The principles of Protestant truth and peace in four treatises : viz. the true state of liberty of conscience, in freedom from penal laws and church-censures, the obligations to national true religion, the nature of scandal, paricularly as it relates to indifferent things, a Catholick catechism, shewing the true grounds upon which the Catholick religion is ascertained / by Tho. Beverley ...

THE Woe of Scandal.

Matth. XVIII. 7.

Woe unto the World, because of Offences, (or Scan∣dals) for it must needs be that Offences (or Scandals) come; but woe to that Man, by whom the Offence (or Scandal) comes.

A Free use of the word, Scandal, and to Scanda∣lise, for Offence or to Offend, can need no Apology, the Original being so well known, and now, become English, more significant of the thing intended, than the other.

Of which Scandal, our Saviour was in a deep and intense Contemplation in this Chapter, and of the state of things because of it, both in his Church and the World; in the World especially, as it confines upon his Church, is in the Neighbourhood of it, and view of what is done in it; or indeed, as within the Armes of it, by a Profession of Christianity, though an unsound and insincere Profession; for so there is the World in the Church, as well as the Church in the World.

The Lord turns himself to behold and observe this Scandal, how it discharges it self on all sides with Woe, Mischief, and Ruine; and with Compassion foretells and warns all of it, as of the most destructive way of sin∣ning, the most to be abhorred kind of Mischief and Ruine.

This must needs make every thinking Christian afraid of Scandal, of having any thing to do with it, either in giving, or receiving it; and much more of being a Proje∣ctor, or Pusher of it on in the World, and most of all in the Church. Now to this whole Discourse there will be a continual occasion to have recourse in this Treatise: But the words themselves offer to Consideration these Three Pro∣positions.

1. That the present state of the World is such, that Scan∣dals must needs come. Scandal is very pressing, and crow∣ding in upon the World; in regard of its multitude, its Name is Legion; it throngs the World; our Saviour ex∣presses it in its number, Scandals: In regard of its vehe∣mency, or importunity, it must needs be that Scandal comes. It thrusts in every where, it perverts the best things, and twines about them; it plays in things Indiffe∣rent, how much more in things purely Evil.

Scandal comes, it comes as an Eagle hasteth to the Prey; it comes supping, and blasting as an East Wind; it comes as an Invader with its Troops. And the World, how wil∣ling is it to receive Scandal? It calls for, and invites it, it opens all Gates and Doors to it; it even surrenders and be∣trays it self to it; it is mad after Scandal, both to give, and receive it: It must needs be then that Scandals come.

Yet the World lies under great Misery, because of the * 1.1 multitude of Scandals, the Efficacy of Scandal upon it: It is more miserable, in regard of Scandal, than meerly in regard of Sin. For when the Lord Emphatically denounces a Woe upon the World, because of Scandal, he intends some∣thing more, than the Scripture generally declares against

Sin, and Sinners; for that is a known Case, that there is a Woe upon Sin; Our Saviour remonstrates this case as more rarely, and yet of all most necessary to be under∣stood, observed, and profoundly considered. And though it will appear, it is always in the Sense of Scripture joined with Sin; yet it hath thus much more of Danger in it, than that meerly it is sinful: It is Sin some way guarded and de∣fended against Divine Truth, and so holds its Goods more in Peace.

Its wound is no less deadly, yet more secret and unex∣pected, and therefore the worst sort of Death: It is an Ambush of Death.

In the Sin of Scandal most eminently it is, even as in that most Enchanting Sin, That a Man goes after it, as an Oxe to the Slaughter, and as a Fool to the Correction of the Stocks; till a Dart strike through his Liver: As a Bird hast∣eth to the Snare, and knoweth not that it is for its Life: Scandal wipes its Mouth, when it destroys, and says, It hath done no wickedness; when it speaketh fair, there are seven Abominations under it.

As against those Men of Scandal, the Pharisees, so a∣gainst Scandal it self, hath the most merciful Saviour of the World made his keenest Remarks.

There is still, however guilty the World be, an Accumu∣lative * 1.2 Woe and Misery upon that Man, by whom the Scandal cometh; Woe to the World; but Woe to him; by which our Saviour does not yet intend every one that Administers Scandal; for so good Men often do in the doing their Du∣ties; even himself, his Doctrine, was an occasion of stumbling, and a Rock of offence; nor is every Man pointed at here, that through Error, or fall into Sin, offers Scandal; though this Woe spreads far in some degrees of it, upon the Gene∣rality of Mankind; yea, upon every Man without Repen∣tance, seeing all Men, one way or other, guiltily convey Scandal along.

But there are some Engineers, some Masters, some prime Ministers of Scandal, that as the Sons of Perdition push on Scandal in the World, and are obstinately bent to do so; and on such a sort of Men our Saviour principally fixes this Woe.

Now for the discoursing this great point of Scandal, upon these three Fundamental Propositions, I shall observe this Order:

• 1. I will endeavour to settle a just Notion of Scandal, and being Scandalised, and so inlarge into the whole com∣pass of Scandal, in the general knowledge of it from Scripture.
• 2. I will set my self to a pure and distinct Consideration of Scandal, as it hath such a peculiar Interest, as it appears to have, in those Debates of the Apostle, concerning In∣different things in Religion, in his Epistle to the Romans, Cap. 14. and to the Corinthians, 1 Ep. Cap. 8. and 10.
• 3. I'le discourse the Reasons why Scandals must needs come.
• 4. The Worlds woefull state, because of Scandals, shall be demonstrated.
• 5. I will consider the Principal Authors of Scandal, that are as the Angels of Satan in the World to that pur∣pose.
• 6. The whole shall be, in the last place, applyed to Practice.

I begin with the Notion of Scandal, which is a Meta∣phorical expression, taken from those Engines that are con∣trived and prepared on purpose for a surprizal into Mis∣chief and Destruction, and accordingly dispos'd covertly into a Mans way and passage; or from what is naturally, usefully, or accidentally and carelesly placed in such way or passage, so as that a Man unawares falls upon it; as ei∣ther Gin, Snare, or Trap; or sharp Stakes, or Stones, that gall and cut Mens Feet, if not removed or avoided;

Stones or Blocks that lye in the Path they are to walk, and occasion their stumbling, and fall; oftentimes to their Death and Ruine, and always to their inconvenience, haz∣zard, and danger.

All which Importances of the Word, applyed to the se∣veral purposes of the Scripture-use in their Proprieties, may be seen more at large, in the most Learned Dr. HAM∣MOND's Discourse, and Annotations upon Scandal.

I shall onely observe out of the Old Testament, as one Instance of many that might be made; That the same word that is used to express the * 1.3 stumbling Block, that God for∣bids to put before the Blind in Leviticus, passes out of the * 1.4 Litteral Sense there, into the Moral Sense in the Pro∣phet Ezekiel, for the stumbling Block of a Mans iniquity, * 1.5 which he puts before his Face; and the stumbling Blocks with the Wicked, in the Prophet Zephany.

Other the like Translations of the same, and other Words of like Importance, from their Native to this Mo∣ral intendment, might be gathered together, but that this one so plainly leads us into the main point, and is so pregnant for the describing Scandal; which may be thus represented.

Scandal is a prevailing Temptation to some great Sin, or course of Sin, causing the Soul to fall before it, or catch∣ing and inwrapping the Soul in it, and all the dreadful Consequences of it, covered under the disguise and plau∣sible pretence of a Principle of Reason, or Doctrine of Reli∣gion, to its greatest Mischief and Ruine, if not recovered from it, by the Grace of God, and sincere Repentance.

1. Scandal is thus when it prevails, when it succeeds to its unhappy Effect of Scandalising: For a Scandal may be offered, and not take. Our Saviour had a Scandal offered him by Peter his own Apostle: Thou art a Scandal to me, * 1.6 saith our Lord, when he presented him a pretext, a fair shew of Reason against suffering, which was the very Law

of his Mediation in the World, impos'd upon him by God. The Suffering yet of so Innocent, so Divine, and excel∣lent a Person, look'd like a Prodigy, and monstrous por∣tent to the Apostle; not once to be spoken or thought of, Be it far from thee, Lord; but our Saviour immediately discharg'd himself of it, in that severe rebuke, Get thee be∣hind me Satan. Thou art in this to me an Angel of Satan, the first Inventer, the supream Creator of Scandal.

The Saints, and Servants of God, have Scandals con∣tinually contrived into their Paths; but God witholds their Feet from being taken; He hath charged himself with them, to keep them in all their Ways: He bears them up in his Hand, that they may not, to their Ruine, dash their Feet a∣gainst any of these Stones.

Scandals are so many, and so great, as to undoe, if it were possible, the very Elect; but for the Elects sake, the Ef∣fective Power of Scandal is shortened.

2. Scandal is a Temptation; what the Evangalist Matthew calls being Scandalised, or Offended, the Evangelist Luke * 1.7 expresses by falling away in a Time of Temptation. * 1.8

Scandal differs nothing from that Description of the Apostle James: Every man is tempted, when he is drawn * 1.9 away of his own Lust, and enticed. Then Lust, when it hath conceived, brings forth Sin, and Sin, when it is finish∣ed, brings forth Death. I say it differs nothing, but that in Scandal the Temptation is covered: Lust, Inordinate Affection, is always at the bottom of Scandal: All Scan∣dals against Religion, or any of the Truths, Commands, or Duties of it, have their Root in Lusts and sinful Cor∣ruption within: Herein they are justly chargeable to Con∣demnation; the Scandal within is the great Scandal.

He that hath an impure Affection quenched into the love of the Law of God, hath nothing to Offend, or Scan∣dalise * 1.10 him. Scandal finds no place in him: He that loves his Brother, and God in him, hath no occasion of Scandal * 1.11 in him.

But Scandal is Temptation so covered, as I have de∣scribed, and therein it differs from meer Temptation. Ma∣ny Temptations to Sin are barefac'd, and have nothing but Pleasure, Profit, or Vain-Glory to bait the Hook with; the Lust of the Flesh, the Lust of the Eye, the Pride of Life; all which leave the sin naked, or the co∣vering is at least so thin, that Conscience is not at all im∣pos'd upon. But Scandal hath the seemingly fair * 1.12 Recommendation of a Principle of Reason, or Doctrine of Re∣ligion, how false soever.

And therefore, though in a free way of speaking, a man is Scandalised by his Right Eye, his Right Hand, his Right Foot, interpreting them of his Lust getting the A∣scendant over his Judgment and Conscience; that has no∣thing of excuse, but that he in whom it dwells has made it so necessary to him, that it is become part of himself; yet speaking more accurately, and according to the gene∣ral course of Holy Writing, Scandal is Temptation shad∣dowed and sheltered; there is some Screen betwixt the Eye of Conscience, and defenceless Guilt; some Attire of Vertue or Reason about the Sin.

There may be some places, where Scandal may be ve∣ry near signifying nothing but Temptation; but generally there is as much difference, as between Davids Fall into Murder and Adultery; and Peters Denial of his Lord; the one was plain Temptation, the other Scandal, arising from the, to him, uninterpretable Suffering of our Saviour; though both were great and grievous Sins.

3. Scandal is a Temptation to some great Sin, or course of Sin: For though the least Sin introduc'd upon the Counterfeit of Religion, and Reason, is truly Scandal, and partakes in its Woe. Yet those Scandals of daily almost unavoidable Incursion in this imperfect State are broken in their deadly effect, by the daily and general Repentance and desire of Pardon, and Faith in the Blood of Jesus, all true Converts live in the Practice of.

Who can understand his Scandals? Deliver thou me from secret ones, may every good man pray. But keep back thy Ser∣vant from Insolent Scandals, that they may not have Do∣minion, so that I be Innocent and free from the great Trans∣gression.

The sins that Scandal precipitates upon, may be either in the refusal, disavowment, rejection, or despight to some of the prime manifestations of God in the World, in Infide∣lity or Unbelief, or some great Enormity of Practice; and it may be absolv'd and finished in some Notorious Act of Sin, or may run through the whole Course of a mans Life, in an habitual State of sin, or Transgression of the Rule, that he acts in all a-long, Lives and dies in this Snare of Satan, in this Captivity under him.

It may be partial only, there being a reserve of the Soul preserv'd by Grace, by which the renewed Soul recovers it self; as the Apostles were Offended, or Scan∣dalis'd in Christ on the Night of his Passion; and Peter in a fouler manner; and yet theirs, even his Faith did not fail. They and he most Eminently escap'd out of the broken Snare. But men devoid of any Principle of true saving Grace, are, though in several degrees, lock'd with∣in the Scandal, and cannot be rescued out of it, but by a Renovation to Repentance, the first Repentance.

Yea, even the best men, under the power of Scandal, as we now discribe it, are for the present inwrap'd and involv'd; so that the whole man seems to fall, and the whole strength for that time so far, as is visible, is taken Captive.

Now by all this that hath been spoken, it is unde∣niable, that a Man is never Scandalised, but when he sins; he is not Offended in this Scripture-sense, but when he himself Offends: To be justly displeas'd with other mens sins, or defiling Religion with impure mixtures, is not to be Offended; but when a man himself displeases and offends God, and against his Duty.

4. Scandal in wraps in Sin, and the dreadful consequents of it; for in the mischief and deadly issue of Sin, is the complemental nature, and notion of Scandal.

It is in the way of Righteousness onely, that there is Life, and in the Path-way thereof, that there is no Death, none of the beginnings and first strokes of it, of the avant Couriers of Death. It is Wisdom alone that is Health to the Navel, and Marrow to the Bones; whose ways are ways of pleasantness, and all its paths are Peace.

But the ways of Scandal, so closely united with Sin, though they seem right in a Mans own Eyes, yet are all along the ways of Death, and most evidently so in their end.

Guilt, Divine displeasure, Perplexity, Anguish of Mind, Grief, if the Sin be felt; however a wound, a stripe, upon Conscience, and a mark of that stroke, of that wound and stripe, whether felt or not; that can never be worn off, but by Repentance, and Faith in the Blood of Christ: Weakness, Inability, loss of Vigour, to a Holy Life 〈◊〉〈◊〉 Action, and often down right Apostacy, are the Fruit•• 〈◊〉〈◊〉 Scandal; for every Sin is a prejudice, a mortification, 〈◊〉〈◊〉 dead works upon the Consci••nce, dispiriting it to Holi•••••••• more and more: It is the way of Righteousness that is strength to the upright, and the joy of the Lord therein, is his double strength.

Through Scandal Men stumble and fall, are discouraged and lye down at length out of Choice, and with resolution to continue where they are, as most easie: Qui jacet in ter∣ris, non habet unde cadat: Upon all this ensues at last Eter∣nal Death, if not prevented by Repentance.

5. Scandal is covered under some plausible pretence, or disguise of a principle of Reason, or Doctrine of Re∣ligion.

For Reason being an efflux from God the Sovereign Rea∣son, and Light from the Father of Lights, any true principle of true Reason, and rightly applyed, is undoubtedly a Divine Oracle, and would justifie any pretension ground∣ed upon it.

Now in all Cases wherein Divine Revelation is refused or avowedly forced from the genuine Sense, because either the Revelation, or all Natural Interpretation will not serve the turn of Scandal, but detects and exposes it; it then flyes under an umbrage of Reason, as separated from such Revelation, or sets it up to limit and control such Re∣velation.

But if it professes to own the Scripture, it then serves it self of Divine Revelation, but wrested and mis-applyed; for the higher the Authority is, that is vouched and pre∣tended, the deeper the Scandal; as we may see in the Pha∣risees, the greatest, both Masters and Bondmen of Scan∣dal, that ever were in the World, (except the Galley Slaves of it in the Romans Antichristianisme) and they were so, be∣cause they were defended and flanked on all sides, as they miserably deluded themselves, with the Authority of the Old Testament, the Law, and the Prophets, toge∣ther with the, to them equall, or indeed superiour, aw∣ful Traditions of the Elders, by which they circumscribed and kept under the Authority and Sense of Scripture, as the Papists do at this day, by like Traditions, and Faith of their Church.

Now all these, as they would have it, joyned in perpe∣tuating the Ceremonial Law, as irreversible by God him∣self, and settling an indefeisible state of Inheritance in the true Religion upon the Jews alone, without the calling of the Gentiles to be the People of God, but as their meer Proselytes.

All these, as they deemed, represented a Messiah of quite another Figure, another Character, than our Saviour; and therefore he (as they concluded) must needs be an Im∣postor, and his Doctrine Blasphemy; upon which Rock of offence the Vessel of their Church, and even Nation it self, besides their particular Souls, was most dismally Ship∣wrack'd.

But not only things of so good a Title and Claim, as the Jewish Religion, are counter-scarf'd with a Doctrine; but even such vile things as Balaam taught, eating things Sacrificed to Idols, in honour of the Idol, and committing Fornication, when contrived into Scandal, must have a Do∣ctrine for them: For so the Spirit of God calls it, the Do∣ctrine of Balaam: In Scandal even Jezabel puts on the Vail of a Prophetess, and calls her self so, and under it teaches and seduces; which may abate to us the wonder of Romes calling it self a Church; and its Adulteries, Sorceries, and I∣dolatries, Catholick, Christian Religion.

6. Scandal by such a Principle of Reason, or Doctrine of Religion, edifies, or emboldens Conscience: For although Conscience was made for the Divine Truth, and Law of God, which is the Truth, and not for Scandal; it was made so even and true to it, that they which love this Law, have great peace, and nothing can scandalise or offend them; that is, either seduce or hurt them; yet in this very Seat, in this very Throne of the Divine Law, in this Temple of God, in this place of the Holy, this Tribunal of the Soul, that ought to be the Sanctuary of Truth and Righteous∣ness, and as a Tabernacle of Testimony, does Scandal exalt it self, as if it were from God, and from thence it gives its Oracles; but Conscience thus debauched and prostituted, bears no more proportion to true Conscience, than Anti∣christ does to Christ, and is therefore a pseudo-Conscience, an Anti-Conscience, Conscience falsly so called.

7. Scandal always dashes its own Principles of deceived Reason, and false Doctrine, upon some true and grand Prin∣ciple of Reason, and Doctrine of Religion. For though eve∣ry Truth of God is great, yet there are of the first magni∣tude; on account of which oppos'd, the Spirit of God brands it Scandal more remarkably; and hereupon, though the Sin derived from Scandal may in it self seem small; yet in regard of some stable Law of Religion made void, and thereby Sin introduced, it is a very great Sin, though in a matter of its own Nature sometimes indifferent.

Now it cannot be otherwise, but Scandal must thus dash upon Truth, because, as I have said, it herein differs from simple Temptation, that its rest is upon some false Prin∣ciple of Reason, or Doctrine of Religion; it frames mischief by a Law; and it must needs be, that every false Principle and Doctrine must rush against some true one; and though no Truth of God be small, or Sin little, and Scandal is al∣ways proportionable, yet the wisdom of Scripture hath ap∣propriated the name of Scandal to the violation of some grand Principle: As I shall now in the next place (for the further explaining of Scandal) observe those Pillars of the Divine Truth and Law, against which it throws and bruises the Scandalised Soul, as the Sacred Books shall instruct us.

1. The Eternal Being, and Holy Government of God in the World, according to those Righteous, Just, and Good Laws he hath given, and according to which he will Judge, and make Retribution to all Men, at that great day, is the Fountain, and most Fundamental Principle of Religion.

So then whatever, upon pretence of Reason and just cause, undermines the Faith, abates the Aws, or dispirits the Obedience, agreeable to so supreame a standard of all these, is the Original▪ and final Scandal.

Here all Scandal begins, in the decay of the Faith and Fear of God; and hither it returns: It ends in a further loss of God, and this upon offence taken, that too much is re∣quired without reason.

This is that Eternal Rock of Truth, at which whoe∣ver stumbles, must needs be hurt, wounded and grieved: Thus was I grieved in my Heart, and pricked in my Reins, * 1.13 saith the Psalmist on this very occasion. Whoever falls vi∣olently against it, it breaks him; whoever contests to re∣move it, and burdens himself with it, it falls upon him, and grinds him to Powder.

