tryeth the righteous: but the wicked and him that loveth violence his soule hateth, Psal. 11. 5, 6.

2. This may justly de∣terre men from this way of scandalizing by per∣secution.* A way of scan∣dalizing it is that Satan, who vseth all practises to stumble men, vi & dolo, by force and Craft, hath set on foote in all Page 376 times, in all Churches. where princes are infi∣dels or heretiques he seeks to raise them vp to waste the Church to vexe the godly. where they have professed, and Counte∣nanced the Gospell, and godlynes, there hee sets on worke some or other as secret vnderminers of their peace, such as may reach at them with their tongues, if they cannot with their hands. And it is so still: as in some places there are persecuting souldiers, and persecuting Iudges, so there are in other places persecuting scoffers, per∣secuting accusers, whose busines is to discourage Page 377 beleevers, to affright the godly. not only infidell princes, and hereticall Prelates, but also the whole rabble of vitious men, riotous livers, sons of Belial will bee out of their malignity practi∣sing against the Saints that are opposite to their wayes. And the divell knowes this to be a pre∣vailing way by reason of the love men have to their lives, goods, ease, and quietnesse. But for such as thus doe scanda∣lize, it behoves them take notice of the woe fol∣lowing, to remember what our saviour said to Saul, Act. 9. 4, 5. It is hard for thee to kicke against Page 378 the pricks. If they be a∣ble 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 over∣come them, though to their perdition.

3. Lastly for those that are apt to be scanda∣lized 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 scan∣dalls.

The fiery triall must not be, as if some strange thing Page 379 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 victo∣ry: that the fearfull shall be without: to him that over∣cometh shall be given to eate of the tree of life, which is in the middest of of the paradise of God. We Page 380 must breake through ter∣rours; looke beyond death; and by faith over∣comming 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 Scan∣dalizers.

