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 / by Iohn Tombes ...
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Title
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 / by Iohn Tombes ...
Author
Tombes, John, 1603?-1676.
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London :: Printed for E. Forrest, and are to be sold by Richard Royston ...,
1641.
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"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 / by Iohn Tombes ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/a62865.0001.001. University of Michigan Library Digital Collections. Accessed May 8, 2024.
Pages
descriptionPage 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
descriptionPage 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 〉〈 in non-Latin alphabet 〉,
the chiefe & only Shep∣heard,
and Bishop of
descriptionPage 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,
descriptionPage 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
descriptionPage 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,
descriptionPage 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 〉〈 in non-Latin alphabet 〉
is as much as
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Saint
Matthew〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is
as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of∣ten
used by Aristotle as
descriptionPage 7
equivalent to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
and it doth here void an
unavoidable necessity.
And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be or hap∣pen.
That which most
requires explication is
the word 〈 in non-Latin alphabet 〉〈 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 〉〈 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 〉〈 in non-Latin alphabet 〉,
Scandall, a
descriptionPage 8
part of mouse-traps. The
Greek Scholiast on Ari∣stophanes
his Acharn: and
Suidas after him tell us
that 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉, from halt∣ing
which hapned to the
basts that dashed on
them. Such accidents the
Prophet Isaiah intimates
descriptionPage 9
to follow on the putting
of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Isay. 8. v.
15. where foretelling
that Christ should be
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated
by S. Peter 1. Pet. 2. 7.
〈 in non-Latin alphabet 〉〈 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 〉〈 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 〉〈 in non-Latin alphabet 〉
is used as equivalent to
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fy
a snare or toyle, by
descriptionPage 10
which in hunting wild
beasts are taken. By
which words the He∣brew
words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fall (to
which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most apt∣ly
answers) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
and 〈 in non-Latin alphabet 〉〈 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.
descriptionPage 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 〉〈 in non-Latin alphabet 〉is
grieved, is as much as
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉is scandalized,
or stirring up anger, dis∣pleasure,
enmity, as whē
our Saviour saith Math.
descriptionPage 12
17. 27. 〈 in non-Latin alphabet 〉〈 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
descriptionPage 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
descriptionPage 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 〉〈 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.
descriptionPage 15
Epist. Ch. 2. v. 10. tels us
that hee that loveth his
brother abideth in the
light, 〈 in non-Latin alphabet 〉〈 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
descriptionPage 16
that parallel place, Psal.
119. 165. Great peace
have they which love thy
law,〈 in non-Latin alphabet 〉〈 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
descriptionPage 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
descriptionPage 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:
descriptionPage 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,
descriptionPage 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 〉〈 in non-Latin alphabet 〉all scandalls, hee doth
plainely intimate that till
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 22
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descriptionPage 23
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descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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,
descriptionPage 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?
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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.
descriptionPage 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 〉〈 in non-Latin alphabet 〉,
by Saint Matthew fully,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
Woe be to that man by
whom the scandall com∣eth,
or is; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is
descriptionPage 53
as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which
proposition the particle
〈 in non-Latin alphabet 〉〈 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.
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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 〉〈 in non-Latin alphabet 〉, all
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 62
which the
schoole-men as Aqu. 2a.
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 〉〈 in non-Latin alphabet 〉,
All metaphors are ob∣scure)
is unfit for a defi∣nition
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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,
descriptionPage 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.
descriptionPage 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
descriptionPage 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.
descriptionPage 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 〉〈 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
descriptionPage 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
descriptionPage 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 wch, 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 119
acquit another that com∣mits
the same sinne. But
it is so 〈 in non-Latin alphabet 〉〈 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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.
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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 〉〈 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
descriptionPage 151
person 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉.
Rom. 14. 15. Destroy not
him with thy meat, and a∣gaine,
v. 20.
〈 in non-Latin alphabet 〉〈 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 wch
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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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.
descriptionPage 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.
2a. 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 Wch, 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 in non-Latin alphabet 〉.
To abstaine from
things sacrificed to Idols,
called v: 20. 〈 in non-Latin alphabet 〉〈 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 in non-Latin alphabet 〉
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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. 2a, 2ae, q. 43.
art. 5. propoundes this
question, whether passive
descriptionPage 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
descriptionPage 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 wch 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
descriptionPage 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
descriptionPage 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 DrAmes 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
descriptionPage 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. DrAmes,
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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 231
Translators read [griefe
of heart] is if the Heb. 〈 in non-Latin alphabet 〉〈 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
descriptionPage 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. 2a 2ae
qu. 43. art. 7. resolves that
the Scandall of weak ones
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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 DrAmes. 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 in non-Latin alphabet 〉according to the letter, But
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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, &
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 274
bee used to save our lives,
or to be forborn to avoyd
scandall? Answ. It is a rule
received, which Aqu. 2a,
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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 280
be not in it selfe evill. I
answere, 1. that 〈 in non-Latin alphabet 〉〈 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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 〉〈 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 301
or that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
as StBasill 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
descriptionPage 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,
descriptionPage 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
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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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 StIude
vers. 11. tells us, a woe is
to them that runne greedi∣ly
after the errour of Ba∣laam
for reward. Of the
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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:
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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.
descriptionPage 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 〉〈 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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,
descriptionPage 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.
descriptionPage 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 〉〈 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 〉〈 in non-Latin alphabet 〉, follow after
peace, & the Apostle Phil.
3. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I
pursue if I may compre∣hend
or attaine to, hee
meanes the knowlgdge
descriptionPage 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 〉〈 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 〉〈 in non-Latin alphabet 〉shall be persecuted, that is,
be ill handled by the un∣godly
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 non-Latin alphabet 〉(in En∣glish
it is profitable, to
which answers in S. Mat.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉it is behovefull) is
translated by our transla∣tors
according to the
phrase in Saint Marke〈 in non-Latin alphabet 〉〈 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
descriptionPage 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 〉〈 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
descriptionPage 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 〉〈 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 〉〈 in non-Latin alphabet 〉,
throwne into the
sea, in S. Luke〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
cast into the sea,
descriptionPage 384
& that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
that
an asse-milstone be hanged
about his necke, in S. Mark.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
a milstone
be put about his necke, in
S. Luk.〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 or the asse, either
descriptionPage 385
because in manner of an
asse it bare the burden,
or from 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 saies the upper mil∣stone
was called〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 or
〈 in non-Latin alphabet 〉〈 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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 〉〈 in non-Latin alphabet 〉 his little Lambes, and
〈 in non-Latin alphabet 〉〈 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
descriptionPage 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.
descriptionPage 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,
descriptionPage 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
descriptionPage 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,
descriptionPage 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.)
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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 〉〈 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
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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
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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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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
descriptionPage 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,
descriptionPage 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
descriptionPage 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.
descriptionPage 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
descriptionPage 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.
descriptionPage [unnumbered]
Notes
§ 1. Eccl. 12. 11 The spea∣ker and oc∣casion of the words.