And yet against this, speculative and practical Atheism hath in all Ages hardened it self, and by shews of Reason, and high Spirit, been heaving and pecking at it, and casting Scandals in all Mens way. Gods retirement (as they fancy it) into the thick covering of the Clouds, and the pleasure of * 1.14 walking in the Circuit of Heaven, and not coming down in visible shapes of Glory and Power, have given to ungodly Men, the Boldness and a counterfeit of Argument to dispute against his Being and Government: I say, a counterfeit of Ar∣gument; for with an Apparition of Reason from hence, and an Insolency of Wickedness, they Conjure down they Mo••mo of Religion, and the Goblin of Conscience, as they esteem them.

Atheism hath always spoken stout Words against God; saying to God, Depart from us, we desire not the knowledge * 1.15 of thy ways: What is the Almighty, that we should serve him? Or what profit is it, if we should pray unto him? * 1.16 It hath of old lifted up Men against God, and stretched out their hand against the Almighty; so that they have run upon God, even upon the thick Bosses of his Buckler, to mischief themselves to the utmost.

In the very days of Job, there was this Counsel of the * 1.17 wicked; as if it was the result of debate, and serious con∣sideration, in a Senate of Atheists; as if they had made the Experiment, and found upon proof, there was no advan∣tage

in serving God, and no Man came by the worse in despising him.

It is not the invention of one Age, of this last Age, as if it might pride it self in finding it out; Scripture hath not thought it against its Interests to record the strength of the Cause, as it was managed of old; in those Elder days of Job, in the last days of the Old Testament, in the time of the Prophet Malachi: But over-runs it with a Flood of Truth and Eloquence, even as God does, as he pleases, with a Deluge of Wrath.

Yet present Impunity, and the seeming confusion of Providence in the prosperity of the ungodly, and the af∣flicted State of good Men, hath been always a stumbling Block to sudden and short consideration: Job significant∣ly calls it, Gods shining on the Councel of the Wicked; as if it * 1.18 gave it a Lustre, and Countenance: Even good Men, till they went into the Sanctuary of God, and looked to the end of things, have found it a Scandal. The Psalmist acknowledges, His Feet were almost gone, and his Feet well * 1.19 nigh slipped, when he saw the Prosperity of the Wicked, and Waters of a full Cup of affliction, wrung out to the Godly: Yet upon full discussion of the case, he confesses it his Fol∣ly, * 1.20 and Ignorance: So Foolish was I, and Ignorant, I was as a Beast before thee. The wise King observed the Hearts of * 1.21 the Sons of Men, fully set them in to do Evil, because Sen∣tence on an Evil Work was not speedily Executed. God by his Patience sustaining, and making wicked Men stand, * 1.22 even when they deny him, is the occasion of their more dreadful fall; for their Foot will slide in due time to their E∣ternal Ruine; how slack soever God is misdeemed, he will be a swift Witness of his own Being and Truth, and the A∣venger of his own Glory,

Now, so far as any Man hath, either in secret Suspici∣ons, or in the silent Murmurs of his Soul, said, There is no God, or vanquished the prevailing Awes of God, so

that Conscience hath been emboldened or edified, or so much as silenced, or dumb, and mute in the Commission of Sin, or neglect of Duty upon these appearances, (and who can say herein, I have made my Heart clean, I am pure from this Transgression?) so far hath he been Scandali∣sed and indanger'd to his Ruine.

This is the first great Pillar of Truth, and the primary Scandal is placed here; That Men think there is no reason, God should have so much Love, Fear, Honour, Obedience, so much Worship and Service. And the Second is like to it.

2. Even the Faith of Jesus Christ, the Saviour of the World, is like to that first great Principle, and equal to it; both because the whole Riches and Treasure of all Religi∣on is deposited and concentered in it, so that he hath not the * 1.23 Father, nor the Knowledge of the only true God, nor the E∣ternal Life, proceeding from it, who hath not the Son, who hath not the Knowledge of Jesus Christ, whom God hath sent. Even as Christ is the brightness of the Fathers Glory, and the express Image of his Person, so is the knowledge of Christ the express Image of the Knowledge of God, and the brightness of it: wherever it is revealed, if it be not believed in, the God of the World hath blinded the * 1.24 minds of them that believe not, least they should see the light of the Glory of God, in the Face of Jesus Christ, who is the I∣mage * 1.25 of God, shining to them.

Especially, and more particularly, that great Attribute of Divine Mercy, and Pardoning Grace, is illustrated, and breaks out with brighter and warmer Beams, in this Son of his Love, the Lamb of God who takes away the Sins * 1.26 of the World, by the Sacrifice of himself: His is the only Name given under the whole Heaven, to the Children of Men, whereby they can be saved.

This indeed was the Scandal of the Jews, who assu∣med to themselves, as the only Masters of the true Reli∣gion in the World; and foolishness to the Greeks, who took * 1.27 upon them as the like Masters of Reason; but this corner Stone of Truth was laid so sure, and of so tryed an excel∣lency, * 1.28 that all that reject and spurn at it, stumble and fall, are snared and broken. They are false Notions of God and Truth, that will not be reconciled to it, and while even the Builders refuse it, it will yet rise to be the Head of the Corner. * 1.29

It hath now surmounted (before any Impartial Judges) all other Names of Religion in the whole World; so that to strike at it, where it is known and received, argues a disaffection and being Scandalised at Religion it self, and is become the same with denying God, Providence, and E∣ternal Judgment: Corrupted Reason, and Lucian-Wit aims at Religion in its very Essence, when it pretends to dash upon that; and if, when it seem'd to encounter with Gods own Administration by Moses, there was yet such a presence of God with it, that it would be more tolerable * 1.30 for Sodam and Gomorrah, in the day of Judgment, than for those that refused it, as the Lord in several places testi∣fies, how much greater will the Condemnation be now, when it hath so perfectly antiquated all that pretension a∣gainst it, and worn out the Prejudices of Elder Paga∣nisme? And yet so far as the Foolishness of God, (as the Apostle * 1.31 styles it) does not appear to us wiser than Men, and the weakness of God stronger than Men, we are ready to be Scan∣dalised at the Doctrine of a Crucified Saviour. And it seems the easiest place for the Attacks of Atheism, Irreligion, and Prophaneness, who yet at last will find themselves in a Gin, or Trap, when they thought they had gained Ground, and made entrance, and shattered to pieces, when they be∣lieved a Conquest: For God taketh the wise in their own * 1.32 Craftiness, and he knoweth the wisest thoughts of Men, that

they are vain: Every Degree of Apostacy from Christ, is * 1.33 departing from the Living God. Transactions in Prayer, or Publick Discourses of Religion, are so much the more Divine, as they send forth the sweet savour of his Name, which is as an Oyntment poured out. The Apostle desired to * 1.34 know nothing but Christ, and him crucified: It is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Top and Transcendency of Knowledge. Apostolick Epistles, full of Christ, and the Truth as it is in Jesus, are the best Patterns for Sermons, much exceeding the Rationalism or Moralism of t•••• wisest Philosophy: It is a Degree of Scandal first taken ••nd then given, to speak little of him. All Preaching is not giving the savour of his Knowledge; * 1.35 and if it have not Life to the Soul, it is deadly, a Symptom to Death. The very diverting, though to other Parts of Sa∣cred Scripture, speaks Men offended in him, when they do not find him, and express him, the Alpha and Omega in all, the Bright Morning Star, the Amen. And though a Batto∣logy, a vain Repetition in naming him, is blamable; yet it is more blame to conceal him, even in the best Discour∣ses of his Religion. The Rays of Religion are paler, more weak, and chill, as they fall farthest off from him: He is the Sun of Righteousness, with healing in his wings; and, Bles∣sed is he in these days, even in these days, whoever is not of∣fended in him.

3. The Spirituality, Purity, Cleanness, and Chasteness of the Worship of God, dictated by the clearest and sincerest Light of Natural Conscience, approved by Divine Revelati∣on, or founded, instituted, and directed by that undoubted Heavenly Oracle, is the next great Pillar of Truth, upon which the Glory of God, and the Salvation of Mens Souls, is setled: But against this, sensual and defiled Imagination hath in all Ages raised Scandal, and so befool'd Reason, that it hath cast down many wounded; yea, many strong Men in their Intellectual Endowments, and Reputation for Wisdom, have been ensnar'd and ruin'd by it.

It hath been the Renown therefore of those Princes in Sacred Story, that have had the Religious Magnanimity to resist the Charmes of this Sorceress, and kept Divine Wor∣ship uncorrupted; in whose Glory, so much as the High Places was a dark Shade, and ecclips'd them, though it had fair Pretence. Idolatry and Superstition have been most evidently branded in Scripture, for the most wretched State of being scandaliz'd; and Idols, for the most abhorr'd Scandals. This was the Snare of Gideon and his House; and yet, as Interpreters give us, in a Matter as innocent at first, as laying up the Ephod he had inquir'd at in his Danger, as a Monument of Gratitude for his Victory; that was after turn'd thus into a Scandal, Judges 8. 27. This was the Scandal Balaam taught Balak to cast before the Children of Israel. These were the Wiles, the Gins, and Traps, in which the Midianites, Numb. 25. 17, 18. inclos'd, cramp'd, and vex'd them; first, with the Guilt rising up in the Face of Conscience, and then with the miserable Consequence of the sudden Wrath of God revealed from Heaven against them. This was the Stumbling-block of Iniquity the wicked Man in Ezekiel puts before his Face, even the Idols he had upon his Heart. These were the stumbling-blocks, with the wicked, God would cut off, and remove, in the Prophet Ze∣phaniah. This was one principal Point of Scandal the Apostle discourses of to the Corinthians, in the Case of Eat∣ing * 1.36 things offered unto Idols; and that the Holy Spirit in the New Testament so eminently remarques for Balaam's Do∣ctrine of Scandal. The great Abomination, and Lie, that deceives the World, in the Book of the Revelation, is the de∣testable * 1.37 Antichristian Idolatry, the notorious Scandal of the Christian World, both within it self, and before the Jews, Turks, and even Pagans, who see their own Brutishness acted under that excellent Name.

This is so great a Point, that God hath departed from the Brevity of that Majestick Law in the Second Commandment,

for the guarding his Worship, as with a Flaming Sword, every way, because in a Case wherein Humane Nature is so prone to fall. Whether therefore it be the dividing the Divine Honour to any other, though under the Name of Reverence to him, as the Original, or Supreme; or whe∣ther it be the carving a Worship for God, he does not pre∣scribe for himself; whatever be the Dccency, or Expedien∣cy to help the Devotion, whether of the Learned, or Un∣learned; it becomes Scandal, and a Snare to those that are so impos'd upon.

And seeing (though the weakness of Passion be far off from God) he owns himself jealous, we have reason to mistrust every thing, when he is so; seeing not only foul De∣bauches, but even what is most innocent in all other Cases, is suspected in that.

Hezekiah in the sense of this broke in pieces so venerable a Relique as the Brazen Serpent, not only a Ceremony of * 1.38 Miraculous Cure, but a Type of Christ; and degraded it into a meer piece of Brass, when he saw the Israelites scan∣dalising at it, and tempted by it to impure Glances. When our Saviour perceived so clean and harmless an Usage, as * 1.39 Washing before Meat, creeping into a piece of Religion, how severely he disown'd it! and was careless of the cause∣less scandalising of the Pharisees, by his Doctrine concern∣ing it, because he knew there was True and Real Scandal in that Rite, so abus'd. And when all is said that can be said, the Heavenly Pattern is that, in Divine Worship, and that only, of which it can be said, That nothing in it can scandalise, that is, justly scandalise; except we think God's Jealousie was a Jewish Style, wholly now out of date.

And yet how hath this Scandal, this Stone of Stumbling, this Gin, and Snare, always lain in the way of Humane Imagination, and prevail'd upon it.

As if God, living in the Retirement of a Spiritual Na∣ture, did not understand how himself was to be address'd

by Men, nor knew the Points of Honour due to his own Glorious Nature, as is most Fashionable and Modish in the World; Men take upon them to distinguish things better by the Breeding they have had in this Earthly Country: they think God so much a Stranger, as not to know how to appoint for himself, when Men have to do with him; as if what might be well accepted in Heaven, would not yet be current upon Earth. Here Images, Pictures, Elevations, Adorations of the Host, with innumerable Rites and Ce∣remonies, are necessary to beget Devotion due to God the Saviour they will serve: Here they that can best judge what is most Stately, have determin'd, God must not make himself so cheap, as immediately to receive Prayers and Supplications, or by his Son only, as the Mediatour: Angels and Saints must intercede, and then who can deny them their share of Honour? Religion will be neglected and d••spised, if it have not Sets-off besides it self, and the necessary Decency of Humane Actions: There must be something unusual to dress it up, and amuse. But all this is no more than the Greens and Flourishes laid over a Trap, to hide it, and invite the unwary Passenger.

God, that understands himself so perfectly, as to know what will please him, understands all Men too, and needs not that any should tell him of Man; for he knows what is in Man; and he hath pronounced it, What is higly esteem∣ed among Men, is abomination in the sight of God: He hath * 1.40 said it, In vain do they worship me, teaching for Doctrines the Commandments of Men: All outward Pomp is but drawing nigh with Lips, when the Heart is far off.

To worship God, is to give him the Glory of his own Perfections, and not to make him such a One as our selves God is a Spirit, and they that worship, must worship him in Spi∣rit * 1.41 and Truth; in his Spirituality and Truth, not in their own Carnality and vain Shew. It is not to Paint, or Pourtray, or Carve a Deity, as the Heathen, that chang'd

the Truth of God into a Lie, and the Glory of the Incorrupti∣ble God into the Image of Coruptible Man, and other baser Creatures, because they thought it best; and yet worse than that, into Names of greatest Infamy, and flagitious Turpitudes.

All frivolous Rites represent Divinity small and imper∣tinent, to the Great loss of the Glory due to that terrible Name, The Lord our God.

One great End of Worship, is the Conforming the Soul to the Divine Nature, by Approaches to, and Exercises of the Mind upon it; but if this be mis-shapen, the Soul is made more unlike to God Blessed for ever, as the same Hea∣then became more licentious by the Pourtraictures they gave their Gods. A trivial Temper of Mind naturally re∣sults from a trivial Worship, even as it forms it first, and often meeting it there, it daily returns from it confirmed and improved.

The Sincere Worship, directed to in the Gospel, is that Glass in which we behold the Glory of the Lord, and are chan∣ged * 1.42 into the same Image from Glory to Glory, as by the Spirit of the Lord.

Loosness of Life hath been always noted to be the Fruit of a Corrupt Worship: It is naturally so, and God curses it to be so; God gave Idolaters up to their Lusts, and an Injudicious Mind.

They that Worship him aright, according to his Word, * 1.43 adhere to him, and by regular Conduits drink Life from the Fountain of Life, and derive from the River of his Pleasures; they are abundantly satisfied with the Goodness of his House, even of his Holy Temple.

They that Worship God after their own Imaginations, do but drink out of their own broken or defiled Cisterns, that hold no Water; and therefore draw nothing but Wind and Air, or Corruption, They walk in the Light of their own Sparks, and have only this at Gods hand, to lie down in sorrow.

Besides that, God in just displeasure sends down upon them the Revenges of an abused and injur'd Power and Godhead. Now all this expresses the Heighth both of the Deception and Mischief of Scandal.

4. The fourth great Principle of Truth, is the absolute and indispensible Necessity of Holiness, both in Heart and Life, without which no Man shall see the Lord: Against which * 1.44 there lies no such Scandal, or cause of Offence, as inward and inherent Lust, and inordinate Appetite, which is ob∣stinately set to obtain its Satisfaction, and is no way to be tam'd, but by bein•• cut off, though it be the Right Hand, or Right Foot, or even the Right Eye. The Love of God, * 1.45 and his Law, is the best Security against this Scandal, and daily Mortification and Crucifixion of the Old Man, with * 1.46 its sinful Lusts and Affections.

Pretences from Reason, or Doctrines of Religion, there can be none in this Case, to those who acknowledge either Christianity, or Morality.

But Men are carried down the violent Stream of ungovern'd Passion, and that falls into the wide Sea of general Corrup∣tion and Bad Example, which looks most like an Authority. There are the Palliations and Excuses of Sin, which may serve in a time of Peace, and Carnal Security; but cannot so delude Conscience, as to be in a strict sense Scandal. The continual Practice of Sin hardens the Heart, sears, benumbs, and stupifies all inward Sense, and cancels the Awe of those ingraven Laws and revealed Commands of God, for a time; but cannot either deny their Just Power, or chal∣lenge them of Unreasonableness: So that, if any where, Men are forc'd to take Refuge at the Atheistick denial of Religion it self, or to blind Conscience with Superstitious Acts, which seem to commute and make satisfaction for Sin: Or, if Men are resolved to blind their Eyes, and ob∣struct all Sense, they may make the Profession of True Religion a Cover to Sin, as they that cry, Lord, Lord, and * 1.47

the Temple of the Lord are we; that name the Name of * 1.48 Christ with great ostentation, and so may deceive their own Souls; but to hold out against either the Challenges of Divine Truth, or of their own Reflexions, is impossible. So that, upon the whole matter, Predominant Lust from within, and Bad Example from the so abounding Iniquity of all sorts of Men, the Falls of Good Men, the Miscarri∣ages of Hypocrites and insincere Professours of Religion, are the greatest Scandals or Stumbling-blocks in the Ways of Holiness, to those that are not insnared in the afore-named Scandals.

But although the necessity of Holiness is above the reach of strict and proper Scandal, yet it is the very Center of all Scandal in the effect of it; for then a Man is indeed scandalised, when the Salt of Divine Truth, when the Spi∣rit of Truth can have no power nor efficacy upon him, because of that Scandal, to season the Heart, nor govern the Life and Action in the Love, Fear, and Obedience of God and Jesus Christ. But if it be possible for any Man to un∣derstand in his Heart and Life what he does not promise by Profession; or if he seem to deny any Principle of Truth, and does not understand in his Heart and Life the Extent and Force of his Denial, but hath better Principles, that are an Antidote and Counter-poyson to any Mistakes in the Doctrine of Religion, he is not scandalised with the great Mischief of Scandal: But that Man is scandalised, that through False Principles, or the denial of True ones, wants their Power and Vertue upon his Affections and Actions: For no Truth is for Notions sake, but to make truly good the Heart and Practice; the very Confession with the Mouth is to recoil back into the Soul, and make that better, and to move forward, and ingage the Life along with it.

5. It is a grand Pillar of the Truth of Religion, That we love our Neighbour as our selves; and that he that loves * 1.49

God, should love his Brother also: And there is not, there cannot be any Law of Religion, wherein the Equity, the Love, Favour, and Compassion of the Lord our God, and of Jesus Christ our Saviour, towards Humane Nature, does more evidently recommend it self: It is the Justification of the Religion of the Scriptures to be the True Religion: And as the Love of God to Man, his Philanthropy, does shine out more illustriously in the Gospel; so does the Law and Doctrine of this Love of Christians to one another; and not only to Christians, but to all Men: And in this, as of great∣est concernment, th•• Gospel is so abundant, and its Discour∣ses of so great weight, that it is made another Hemisphere of Religion to the Love of God. The one is the first and * 1.50 great Commandment, and the second is like to it: It is the Law and the Prophets; it is the whole Law. It is irrecon∣cilable * 1.51 to the Love of God, not to love our Brother: It is * 1.52 such a Degree of Murther, that whoever is guilty of, can∣not have Eternal Life abiding in him. It is the great Mark * 1.53 We have passed from Death to Life, because we love the Bre∣thren.