HAving finish∣ed the two first propositi∣ons contained in the first verse,* there re∣maines only the third and last proposition con∣taining an aggravation of the woe due to scandali∣zers Page 381 by comparing it with a lesser though very grievous affliction, It were better for him &c. For the reading & mean∣ing of which, much needs not be said, 〈 in non-Latin alphabet 〉 (in En∣glish it is profitable, to which answers in S. Mat. 〈 in non-Latin alphabet 〉 it is behovefull) is translated by our transla∣tors according to the phrase in Saint Marke 〈 in non-Latin alphabet 〉 it is bet∣ter for him. Now in the aggravation it selfe wee are to consider the per∣sons whose offence is spoken of, and the grie∣vous punishment with which the woe due to such offenders is compa∣red. The persons of Page 382 whose offence our Savi∣our speaks are these little ones. Now by little ones are not meant little ones in age: For although our Lord Christ tooke occa∣sion from the presence of little Infants to use this phrase; yet chiefly by the addition of Saint Mat∣thew which adds 〈 in non-Latin alphabet 〉, 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 chil∣dren 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 Page 383 (these little ones) belie∣vers in him, who are call∣ed little ones, not from their age, or quantity of body, but from their dis∣position or condition, be∣cause 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 com∣pared, is 〈 in non-Latin alphabet 〉 t, o be drow∣ned in the deep of the sea, as it is in S. Matthew; in S. Marke 〈 in non-Latin alphabet 〉, throwne into the sea, in S. Luke 〈 in non-Latin alphabet 〉, cast into the sea, Page 384 & that 〈 in non-Latin alphabet 〉, that an asse-milstone be hanged about his necke, in S. Mark. 〈 in non-Latin alphabet 〉, a milstone be put about his necke, in S. Luk. 〈 in non-Latin alphabet 〉, 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 low∣er milstone, because that is the greater, and our Sa∣viour would expresse the weight of the fall by the greatnesse of the stone: Therefore they say the lower milstone was call∣ed 〈 in non-Latin alphabet 〉 or the asse, either Page 385 because in manner of an asse it bare the burden, or from 〈 in non-Latin alphabet 〉 to move, or bring about, because the upper milstone is turned about it, as Iansenius con∣ceives. But Suidas in his Greek Lexicon in voce 〈 in non-Latin alphabet 〉 saies the upper mil∣stone was called 〈 in non-Latin alphabet 〉 or the asse, and this is more like¦ly, and that the reason why it was called 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 was because it was turned about with an asse, and thereby disting∣uished from mola trusati∣lis, that milstone that was wont to be turned about with the strength of mens armes: Which is the opi∣nion generally of inter∣preters, Ambrose, Hilary, Page 386 Erasmus, Iansenius, Mal∣donate &c. However wee conceive of this milstone, the intent of our Saviour was to shew by this addi∣tion the certainty of his perishing, the weight of his fall, and the irrecover∣ablenesse of it; For a man that is cast into the sea, and hath a milstone hang∣ed 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 irrecove∣rable, no man being able Page 387 to prevent his fall, or to recover him thence. For this reason in the Revela∣tion of Saint Iohn ch. 18. 21. Where the irrecove∣rable destruction of Ba∣bylon is signified, the re∣semblance 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, say∣ing, Thus with violence shall that great Citty Ba∣bylon 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 pro∣vinciae quo majorum cri∣minum ista apud veteres Page 388 Iudaeos paena fuerit, ut in profundum ligato saxo de∣mergerentur: according to the manner of that pro∣vince, 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 punish∣ment we finde no menti∣on of in the old Testa∣ment, 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 mil∣stone Page 389 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 A∣thenaeus, that the Greekes used 〈 in non-Latin alphabet 〉 drowning in the Sea, as a punishment among them, but he finds not that it was by tying a stone to their necke, but rather by putting the ma∣lefactor into leade. And it may seeme by a passage which he cites out of Po∣lybius, that it was rather reckoned among the ea∣sier, then more grie∣vous sorts of punish∣ment. Maldonate con∣ceives it might bee that our Saviour in using this Page 390 resemblance did allude unto the pride which hee here censures, as he did Math: 11. 23. when hee said; And thou Capernaum which art exalted to hea∣ven, shalt be brought down to hell. What ever the al∣lusion be, Saint Hierome rightly notes, that our Sa∣viour meant hereby to let us understand that it were better for scandalizers to receive a short punishment here, then eternall tor∣ments. Or that though to be cast into the sea with a milstone about the necke, be a certaine, grievous, irrecoverable destructi∣on, yet the woe of scanda∣lizers is more certaine, more grievous, more ir∣recoverable. Page 391 And it is considerable that the Emphasis of our Savi∣ours words in averring this, seemes to intimate that He spake this with some vehemency, as if he had said to this purpose: though it bee that those that beleive in me are litle ones in their owne and o∣thers eyes; yet I tell you it will be more tolerable for a man to bee thus dolefully cast into the sea, then for him to in∣curre the punishment of offending these litle ones, as little as they be, yea though hee offend but one of these little ones.

Now from this speech of our Saviour, wee may Page 392 observe that those that beleive in Christ,* are litle ones; which is true, whe∣ther we compare them a∣mong themselves, or with others; for Magnum & parvum are relatives, as Aristotle observes in his Categories in the chapter 〈 in non-Latin alphabet 〉. Now compared among them∣selves, they are some lesse then others. Our Sa∣viour Math: 25, 40. by saying, In as much as yee have done it unto one of the least of these my bre∣thren, yee have done it un∣to mee: Intimates that some of his brethren are lesse then others:* And in∣deed so it is.

1 In respect of spiri∣tuall Page 393 gifts and graces some are lesse then o∣thers. Our Saviour in his charge to Peter concer∣ning his pastorall office distinguisheth betweene 〈 in non-Latin alphabet 〉 his little Lambes, and 〈 in non-Latin alphabet 〉 his sheepe, Ioh. 21. 15, 16. and requires Peter to doe as it was foretold of himselfe, Isay 40. 11. that he should feed his flocke like a shepheard, that hee should gather the Lambes with his armes, and carry them in his bo∣some and should gently leade those that are with young. The Apostle di∣stinguisheth between the strong in faith and the weak in faith, Rom. 14. 1. and 15. 1. Thus it hath Page 394 beene, and it is still. Some are Christians, come to maturity, others are in the blossome and bud: some are novices, Cate∣chumeni, yongling in Christ; some are confir∣med Christians & strong men in Christ. Which thing happens, First be∣cause of the sutablenesse of it to the condition of a body: For as it is in the naturall body, all mem∣bers are not of equall growth, so it is in the my∣sticall body of Christ, it is fitly joyned together and compacted by that which every joynt supplieth ac∣cording to the effectuall working in the measure of each part. Ephes. 4. 16. Page 395 There is a different mea∣sure of each part, that there may be a meete Symme∣try in the whole. Secōdly Besides all members have not the same office: And therefore Gods spirit gives not to all a like measure of knowledge and other gifts, Rom. 12. 4, 6. Thirdly, Againe all parts have not a like meanes for growth, not a like instruction and nur∣ture, not a like time for growth: There is a diffe∣rent working in the seve∣rall parts, and according∣ly a different growth, Ephes. 4. 16. Fourthly, If all Christians were of e∣quall strength, Faith, wis∣dome, and other graces, Page 396 there would be a subtract∣ion of the matter of sun∣dry principall duties; there would be no need one Christian should edi∣fie one another, beare with one another, avoyd the offence of another, give helpe to another, re∣store one another, &c. Wheras God hath so tem∣pered the parts of the my∣sticall body as well as the naturall, that the members should have the same care one of another, 1. Cor. 12. 25.

2. In power,* dignity, authority, wealth &c. Both in the Church, and in the world, some belie∣vers in Christ exceed o∣thers. Among many Page 397 meane Christians, some are noble in birth and dignity: among many Christian subjects there are some soveraigne Kings and Princes that are Christians: among many illiterate believers there are some learned be∣lievers. In which thing God hath admirably or∣dered that as there should be some nobles, some Princes, some learned a∣mong his people, that they may help & defend his Church: so there are not many nobles, not many mighty, not many wise af∣ter the flesh, that the sup∣port and raising of his Church may appeare not to be by an arme of flesh, Page 398 not by might, but by his spirit, that no flesh should glory in his presence. 1. Cor. 1. 26, 29.

If wee compare them with others they are but little,* I meane in dignity, secular honour, power, strength among men. Ex∣cept a David or a Con∣stantine, and some other christian Kings, how few of Gods people have in∣joyed any eminent degree of worldy glory? the tri∣umphant Cōquerors, the mighty Monarchs of the world have been most of them Infidels. The Almi∣ghty (that intends a better inheritance for his Saints even a kingdome that can∣not be shaken, Heb. 12. 28.) Page 399 bestowes not on them the great Monarchies, Dominions, and dignities of this world, which are meaner gifts. And accor∣dingly the world makes small account of belei∣vers, as if they were but contemptible persons: For the men of this world have eyes of flesh, and fleshly minds: they mag∣nify and admire the world and the pompe thereof, sumptuous pala∣ces, gorgeous attire, great command, great obser∣vance and attendance: But the worth of spiritu∣all excellencies, the glori∣ous priviledges and en∣dowments of Gods sons they know not: even as Page 400 Christ was unknowne in the world, so are his members, 1. Iohn 3. 1, 2.