So many are the Arguments, and so strong the Obli∣gations to this Duty, that they cannot be recounted; all may be summed up, in that God is Love, and he that dwelleth in Love, is born of God, dwelleth in God, and God in him. Now that this Love is fix'd in an Uniformity of Opinions, or points of outward order in the Worship of God, is most unreasonable to believe; for besides the im∣possibility to reconcile all the innocent Varieties that are in Humane Nature, though it be Christian humane Nature, in their Sentiments and Elections in these things; the things themselves are not of that amount, as to be the pro∣per rest of this Divine Love; or that if it misses these Poles, it should therefore cease to be the Axis upon which the Catholick Society of Christians, and Christian unity, turns; for that, in the very Nature of the thing, must be substantial Christianity it self.

And this is indeed the Great Schism, to be divided in Affection from Christians; it is a wonder how it could be otherwise understood, seeing smaller differences are fre∣quently by the Apostle considered, and allowed for, without the least allowance for Christians not loving one another.

Christianity carries no Gall, even towards utmost Strangers, upon the account of its being the true Religi∣on, much less towards those that are truly Christians, though not each uniform with one another in all things.

The great Scandals against this Love are, private Men think it justifiable not to love those that have injured them; but this Case hath been considered, and a forgiv∣ness of seventy seven Injuries in a day, upon Acknowledg∣ment * 1.54 and Repentance, been taken care for, that Love may be continued. The forgivness of God and Christ, is set us as an Example, and that it may the more affect us, the odds between our Offences against God, and all Tre∣spasses against our selves, is stated as disproportionate as ten thousand Talents to a hundred Pence.

But however Men think, they may justly not love where there is a difference in Divine matters, in matters of Religion: This is the cause of God and Truth, and yet this is generally but the greater Scandal; for when the things that Christians differ in are small, and that they agree in great and momentous things, it is evident the Integrity, Honour, and Interest of Religion should much more unite, and indear, than little Interests divide.

In things that are evidently contrary to Divine Truth▪ and the Law of God, there is a just denial of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with respect to that Evil he travels with, as the Apostle John, the great Minister of Love, teaches us; and a Method for Reformation or Rejection, as our Saviour, agreeable to that Law in Leviticus, prescribes us; not to smother our * 1.55 hatred or disgusts in silence, and reserve by concealing the fault, a constant cause and store for our Anger

or Ill-will, but to bring it to an open procedure, that either our misapprehension may be rectified, or the person refor∣med, and so our love either way restored; or a just reason appear, not for our hatred, but for our limitting the extent of our Love: In such a case it ought not to be as is due to a Christian, but to a Publicane, or Heathen; who is still the Object of our Love, but not of that kind, that degree of Love adjust to Christians; but this must be in a case clear and evident, not every Dispute. The Truth of Christian Religion, and the great Design of it, is the Salvation and Happiness of all the Servants of Christ, and with an Uni∣versal Favour to Mankind; and this is preserved only in Love.

Every thing then that cools and destroys Love, under a shew of Just and Right, is a Scandal; because it over∣throws Christianity, which is indeed a Religion of Love, and makes a man of great Name, Pretence, Authority in the Church, a nothing.

It is a Scandal, for it rises from Scandal; it hath the ill effect of Scandal, both ensnaring and destroying, and it tends to further Scandal.

It rises from Scandal; he that does not Love hath some Lust, some interest of Profit, Dominion, or Pleasure, that he serves under a name of Religion: They that cause Divisions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divisions in affection, taking advantage * 1.56 of Dissents in Opinion, these serve their own Bellies: That Lust which they cloak with Religion, that baser Interest they cloath and cover with a better name; that Lust so disguised deceives them, and enslaves them under it self: This moves to further Scandal; every one that does not comply with the humour of this Lust, and serve it, he appears as the Irreligious, or the Factious disorder∣ly Person; hereupon he must not be received, or con∣tinued in the Love due to a Brother, a Christian; though the case be nothing at all to true Christianity. Our Sa∣viour,

as aware of this, in his so severe caution of not Scanda∣lising little ones, immediatly subjoins those dreadful Precepts of cutting off the Right Hand, &c. that Scandalise our selves, as implying, they are the great causes of our Scandalising others. This still moves on to further Scandal; Scandal to Stran∣gers, who thereupon look upon Religion as Austere, Morose, and Cruel, and so are discouraged from coming in to it: Scandal to those, whom our Saviour calls the little ones in Christianity, whom it may be he so calls, not that they * 1.57 are always so in themselves (when yet despised) but because they may be only so in the Eyes of those that despise them, and think not the honour and regard owing to Christians due to them; or because, take the meanest in Christianity, or those we think, or are indeed in most danger to be lost, our Saviour in a Scheme, in a Figure of little ones, would represent, they ought to be the most cautiously and tenderly treated.

Lastly, They themselves become Scandalised too often to much higher degrees of Scandal hereby, even against those things that carry the truest, and most genuine Spi∣rit of Christianity, because they would go as far off as they can, and be most unlike those from whom they dissent in some things; that neither their Praying, their Preaching, their Phrase and manner of speaking must be accepted by them, till they even desert the Examples of the very Scripture it self in those things; and come too near Burles∣quing the Sacred guise of them, or at least, what is so nearly united, that the reproach that falls upon the one falls upon the other also; and all that they may be sure to stand far enough off from the adverse purity of what they have espoused; whose Opinions while they seem to strike, the things most agreeable to Scripture, are the Sufferers too often. But he that loves his Brother, has no occasion of this * 1.58 sort of stumbling (which is not far from the Apostles mean∣ing) because as his Soul is rightly compos'd, and not Clou∣ded

with dark and black passion, so he hath no Temptati∣on to dislike any thing in true Christianity, out of Hatred to his Brother who professes it, but an additional Obli∣gation to keep the Truth entire, out of Love to his Bro∣ther who is united in it with himself; and therefore it is said, hereby we know we love the Children of God, when we love God, and keep his Commandments; when our love to them ingages us the more close, in a Religious Union with them. He that hates his Brother, is ready to fall out with every thing that he is for, and knows not at what he stumbles, whether it be truly of God and Christ, or not, and so is no just occasion of stumbling, though he stumble at it. * 1.59

6. The Government and Authority God hath vested in Conscience to understand with God for it self, and the Soul; and to guide it self according to his Command, who is its only Father, and it ought to have none upon Earth, beside him; even as Christ is its one Master, is a Grand Prin∣ciple of True Religion.

And this is of so great concernment, that though the thing be good a Man does, yet if he does it not upon a Judgement, a Sense, a Dictate of Conscience; or if that he refuses be truly Evil, yet if it be not rejected in the same manner, upon the same Motives, neither the one nor the other arises to a Religious action, or is accepted with God, as done in his Fear, but is a vain honour of him.

Now to the discharge of Conscience, in this its so high Office and Trust it owes to it self and the Soul, that it be richly and abundantly furnished with the knowledge of the Divine Will, and the Word of God dwelling in it; that seeing it is both the Scribe and Doctor, or, if I may so speak, the Bishop of the Soul within it self, it be as the good Householder, that brings forth out of his Treasury things new and old, that it attend to all Means of Instructi∣on for the Kingdom of Heaven, entertain all Wisdom,

lift up its voice for it; seek it as Silver, and search for it as for hid Treasure.

And that its influence may be powerful and effective upon the Soul, to all Holy and Heavenly Obedience, there must be a just preservation of its Authority, and good Conduct, that so it may promote the Soul into all good∣ness, having gained a high Reputation and Honour, by the success it hath had already, and the comfort and good expectation it raises within the Soul, upon its happy Go∣vernment: For the upright man, from this vigor of Consci∣ence, holds on his way, and grows stronger and stronger; and * 1.60 the way of the Just becomes as the shining Light, that shines more and more to the perfect day.

And therefore one of the principal Scandals Scripture remarques upon, is this, When Conscience, upon any Solli∣citation, upon any Insinuation, or Usurpation upon it, betrays this Trust, and surrenders it self to any other Dictate or Authority, but that which is Divine; and that shining within it self, and so assuring it by its Rationality, Goodness, Purity, Majesty, that it is from God: To take any thing upon trust from Men, that it does not try, and examine, or to let go any thing it hath so tryed and ex∣amined, and found good, upon any pretence whatever, is indeed to be Scandalised; that pretence, that does so assume over it, and prevail with it against it self, Scandalises it.

For the charge of representing to the Soul, the Authori∣ty of the Divine Laws, is committed to the Conscience; the supream Moderation is in God, and the Divine Law; yet it is transmitted into the Soul, it enters thither through the Dictates of Conscience; whatever then so imposes on Conscience, as that it recedes from its Government, Scan∣dalises it; for the Government of God is lost also there∣by.

And though Conscience cannot justifie a man in any error, nor ought to possess a Man with unnecessary scru∣ples; yet still the main Government of Conscience deri∣ving it self from God, and the true understanding of his Will, is by no means to be shaken.

For Man, as a Rational Creature, as a Creature of Re∣ligion, cannot obey God, but by the Mediation of Con∣science. He must know, and judge within himself, what is the Divine Law, and obey it. If he does in Conformi∣ty to that Will, and does not know it, it is not true Obedi∣ence, because it is not Religious; it is not reasonable, or rationally Religious Obedience.

The Obedience of God is seated in the Judgment, in the Conscience; if these Reins are slack and loose, if this Gol∣den Bridle be neglected, Men know not whither they may run, upon what they may be driven, and never discover the danger. A man cannot distinguish what is from God, from what is not; if this gust of the Soul be not quick, vigorously exercised, and left free.

Conscience may be instructed, advised, perswaded, yea, even menaced and terrified by the Applications of the Word of God to it; nay, it may be over-ruled by Lawful Authority, wherein it turns Apostate, or Renegade to Na∣tural Religion; yet it can never be Lawfully depos'd, or put out of Authority: The Mystery of Faith, the Rule of Obedience, the Consolation and Vigor of the Soul, are all preserved in a pure Conscience, and Shipwracked together with it.

Now because Conscience is placed by God in this great Trust and Dignity; it becomes, and it must needs become so great a matter of Scandal, as the Apostle discourses: when Conscience not duly regarding its own light, and inward Sense surrenders it self to a forreign Rule; steers it self by a compass out of it self; says, another shall be wise and see, and Dictate for it; and so gives up it self in an implicite Faith, and blind Obedience.

Here is Scandal in its Delusive, Deceptive Power; a Man thinks it modest, cautious, a point of Honour and Subjection to those that are above him, to be carried by an Authority out of himself: Conscience hereupon deserts its own Principles, and its own place in directing accor∣ding to them: Upon this it falls into all the miserable con∣sequences, the mischief of Scandal. Conscience is wounded, grieved, weakned, and lies prostrate; and without Repen∣tance, the work of God in the Natural, or new Creation, is destroyed, and even the Man for whom Christ dyed perishes.

God hath concredited the Keys of Knowledge and Juris∣diction within the Soul to Conscience alone; and I cannot find that it can be at all excused in resigning them into any Hand, but his that gave them; no not to an Angel from Heaven.

The Ministers of Religion, and Magistrates in their place, have these Keys, as they are Administred without a Man, to offer and press upon him all considerations of his Duty.

But every Man must see with his own Eyes, and not anothers for him, he must be enlightned by Beams and Rayes that shine within his own Soul: He hath a private double Look upon himself, and none may open and shut but Conscience, in and with God: whoever else does, be∣comes a Father, and a Master upon Earth to him, in the place of God and Christ.

Upon this account the Apostle lays down these three * 1.61 great Positions.

1. That whatever is not of Faith, of a free and full per∣swasion of Conscience, is Sin. For though the Natures of things cannot be changed in themselves; yet as we are conversant in them, it is an undoubted Rule, Bonum oritur ex integris causis. Every thing conspires to, and concerts Good; but Evil being a declension and fall from Good, e∣very degree of fall or aberration from Good, is Evil; and

this Plenipotence of Conscience, committed to it by God, is a prime necessary in every good thing, and the want of it greatly evil; though it hath not an Omnipotence of changing Nature it self.

2. From hence it follows, he that does, and doubts in what he does, is condemned in his doing (whatever the thing be in it self) because to him it is so far Evil, that he does it against that Domestick Authority of Con∣science.

3. He is a happy Man, that (especially having fallen into doubt) in doubtful things is come to so good a Resolution, as not to condemn himself in that wherein he allows himself. He that hath a good assurance rising, neither from Ignorance nor Carelesness, is a happy Man; by way of Eminency. It is a rare and extraordinary happiness, and he that hath not, but is perplexed with Doubt, ought not to be as a Lamp despised; he deserves great tenderness and compassion: As I shall more fully have occasion to observe under the Se∣cond Head; viz. Scandal about Indifferent things; to which I now proceed.

And I am here to undertake a particular and distinct consideration of Scandal; as it hath a most peculiar interest in those so famous Debates of the Apostle, concerning indiffe∣rent things, Rom. 14. 1 Cor. 8. & 10. when they can any way be suppos'd to relate to God in the Notions of Religion, or have a presence, how circumstantial soever, in Divine Worship.

But before I enter upon this undertaking, I must remove two Prejudices.

1. It must be acknowledged, Scandal in these cases hath been indeed made Trivial, by some Mens injudicious Zeal, and ignorant dealing with the Apostles Sense herein; who having a crude Conception of Scandal, from what he hath spoken of it, as a most formidable Evil, both in him that gives it, or takes it, have therefore called every

thing Scandal that displeases them; and mean nothing by being scandalised, but that they have greatly disliked such or such things, without any other hazard of falling into sin, than what is to be feared from their indiscreet anger, and too often over-passionate Inflammation; whence hath risen this Scandal, dangerous enough, That many are ready to believe, there is no such thing as Scandal in In∣different Things; except what unknowing Zeal in a ferment creates; or at least have not taken into their thoughts this kind of true Scripture Scandal, or entertained a just fear of running into it, or ensnaring others in it.

But it will be evident to any one that duly weighs, that the Apostle proceeds upon much deeper and more grave Considerations.

2. On the other side, the Fear of Scandal or scandalising hath been blown off by some, upon this mistake, That Men can be in no danger to be scandalised, who keep far enough from being drawn by Example into any thing they dislike, and are sufficiently angry at: The Obstina∣cy of such, they think, is a sufficient Bar to them against Scandal, and against any ones being guilty, as an Author of Scandal to them, how hardly soever they press upon them; while they profess so loudly their Dissent, they must not so much as name Scandal, without the imputa∣tion of gross Ignorance.

But it is to be justly apprehended, a man may be He, by whom Scandal comes, though it find no place in him a∣gainst whom it comes; as hath been already observed.

And further, Though the Apostle hath in these two In∣stances fixed chiefly upon that sort of Scandal, within which men are drawn by following Example against their inward Sentiments; yet, by a parity of Reason, Scandal is to be suspected to have much larger compass, even in things of Indifferency, and lying farther off from mens doubtful complying in what they have Example or Command for,

than that such complyance should be the only measure of Scandal therein.

And even in those that do comply with freer minds, there are more secret Paths and Tracks wherein Scandals are laid, than they generally and openly make complaint of, and that not only in regard of inward Doubts, but upon other accounts also.

I shall therefore lay down these two Preparatories, to make these Discourses of the Apostle more concerning to us.

1. That we have great Reason to be assured, they have their Foundation in the Denunciations of Woe by our Sa∣viour upon the World because of Scandal; upon him by whom Scandal comes, by way of transcendency; and his Admonition to all, that Scandals must needs come: For the same Divine Spirit of Truth descended from the Master up∣on the Minister, and fram'd like Apprehensions in him, when he spake afterward of the same point. Nay we have Reason to believe the latter Discourse looks back upon the former, because it was undoubtedly well known to Chri∣stians then, and much more to the Apostle; who, besides that he had immediate Revelations, most probably from the Lord, even of those things that were written by the Evangelists, gives proof he had a very peculiar care to know all He had spoken, and a singular respect to it; for he expresly quotes our Saviour in those immediate Reve∣lations, as in the Case of the Lords Supper, 1 Cor. 11. 23. in what was written in the Evangelists, as in the Case of Divorce, 1 Cor. 7. 10.

And lastly, in what he had attained, as well testified, though not recorded, as in that Acts 20. 35. Remembring the words of the Lord Jesus, It is more blessed to give than to receive.

It is not therefore reasonable to suppose, in such Dis∣courses of Scandal as these, he neglected so solemn a one

as our Lords upon it. The Little ones in the Evangelist, and the Weak Brethren in the Apostle; the Wo in the one, and the Conscience in the other; grieved, wounded, weak Christians, stumbling, falling, perishing, and being destroy'd, are of near affinity in their sense: And those even Abju∣rations of Occasions of Scandal, It is good neither to eat Flesh, nor drink Wine, nor any thing whereby thy Brother * 1.62 stumbleth, or is offended, or is made weak: If Meat make my Brother to offend, I will eat no Flesh while the World standeth, * 1.63 lest I make my Brother to offend, or scandalise my Brother: These so solemn Renunciations of Scandal are not far off from our Saviours Wo upon him by whom Scandal cometh: and that great Aphorism, Happy is he that condemneth not him∣self * 1.64 in that thing which he alloweth, is grounded upon that; Scandals must needs come, they force an Entry at every the least Advantage; and therefore, Happy is he that can pre∣clude them.

2. That seeing the Instances of Scandal the Apostle de∣bates upon, viz. the Jewish distinction of Meats, and Eating things offered to Idols, were of a narrow and particular Na∣ture, and of a daily decreasing Occurrence; the Apostles so laborious and industrious handling them being preserv'd in Sacred Records, and transmitted down to after Ages, argues, he, or rather the Holy Spirit by him, designed to remonstrate to the latest Posterity of Christians, the great Play, Scope, and Force of Scandal in these Indifferencies, and in all Cases wherein they may fall out to be Scandals (though not after the Similitude of these) the danger of scandalising, or being scandalised.

Having thus far premis'd, I come now close up to these Apostolick Debates themselves; of which I shall make such a Platform, with all possible brevity and conciseness, as may comprehend the whole Doctrine of the Apostle upon these two Cases, and then balance with it the whole Nature of

Indifferents, as they come into such an Account of Religi∣on as I have before suppos'd.

The Platform I lay down in these Parts of it, all drawn out of these Debates.

• 1. The stating of the Nature of Indifferents in relation to God.
• 2. The way how Scandal invades Indifferent things, when come into such a Relation.
• 3. The several ways of Scandal playing it self upon In∣differents.
• 4. The great Considerations against pressing Indifferent things, when they are come into Scandal, so much as by Example.
• 5. The Answer of the several Objections that may be used to disparallel Indifferents (because of other Cir∣cumstances) with these Indifferents.

I begin with the first, the stating the Nature of Indiffe∣rents with relation to God, in these four Characters of them.

1. They are things in themselves Lawful, Innocent, and in their Use, as of themselves, no way displeasing to God. So the Apostle pronounces, with great boldness and earnestness, of Meats that were forbidden under the Law of Moses: I am (saith he) in respect to them, perswaded by the Lord Jesus, there is nothing unclean of it self, but all things are pure.

In the Case of Things offered to Idols, he declares, All things (viz. of that kind) are lawful, that is, with regard to the things themselves, if they are used aright, if they are taken by the right Handle.

Although Meats have been offered to Idols, yet there is no such thing as an Infinite Evil, that can taint what God hath made good. There is one God, the Father, of whom all * 1.65 things are originally, and we in him, and for him; and in or

for no Idol or Demon: There is one Lord Jesus Christ, the Me∣diator, by whom, in a reconciled and attoned State, after the great Corruption and Curse by Sin, are all things, and we by him, and by no Demon-Mediator or Intercessor. This Right, Title, Claim, and Propriety of God, and Christ, no Demon can expulse. God and Christ so fill all things, that an Idol can be but a Nothing.

2. These Indifferents, or the Use of them, cannot com∣mend us to God, as of themselves: we are not the better if we eat, or the worse if we eat not; Meat commendeth us not to God.