Lastly those that be∣lieve in Christ are little in their owne eyes,* that is humble, which (it's like∣ly) was chiefly here meant by our Saviour. For to this Christ specially ap∣plyes the Embleme of a little child, Math. 18. 4. And in this sense Saul is said to have been little in his own eyes, 1. Sam. 15. 17. Thus certainly are all the Saints: David was as great in the eye of others as any man in the world in his age: yet he was not so great in the eyes of o∣thers, but he was as small in his owne. Who am I Page 401 (saith he to God) 2. Sam. 7. 18. and what is my house, that thou hast brought me hitherto? And Psal. 131. 1. &c. Lord my heart is not haughty, nor mine eyes lof∣ty: neither doe I exercise my selfe in great matters, or in things too high for me. Surely I have behaved and quieted my selfe as a child that is weaned of his mother: my soule is even as a weaned child. The rea∣sons hereof are 1. Be∣cause by faith they be∣hold Gods infinite great∣nesse, and then compa∣ring themselves with him, they cannot but thinke themselves as nothing. Abraham was a great man in his time: he had great Page 402 wealth, and was so potent that by the forces of his owne houshold hee overthrew foure con∣quering Kings: yet when he comes to speake with God, hee doth in most humble manner acknow∣ledge his owne meane condition: Behold now, I have taken upon mee to speake unto the Lord, who am but dust and ashes, Gen. 18. 27. When a man sur∣veyes the earth by it self, it is a great and vast bo∣dy▪ but when it is com∣pared with the heavens, it is instar puncti, but as a small point that hath no quantity. So for those men that looke on them∣selves, or compare them∣selves Page 403 with other men, or inferiour creatures, they are apt to imagine them∣selves to bee some great ones, as Simon Magus vaunted himselfe, Acts, 8. 9. But those that acquaint themselves with God, walke and converse with him, they find such an in∣finite disproportion be∣tweene God and them∣selves, that they conceive themselves as nothing, even lighter then vanity it selfe. 2. As by faith they behold Gods infi∣nite greatnesse, and there∣by find themselves as no∣thing: So by faith they behold Gods infinite power, riches and sove∣raignty, and thereby see Page 404 that they have nothing, that the things they have are not their owne but Gods: that they have them from him, not by any merit of their owne, But ex dono, of free gift: Nebuchadnezzar he swels when hee lookes on his greatnesse as his owne, Is not this great Babylon that I have built for the house of the Kingdome, by the might of my power, and for the honour of my Majesty? Dan. 4. 30. But holy David is in another tune, Thine O Lord is the greatnesse, and the power, and the glory, and the vi∣ctory, and the Majesty: for all that is in the heaven and in the earth is thine: thine Page 405 is the Kingdome (O Lord) and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. But who am I, and what is my people &c. 1. Chron: 29. 11, 12, 14. And god∣ly Iacob, Gen: 32. 10. 〈 in non-Latin alphabet 〉 I am little (the phrase of my text) in respect of all the mercies, & all the truth which thou hast done to thy servant. All was mercy and all the truth of God which he had, and there∣fore he was but little: the apprehension of this that Page 406 all was to bee ascribed to Gods truth and mercy, caused him to see nothing hee had that might puffe him up, though hee had much to be thankfull for: He doth not say, this is my house, my land, my dignity, my wit, &c. But these are the lands, the children &c. which God hath given, that hee hath lent me. He doth not take himselfe to bee a proprie∣tary, but a borrower, not a gayner of them, but a receiver. And therefore as a borrower thinks not himselfe rich because hee hath much substance in his hands of other mens, so neither doe beleivers thinke themselves to bee Page 407 great, because that which they have, they know it is but borrowed.

For application of this truth,* 1. We may here∣by bee advertised what is the estate of beleivers in this life: some are lesse then others, and all little in this world: so accoun∣ted by others, and by themselves. The present condition in which they are is not the estate of men come to ripe yeares, but of children in their minority: of whom the Apostle sayes, Gal. 4. 1. that though they be heyres, yet as long as they are chil∣dren they differ nothing from a servant, though they be Lords of all: It is so Page 408 with the Saints in this life, all things are theirs, they are Christs, & Christ is Gods, 1. Cor. 3. 22, 23. yet they have command of nothing: nor perhaps the use of so much as wicked men. As it is with the heire of all his fathers goods, while he is young, he is set to schoole, there corrected, fares harder and hath lesse money in his purse, lesse to man∣nage then many of his Fa∣thers servants: and yet all is his, and for him; so it is with Gods children, they are held hard to it, they have little in hand, they are low in the eyes of men, and in their owne, and yet this is no impedi∣ment Page 409 to their future glo∣ry: it's a preparative to their receiving their inhe∣ritance. The men of this world doe grossely mi∣stake the case of Gods people: they imagine God neglects thē, because they are not in high places, and great power on earth: but this is their folly, while they measure Gods love, and care of his peo∣ple by their owne affecti∣ons, not by Gods judge∣ment, they imagine those unhappy who are most blessed, and themselves happy who are most ac∣cursed.*