3. There may yet be so Religious and Advantageous Use of them, as that they may, by the observation of all due Circumstances, and the elevation of them to the best and worthiest Ends, be Occasions (I say, Occasions onely) of Re∣ligious Service, and Glory to God, and that on either side; which shews their Indifferency; for one side may be made an occasion of Religious Action, as well as the other; and so neither side obliges us more than other: He that eateth, eateth to the Lord, and giveth God thanks; He that eateth not to the Lord, he eateth not, and giveth God thanks. He that eateth Meat offered to Idols, in Gods Right, and not in the Right of the Demon, is a Partaker by Grace; or Divine Bounty, through Christ. For, the Meat is Gods, and his Provision; and the Idol, to him that understands, hath no∣thing to do with it; and therefore he giveth God thanks, and not the Idol. It is in relation to these things, the Apo∣stle commands, Whether you eat or drink, or whatever you do, (that is, or not eat, or not drink) do all to the Glory of God.

4. They may be used amiss both ways. In some Cir∣cumstances, It is good not to eat Flesh, or drink Wine, even while the World standeth. They may in some Circumstan∣ces be inexpedients, and not edifie; that is, by a diminutive way of speaking, run counter to the Ends of Edification;

and Scandalise others. They that have knowledge con∣cerning their true nature, and the best use of them, may yet so use them, as to sin against the Brethren, and wound their righteous Conscience, and so sin against Christ. But they that Eat without knowledge, Eat so as to Eat with Scan∣dal to doubt, and be damned in their Eating.

On the the other side, they which use them not, that Eat not, that will not Eat, may so not Eat, as to turn them into another sort of Scandal, while they grow su∣perstitiously affraid to touch, taste, or handle; and there∣fore he that useth Indefferent things aright, only makes use of that side of them he chooses, as an occasion or acting ••o the Glory of God, as he desires to do in all he does, with∣out placing any weight on either side of the things them∣selves.

The Christian fully perswaded in his own mind to eat eat∣eth, and giveth God thanks; but knows meat commends him not to God, makes it no matter of Religion to eat, and so in case of Scandal forbears it. The Christian that eat∣eth not, maketh use of the liberty he hath, as in an indif∣ferent thing, not to eat either meats unclean according to Moses, or things offered to Idols; without laying any stress of Religion upon his abstinence in either, but only the assurance he is not the worse in not eating, and thereby avoiding the inconvenience of either doubting in himself, or scandalising any other: In the same manner he ma∣keth use of his liberty in distinguishing a Day, upon any good occasion, that was distinguished under the Law, with∣out observing of Days as a point of Religion, but only places a Religious Action on that Day, according to the li∣berty he hath in an indifferent thing: And so avoids the Doubt in himself of not observing what is Commanded, and the scandal to any other.

But now he that not eating slips unawares into a surmise of Evil in the things themselves, and that he does a great

act of Religion in not eating, and so dares not touch, taste, handle; or he that would gain, as he thinks, upon God by observing Days, he falls into the Scandal of making his Weakness a part of his Religion; even as he that for the vaunt of his liberty eats licentiously, and carelesly of others; or thinks in eating he does God service: or in eating slides into his old awes or pangs of Devotion to the Idol, and eats in his Right, to his Honour, and so is de∣filed: or lastly, eats when he is in doubt of the lawfulness, upon the credit of Example, which is the proper Scandal the Apostle aims at.

Now from all these Characters it is most evident,

1. Indifferent Things are far below the Scale of Divine Institutions, though these Institutions are but Positive, and not of Eternal Goodness and Righteousness.

All the Appointments of God and Christ are lifted up into that state the Divine Appointment designs them to; and shall, if used according to those Appointments, be made efficacious to those Ends for which they are appoint∣ed, according to the effectual working of that Power and Grace from which they received their Original: So that they do make us better, they do commend us to God, if we observe the Will and Law of God concerning them; and we are the worse in the sinful neglect of them, according to the degree of neglect.

2. They are not of the Scale of those things, wherein that Order, of which God, by the very laws of Rational Nature is the Author, stands; and not of Confusion; so that though this Order runs, or ought to run along, and con∣duct all Humane Actions, and so is not in it self a point of Religion; yet when it is applyed to Religious Services and Actions, doth indeed commend our Religious Actions and Services to God, and the contrary is an Evil.

3. Of the same account is that Euschemonia, or Decency of Religious Actions, required by God before himself, and before the Holy Angels, of which the Apostle discourses; Every man praying with his Head uncoverd, dishonoureth his Head; every Woman praying so, ought to have a covering on her Head, because of the Angels; such a distinction of Sexes being founded in Nature; and in what is beyond Nature, the grave Customs of Ages and Places, carry a great weight of Determination.

4. The most indifferent Circumstances, that yet most ne∣cessarily attend all serious, and important humane Actions, (and therefore Religious Actions) when once determined, by the Prudence and mature consideration of those that have greatest right to determine therein, as Times, Places, and general Order of Publick Worship, become (however indifferent in themselves) yet above indifferent in their Ob∣servations; because the undue change of them is not only Levity, but approaches to Frenzy.

And now I have so far settled the Nature of Indifferents, that I think no variety of Circumstances can make an alte∣ration in any, more than in those Eternal Laws of the Na∣tures of things. I come therefore to the Second thing in the Platform I have given of the Apostles Discourse, viz.

2. To inquire how Scandal invades these so innocent In∣differencies, when they come into a Relation to Reli∣gion.

And the very ground or advantage of its entry, is through this very Relation to Religion. For therein is the very Center of Scandal, as a Corruption of the best thing; there is its great Power and Sting, to disorder the state of things betwixt God and Man; and the more any thing comes into that consideration, the more efficacious is Scan∣dal upon it, if not warily prevented.

And it is therefore the most Christian Policie, to leave all things without the Line of Religion, or Religious Wor∣ship, that can be spared, and are not of necessary use to it, to cut off all broad Phylacteries, on that very account, that Scandal is so attempting, and invading, and nothing safe from its Assaults; even as indefensible Buildings in a Garrison are pulled down and slighted, lest the Enemy make advantage of them to cover himself. Incumbring Religion with Indifferents, more than needs must, are but so many Shelters for Scandal.

Scandal then, in Indifferent things pertaining to Religi∣on, is an Occasion taken upon them, as they stand in that Relation, to act, under some pretence, contrary to any of the great Principles or Laws of Religion.

Indifferent Things are brought into a Relation to Reli∣gion,

1. By some Appointment of God, who alone hath Right to do it, exalting Indifferent Things into a Goodness above their Nature, or for wise Purposes depressing them below their Nature; which Appointment ceasing and ex∣piring, they return each of them into their own natural Indifferency, and are alike good and clean; and upon the just Level of their first Creation, of themselves are nothing to Religion, especially as it is perfected in Christianity. This was the Case the Apostle treats upon to the Romans: There was a Law of God by Moses, distinguishing Days and Meats; this Law was out dated by Christ; all things here∣upon returned into their original State of equal Goodness and Cleanness, and were wholly alike, as to any Religious Account of them, to all that understood the abolishing of that Law, which at that time was but beginning.

2. Indifferents are brought into a Relation to Religion, by Mans Idolatrous or Superstitious Transmutation of them out of their Natures, either above or below them∣selves; which being greatly abominable to God, as injuri∣ous

to his sole Right, and very destructive to Mans Soul, debauches these Indifferents into great Impurity, to all that with Design and Resolution will understand and use them so changed: To them that are unbelieving and defiled is nothing pure, but even their Mind and Conscience is defiled. * 1.66 But being understood aright, and according to their Nature, they return to their own Innocency and Purity, that is, the Purity of their Creation, and Disposition by God, (for to the pure all things are pure) and to an Indifferency every way, in relation to Religion.

This was the Case the Apostle reasons upon to the Co∣rinths.

The Meats offered to Idols, the Idols Temple, were most impure to the Idolaters, and Superstitions:

Yet the Idol could not expulse God's Right, nor change the Nature of his Creation.

This was most amply declared in the Gospel-state of Things.

They that understood this, had a most Lawful and Free Use of those very Places, and Meats, that were so polluted by the Gentiles: So that whether they eat, or not eat, it was all alike, in the things themselves, upon any Religious account.

3. Indifferent Things may be made Appurtenances to Reli∣gion, without being extravasated from their own Nature of Indifferency, by being put by the Authority of Ecclesia∣stick, or Civil Rulers, into a constant Concomitancy or Attendance upon such or such Religious Services, solely upon the account of that Humane Significancy, Decency, and Order the Nature of Man is apt to clothe all its Acti∣ons with. Just as in all Instalments of Magistrates, in Courts of Judicature, in Proceedings of Justice, in all the Grandeur of Humane Actions, there are some Rites, For∣malities, or Ceremonies, Men find out, that give Order, Life, and Grace to the Carriage of them: Even so in Re∣ligious

Services it is suppos'd they have the same Liberty; God is not so rigorous, as to deny it to them; they may appoint some things of a meer Humane Significancy, for Edification, which remain still perfect Indifferents, and on∣ly wait upon Religion, and preserve Discipline; and yet they may be impos'd, and pinn'd so fast to Religion, that All must be observ'd together; no Publick Ordinance may be enjoy'd, with Allowance and Approbation, without them.

Now whether there is such a Liberty granted by God to Men, to adjoyn any thing to his Worship, especially so as to be made the Publick Standard, is more than the wisest can, I doubt, resolve in the Affirmative, to satisfaction: There are so many Appearances from Scripture, from sound Reason, against any more than is commanded by God himself, or is of absolute Necessity, Order, or Decen∣cy, so as to offer it self to every sober Man.

But allow to these Institutions of Men all the Privileges of Indifferents, of these seal'd Indifferents, declar'd so by the Apostle, so that you allow no more; (for more can∣not be allow'd, except you change them into Doctrine, which makes them worse:) Allow, that they are the weak, who do not understand their full Freedom herein; then it follows, He that uses them not, must not indeed think himself the better for not using them; but still he has liberty, as in a thing indifferent in it self, not to use them; and he ought by no means to use them with doubt, and so long as they appear unlawful to him; for then comes upon him that Thunderbolt of the Apostle, If he doubts, and yet does what he doubts of, he is condemned; because whatever is not of Faith, is Sin. He that is fully perswaded in his own mind to use them, may use them; and they ought to appear of that Value to him, that he can give God thanks for them with understanding; for that is one Character of the Apostles Indifferents, and a severe Test upon them it is.

But yet he must not think himself the better for them, or that such things can commend him to God.

He must not use them to the scandalising the weaker than himself, even while the World standeth; that is, while the Reason of Doubt can in the Nature of that Reason remain.

And he must allow, that his Indifferents are as subject to Scandal, as the Indifferents the Apostle discourses upon are; and if the very reasonably-to be-suppos'd Scandal in these (of themselves) so harmless Indifferents, be well consider'd, I doubt there will be found a great and wide Sea for this Leviathan to roll it self in. Now that I may make this Consideration more orderly, I shall distribute it according to the several Ranges of Persons concern'd, and endanger'd by Scandal in these Indifferents. And I begin with

1. Those that comply with that side of them which the Strongest chuse, that is, the Use of them; because this is immediately under the Apostles Eye: I say, that comply, but are not fully perswaded in their own mind. Now the Apostle imputes their Compliance to the Power of Exam∣ple, which is the freest sort of Compliance: For, though he had taken notice of Despisings in the former part of the Discourse, yet he waves that; Impositions by Church-Censures, or Penalties, were quite out of his Thoughts; he arrests them upon Example, the most ingenuous sort of Compulsion, and submitting to it the most spontaneous Conformity: Yet both to the Romans, and the Corinths, here he places the danger of scandalising and Scandal.

If thy Brother (saith he) be grieved with thy Meat, that is, not grieved that thou eatest, but drawn to eat, as thou dost, yet not perswaded, as thou art, and so receiving a real Wound and Grief in his Conscience, by following thy Example, thou walkest not charitably. More expresly to this purpose the Apostle speaks to the Corinthians, If any Man see thee, which hast knowledge, sit at Meat in an Idols Temple, shall not the Conscience of him that is weak be edified

to eat those things which are offered to Idols? Thus evident it is, Example is that which the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the very words points to. Now in that he lays this sort of Scanda∣lising so low as in Example, he plants his Argument with greater force against any other Way, that is more forcible than Example. Here then is the Scandal, as given. The Scandal taken, is the rushing against that Principle of Reli∣gion, That the full sense of a Mans own Mind, and what is to him of Faith, is in Indifferent Things the Square of his Actions; and the contrary is Sin, and Scandal. This is most evident in the Apostle to the Romans; his whole Di∣scourse runs into this, as the Scandal he intends to speak of. To the Corinths it may be more Dispute where the Scandal lay, because the Sin seems to be a Relapse into Ido∣latrous eating, in an Idols Temple, the Meats offered to Idols: And that Expression, of eating with Conscience of the Idol, things offered to Idols, as offered to Idols, is at the first view almost enforcive of that Sense; but by closer attention, it appears much otherwise: For, I observe, the Apostle upon the occasion discourses first the Case it self, in the eighth Chapter: In Chap. 9. in a Figure transferred to himself, he treats the necessary Retreat from our own Liberty in some Cases, as a motive to all Christians to do the same. In the tenth Chapter he discourses the great danger of Idolatry it self, which might be drawn as a Snare upon both the weak, and the strong, by often Converse with Idolaters, and their Rites; and the intolerable Guilt and Danger of that, made forcible by several Arguments; and then towards the end of that Chapter, resumes the plain Case of the weak, who not understanding Gods superiour surmounting Right, over the Idols, consider'd only the great evil of eating in honour to the Idol, and believed the Meat and the Temple irrecoverably defiled by it: They had not the knowledge, that an Idol was nothing, and therefore could not affect things themselves, to all that keep themselves pure, and

know that Gods Right overcomes, and his filling all things excludes all others, and their Right becomes a Nothing. But some not having this knowledge, eat in a Temple Meats that had the Idols Superscription and Image upon them (as they thought) not in any Honour to the Idol, but tyded along by Example to communicate in what they yet esteemed defiled and polluted, though indeed it was not so, but to those that esteemed it so. This Point the Apo∣stle plainly enters upon, Chap. 10. v. 23. going off from that of Idolatry, in these Words, All things are lawful, &c. And ver. 28. he thus opens what he intends; If any Man, as in a fright at so hainous a thing, as eating the defiled Meat, that had been consecrate to an Idol, say unto you, This is offered in Sacrifice to Idols, eat not for his sake that shewed it, and for his Conscience-sake, not thy own, that was scar'd at it, as if unclean in it self, and yet might be drawn to eat it, as such, by thy Example, not Idolatrously, but with a doubting Conscience. And the very same Reason, why out of this Case of anothers Scandal, a Man might eat, even because the Earth is the Lords, and the fulness of it, his Right cannot be retrench'd, nothing can be made un∣clean in it self that is Gods; the very same is given for not eating, in case of Scandal, The Earth is the Lords, and the fulness of it; that is, We are not tied up to one Thing, to assert Gods Right in that only, that we must needs run our Brother into Scandal for it: The Earth, that has room enough; and the Fulness of it, a full Table (besides that suppos'd to be the Idols) is the Lords, and his Bounty to be enjoyed in all, acknowledged, praised in all; so that we may please All, that is, consult their truest Good, and give no Scandal; for that the Apostle means by pleasing, and opposes it to grieving and wounding. Thus large I have been in bringing the Case to the Romans, and to these Corinthians to much the same level and pitch, (except the Meats be suspected fouler by Dedication to an Idol, than

by the meer Mosaick Interdict) that the main Point of Scandal might be setled. For, though I shall allow just Consideration to all other Points of Scandal, and to the other Interpretation, viz. That the Apostle discourses against those Idolatrous Contaminations those Pangs of De∣votion, and Reverence of the Idol, the tender new-conver∣ted Christian might relapse into, by eating in the Idols Temple, at the Idols Feast; yet the main Point is, eating with offence, with a Conscience not satisfied, the Meats that were pure in themselves, but to them appeared impure; as is evident by the much different sharpness of Style the Apostle uses in the danger of Idolatry, and the Case of the Doubting Conscience.

The immediate Principle offended against, is then, The Government Conscience ought to have over Man, ap∣pointed it by God, against which nothing Humane ought to prevail, nor can do, but with the great mischief of Scandal.

Besides this, there is some other Rule, or Principle of Truth, guiding Conscience, and pressing upon it in case of Scandal; for Conscience is not to guide a Man, but as it represents to him some Truth, to guide it self and him by: else, as when the Blind lead the Blind, both will fall into the Ditch. And when this Principle, that presses hard upon Conscience, and to which Conscience defers it self, is over-born, then a Man is scandalised.

The Principle, Conscience, in the Case of the Romans, had lying hard upon it, was this:

Whatever God hath forbidden once, as unclean, is un∣clean, and is so long unclean, till we know that Prohibi∣tion is removed. The weak Christian did not believe the forbidding some Meats as unclean, was removed; yet by the countenance of Example in the stronger Christians, they were so hardy as to eat, while Conscience was unsatis∣fied, and so were scandalised.

Conscience in the Corinths had this Principle looking it full in the Face; To eat in an Idols Right, in Honour to Idols, is an abomination to God. The weak Christian abhorring Idols, or to eat in Honour of them, did not as yet understand there could be a Separation betwixt the Pollution of the Idol, and the Meat, or the Temple where he was worshipped: yet emboldned by seeing the stronger sit at Meat in an Idols Temple, they eat, and were inward∣ly affrighted at the unclean Meat they eat; they eat with Conscience of the Idol, the Meat as offered to the Idol, through the force of Example; that is, abhorring indeed the Idol, and his Meat; but withal, fearing it, as an Evil, and look∣ing upon the Meat as impure, because sacrificed to an Idol.

In both these Cases the Apostle levels against the use of Liberty in the stronger, against imposing by way of Exam∣ple, to the scandal of the weaker; so tender a thing it is to offer but the Lowest Rule of Compulsion in these Cases.

The Imposer then, though but by Example, is he that scandalises: The Complier against the Sense of his own Mind, instructed not by Truth and Reason satisfying him, but by Example leading him, is the Scandalised.

Things being thus stated, let us observe the Scandal it self, how it works in this Case.

1. There is an Act of high Disobedience committed against God, and his Authority, represented by Conscience; both in that Conscience, deputed by God, is deposed, and Example set up in its place; as also that a Divine Law up∣on Conscience it self, supposed to continue in force, is vio∣lated; for though it should be indeed antiquated, yet if Conscience knows not it is so, it cannot act of Faith and full perswasion, and so sins.

2. Conscience is hereupon grieved, wounded, and loses its due Comfort.

3. This begets a Flatness and Formality in all Religious Services.

4. A Lukewarmness to Religion in general; thus a Man is weakned by his Stumble and Fall, he lies prostrate in all Religious Powers.

5. Conscience loses its due vigour and exercise of Autho∣rity.

6. There is danger of Apostacy from Christianity it self, or the true Sense of Religion.

7. Hereupon the Soul is in danger to be lost, and the work of God to be destroyed, and he for whom Christ died, to perish, if not recovered by Repentance. Thus it was with the Romans and the Corinths.

Now to bring this to the Balance with Impositions in Ceremonies, or Indifferents, in after-Times. First, Suppose the Sentiments of the Mind and Conscience of many Christi∣ans deeply ingag'd, and lock'd in this Principle, That in the Worship of God, no Man may add, or diminish, so much as to a Point, beyond Divine Institution, and the most na∣tural Circumstances, and necessary Adherencies of all So∣lemn and Grave Humane Actions: That there must be no∣thing of Humane Device, for Edification or Significancy, but what is prescrib'd. And no Man can deny, but this is a safe Position, considering both the Stream of Scripture, sound Reason, and the Experience of all Ages, how much mischief hath come stealing up from Ceremonies, as high as to Idolatry and Superstition.

But let us withal allow, That though no Man can be the better for using these Indifferents, nor the worse for not using them; yet there is a Liberty to use them, without being the worse for using them, if a Man be fully persuaded in his own mind concerning them. It must remain yet, that according to the Apostles Doctrine, every Man that uses them, and doubts of their lawfulness with respect to the forenamed Principle, is condemned in the using them, because not of Faith, and so subject to all the just-now-recounted Mischiefs of Scandal.

And that therefore, He that uses them so as to press those that are otherwise minded, to a Conformity, by his Example (if it be no more), much more if by Despisings, Censures, Vexations, Penalties; he does not walk charita∣bly, he sins against Christians, wounds their weak Consciences, and so sins against Christ in a high Degree; and for his Ce∣remonies, the work of God is destroyed, and he for whom Christ died perishes, if not sav'd by Repentance. Now how high does this rise up to the Woe Christ denounces on him by whom Scandals come?

For, it cannot but be suppos'd, there are many that are wrought upon, against the sense of their own Minds, to such a Conformity, as wherein they cannot but condemn themselves wherein they seem to allow themselves, or do in∣deed allow themselves, so far as the outward Act reaches: Who can doubt, but in these days there are such, as well as in the Days of the first Christians? Yea, happy are many of those that Conform, if they do not condemn themselves wherein they allow themselves, and carry the Mischief of their Scandal within themselves, silently from others, and often secretly from themselves.

And even where Men stand out against all pressure upon them, and will not receive this Dint of Scandal, yet it is still a Scandal offered, while unaccepted.

All this now seems so strong against imposing in things of Indifferency, for fear of Scandal in them, that it is won∣der there should be any Imposition known in such things among Christians, for fear of Scandal; and yet in these ve∣ry things of Indifferency, Scandal hath run like Wild-fire, bluster'd and roar'd like a Tempest, in these of all things, to chuse, and that in all Ages within the Christian World, and even under Protestancy it self.

But I a•• to consider Scandal in a second Rank, viz. of those who do vehemently and zealously fall in with Con∣formity to these Impositions in Indifferents, yet they may

be scandalised, and that very deeply. This Case does not, I confess, arise out of the Apostles Discourses, except by the other Interpretation of the Scope of that to the Co∣rinths; which gives it not onely, as if Compliance against the Sentiments of Conscience, upon the Trust of Example, were the Sin and Scandal; but that the weaker Christians, not having the Knowledge of the stronger, doing as they did, and not prepossess'd as they were, that the Idol was nothing, sunk into some Degrees at least of Idolatrous Re∣verence and Worship, as if they knew no other Reason of eating in an Idols Temple, but Devotion to him: And this kind of Scandal, though I believe the drift of the Apostle is chiefly as I have explained it, yet too often falls out in these Cases. Those Ceremonies that have been promoted into Divine Services, or into the Ornament of Religion, and the Places of it, have been, though dangerously enough, yet not so ill design'd, as afterwards abused by more Ignorant Persons, who greedy and fond of a sensual and external Religion, have been transported upon Super∣stition, and sometimes downright Idolatry; and this often noted in Scripture under the very Name of Scandal. Thus I before observ'd in the Case of Gideons Ephod, his House and all Israel were insnar'd beyond the first Intention: Thus in the Brazen Serpent, continued (no doubt) in memory of the Miracle; yet afterwards prov'd so great a Snare, that they burnt Incense to it. And it is most likely, Balaam cast his Snare at first in a less-guilty Feasting with the Midia∣nites upon their Idols Sacrifices, not known to be such poy∣sonous Meat, and by degrees toll'd them on into the midst of the Congregation and Assembly of Idolaters. Thus the Apostles, by Divine Direction, condescending to the weak∣ness of Convert-Jews among the Romans, on consideration of the Divine Command in some of their Rites but just now expiring, degenerated afterward into such a Judaism, that the same Apostle was most severe against it; and that very

Strength of the Corinthian Christians, or at least the Weak∣ness of the Unknowing, following their Example, became afterwards into an infamous Doctrine, the Doctrine of Ba∣laam, and the very inchanting Seduction of the Prophetess Jezebel, who taught the People of Christ to commit Fornicati∣on, and to eat things offered to Idols, in honour to them. The bringing in of Pictures into Places of Religious Wor∣ship, suppose it as innocent as could be suppos'd at first, yet was abus'd speedily into all imaginable Corruption; and it is much to be fear'd, all the Remonstrances concerning more Innocent Rites, as they can't vindicate them from Scru∣pulosity on one side, so can't preserve them from Mens placing too much of their Religion in them on the other, whereby the true Conscience of it is weakned, the Vertue and Vigour of Conscience in things truly Religious, weak∣ned and spent, by having been laid out unnecessarily upon extern Observances; and loosness of Life, like Fornication with eating things offered to Idols, breaking in upon the Com∣mute of such Flatteries of Conscience for substantial Piety, as the Jews would exchange New-Moons and Oblations, for Justice, and Mercy, and walking humbly with God.

It must be indeed acknowledg'd, not onely Humane Ap∣pointments, but even Divine Commands, are subject to the Injury of Scandal; but with this difference: One can∣not be cut off, though Scandal presses never so hard; the other may, and ought: For, in all things not ordained by God, the Principle sinned against in Scandal is the exceed∣ing Purity of Religion, the substantial Piety, and most Spiritual and Rational Worship of himself God requires and expects by his Word; and that all things he has com∣manded be adjusted to those Ends, even as he provided them; and all he has not commanded, should stand off, or at least be presently superseded, when become the Prey of Scandal. Yet on the other side, Scandal shelters it self un∣der Order, Decency, or Edification of the Ignorant, Obe∣dience

to Authority; and presses on to the utmost under them.

3. The third sort of Scandal arising from Indifferent Things, upon those that will not be at all perswaded to a Compliance with them; even they may be scandalised, by unlawful and very sinful Censoriousness, and Passion; pla∣cing too much of their sense of Religion upon their dislike of such Additions to Divine Worship; Divisions and Sepa∣rations on both sides from the Publickest Worship of God, and National Union in Religion, beyond the Merit and Quality of the Cause, or further than the Case at its ut∣most extent can require; and if the Sin of Schism be such, as the endeavour'd Notion of it would make it, a Fall into the great Sin of Schism.

The Principle offended against in this sort of Scandal, is, That great Love of Christians, and Union in Divine Wor∣ship, in Truth, and Peace, made so Fundamental in Christi∣anity by Christ and the Apostles.

The pretence of Scandal lies too both ways, That for the sake of such Additionals, we may desert those much higher Considerations, and Reasons, and Causes of Love and Union, and our Obligations to them.

The Apostle represents this great Mischief, not under the formal Account of Scandal, in the Discourse to the Ro∣mans, though I doubt not he after refers to it expresly as such, when he joyns Scandals and Divisions together; but * 1.67 in the Discourse it self he both sets out the Heat on both sides, in judging and despising, and argues on both sides, with highest strength of Divine Reason, against the Evil both ways.

And this is certain, The more excellent our Religion, the more desirable our Publick Worship and Communion, for the Piety, Rationality, and Order of it, the more pure our National Church, and Association in Religion is, and the greater the Sin of Separation; the more does the Apo∣stles

Argument against scandalising for the sake of Indiffe∣rencies, press and urge us: Why should our Good be thought evil of, or blasphem'd? Why should our Publick Worship, and National Religion, be once thought to be Ceremony? Why should our Communion be clogg'd with things of no greater avail, than Meat and Drink? Why should we lose those from our Communion, who own, The Kingdom of God is Righteousness, Peace, and Joy in the Holy Ghost; and contend for those Divine things, though they have not lei∣sure and freedom for Ceremonies; when they that serve God in them, though they cannot joyn in lesser things, yet as they are accepted of God, so should be approved of Men? Or if the Sin of Separation be so great, and even Schism it self, why for our Meat, for our Indifferent things, should they perish, for whom Christ died; or such a Work of God as appears in them, be destroyed?

4. The Severity, Passion, Transport beyond the Values of the things themselves, and taking up the Instruments of Cruelty, cannot be without Scandal upon the Imposers of Indifferency; and those that will needs be Task-masters un∣der them, cannot be without Scandal: For, while they seem to be zealous of Order, Decency, Uniformity, they sin against the Precepts of Love, Ʋnity, Mercy, Peace, and exchange too often those excellent Pastoral-Staves of Beau∣ty and Bands, for the Instruments of the foolish Shepherd, * 1.68 that extend not to any true Acts of Pastoral Care, Visiting, Healing, Feeding, but Tearing and Rending.

Lastly, By-standers and Neuters have the Woe to the World, because of Scandals, coming upon them; for they mis-judge of the excellent Religion of the Gospel, by these great Miscarriages; and it falls under their misrepute, as if it stood in Ceremonials: in regard of whom, the Apostle was so cautious, that the Good of Christians should not be evil spoken of, as if the Kingdom of God was only Meat and Drink. For whereas the Substantials of Christianity justi∣fie

themselves to the Consciences of all Men, Ceremonials lead to Atheism; as if Religion were but the Craft of Par∣ties, using Trifles for Interest, Rule, and Domination; and Differences in the Profession of it, when multiplied by Disputes about these Indifferents, bring mistrust upon all, as if there were nothing certain. Lastly, the Heats, Cruelties, and Persecutions used on these Accounts, cannot but look very strange, and full of horrour, to the very Light of Nature.

For, how can it but appear Prodigie, and Portent, that Christian Religion, that counted upon nothing but Perse∣cution of it self in the World, should turn the Weapons used against it, upon it self; as hath been most notoriously infamous in the Popish Inhumanities? Or what Stranger can think well of such a Christianity? And then more dire it is, that Protestant Religion, branding Popery as a Religion of Blood, shoud be so much as tinctur'd with any of that Spirit; and that any of these Evils should be for the sake, and upon the account of Indifferents, that are ac∣knowledged to be devised by Men, that are not equal to Gods Law, that may be chang'd, for which other Countries, that use them not, are to be condemn'd; whereas Substan∣tial Order and Decency are the same throughout the World, some small Local Differences allowed for.

This is the great Cause of Complaint: But on the other side, the Reasons that appear to Dissenters against them are great and weighty in themselves: Let them be mista∣ken in the Application; yet a great Reason on the contra∣ry to any thing, if misapprehended, is of much more weight, than a very slight and inconsiderable Reason for it, however true: And, though in a much inferiour Cause, I acknowledge, yet I hope it is not unlawful to make an Allusion to that unavoidable Argument against Atheism, That the enduring of inconsiderable Inconveniencies, though certain, is much more eligible to a wise Man, than the adven∣ture

upon intolerable and endless Inconveniency, though sup∣pos'd uncertain. In a like manner, though of a lower con∣sequence, and yet not altogether lower, The great mischief of Scandal, though possibly upon mistake, is not to be hazarded upon, suppose, the more certain little Inconveniences of Mens not conforming to Indifferencies.

But that there may be a more equal Poise of the Matter, I shall briefly present the Objections against Indulgence to Dissenters in Indifferencies, upon the account of Scandal, and the Answers that may be returned to them.

Object. 1. If Scandal were an Argument against things, we must go out of all things, even out of the World, nay, out of Religion it self; for all things are full of Scandal, even the best things.

Answ. It would be yet a considerable Service done to the World, the Christian World, if but so much of Scandal were defalk'd, as hath its play in Indifferents: The abate∣ment would be above what can easily be believed, if all that hath swell'd the Account of Scandal from Indifferent Things, had been wisely and thriftily cut off, from the en∣trance of Christianity to this day.

And the Sting of the Argument, why it should have been, and yet should be so, is, That they are but Indiffe∣rents that are spoken of, the Use of which makes us not the better, nor the non-use the worse: But the mischief of Scandal is incomputably great, so that the advantage of such an Abatement had brought Infinite Recompence with Usury, in Truth and Peace, for that little Profit, if any, that could grow from barren and dead Indifferents in Religion, though considered as separate from Scandal.

Object. 2. The Apostle himself was enforced to change his Voice concerning Indulgence to the weak, in the Judaique Rites, and to vote the persisting in a Love to them damnable; and the Holy Spirit brands the Idolothytes conceded by the Apostle, to be afterwards the Doctrine of Balaam: So that

the Weakness of Consciences about Indifferent Things becomes so masterless, unruly, and headstrong, as to indanger main Concernments in Religion, if not reformed, the due time of Indulgence being allowed for it.

Answ. The Mischief, if nearly observed, always grows from making more Accessions to the Worship of God, and Religious Services, than God hath made: For the Ju∣daizing in the Galatians, the Will-Worship and shew of Wis∣dom among the Colossians, the forbidding to marry, and com∣manding to abstain from Meats, all grow upon the same Root: Even the Idolatry and Luxury of the Idolothytes, came not from a wise and Christian asserting God's Right above the Idol's, but from sinking down into the sensual Worship of the Idol, by a daily Conversation at his Table in his Temple, and uniting Heathenism with Christianity; of one of which, either Judaism or Heathenism, most Rites are but the Offspring.

The great Danger is either in exalting Gods Creatures into a state, and for Uses and Ends, above what he Or∣dained them, at Humane pleasure and arbitrament; or retrenching the Liberty God hath given in the free use of his own Creatures; for every Creature of God is good, and nothing to be refused, if received with thanksgiving: For it is sanctified by the Word of God and Prayer. Now this cannot alike extend to the Signs and Ceremonies created by Humane Imagination, and imposed with rigour, and that not only on Civil Accounts, which we meddle not with, but upon Religious, where God is only Supreme: At which Door hath entred all the Idolatry and Supersti∣tion into the World, winding it self by lesser Degrees, and so mounting it self to the very top.

The great Use of the Apostle's two Discourses, is there∣fore to be resolved into this one main Position. That upon the account of Indifferencies, wherein the use or non-use cannot commend us to God, we should not Scandalise,

nor so much as offer Scandal to any of the Servants of Christ.

In all which it is duly to be considered, That Scandal runs in the Industrious Imposing and binding Observation, either by Example that expects Conformity to it, or any more violent Influence upon Compliance: That which the Apostle therefore perswades to, was not any thing of Ritual Distinction of Days or Meats, but only the not eat∣ing such or such Meats, happened in these two Cases to be the Expedient against Scandal, he therefore perswades the not eating upon these Contingencies, as by the by, which was a very easie performance for Christian Charity; but the Thing he was wholly intent upon, was that great Doctrine of not Scandalising for the sake of Indifferent Things. These Circumstances easily vanished, the main Point remains unmoved. They were only a Scheme, a momentany and transitory one, to display this great Do∣ctrine in, and to present it upon.

When these things grew into a Ritual Religion, the Scheme was altered and shifted, they grew sinful, and were condemned; the Doctrine stood yet, and for ever stands firm, planted upon them.

Object. 4. The Rites used are such as are recommended from Antiquity, and were of use of old, in the Primitive Church.

Answ. Allow it to be so. All that can be collected from thence, is but Example, wound up to its highest Peg, when it does not reach Christ: And whenever it does not reach him, it does not bind. Be ye followers of me, as I * 1.69 am of Christ, said the Apostle, just about to discourse of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ordinances or Traditions. Those Concurrences, All, Every where, Always, must begin in Scripture, and be found there, else they do but oblige our Prudence, not our Conscience.

Only so far as Antiquity, or the Primitive Church, in∣ables

us to see with our own Eyes the Sense of Scripture, or the Determinations of Natural Light and Reason in any Case, so far it obliges us in Conscience. All else is but the Deference of Modesty and due Regard, which can∣not weigh against Scandal, except we make the Oracles of Antiquity, equal to the Heavenly Oracles; and then we must demand the same Certainty of the Divine Inspira∣tion of the one, as of the other, or else we may quickly run into the greatest of Scandals.

Object. 5. The Commands of Lawful Authority take away the Indifferency, and make Necessary, what was before Indifferent.

Answ. The Question is not, Whether Magistrates ought to be obeyed in all things Indifferent; for that is readily granted, if in all Circumstances they are Indifferent; nor whether Rites are Indifferent Things, for that is also sup∣posed to be granted; but the question must be, Whether it is an indifferent thing to give or receive Scandal, upon the account of Indifferent Things; seeing that may indisputably fall out, or the Apostles Discourses fall to the Ground; and in one sort of Indifferents, as well as others, else the Apo∣stles Discourse will be ineffectual to any the like Case: Seeing then the Tribunal and Authority of God is higher, than of any of the Supreams of this World, and that Scan∣dal is cognisable only before him; and that whatever in∣curs Sandal is inseparable from Sin against God; it must needs follow, that in a Case of Doubt, from which a Man cannot acquit himself, he cannot obey Men in that, without disobeying God, who hath declared to him, Whatever is not of Faith is Sin; and he that doubteth, and doth what he doubteth of, is Damned; that is, Condemned within himself, and in the thing it self: And the Reason in such a Case must be the same, as in a Case of Obeying Magistrates a∣gainst any express Divine Prohibition. For though the thing doubted of, does much differ, if it be indeed indiffe∣rent:

Yet the Prohibition is as plain against doing what is doubted of, and what is not of Faith, as in any Case.

Seeing then all Humane Authority must lower its Top to Divine, I cannot see, but that, in Indifferent things in Re∣ligion, which is Gods peculiar, for we speak only of that, the Magistrates Power is excluded, in case of real doubt of Conscience, in which a Man can do nothing, but he runs into Gods danger, even as in any other case of such danger, by reason of Sin. And what is offered in Relief, will not avail, viz. That Obedience to Magistrates is certainly a Duty; but whether there be any disobedience to God, a∣bout such or such Indifferents, is in doubt; and if the thing be indeed indifferent, it is a doubt upon mistake: And then there is a disobedience to God, in an undoubted Rule, and Command to avoid it in a case not only of doubt, but of mistake.

This, I say, cannot avail; Because the measure is not to be drawn betwixt Obedience to Magistrates in all lawful things, or things indifferent; but betwixt Obedience to Ma∣gistrates, and Obedience to that Rule of the Word of God in all cases of doubt, which is as clear, and as little sub∣ject to doubt, as any Rule whatever. Yet does not this evacuate the Power of Magistrates, it being restrained to things indifferent in Religion, and in Doubt, and the Doubt fixed upon a grand Principle of Truth.

Nor is that of greater satisfaction, That in Obedience to Magistrates, there are so many degrees of Good, and so many of Evil in the Disobedience; but in doing well or ill, concerning Indifferents, there are much fewer Degrees, both of the Good, and the Evil; therefore Obedience to God, in so great a Morality, as Obedience to Magistrates, is always to be preferred before our doing well in Indiffe∣rents; and the fear of Evil in one, to be avoided much ra∣ther, than the same fear in the other.

The Reason of Dissatisfaction is this, That the Measure is not betwixt the Morality of Obedience to God, in obey∣ing Magistrates, and doing well or ill about things Indiffe∣rent, but betwixt the Morality of Obeying God in one of his clear and undoubted Precepts, and in another of the same Evidence and Clearness; which must needs be one and the same, and of the same Rate of Morality: Seeing Obedience to God is the Fundamental Morality.

If it were not thus, the Magistrates Prohibition of Sa∣crifice of the Cup in the Lords Supper, must exempt from Obedience to God in those Duties; because Obedience to Magistrates is a Moral Duty, but the other Ceremonial.

But it is out of Measure certain, Obedience to God is both the top and the bottom of all Morality; and although Obedience to Magistrates is a great point of Morality, yet Obedience to God is so before it, as to be the Measure of it.

Besides, if Obedience to God be to be valued not by his Authority, but by weighing the Precepts themselves, much more Obedience to Magistrates is to be estimated by the Commands they give, of which Indifferents in Religion will never be made out to be worthy to be the Tests, either of their Authority, or our Obedience; whatever un∣thinking Men have said therein.

Indeed among the Divine Commands, God hath chosen Mercy, rather than Sacrifice, honouring Parents, rather than Corban, but it is because he hath so declared in his Word, and in Mens Consciences.

But all the Laws of God do harmoniously Conspire, and Subordinate themselves one to another, among which O∣bedience to Magistrates, and Preserving the Government, and Peace of Conscience, are none of the least, nor of any contest, or distance of unkindness between themselves: Whoso is wise? He shall understand these things: Prudent? And he shall know them; for the ways of the Lord are right in themselves, and lye in streight Lines one to another; the

Just shall walk in them, though Transgressors fall therein.