2. Christs little ones should bee wiser, they should know that their Page 410 present condition is to be little, and accordingly to bee contented with small things, not mind great things in this world, as if they could not be happy without them; It was the end wherefore our Savi∣our used the Embleme of a little child, Mat. 18. 2. (to which the phrase of little ones in my text al∣ludeth) that he might ad∣monish his Disciples not to strive for dignities, and precedencies, in this world. And S. Paul Rom. 12. 16. changeth christi∣ans not to mind high things, but to condescend to men of low estate. Excel∣lent was the advice of Ie∣remiah to Baruch, Jerem. Page 411 4. 55. Seekest thou great things for thy selfe? Seek them not. Wee must re∣member for the present our condition is to have our allowance, and to bee stinted by God: and therefore ought to bee contented with it, though it seeme little, sith wee know God is our Father, and though now wee bee little, yet hereafter hee will make us great, though now we be hum∣bled, yet hereafter wee shall bee exalted: though wee bee now poore in this world, yet wee are rich in God:* and heyres of all things.

3. Answerably here∣to it concernes them to Page 412 quicken their hope, and to excite their endeavours after those great things which God hath prepa∣red for them: The lesse beleivers in Christ are now, the more should they long for, and pant after their greatnesse in heaven. By this they must comfort and support their soules in their pre∣sent condition: If they looke for great things on earth, they shall bee sure to misse them, if they look for great things hereaf∣ter they shall bee sure to have them. Heaven is their countrey, there is their preferment. On it they must fixe their hopes, by it they must su∣staine Page 413 their soules.

Lastly this considera∣tion that scandalizing of them that beleive in Christ is the offending of little ones aggravateth much the sinne of scanda∣lizers.* To trample little ones under foot, to injure, and harme little chil∣dren, argues much pride and much unmercifull∣nesse. 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 princi∣pall point of this verse, and is now to be handled.