In fine, Magistrates, especially Christian Magistrates, are as much oblig'd against pushing on Scandal, as private Christians, and more, as they are the Custodes, the Publick Guardians of Conscience. But if they fail in their Duty, Obedi∣ence to them cannot disannul the Charges against Scan∣dal, lying upon all Christians, in Relation to one another; nor can their Laws prescribe against Moderation.

Obj. 6. But when time is allowed to the Doubtful to sa∣tisfy themselves, if they come not off from their Scruples, it argues Humor and Faction are highest in the Case; or a Superstition on the other side.

Answ. The Apostle tells us, it is a very happy, a very rare thing, when Christians surmount their Doubts. Happy is he that Condemns not himself, wherein he allows himself; It is a very Priviledged Case to be well and wisely satisfied after Doubt; and therefore it must not be hastily censured, if those that have been unsatisfied cannot presently answer our Lure to the other side.

And the time is much larger, that is necessary in some Cases, than in others: The Ceremonies of Moses, it was rea∣sonable should go off more quick, as Shaddows of the Night, by the brightness of the Gospel, and could never return a∣ny more. But the Reasons against eating at an Idols Feast, be∣ing nearer Moral, are much more durable, and may last, even while the World stands, where, or when-ever Idolatry has place.

In the first Reformation from Popery, there was Reason to expect, the Superstitious Rites and Customs, that had gained upon Mens Minds with the Reputation of Religion, should be daily wearing off; but the Reasons of Doubt in Indifferents affixed to Divine Worship, taken from that per∣petual Obligation of preserving it pure, setled upon the Base of truest, soundest Reason, and much more favoured by Scripture, well arm'd with Experience of Events, must always continue in force, and so no Time may be large

enough for getting off from those Scruples that spring from them, but that wherein they are indeed taken away.

But if any thing of Turbulency, Faction, or Unruliness be supposed to lye deeper than the Scruples; it is best to unmask it, by taking away so just a Cause to mannage it self, upon and by so great a kindness to Conscience, that ought to be tendered, to heap Coals of Fire upon the heads of such Persons, either to reform them, or condemn them beyond Apologie.

Or if Superstition, and placing Religion on the other side, in having a Zeal against Ceremonies be suspected; even that does but increase the Scandal arising from these Indifferent Things, and makes them more necessary to be remov'd, as Stumbling-Blocks out of Mens way; you cure the Superstition on the other side too, by taking away the Cause.

Object. 7. Order and Government in the Church, or Na∣tional Religion, cannot be preserv'd without such Guards up∣on both Piety, Order, and Unity; for besides that Publick Authority hath thought them fit, there are many private Chri∣stians zealous of them, and that would be scandalised, if they were taken away, as if the Precept of the Apostle were broken, Let all things be done Decently, and in Or∣der; and of them greatest care is to be had, as owning the Publique Authority most.

Answ. I have already asserted, in answer to some parts of this Objection;

1. That Religion and Piety are its own best Guards, and Devotion to God preserv'd most awful, as well as most pure, in its own Spirituality and Truth.

2. That all Natural and Necessary Order and Decency, are always to be secured, as much as may be, as being above the Scale of meer Indifferents.

3. That Unity is to be preserv'd in the Inviolate love of Christians to one another, center'd in those principal

Things, Love of God and Christ, and keeping his Command∣ments; and not in one Face of Ʋniformity; which is, if plac'd upon Ceremonials, in its own Nature, as variable as the Phase of the Moon.

4. I add, The more Publick Societies in Religion are intended, and desired to be, the more Comprehensive the Forms of Union must be. The Prudence, and holy Cau∣tion, of that first Council we read of in the Christian Church, is always to be followed: When the Jews and Gentiles were to come into the nearest Union, and as great an Ʋniformity, as was any way necessary, either in the se∣veral Churches, or the whole Church; when Doubts and Disputes had arisen concerning the Terms of their Union, was that prime Canon made, (happy had it been, if that Pattern had been ever since kept to) It seemed good to the Holy Ghost, and to us, to lay upon you no other Burden, than These necessary Things; one necessary by a perpetual Morality, one other in the fear and danger of Idolatry, or Scandal: The other two necessary at that time, but by alteration of Time they dropp'd off, as to any Religious Import; ex∣cept as general Nature may check at them.

5. The Banding of Societies in unnecessary Rites, is ra∣ther of Ecclesiastick Interest and Domination, than of the Concerns of Christian Religion.

6. If there are such Varieties, that some cannot serve God, without adorning their Worship with these Arbitrary Rites of Order and Decency, they must stand or fall to their own Master: If they have such a Faith, seeing the Danger of Scandalising lies most on the side of Ceremonies, they are those that should have it to themselves before God, not they that doubt; or, because it is the Publickly Established Order, they should carry the Happiness, the Priviledge of their full Perswasion humbly, and compassionately, being not high minded, but fearing, lest in some parts of that, wherein they seem so clear, Causes of Condemning

themselves lye hid at present, and afterwards start out.

But all this cannot be a Standard for others; they that are doubtful ought not to be screwed up, by Engines and Pullies, to this Happiness: Seeing then there are some that dare not serve God in this way, we must seek out o∣ther Terms of Union, and they are very near us; the vital Union of Christianity, our National Reformed Religion, which may subsist well enough, if we would let it, in these lesser Distinctions.

It did not make diverse Churches in Primitive Rome, that some Christians distinguished Meats and Days, and others did not.

Yet the asserting the Rights of the Gospel-Freedom from Judaick Bondage, was of more concernment to the Christian Church, at that time, than all the Order and De∣cency of Despotick Ceremonies can be worth to it now.

Let us therefore, as the Conclusion of this Head of Scandal, always remember, upon the point of Indifferency, That, All that it is, hath been nam'd already, and it is known to be Indifferency, and it may not contend with Scandal, that is mightier than it; for Scandal is Scandal, real Mischief, and lays about it from every Quarter with Mischiefs. How much better then is it, that indifferent things in Religion were taken away, even while the World standeth, than that they should be kept up as the Sconces of Scandal?

For Indifferent Things let not the Work of God be destroy∣ed, nor any for whom Christ dyed in danger to Perish; the more we esteem our Church, our Religion, our Worship of God, the better and purer they are, the more it is pity any should be divided from it, should be so far scandalised, as to be Schismaticks from it, either in our account, or if it be that Sin, in the real danger of it, and of perishing in it. The more excellent our Church is, the more the A∣postles Rules take hold of us. Let not the good of our Church

be evil spoken of, as if it was Ceremonial; Let us not lose any from our Church, for Meat and Drink: Increase not the Woe of Scandal any way, for so mean Things, as Indiffe∣rents.

Let us not indanger our selves into the Woe of him, by whom Scandal comes, for Elements.

But besides all these Considerations, there is not so abso∣lute a security in adding any thing, under any Name what∣ever, to the pure Worship of God, any more than to his Word, lest we be found Lyars to him, mismatching with it, what will not endure the Fire. Greatest Peace have they that * 1.70 love thy Law, O Lord, and that only; nothing shall offend them, in nothing will they offend others. Observing Rites that had been Divine, was not so safe to the first Christians, having to do with Rites that had been corrupted Idolatrou∣sly, and Superstitiously, proved very Fatal. Ceremonies are but Shaddows, Superstition easily pervades that little thin Essence they have: They have not the Right of being Gods Creation to bring them off, to lye lower than their Corrup∣tion, and commend them: There is no such Cause to be over-zealous of such things, in regard of which, a late * 1.71 Ro∣manist hath said, The true Religion of the Church of England, differs little from the Romish, in outward appearance.

The Argument strikes all ways, if our Constitution be so good, and injur'd not at all by Ceremonies, let us, as Christ, Seek, and save that which is lost; those we look upon, as the least, that believe in Christ, let them not be lost for Ceremo∣nies. The Love and Compassion of a Saviour, triumphs towards these least, easily Offended, narrow-soul'd, mo∣rose, suppose them; Smoaking Flax, bruised Reeds, yet de∣spise them not, if Christians, if Protestants. Their Angels behold the Face of the Father, of Christ in Heaven. Let them not be Offended, Scandalised from Union with our Natio∣nal Church for Ceremonies.

If on the other side, our Ceremonies in Gods account should be blemishes of our Church, and Imperfections; or if they may be turned into such by an ignorant use of them, or if they cause Divisions and Scandals; if the Mischiefs of those Scandals fall upon Strangers to true Religion, and keep them at distance: All these considerations weigh hea∣vy against a Zeal for them.

But if none of these can be laid to their Charge; yet if Men doubt concerning them, what must they do? How shall they escape that of the Apostle? He that doubteth is Damned if he Eats. Whatever is not of Faith is Sin. Why should this be hazzarded for Indifferents? And when the Tyde of Advantages, Preferments, Publick Approbation, are on one side; Deprivation of all those, Censures and Penalties on the other; who dares answer for many Men, that they do not offer Violence to their Principles, much more venture over their Doubts? And yet in those very Doubts has the Apostle laid his Doctrine.

Or Lastly, Wo can reasonably suppose, Men would stem this Tyde that is against them, if they had not real Con∣scientious Doubts, or higher than Doubts, to contest with in prejudice of their Complyance.

Upon the whole then, I cannot but conclude, Imposing Indifferent Things in Religion, by a violent Example; much more by severe Ways, is very contrary to the Apo∣stles Doctrine in that Case; and that upon Reasons, that till I see them answered, I must suppose unanswerable.

I have now thus far discoursed of Scandal in the more strict, and particular Cases, Scripture hath given us the notices of; but in the remaining Heads to be treated of, I shall consider it in that largest and most comprehensive Grasp of it, Religion in general.

And there is nothing that requires greater Wisdom, and the prepossessions of a more Religious Prudence, than to sit, and count the Charge of undertaking serious Piety, as

the Lord hath bidden us in relation to one Branch of Scan∣dal, Persecution; so with respect to the whole Negotia∣tion of Scandal in the World.

It is the great both Wisdom and Goodness of God in the Scripture, that he hath given full and ample warning before hand, of all the Disadvantages we are to encoun∣ter in our Faith, Love, and Obedience to him; as when we are assured, There shall be False Prophets, There must be Heresies, There shall be Persecution, There shall be an Apostacy, or general Defection from True Symmetral Chri∣stianity, within Christianity it self: And so in the present Case, it must needs be that Scandals come. For the Know∣ledge of these things is one greatest Defence against the Evil predicted, as also against the staggering of our Minds, concerning the Truth of Religion it self.

Let any man then enquire, and search this thing out, both in Scripture and close Reason, and he will find Scan∣dals must come; though he may at first think, Religion, if it be so great and excellent as is given out of it, should not be darkned and clouded with Scandal, but stand clear from it; and it be impossible it should be any way liable to it.

Now that it is in it self Just and Right, even to Perfe∣ction it self, is every where recorded and published of it. Wisdom speaks excellent things, and the opening its Lips are * 1.72 Right Things: It speaketh Truth, and Wickedness is an abo∣mination to its Lips: All its Words are in Righteousness, and nothing froward or perverse in them: They are all plain to him that understandeth, and right to them that find Know∣ledge. The Righteousness of thy Testimonies is everlasting, give me Ʋnderstanding and I shall live. Gods Precepts are right concerning All Things, and secure from every False Way. * 1.73 His Law is the Truth. By the Word of his Lips Men are kept from the Paths of the Destroyer. Amidst all the scan∣dalising, * 1.74 and intangling Works of Men, The Ways of the

Lord are all right, if Men have but right Feet, right In∣tentions, Affections, and Motions. And yet when all this is granted, let any Man cast the thing in his severest Thoughts, and he will find it impossible, as things are, Religion should be free from Scandal, and that therefore, as if any Man cannot deny himself, he cannot be Christ's Disciple, so if any Man cannot Encounter Scandal, and overcome, he cannot be the Servant of God, the Disciple of Christ.

Let us then resume the Notion of Scandal, and fit it to this general Prospect over Religion, I am now upon, and we shall find, as the Lord speaks, that Scandals must come.

Scandal then is any False Pretence or Appearance, where∣by Religion, or any of the nobler Objects, Parts, Rules, or Reasons of it, are expos'd to Disadvantage and Disgust, as unreasonable, unjust, untrue, weak and empty; mo∣rose, unlovely, and undesirable; or the contrary, Sin, Ir∣religion, and Disobedience to God are gloss'd over, and presented, as in all regards, more choosable, and to be de∣sired than Religion; and all things so intangled and per∣plex'd among themselves, that Men are seduc'd from the esteem of the Divine Law, and Obedience to it, and in∣snar'd in Sin; even by that justle, and disorder Scan∣dal makes in the several Laws and Rules of Religion a∣mong themselves; and the blending with them the pre∣tences of Sin; upon which great dishonour to God and Religion, sharp Conflicts of Conscience within it self, Mischief to the Souls of Men, and a general Dis∣affecti∣on to Religion ensues.

And now, how this must needs be, I shall undertake to shew, having only observed; First,

That there are some main Things so necessary for our Knowledge, Faith, and Practice, that they are made exquisitely clear, and most easie to be understood. He

that runs, may read them; wafaring Men, though Fools, can∣not err therein; the entrance of the Word of God, concer∣ning them, giveth Light, it giveth understanding to the Simple.

Again, There are some Things of very great advancement to the Soul, and its Happiness, that are the reward of a holy, humble diligence to know, in such a Measure, as they ought to be known, and of a preceeding Obedience in those so plain things, that (as the Resurrection of Christ) are not shewn to all the People, but to chosen Witnesses: Thus the secret of the Lord is with them that fear him, and he will shew them his Covenant: What Man is he that feareth the * 1.75 Lord? Him shall he teach in the way, that he shall chuse: The Meek will he guide in Judgment; and the Meek will he teach his way. If any Man will do his Will, he shall know of * 1.76 my Doctrine, whether it be of God, or not: On the other side Ignorance, and Disobedience to those Divine Truths, that are nearest, and most plain to us, are punished, either with concealment of, or leaving us to Injudiciousness, and Insensibleness, in higher Divine Manifestations; where also that Injudiciousness and Insensibleness are Condemned. For to him that hath shall be given, and from him that hath not, * 1.77 by improvement and good use, shall be taken away, even that which he hath: And this is the Condemnation for not be∣lieving * 1.78 in Christ (that supernatural Revelation) because they loved Darkness rather than Light, as a Cover for their E∣vil deeds.

But besides those plain Truths, written with a Sun∣beam in Nature it self, besides those of clear Revelation, there are necessarily some deep Truths, concerning the Di∣vine Nature, the Attributes of God, his Decrees, and Acts, some Mysteries of Christ, of Providence, and the Govern∣ment of the World, that command Awe, Reverence, and Modesty, and are not to be fathom'd and fully understood, and yet cannot be so divided, nor separated from those

Truths that are necessary to be known; but that the Un∣derstanding must, and ought to have an observation of, and search after them; though with Fear and Trembling, and with a Wisdom to Sobriety, yet to know as much of them, as it is made to know by Scripture.

These things now being premised, I come to shew, That in the first and best state of Things, Scandals might come; and that in the corrupt and degenerate state they must come.

And first how they might come; and there must the same Original be assigned to Scandal, as there is to Evil and Sin it self; for neither Sin nor Scandal can derive themselves from the Holy, Wise, and Good Creator, who made all Things just and even; He, most upright, weighed out the Path of the Just by his own Eternal Perfect Way, and made the Angelical, and Humane, the whole Rational Nature, according to it, upright and perfect, so that there was no Scandal from this first beginning of Things. But when God made Creatures of Reason and Understanding, and of Free Will and Choice; Understanding in the very Na∣ture of it could search and pry, and range every way; and look not only upon Things that are, but by Things that are, they could collect Things possible; from the Na∣ture of Wise, Good, and Just, they could descry Folly, Evil and Wrong; and in Happiness and Blessedness, they could behold, as in privation from them, Misery and Un∣happiness, or the Transcendency and Infiniteness of Hap∣piness; and the Degrees below it; they could trace and find out the Lines by which there rose up a Supremacy of these, and back again, by which there was Declination of Degrees from this Azimuth, or insuperable Height.

And as these Understandings are so great, so they are suited with Wills and Appetites as great, by which they could aspire to be whatever they saw above themselves; and to dislike in whatever they found themselves below.

So that it was possible for them to dislike their first Estates, to forsake their proper Mansions or Habitations, and leave them, as if they were not loughty, large, and roomthy enough for them. Thus the Angels left their Estate in Heaven, and Adam his in Paradise, aspiring to something higher; and this through mutability, from misapprehen∣sion, jealousie, and disgust, arising from perfect mistake, false appearance, and mis-judging, which is perfect Scan∣dal. Thus not being Infinite, not being Omniscient, nor able to find out the Almighty to perfection, nor resting in the Love and Obedience of God in those things most cer∣tain, evident, and undoubted to them, but projecting be∣yond their own Sphere, they might come to charge Gods Holiness, Goodness, and Wisdom foolishly; to raise suspi∣tions they were not high and well enough; observing how Evil lay from Good, they might in Discontent draw the Line of Evil upon Good, and charge Imperfection upon Perfection it self; they might disorder the most orderly Alliances, and confuse the just Distances between Things and Things.

This they might possibly do, except God did interpose with his Immutability of Perfection for them, and secure them: But God permitting things to liberty, this must be possible to fall out.

This possibility of Change was the Folly God charged the purest Angels with, and in regard of which, the Hea∣vens were not clean in his sight.

From the miserable Consequences of this Possibility com∣ing into actual Event, the Good Angels were Elected, and into them the Bad Angels fell, who abode not in the Truth, but fell into cursed Scandal, and are wrapped up in Scan∣dal, fettered in it, even in Chains of darkness, which are Chains of Scandal, till the Judgment of the great day; that * 1.79 it may then be decided, whether they had just cause of Offence or not: Thus the Devil was a Lyar from the begin∣ning,

and the Father of it, of the Lye of Scandal: For all Scandal is a Lye, John 8. 44.

And now, when there was an actual Fall, a Defection of any of the Rational Creatures, actually come to pass, God still permitting things to their own Liberty, then it cannot be, but that Scandals come; For when once the Activity of an Understanding, carried with a perverse and disorderly Will, is in motion, then it traverses all ways, cuts all those Lines of Allyance and Connexion betwixt Things and Things, scales the heights, dives down into the bottom, fills all things with Confusion and Perplexity, that it may Scandalise, mis-represent, and mis-report God, and Supream Goodness, extols forbidden Pleasures and En∣joyments, and an imaginary Happiness, as if enviously de∣nied, and that denial unreasonably, and to no benefit com∣plyed with.

And the more Agents there are thus perverted, and ill disposed, the more Scandals must needs arise and shew them∣selves; when therefore Angels fell, or if some Principal fell first, there must needs be Scandals in motion from them, and they drew down innumerable lesser Stars with them; when they propagated Scandal to Men, as we read in the History of the Fall, and Men grew numerous and wicked, Scandals must needs come amain, and multiply themselves: For so many sinful and impure Understan∣dings at work, and hurried on by extreamly bad and un∣holy Wills, Scandals must become like a Deluge, and can∣not but increase to a kind of Infinite, and must be pressing every where; for there is no Light so clear, but a dim and dark Eye may report it black and obscure, there is no way so smooth and even, but Lame Legs, Crooked Feet, being themselves unequal, may stumble and fall in it: When a Man, as Solomon says, is cast into a Net by his own Feet; when his Feet are a Net to themselves, he must be Scanda∣lised, and Catch'd wherever he goes. There is no Sense so

grave, and seriously compos'd, but a vain Fancy, that is full of odd and antick Shapes and Images within it self, may travestee, and turn it into Ridicule. Even the plain∣est Sense, by Ignorance, or Malice, may be so transpos'd, as to be made most unintelligible Non sense, and by sepa∣rating the parts from their due order one to another, may be perverted into Falshood and Blasphemy.

Thus therefore, by the Darkness of Mens minds, by the Maliciousness and ill Designs of corrupted Intellectu∣als, enraged by impure Lusts and Passions, the plainest things in Religion may be mis-understood, mis-represen∣ted, mis-reported, and disguised out of themselves; much more the more secret, retir'd, and even unfathomable parts of Divine Truth, Providence, and Government.

God hath made every thing good, that he hath made, and his very permissions of Evil, are all over-ruled by him to Good; and even to us they may be Medicinal, and of use, if taken by the right Handle.

On the other side, Scandal turns the very best things in∣to Evil, to the Person Offended, and nothing can be so Good, that it both not so abuse: The Spies it sends out upon the Land of Promise, bring up an ill Report of it.

Indifferent Things, that are by God prepared, and inten∣ded to turn each way, either to use or not to use, accor∣ding as Circumstances lead, and both ways to be advan∣tages for Good, Scandal hath a great hand over, and turns them to Evil all ways.

Things that are Evil, the Sins, and Falls of Men, ei∣ther Good Men, or Bad Men, or Men seemingly Good, and inwardly Bad, are as the proper Dominion and Ter∣ritory of Scandal, and it raises what it can against Religion by them.

Thus every thing, by the not only Permission, but Ju∣stice of God upon the faln World, is subjected to Scandal, not willingly, for all things work together for good, as they

are impressed with Motion from the Divine Hand; but de∣serted by that, but so much as permissively, Scandal vio∣lently transports them upon Evil.

Now things standing thus, there is the God of Scandal and his Angels, the Angels of Scandal; the Divel, and the whole Hoast of faln Spirits; the Great Reasons, and Wits of this World, the Prophets of Scandal; the Ambitious Powers, and Interests of Worldly Greatness, Secular Poli∣cy, Ecclesiastical Domination, Debauched Religion, and in one word, the whole Universe of Lusts, all at the service of Scandal, and employed by it.

From hence are all those Atheistick Discourses, those Heretical Opinions, those Monstrous Idolatries and Su∣perstitions; those Burlesques of Lucian Wits, those Bold and Authoritative Examples of general Wickedness, Pro∣phaneness, and Irreligion, that have spread themselves over the whole Earth, those Severities in matters of Indifferency.

And where there is in any Time, or Place, such a sense of Truth and Religion, that any of these Evils, plain and bare-faced, take very little, but are hated and hooted at, every thing, that is better, is borrowed against it self, the Mantle of Law and Right is put on, pretences of Re∣ligion are made the Rayment of things most contrary to it And in all times, True Religion, Piety and Vertue expulsed under the worst Names, and covered with the ugly Vizor of Evil; it being hard to bring Goodness into mis-repute in its own likeness, under its own appearance.

To this purpose besides every Man, being the first and worst Scandaliser to himself, besides the lower and lesser Ministeries of Scandal, within privater Com∣munities, there are in all Times and Places, the pub∣lick Councels of Scandal, and the Cabals of it, that are neither Idle, nor Lukewarm, but pursuing all things to the utmost.

And the Men of this World are always greedy of Scandal, of receiving it, either through miserable Ignorance, and Inapprehensiveness, or from Propensions of their own, and to serve their particular Occasions; or as they embark their Interests in the Bottom of a Common Scandal, as most safe, and of the richest Return: or if it were no more, they are always so near of Kin to Degeneracy, and Depraved∣ness.

Now lay all these together, and we may easily find, Scandals must come, not only lesser Scandals, but greatest and most prevailing ones, that do as it were sweep the World before them.

If any thing therefore can be added to Scandal, it will be, we must expect it; though there hath been so much done upon it to improve it, and especially since the Rising, Pro∣gress, and yet surviving Contest of the Western Antichristi∣anisme. And whether there may be yet a Reserve in the Counsels of God for Scandal, before its Final Abolition, to unite and summon all its Strength, and become in a sort Oecumenical; I mean the Scandal of Antichristianism especi∣ally; these latter Days must discover.

In the mean time I will not be afraid to say, There is a very horrible Scandal rising at this very time, even a Pro∣testant Popery, placing such an absolute Dependence upon Succession from the Apostles (without cautioning for any thing of their true Spirit) and which so hangs Salvation at the Girdle of those that would be their Successours, as turns Christianity into a most Arbitrary and Tirannick Party.

But they that know the Scriptures, know assuredly, Christ hath founded no Rule, Government, or Authority in his Church, whatever, but whose whole display of it self is in Teaching, Instructing according to his Word: If that be not clear and evident, the whole Authority and Power falls to the Ground. This Word appearing in and

with it self, though by the Ministers of it, hath the sole Power over Conscience: They that would Rule without this, as Rulers appointed by Christ in his Church, are but Lay-Elders, Lay-Bishops, or indeed they leave the Word of God, and serve Tables.

But in this Universal Rage of Scandal, God hath not so forsaken the World, but that his Spirit lifts up a Standard against it.

Evil is not Infinite, but is at all times stopp'd by Eviden∣ces of God, and true Goodness environing it on every side, and bounding it, that it cannot do what it has a mind to do, and is therefore forced to leave it undone; for it can go no farther than the Beings that carry it can go, and God is always above them, and hems them in on every side.

Scandal hath only a permission from God, a Dispensa∣tion to manifest it self; it is always subject to Truth, as Night is to Day: It is subject to be reduc'd, and contract∣ed, as God pleases.

And thus have I finished the Third Head of Discourse concerning Scandal, It must needs be that Scandals come.

I come to a brief Dispatch of the Fourth Head, The De∣monstration of the World's Woe because of Scandal.

1. Let the Scandal be never so fair and plausible in its Pretence, or Reasons of Seduction from God and our Du∣ty, there is so great a Force of Truth and Higher Reason against it, that our Guilt and Condemnation is unavoida∣ble in not resisting the Temptation: Nothing can justifie a Plea against the Divine Law, not an Angel from Heaven; we must pronounce Anathema upon him, if he undertakes it. There are such Foundations of Truth laid by God, that cannot be moved; and they have such Evidence and Assurance to all sincere Minds, that there is no excuse a∣gainst the Guilt of being taken with Scandal.

2. There is therefore always some most Guilty Cause of Scandal, and its prevalency within every Man that is taken by it: Some Lust and love of Evil that betrays him, and on which he is condemned. When Scandal rages most abroad, and comes with lying Signs and Wonders, and with all de∣ceivableness of unrighteousness, it is because Men have plea∣sure in unrighteousness, and receive not the Truth in the love of it.

3. Scandal is it self Misery and Ruine: A Man cannot fall, and be snared, he cannot be wounded and broken, but he must be miserable. Life, Health, Salvation are only in Obedience to God, and Conformity to his holy Will. Who hath Woe? Who hath Wounds? Who hath Grief? But he that hath received Scandal against the Divine Truth. This is a deep Ditch, he only that is hated of God falleth into it, as not to recover. It is vain to pretend the Force, the Power, the unavoidableness of Scandal, when it self is Death and Ruine: How many are pleased with their Scandals, and will by no means part with them? Many excuse them∣selves, they could not withstand their Deceipt and Vio∣lence, and will not apprehend their Case. The first close∣ly embrace Death, or, as Solomon says, love Death. The latter can have no other Pity at the highest, but that they are undone; their Scandals are upon them, and they pine away in them, as they speak in Ezekiel, and how then should * 1.80 they live? God hath no pleasure in their death, yet still they dye, except restor'd by Repentance.

4. Were it not for Scandal, were it not some unhappy and mischievous mis-representation of Divine Goodness and Truth, were there not something that imposed upon the Understanding, and seduced the Will, with a false appea∣rance of Truth and Good, Rational Beings could not re∣sist Truth, nor fall out with Infinite Goodness; or on the other side, entertain Falshood, or fall in love with Evil, and so would be every way secure from Destruction: Surely,

were it not for Scandal, some most mischievous possession upon our Minds, while there are any hopes of Mercy, we could not refuse and reject it, nor cleave so fast to sin and death, which can have no desirableness, but to the de∣ceived Soul; as Holiness and the Favour of God cannot be disgustful to any, but the Scandalised: Were it not for some indissolvable Scandal, even the sin against the Holy Spirit might be repented of, and forgiven; some irreconcileable prejudice retains both the sin and so the punishment. And in Hell there is that Eternal Scandal for ever holding fast the Damned, That a Creature deprived of God justly hate and rebel against him: Or it is best for it in that Circum∣stance so to do. Were it possible to be loosed from this Snare of Death, this Everlasting Chain of Darkness, there might be an escape out of Hell it self: Were there not an Eternal Discontent and Disgust to God, Hell could not be Hell, nor Devils Devils any longer; so miserable a thing is Scandal.

The fifth Head in this Discourse is the accumulative Woe to him by whom Scandal cometh; the Woe by way of Tran∣scendency.

1. The Designers of Scandal must be as so many Sa∣tans in the World, of the just contrary Spirit and Action to God and Christ, and the Holy Spirit in the World; and therefore shall be for ever separated from that Blessed Pre∣sence, into that Fire prepared for the Devil and his Angels; the God, and the Angels of Scandal.

Some have in all Ages been brandedly infamous herein, but none like him, whose coming is after Satan, with lying Signs and Wonders, and all deceivableness of Ʋnrighteousness.

All those Atheistical Defamations of God, and Religion, and the Scurrilities of Prophane Wits, are deeply dyed in this Guilt. They are like the throwing of Firebrands, Arrows, and Death; so is the Scandalising of Men in such sports of Wit, to their Ruine.

They that offer themselves, as Coppies and Patterns of Wickedness, in defiance of Heaven, dwell near to this insupportable Woe.

They, whose Laws Armed with cruel Penalties, are so many destructive Traps, and Engins of Mischief, against all that are Professors of true and sincere Religion, shall be gathered out of Gods Kingdom, their Scandals, and them∣selves, that work iniquity by them.

They that in Indifferent Things, that they themselves acknowledge Indifferent, use a violent Example, that must be answered with Conformity, though Men do with great∣est Seriousness and Solemnity protest their Doubt in the Case, and though Scandal be planted every where in their Indifferencies, had need, as our Saviour bids them, take heed, they offend not, they despise not, though they should be but the Little ones in Christianity.

Let them sit down, and count their danger, a Milstone about their Necks, and the bottom of the Sea, is safer in our Lords Judgment of the Case.

Wherever the Instruments of Cruelty are in any Habitati∣ons, upon the account of lesser Differences in Religion, Oh my Soul come not thou into their Secret: Oh my Honour be not thou united to their Assembly: In their Anger they dig down Walls of Defence and Security to Religion, Protestant Religion: Ʋnhappy, very unhappy is their Anger, for it is fierce, and their Wrath, for it is cruel: They divide Jacob, and scat∣ter Israel.

2. They that are the Authors of Scandal, by their great Mistakes in Religion, by their unhappy and miserable Falls into Sin, by their involving others in their own Sin, with∣out considering the sad Consequence and End of both; they have this great Aggravation of Guilt, that Scandal, Mis∣chief, and Death, have spread from them, and faln as a Snare upon others.

Yet their Guilt is measured by the proportion of the Scan∣dal in its own Nature, the malignancy of the Intention, the stupid, or seared carelesness of the Event, but not by the Event it self; whether the Scandal prevail upon others, or not; or whether they that are Scandalised, repent, or not.

Because the Guilt of the Scandalised is reckon'd to him, by his own Degrees of Light, his circumstances of defence against, or extream danger of falling into the temptation, by his own love of Sin, or enmity against the Divine Law, in which every Man is the principal Scandaliser to himself; and his recovery out of the Scandal, depends upon his own Repentance, or Obduracy against the means of Repen∣tance.

The Guilt of the Scandaliser is measured also, by his own state in Sin in general, his state in relation to that Sin of Scandalising, his Continuance in it, or Repentance from it, and not by what befalls the Scandalised; else the Apostle Paul's Salvation had been hopeless, without the certain Repentance of all those he compelled to Blaspheme.

Repentance, and Faith in Jesus Christ, and the Mercy of God in him, are the only means of recovery out of this Snare of Death, both to the Scandaliser, or Scandalised, and a certain means it is to either.

Before I come to the last Head of this Discourse, viz. to draw down the whole Meditation so, as that it may be most fitted to Practice, I will endeavour to resume the whole diffusive Notion of Scandal into one Uniform Representation, descending from the General into the Particulars of it.

Original Scandal is that dislike, and exception, the Rati∣onal Creature took to the Creator's Supream dispose over it, and its disgust to that State wherein infinite Wisdom and Goodness had placed it; so that instead of a thankful ac∣quiescency in it, to its happiness; it hath proved a Fugi∣tive and a Vagabond from it, to its Ruine.

Reason of this at first there could be none, but a disdain to have its large Capacities of Understanding confined, or dictated to, or its Freeborn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bridled, or restrain∣ed, its Liberty of Will manacled, or fettered by a Divine Law: As if it were not indeed greatest Understanding to be conformed with Truth; and noblest Liberty, to adhere to Infinite Goodness; or as if Understanding were not Understanding, if it could not take measures of Truth for it self without God Authoritatively superintending it; nor Free-will be Free, if it could not chuse wholly for it self, and owe no account to God.

And whether this Scandal is first in the Understanding, or Will, is not material; for the Union is so Vital between them both, that what is in one, is at the same time, and as they say, ipso facto, in the other.

The Devil at the same time he abode not in the Truth, had, as our Saviour tells us, swelling Lusts in his Will, sui∣table * 1.81 to his Prevarication from the Truth.

The very same may be observed in the fall of Adam, there was in one Act a deception upon his Understanding, deserting Truth, a sensual Eye upon the Fair, but forbid∣den Fruit, and the Lusts of the Mind aspiring to an imagi∣nary * 1.82 more mounted condition, than God had placed him in, to be as Gods knowing Good and Evil.

This then is the first great Scandal, at which the Angels and Adam fell, a discontent at a state of Obedience, and Subjection to God, and his Commands, how Holy, Just, and Good soever; as if it were too Arbitrary upon Beings, that could understand and chuse for themselves, to be so li∣mitted.

They did not like to consider, to retain upon their Rea∣sons, not only that they had their Beings given them, and that their Obedience was an absolute Due to the Creator, but that it was Obedience to an Infinitely Good and Faith∣ful Creator, truer to the Interest of his Creatures,

than themselves could be: This Scandal therefore pre∣vailing upon them, drew along the whole Tain of misery with it.

Scandalised Spirits always report ill of God and his Laws, so far as they are Scandalised, and they that are entering into Scandal, too contentedly hear ill of him, as appears in the Dialogue betwixt the Serpent, and the First Man and Woman.

Spirits utterly lost by Scandal, act in defiance of God, and are the more enraged by finding the Misery of their Scandal pressing upon them, even to despair, as we see in the Devils. Humane Nature, is more modest and tender, being succoured by Grace, and the promised Seed, in our first Parents: and their Posterity preserved from the utmost mischief of Scandal, by that Great Restorer from Scandal; Not perfectly recovered, but in a state of second Probation, of rising after so great a Fall, or being most unhappily a∣gain sunk below those hopes, and made for ever the prey of Scandal, even after Grace offered.

This State of Humane Nature is waved, and various. In some things Men are more clear and free, in others hooked, and staked with Scandal; and wherein they are Right in the Generals, they are often insnared in the Particulars, and so that their freedom in the one, giving them more room and space to stir, inwraps them more in the Scan∣dal of the other. By degrees, if not restor'd, men lose the modesty and tenderness preserv'd to them by Grace, and fall into the very Scandal of the Devils themselves, or very near to it.

However in all Scandal there are some of the Linea∣ments of Primitive Scandal; and the greater the Scandal, the more, and the more apparent, are those strokes of the first Scandal.

There is in every Scandal an Understanding that will be wiser than God is for it, a disgust to self Resignation into the Divine Will.

There is some Lust that clouds and darkens the Mind and there is some false Principle that imboldens Lust.

Scandal always wraps up sin with it self, else it were not Scandal; sin hath always Scandal to introduce it, else there could be no sin: Although therefore, when we come to particular Cases, there are many sins lye wholly naked, and uncovered of any pretence, according to acknowledg∣ed Principles of Natural Religion, and the Word of God, yet they are not without the Shelter of some Scandal, and if they are driven out of all else, they yet retire under this; It is an undesirable state for a free-born Understanding and Will to be under Subjection; there is something Tyran∣nick and Oppressive in it, that they may not know and chuse what is best for themselves; and so there is a resolv∣edness in corrupt Nature to do whatever goes out of its own Mouth.

The Apostle observes, The Carnal Mind is Enmity to the Law of God, it is not subject to it, neither indeed can be. * 1.83 It is always offended at it, it always pretends some Cause against it, and, if there be no other, that it is too Arbitra∣ry: A pretence, a shew of Reason, seems▪ necessary to a Rational Mind and Will, that is so made under the power of Truth and Goodness, it cannot sin, but by being deceiv∣ed, and grasping at some forbidden, appearing Good. Hence even the Devils think their Case justifies an eternal quarrel against God, their Misery is to them a just Cause. But the various Degrees, Kinds, and Shapes of Scandal are so many, so confused, so perplexing, that the very view of it would enforce a thinking Soul, to cry out, I have waited for thy Salvation, O Lord; as the Patriarch Jacob, in a Prophetick Prospect upon Dan, out of whom some have fansied Antichrist should arise, describes him as one would describe Scandal, and therefore near enough to Antichrist that Man of Scandal and Son of Perdition, that yet will be as Dan, Judge over the Tribes of Israel.

Scandal is a Serpent by the Way, an Adder in the Path, that biteth the Horse heels, so that his Rider shall fall back∣ward; most mischievous Ruine. Considering therefore the Danger, the Multitude of Scandals, We wait for thy Salvation, O Lord.

Scandals then in particular Persons and Cases are Infinite; but the more general may be reduced. In Persons of no sense, no true love to Religion.

1. To the almost Universal Insolency of Wickedness in Humane Nature, bearing away with the force and autho∣rity of so bad Example, all before it. And if defended by Atheistick Boldness, wicked men clap their hands among themselves, and multiply words against God, they go in Com∣pany * 1.84 one with another, and fulfill, or justifie and make good, the judgment of the Ʋngodly. They drink scorning like Wa∣ter, and add Rebellion to their sin.

2. To the Ignorance, Sottishness, and Unconcernedness in Religion of Vulgar Minds, which rests under such Sha∣dows as these, God is Merciful and will not Damn his Creatures; All have their Faults, even the Best, the Wisest, and the most Religious. There is more ado than needs, Religion drives Men out of their Wits.

3. To a False, a Formal Religion, Damnable Heresies, or a Superstition in place of Religion, raging with great shew of Zeal, and Devotion against True Religion, which while men bloodily pursue they think they do God good service.

From those that are more serious in the True Religion, these Scandals especially arise.

1. All Immoralities, impure Interest of Ambition, Plea∣sure, or Coveteousness are very Offensive, and expose Reli∣gion both to Strangers, and even among themselves, it be∣ing so very difficult, or almost impossible in this Scanda∣lis'd state to sever in our Censures Religion it self, from the miscarriages of those that profess it; men will know the Religion, and not only the men by the Fruits they

bring forth; though Religion be the first, and most severe, in condemning what ever is bad, and so should be judg'd only by it self.

2. The great and many, and sharp Differences among those, that are the Professors of Religion, made most re∣markable by the high Feuds, and furious Rencounters that give sport to the Enemies of it, in traducing it, and every way enfeeble it among themselves, are great Scandals.

3. The strange Antipathy in Religious persons against permitting the due Liberty to Conscience in things indiffe∣rent, or in all things that are not expresly commanded, or forbidden by God, that men either upon the known Principles of Natural Religion, or their own Principles, and acknowledged Consequences from them, cannot deny; which is many ways destructive of the true power of Religion, wherever it takes, being the Scandal of acting against Sense or Conscience. The Apostle, as hath been shewn, so remarks upon, and is however a great discouragement to the entrances into, and loss of Reputation to the pro∣fession of it, by the Clashes between those that cannot comply because they Doubt, and those, that either will not believe them, when they say they Doubt, or think them not able to understand whether they doubt, or not; or would drive them against the express Rule of the Apostle, though it be allowed they do doubt.