Page 414 The second observati∣on 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 as∣sertion needs no other confirmation then the words of the text rightly understood according to the explication before made. To which never∣thelesse may bee added this argument: The pu∣nishment due to scandali∣zers of believers in Christ is eternall punishment in hell. For that such is due to this sinne, hath been proved before in decla∣ring Page 415 the woe due to scan∣dalizing 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 con∣stant and lasting: the bit∣terest paines of the most lingring temporall death, being sufferable, and fi∣nite, the other being in∣tolerable, eternall, and so in a sort infinite; now fini∣ti ad infinitū nulla propor∣tio, there's no proportion between a thing finite, and a thing infinite. There∣fore no temporall death can be equall to the pu∣nishment of scandalizers Page 416 of beleivers in Christ. But that I may distinctly handle the conclusion, it will be needfull to consi∣der, 1. Who are to bee accounted beleivers in Christ. 2. Why to the scandalizing of them there is so great venge∣ance 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 remis∣sion of sinnes and salvati∣on: From hence men are denominated beleivers in Christ. So that they are indeed beleivers in Christ, Page 417 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 righteous∣nes & salvation. My pur∣pose is not to take occasi∣on to cōsider exactly the nature and sorts of faith in Christ, nor the signes whereby that which is true and genuine is distin∣guished from counter∣feit, imperfect, or defe∣ctive. 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 scandali∣zing. Onely thus much may be fit to be conside∣red, that beleivers in Page 418 Christ may bee so called either according to Gods estimation, as they are in his sight; And in this ac∣ception 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 acknow∣ledge the truth of the Gospell in their professi∣on of it, or that yeild to it in mind a light and unef∣fectuall credulity to it, doe not. But these are on∣ly knowne by God, Who alone searcheth the heart and reines. Or else belei∣vers in Christ are called Page 419 such according to that estimation man may make: And thus wee are to account all those as beleivers in Christ, who knowing what they pro∣fesse doe without com∣pulsion professe them∣selves beleivers in Christ, and doe not openly re∣nounce either by speech or practice the truth of Christian faith, though they have much weake∣nesse of knowledge, many errours in opinion, and many sinnes in their pra∣ctice. In generall the num∣ber of those who pro∣fesse freely their assent to the Articles of the creed, that joyne in the worship of Christ, and professe Page 420 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 punish∣ment 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 ma∣nifest 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 Page 421 like sort are they most tenderly beloved of his Father, Who so loved them, that he gave his only begotten Sonne, that who∣soever beleiveth on him, should not perish, but have everlasting life, Iohn 3. 16. And for their relati∣on 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 Page 422 mindefull of their friends: they are his peculiar peo∣ple, Tit. 2. 14. 1. Pet. 2. 9. and a good Prince is ve∣ry tender of his peoples safety: they are his bre∣thren, Heb. 2. 11. and true∣hearted brethren are very regardfull of their bre∣threns 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 affe∣cted to, then to his belo∣ved spouse? they are his members, v. 30. and what Page 423 is it that a man will not give or doe to save his members? whence it is that he that sheweth kind∣nesse to them doth it to Christ, Math. 25. 40. the neglecting of shewing mercy to them is a deni∣all of it to Christ, v. 45. And an offence to them a sinnne againg Christ, 1. Cor. 8. 12. Their suffe∣rings 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 perse∣cutest thou me, Acts 9. 4, 5. Saul thought that hee had bent himselfe onely Page 424 against a company of peevish refractary people, whom hee thought wor∣thy 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 perse∣cuted, and strucke at in their persecutions. And so it is in all the persecu∣tions of beleivers for their faith and obedience. Now then Christ must needs be provoked great∣ly 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 touch∣eth Page 425 you, toucheth the apple of his eye, is truely verifi∣ed of all true beleivers, hee that toucheth them toucheth the apple (if I may so speake) of Gods eye, which he will not let passe unrevenged. 2. The sinne of scandalizing be∣leivers in Christ as it is against those whom Christ loves, and are neare and deare to him, so it tends directly to the overthrow of Christs kingdome. For to what end are they persecuted for the faith and service of Christ, to what end are they tempted to sinne, harmed in their conscien∣ces, but that they may be alienated from Christ, Page 426 withdrawen from subje∣ction to him, hindred in his service? Sauls perse∣cuting of David is con∣strued as if hee had bid him goe serve other Gods, they have driven me, saith David, out this day from abiding in the in∣heritance of the Lord, say∣ing goe serve other Gods. 1. Sam. 26. 19. Nor can it be otherwise interpreted but that they which scan∣dalize little ones that be∣leive in Christ for their faith and obedience sake, doe as good as say, be∣leive not, obey not Christ. Now all such cannot but fall heavily under the wrath of God, and of Christ Iesus the univer∣sall Page 427 Iudge. What he said, Luk. 19. 27. will be veri∣fied of them: As for those mine enemies that would not that I should raigne o∣ver them, bring them hi∣ther, and slay them before me. For loe thine enemies O Lord, Loe thine enemies shall perish, and all the wor∣kers of iniquity shall bee scattered. Psal. 92. 9. 3. As it tends to the over∣throw of Christs king∣dome, so especially in the last sorts of scandalizing it ariseth out of hatred of Christ, his people, king∣dome, and Gospell; which shewes a most wicked heart, and cau∣seth intollerable provo∣cation to anger. 4. In the Page 428 practise of this sinne, e∣specially by persecution, what are scandalizers but as Satans hands to exe∣cute what hee instigates them to? Our Saviour in his Epistle to the Church of Smyrna, Revel. 2. 10. tells that Church that the Divell should cast some of them into prison that they might bee tryed, and they should have tribulati∣on ten dayes. Are wee to thinke that the Divell did in his owne person lay hands on any of the be∣leivers of that Church, and by might hale them to prison, as Saul intend∣ed to doe at Damascus? Nay, wee find no record for any such thing, nor is Page 429 it agreeable to the course of Gods providence whereby hee rules the world. But rather we are to thinke that the Divell is said to cast them into prison, because he excited the Infidell rulers of those times to doe it, who therein tooke on them the person of the Divell as Iudas did, when he be∣trayed Christ, and Peter (though in another man∣ner) when hee disswaded Christ from his willing∣nesse to suffer. Now that which is promoted by Satan, who is the Father of all evill, and the grand enemy of Christ cannot but bee most odious to him, and procure his Page 430 wrath, specially when men suffer themselves to be made Satans professed Agents and servants to doe his will.