Thus I have described Scandal, in which the whole un∣converted Nature of man is Seated, though some are deeper than others in it.

The very best men are under the Remains of it, and are never perfect from it, till in the state of Just Spirits made perfect, where Scandal cannot enter.

In Hell it remains for ever, even under the Convicti∣ons of Everlasting punishment.

There is an Eternal Dislike, and Discontent at, a Reply against God and his Government, as not worthy of love,

and submissive Reverence, but to be rebelled against, in the very midst of those Convictions: Could there be that humble deference so due to God, it would be Repentance and Recovery to Heaven.

And now the misery of Scandal runs along with it: All Disobedience to the Divine Commands, which are Eter∣nal Life, is Scandal in the Deception first, and after falls down into the miserable state, in which it always remains, but never ends, expressed by the Worm that never dies, the Fire never quenched, the weeping, wailing, and gnashing of Teeth for ever. Every one that maketh, and he that receiveth the lye of Scandal are cast into the Lake that burneth with Fire and Brimstone, which is the second Death, but he that maketh that ••ye, sinks deepest; for though they are so miserable, so great a Woe is to them that receive it, yet still Woe in an Eminency to him by whom Scandal com∣eth, hath been pronounced by the Lord, and cannot be reversed.

And now I am more immediately, and nearly, to fall upon what concerns us in a way of Practice, from the con∣sideration of Scandal.

1. Let us seriously apprehend the great Folly of taking hold of Scandal, and making advantage of it against any of the Rules, and Laws of Religion: It is no other, than sucking in a Common Infection, or Contagion, because it is common, or taking into our selves a Reason, or a pre∣tence of Reason, to be Eternally undone and miserable, be∣cause the most are so. The Scandalising, and the Scanda∣lised World perish together; they that bring the Pestilenti∣tial Contagion, that runs deep in their own Veins, and they that draw it in to themselves from others. What recom∣pence, or allay of Anguish will it be to us, that there were such and such Offences, or Causes of Exception to Religion, and the Ways of it? And that we saw they took mightily in the World, that they were generally received? When

all is but making a Covenant with Death, and binding over our selves to it: Can there be any Cause just enough, why we should be Damned, and lose our selves for ever? Or will it satisfie us for our Souls, that others perish with us?

2. It is therefore every Mans Interest, to arm himself with all the Reasons he can against Scandal, (as there are sufficient) and to resist this Enemy at the very Gates. It is only that we are deeply Scandalised first against Religion, that we go up and down, as it were inquiring for Scandal, for some to Scandalise us, and to give us further shew of Reason against being Religious: Were our Hearts but true to Religion, we should easily find, they are more, and stronger, that are with it, than that are against it. If our Eyes were opened, the Reasons for Religion are like a Mountain full of Charriots and Horses of Fire, that cannot be resisted. Our bu∣siness therefore is not, if we sincerely resolve, that we and our * 1.85 House shall serve the Lord, to search every where for Offences * 1.86 against such a resolution; but to find out the pressing and un∣deniable Arguments why we should so resolve to fortifie our selves against all the seeming pretences to the contrary, by setting them before us, as Joshua does before the People of Is∣rael, to animate our selves the higher against them. That we are so unequally poised, so propense upon Scandal, is, because our Hearts are first bribed toward Sin, and A∣postacy from God.

3. This should engage us to take heed to our selves, to beware of our own proper Scandal, the motion, prejudice, and passion that grows from our own false Understanding, or Lust, and does and will scandalise us, though there were no other Scandal in the World; these will make us fall into Dislike or Discontent with any of the ways of Holiness and our Duty, when they do not satisfie our par∣ticular Apprehensions, Affections, or Desires. Let us com∣mit our ways wholly to the Lord, and he will give us the de∣sires * 1.87

of our hearts, a hundred fold, in our Design of Good, even in this Life, in the room of what we would pur∣chase with Scandal. Let us rest in the Lord, and wait pa∣tiently for him, and he will bring it to pass for us. But let us not fret our selves in any wise to do Evil, because any thing in our Duty lies cross to our inordinate Concupiscence: We cannot do well in being angry to Scandal, for that is in∣deed, to be angry to our Death; we foolishly pervert our own way, when ever our hearts fret against the Lord. If we love the Law of God, nothing can offend us. If we love God and our Brother, we can have no occasion of stumbling or Scandal in us.

4. Seeing Scandals are so every where abroad, and our own Hearts so weak on the part of Scandal, it is most ne∣cessary to commit our selves to Infinite Grace, and the Di∣vine Spirit, as our greatest Security and Protection; with∣out which no Flesh could be saved, not the very Elect: If we set our love upon God, and place our trust in him, we shall dwell in the secret place of the Most High, and rest under the Shadow of the Almighty, and he will deliver us from the Snare of the Fowler, from noisome Scandal, though a thou∣sand * 1.88 fall at our side, and ten thousand at our right hand. They that be planted in the House of the Lord, shall flourish * 1.89 in the Courts of our God; they shall still, being unscandalised, bring forth fruit in their old-age; they shall be fat and flou∣rishing, not blasted with Scandal's East Wind, to shew that the Lord is upright, a Rock of Security, not of Scandal, and there is no unrighteousness, no cause of Scandal in him. Oh how great is thy Goodness to them that fear thee, to them * 1.90 that trust in thee before the Sons of Men. Thou shalt hide them in the Secret of thy presence, from the Pride of Scandal that compasseth men as a Chain, yet they are proud of it, from the strife of Tongues, the Tongue of Scandal, that are a World of Inquity, that are set on fire of Hell, that are set against Heav'n, and walk through the Earth.

5. We may from hence learn the great unreasonableness of being Scandalised; that there are so many Scandals against Religion not marked with Vengeance. If we consider well the state of the World, how can it be otherwise? It is nei∣ther a Heaven, nor a Paradise upon Earth, that immediate∣ly spue out Scandal, and having once spued it out, never receive it any more for ever. Nor is it a Hell where there is Scandal, all Scandal and no Religion, but Scandal under Divine Vengeance, Scandal all in a Flame with the Wrath of God, discovering what it is, so that it can intrap none any longer, but those that are its Vassals for ever.

This World then is a World of Scandals, and scandalised; only it is under a Discipline, an Administration of Grace, like an Hospital, a Bethlehem for Lunaticks, the Lunaticks of Scandal, the Infani, as Holy Writ calls them. They are under a gracious Provision of all Necessaries, and a Me∣thod for Cure: In the mean time, that they, that are at the height of this Lunacy, should throw about Scandal with all their might, is no more strange, than that there are Mad Men in such a Bethlehem at the height of Distraction: Indeed the Patience, the Bounty that God uses to these is greater, than of the most compassionate Hospitals ge∣nerally in this world; yet no doubt they have the cruel twinges and lashes of Conscience in order to their Cure, if they might proceed to their Effect; but that their Cure grows desperate, is no more to be wondered at in the one Case than in the other. Many never come to themselves. They truly have Devils, and are Mad, Devils that are ne∣ver cast out.

Others there are that are brought to a more quiet, but sullen state; others that have their lucid Intervals; others again that have generally fair appearance of Reason, yet not in their Right Minds; and lastly, some that are reduced beyond danger of relapse, but not perfect.

What Reproach is it now to Right Reason, to Sobriety,

that Lunaticks of all sorts erre from it, or that some rally at it, or that the very best among them do some things unbecoming to it?

No more is it that Evil Men, or Imperfect Men, not sanctified to the Perfection of Paradise, or Heaven, do un∣suitable to Religion, according to their several states, though they do insanire cum ratione, seem to be in their Wits and Reason while they do so.

Or that there are Infamous Malefactors, Male-contents, under the most wise and sage Government; or Wits ill em∣ployed, that Lampoon it.

6. Let us continually look to Jesus, who in himself sub∣dued the whole power of Scandal, keeping steady and uni∣form Obedience to the Divine Will, and did always the things that were pleasing to it, though Scandals of all sorts pressed in on every side. Who being in the Form of * 1.91 God, thought it not robbery to be equal with God, yet made himself of no Reputation, but took on him the Form of a Ser∣vant, and was made in the likeness of Men; and being found in fashion as a Man, he humbled himself, and became obedi∣ent to death, even to the death of the Cross.

Hereby, even by the Dignity of his Person, and the Profound Humility of his Obedience, he hath not only done that Honour, given that Glory to the Divine Soveraignty, and Righteousness, the Glory of that Supreme Authority, as hath made Recompence for all the Scandals of Angels and Men, so far as that Soveraignty or Righteousness are abso∣lutely concerned, whether any should believe in him or not; but hath also made Attonement, perfect Attonement, and Reconciliation for all that do believe in, and obey him; into a share of which, I make no doubt, the Holy Angelical Nature immediately entred, according to their state, even from the time he was declared the Lamb slain from the foundation of the World; Through his Obedience and Meditaion ador'd, and applyed to, they have perse∣ver'd

free from Scandal, by which so great a part fell, up∣on account of which, when the First begotten came into the * 1.92 World, all the Angels of God Worshipped him. The virtue from himself, as the Exemplar, as the First-born among many Bre∣thren, * 1.93 to whose Image they are Predestinated to be conformed, does by degrees extirpate all the very remains of Scandal in his Church; and he presents it without blame, spot, wrin∣kle, blemish, or any such thing, (even by real and effica∣cious operation) before the Eyes of Glory. His Example alwaies stands before them, as the most absolute and sub∣lime Pattern, to which, they daily are exercised in fa∣shioning themselves. Thus our Lord does every way dis∣solve the Works of the Devil, and deliver them, who by reason of Scandal were all their lives time subject to bon∣dage, by destroying Scandal, and him that hath the great Power of it, the Devil.

7. This should make Heaven desirable to us, where no Scandal dwells, nor any more, since the Angels of Scan∣dal were cast out of it, can so much as once enter; where there is perfect light, without any variation or shaddow of turning. The Holy ones there are vext with Scandal's Wiles no more, with the Wiles of the God or Ministers of Scandal, or those that by his Stratagems are made any way serviceable to it.

8. It makes Hell more dreadful; the seat, and Center, the Fund of Scandal, where all the good Principles men have had, or seem'd to have while they were in the World, or the Church, the best state of this World, and their Temporary good Actions are all swallowed up, and by the great power of Scandal turned all into it self; where∣in all the temporary, partial Righteous men of this World, whose being Scandalis'd as to the main, the true love of God, and his Children, turned their best things now into a sort of Splendida peccata, better complexioned sins, have then all that they seemed to have taken from them. And by

reason of that great Stumbling Block, the Eternal loss of God, They turn from all their Righteousness, and all that they have done is not remembred to them any more for ever. They sink into that unpardonable Blasphemy against the Holy Spi∣rit, whch is an irreconcilable Enmity to what is known to be of God, undeniably of him, and that Enmity expressed in the proper language of Scandal, Blasphemy; and is ne∣ver forgiven, whether committed in this World, or that which is to come.

Now what is there more dreadful to the mind, that hath any thing remaining of an Ingenuous sense towards God, that hath but so much Love, and Reverence towards him, (though too faint for true saving Grace) as will answer a profession of God, and the Lord Jesus, but will be horri∣bly afraid at the supposition of such a hatred of God, such a Blasphemy of him, and so of Hell on this account, that every sin boils up there into this Height of Scandal.

9. We are dreadfully warned from being the Ministers of Scandal, either through Design, or through great Falls, and Miscarriages in our Religious Course; this we ought to take care of, in Relation to the World in general, but espe∣cially towards the Little ones, that believe in Christ; stronger Christians are most out of our danger, who grieve, or have a just Zeal against our Scandals, but in the mean time themselves grow stronger, and stronger, as Trees that cast their Roots the deeper, for being assailed with the Winds: But the Little ones are, in the Eye of Christ, of the tenderest concern, because they need it most.

While we are in the way of our Duty, if any receive Scandal, and are resolved to do so, they create it to them∣selves, we must let them alone; but in all things wherein we can save a Soul from Scandal, let us consider the Recompence, we save a Soul from Death, and hide a multitude of Sins; a glorious Reward without any more.

And herein let us always remember, we have an Emi∣nent Seat of Doctrine, not to Scandalise for the sake of Indif∣ferent Things, a Doctrine prepared on purpose for all Ages of the Church of Christ, concerning Indifferents, one of the Eminent Seats of Doctrine of the New Testament, and more particularly in relation to Scandal, and therefore by no means to be lightly regarded.

To Conclude all; that we may neither give nor receive Scandal, three things are most necessary, to which I shall subjoin great Counsels of Scripture in each Case.

1. That we have our Judgments well settled within our selves, in all the substantials and necessary points of true Re∣ligion, upon a Divine, and not an Humane assurance only, that in that part we may neither Offend, nor receive Offence, for which Solomon's Advice is our great Security. Bow down * 1.94 thine Ear to the Words of the Wise, and apply thy Heart to my Knowledge: For it is a pleasant thing, if thou keep them within thee, they shall withal be fitted in thy Lips: That thy Trust may be in the Lord, I have made known to thee this day, even to thee: Have I not Written to thee excellent things in Counsels and Knowledge? That I might make the know the certainty of the words of Truth, that thou mightest answer the words of Truth to them that send unto thee.

Or those Admonitions of the Apostle Paul.

That we henceforth be no more as Children, tossed to and fro, and carried about with every Wind of Doctrine, by the sleights of Men, and cunning Craftiness, whereby they lye in * 1.95 wait to deceive. But following the Truth in Love, we may grow up into him in all things, who is the Head, even Christ; From the whole Body fitly joyned together, and compacted by that, which every Joint supplieth, according to the effectual working, in the measure of every part, maketh increase of the Body, to the edifying it self in Love. Be not carried a∣bout * 1.96 with divers and strange Doctrines. For it is a good thing

that the Heart be established with Grace; not with Meats, which have not profited them, that have been exercised therein.

2. That we have a true and sincere Love of the Divine Law, and our Obedience to it; the Blessedness of which, and its great preservation from Scandal, the Psalmist thus describes. Blessed is the Man that walketh not in the Coun∣cel of the ungodly, nor standeth in the way of Sinners, nor * 1.97 sitteth in the Seat of the Scornful: But his delight is in the Law of the Lord, and in that Law doth he meditate Day and Night: And he shall be like the Tree planted by the Rivers of Water, that bringeth forth his Fruit in due season; his Leaf also shall not wither, and whatsoever he doth shall prosper.

3. That we order all things of Indifferency in Religi∣on aright, both as to the Sense of our own minds, and the Edification of others. To which purpose, the Apostles Directions should be always before us.

The Kingdom of God is not Meat nor Drink, but Righteous∣ness, Peace, and Joy, in the Holy Ghost.

Let every Man be fully perswaded in his own Mind. * 1.98

Give no Offence neither to the Jews nor Gentiles, nor to the Church of God, even as I please all men in all things, not seek∣ing my own profit, but the profit of many, that they may be saved: Whoever thus serveth Christ, is acceptable to God, and approved of Men.

FINIS.

Notes

• * 1.1

  Propos. 2.
• * 1.2

  Propos. 3.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Levit. 19. 14.
• * 1.5

  Ezek. 14. 3. Zephan. 1. 3.
• * 1.6

  Matt. 16. 22, 23.
• * 1.7

  Matt. 13. 21.
• * 1.8

  Luk. 8. 13.
• * 1.9

  Jam. 1. 14.
• * 1.10

  Psal 119. 156.
• * 1.11

  1 John 2. 10.
• * 1.12

  ☜
• * 1.13

  Psal. 73. 21.
• * 1.14

  J••b. 21. 14.
• * 1.15

  Mal 3. 13.
• * 1.16

  Job. 21. 14.
• * 1.17

  Job 10. 3. and 21. 16. and 22. 18.
• * 1.18

  Job. 10. 3.
• * 1.19

  Psal. 73. 2.
• * 1.20

  Ver. 22.
• * 1.21

  Eccles. 8. 11.
• * 1.22

  Exod. 9. 16.
• * 1.23

  John 17. 3.
• * 1.24

  2 Cor. 4. 6.
• * 1.25

  2 Cor. 4. 4, 6.
• * 1.26

  Acts 4. 12.
• * 1.27

  Isa. 28. 16.
• * 1.28

  1 Pet. 2. 6.
• * 1.29

  Ver 7.
• * 1.30

  Mat. 10. 15. &c.
• * 1.31

  1 Cor. 1. 25.
• * 1.32

  1 Cor. 3. 19, 20.
• * 1.33

  Heb. 3. 12.
• * 1.34

  1 Cor. ••. 2. Phil. 3. 8.
• * 1.35

  2 Cor. 2. ult.
• * 1.36

  1 Cor. 8. & 10.
• * 1.37

  Rev. 2. 14.
• * 1.38

  2 Kings 18. 4.
• * 1.39

  Mat. 15. 1.
• * 1.40

  Isa. 15. 9.
• * 1.41

  Joh. 4 24.
• * 1.42

  2 Cor. 3. ult,
• * 1.43

  Psal. 36 8. and 6••. ••.
• * 1.44

  Heb. 12. 24.
• * 1.45

  Mark 9. 43.
• * 1.46

  Ephes. 4. 22.
• * 1.47

  Mat. 7. 22.
• * 1.48

  Jer. 7. 4. 2 Tim. 2. 19.
• * 1.49

  1 John 4. 21.
• * 1.50

  Mat. ••1. 38, 39.
• * 1.51

  Rom. 13. 8, 9.
• * 1.52

  1 Joh. 3. 15.
• * 1.53

  1 Joh. 3. 14.
• * 1.54

  Mat. 18. 22. Luke 17. 4.
• * 1.55

  Mat. 18. 15, &c. Lev. 19. 17.
• * 1.56

  Rom. 16. 17.
• * 1.57

  Marc. 9. 4••.
• * 1.58

  1 John 2. 10, 11.
• * 1.59

  1 John. 5. v. 2.
• * 1.60

  Job. 17. 9. Prov. 4. 18.
• * 1.61

  Rom. 14. 22, 23▪
• * 1.62

  Rom. 14. 21.
• * 1.63

  1 Cor. 8. 13.
• * 1.64

  Rom. 14. 22.
• * 1.65

  1 Cor. 8. 6.
• * 1.66

  Tit. 1. 15.
• * 1.67

  Rom. 16. 17.
• * 1.68

  Zech. 11. 7. 15, 16.
• * 1.69

  1 Cor. 11. 1.
• * 1.70

  Prov. 30. 5, 6.
• * 1.71

  Father Sim∣mons's Critical History.
• * 1.72

  Prov. 8. 6.
• * 1.73

  Psal. 119. 104. &c.
• * 1.74

  Psal. 17. 4. Hos. 14. 11.
• * 1.75

  Psal. 25. 12, 14, &c.
• * 1.76

  John 7. 17.
• * 1.77

  Luke 8. 18.
• * 1.78

  John 3. 19.
• * 1.79

  Jude 6.
• * 1.80

  Ezek. 33. 10.
• * 1.81

  John. 8. 44.
• * 1.82

  Gen. 3. 6.
• * 1.83

  Rom. 8. 7.
• * 1.84

  Job. 43. 7.
• * 1.85

  2 kings. 6. 17.
• * 1.86

  Josh. 24. 17.
• * 1.87

  Psal. 37. 1. &c.
• * 1.88

  Psal. 91.
• * 1.89

  Psal. 92. 13. &c.
• * 1.90

  Psal. 31. 19.
• * 1.91

  Phil. 2. 6.
• * 1.92

  Heb. 1. 6.
• * 1.93

  Rom. 8. 29.
• * 1.94

  Prov. 22. 7.
• * 1.95

  Eccles. 4. 14.
• * 1.96

  Heb. 13 9.
• * 1.97

  Psal. 1. 1.
• * 1.98

  Rom. 14. 5, 17. 1 Cor. 10. 22.