For application of this truth.* 1. wee may here∣by perceive the tender care which Christ hath over his people. He takes their scandals as if he him∣selfe were scandalized, their injuries as his owne injuries, the persecuting of them as the persecu∣ting of himselfe, which hee will not suffer to e∣scape unpunished. Preti∣ous in the sight of the Lord is the death of the Saints, saith the Psalmist, Psal. 116. 15. Their lives are pretious, and their death Page 431 is pretious. I may adde, even their reproaches, their injuries, their false accusations, their scan∣dalls are pretious, not sold for nought, nor va∣lued as no losse. Albeit sometimes it may seeme so, yet it is not in truth so as the Psalmist com∣plaines, Psal. 44. 12. Thou sellest thy people for nought, and dost not in∣crease by their price. Nay rather their haires are numbred, Luke 12. 7. Hee that valewes sparrowes, doth not account his childrē as nought worth: doubtlesse the meanest of his Saints hath his teares bottled; and his flittings numbred, and all his inju∣ries Page 432 booked. Psal. 56. 8. And that to some end, e∣ven that they may be re∣compensed in them, re∣venged on their adversa∣ries. A great Cordiall this should be to Christs little ones, to persist in the faith notwithstanding their scandalls, sith this light affliction, which is but for a moment, worketh for them a farre more ex∣ceeding, & eternall weight of glory: 2. Cor. 4. 17. And as it hath been some con∣tent to some spirits dy∣ing, that they knew their death should not be unre∣venged; so it may bee a comfort to beleivers, that their persecutions shall be required, hee will doe Page 433 right to them, justice on their enemies.

2. It should further direct us when wee are scandalized to commit our cause to God,* to our Lord Christ. Thus did Zechariah when they sto∣ned him with stones, hee said, The Lord looke upon it, and require it. 2. Chr: 24. 22. And thus did our Lord Christ 1. Pet. 2. 23. when he suffered he threat∣ned not, but committed himselfe to him that judg∣eth righteously. So should we: else wee intrence on Gods prerogative, who hath said, vengeance is mine and I will repay. Rom▪ 12. 19. wee disadvantage our selves by hindering Page 434 the recompence of our patience, wee marre our cause by making it evill, which otherwise would be good, wee harme our selves by moving God to anger for our miscarriage. Its our wisdome to for∣beare avenging our selvs, else we shall shew that we remember not Christs love to us, nor trust his care over us.

3. From hence scan∣dalizers may take the right measure of their sinne:* and the greatnesse of their punishment. They thinke commonly when they persecute beleivers, godly preachers, faithfull christians, they doe but speake against, and vexe, Page 435 and oppose a company of peevish, precise, silly weak folke. Thus did Paul ima∣gine when he persecuted the Church of God. But Christ told him other∣wise, I am Iesus whom thou persecutest. Acts. 9. 5. And so doe all that are moved by the same spi∣rit, and walke the same way. For wherefore are beleivers hated? Is it not for their constancy in the faith, their profession of the truth, their zeale to Christs kingdome, their obedience to his pre∣cepts? The scandalizing of them then can bee no o∣ther but an offence of Christ. There may bee some that may thinke Page 436 they love Christ, and yet scandalize his little ones. But this cannot bee: the love of Christ and of the brethren goe toge∣ther, as S. Iohn strongly proves, in his first Epistle. Know then, that scanda∣lizing of Christs mem∣bers is no lesse then the offending of Christ, and will be punished, as if his person were directly struck at. Behold the Lord commeth with ten thou∣sands of his Saints to exe∣cute Iudgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, and of all their hard speeches, which ungodly sinners have spoken against him. Page 437 Iude 14. 15.

Lastly this may startle those that practise this course of scandalizing:* those that beleive in Christ are in appearance little ones, of small pow∣er, contemptible, and therefore they are ready to think they may harme them with impunity. But it were good for them to remember Solomons cave∣at 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 scan∣dalizers of beleivers. Bee Page 438 assured that Gods righte∣ousnesse, 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 hea∣ven: that when yee faile they may receive you into everlasting habitations.

FINIS.

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