CHAP. I.

THe drift of our Saui­our in his former Dis­course was to exhort to the receiuing of lit­tle ones. Verse 5. And who so shall [Page 2] receiue one such little childe in my name, receiueth mee. A strong mo­tiue to receiue such. The Apostles argument to hospitalitie, Heb. 13. 2 is strong. Be not forgetfull to enter­taine strangers, for thereby some haue entertained Angels vnawares. But heere the argument carries more strength, Be willing and rea­die to doe all Christian Offices of loue, and shew tender respect to little ones, and so receiue them, and you shall receiue not Angels, but Christ himselfe. How willingly would men receiue Christ? Re­ceiue these, and you receiue him. And if little ones must be thus ten­derly receiued and regarded, how warie should men bee of doing any thing that may offend them? Ther­fore our Sauiour doth not onely aduise to receiue such, but also to take heed of doing any thing that may proue vnto young belieuers, matter of offence & scandal. And [Page 3] so he takes occasion to enter vpon a large discourse concerning scan­dal. This Verse is part of that dis­course, and in it there be two prin­cipall points.

• 1. The necessitie
  • of scandals.
• 2. The mischiefe

• 1. The necessitie of scandals, for it must needs be that offences come.
• 2. The Mischiefe and the miserie that comes by them. And that is a twofold woe.

1. A woe to such as are scandali­zed, that doe stumble and are of­fended; Woe to the World because of offences. Offences shall come, and must come, but to the sorrow, and smart of some men shal they come; They shall come to make way for the greater woe to some persons. Such euents shall be, but yet they will proue euents of woe to men of the world.

2. A woe to such as do cause and giue the offence. But woe to the [Page 4] man by whom the offence commeth. As if he had said. It is necessarie that offences come, and infallibly they will fall out, but yet this ne­cessitie of the euent shall no whit at all excuse, or protect the offen­der, but as a woe to them that take the offence, so a woe to them that giue the offence, Woe to him by whom the offence commeth.

To make way for what followes it is fit to consider what is heere meant by Scandal or Offence. That we call a scandal, which is or may be in it selfe an occasion of fal­ling vnto another. Any thing whereby wee so offend another, as that hee is hindred from Good, drawne into, or confirmed in euill, is a scandal. Now a scandal may be. 1. First, in doctrine, and this is scandal giuen in heresies, false doctrines. Secondly, by the abuse or the vnseasonable vse of Christi­an libertie, of which kinde of scan­dals [Page 5] the Apostle speakes, Rom. 14. 1. Cor. 8. 10. Thirdly, Scandal may be giuen by mens lifes, when their lifes and actions are such as crosse, and thwart the Religion professed by vs, and dishonours the Name of God, which we haue taken vp. As when a man professes the Name & Faith of Christ, and professes it zealously, and yet fals into vnclean­nesse, drunkennesse, into grosse and notorious acts of fraude and coo­zenage, these bee scandals and of­fences because they be occasions to make others fall, they hinder some from comming towards goodnesse and Religion, and they harden and confirme some in their sinfull and euill courses. Thus Dauids murther and adultery, Noahs drunkennesse, the incestuous Corinthians marri­age were scandalous actions. Now though this text reach to offences of all kinds, yet I will onely med­dle with offences of this last kinde, [Page 6] such as bee the grosse and foule courses and practices of any such as haue taken vpon them the pro­fession of the Gospell, and the Name of Christ.

To come then to the first point. The Necessitie of scandals. It must needs bee that offences come. The [...]e must and there shall assuredly fall out scandalous and offensiue acti­ons in the Church of God, euen amongst those that professe Religi­on and godlinesse. For that our Sauiour speakes of the sinnes of those that are in the Church, it is plaine by that Verse 15, 16, 17. If thy brother shall trespasse, &c. therefore he speakes of the offences of brethren. If hee shall neglect to heare them tell it to the Church. Now if not of the Church, why should he be complained of to the Church. What hath the Church to do to iudge those, and exercise dis­cipline vpon those that are with­out. [Page 7] And againe scandals proper­ly so called can be no where but in the Church, and amongst such as professe the Truth of God.

CHAP. II.

THe point we haue then first to handle is this. That there is a necessitie of scan­dalous euents in the Church of God. That scandalous euents, and offen­ces shall assuredly and infallibly fall out amongst those that professe the Name of Christ. It must bee, and it must needs bee that offences come. So, Luke 17. 1. It is impossible but that offences should come. And as the Apostle speakes of heresies, and [Page 8] of offences giuen in that kinde, 1. Cor. 11. 19. There must be heresies, so is it true of these kinds of offen­ces which are giuen by sinfull and foule actions, that there must bee scandals.

This Necessitie arises from a threefold ground:

1. From the decree and councell of God, and his secret, but most Iust Iudgement: for God that brought light out of darknesse, can bring good out of euill, and can worke out his glory euen from those things which in their euents seeme to make exceedingly to the impeaching and obscuring there­of. God can gather grapes of these thistles, and figs of these thornes, and therefore his pleasure it is, and so will he haue it that such thornes, and thistles should grow, and come vp in his garden. His wayes are not as our wayes, nor his thoughts as [Page 9] our thoughts. Hee can make that which for the present, and in our eye and apprehension is for the great dishonour and disgrace of his Name and Truth, to turn at the last to the greater honour, and glo­rie of both. Hee by his permissiue decree orders all such scandalous euents to worke together to bring him in a great, and a rich returne of glory. Therefore, Ezek. 3. 20. God is said to lay a stumbling blocke before a man, And I lay a stumbling blocke before him. God hath decreed that there shall bee scandals. Not a Sparrow falls on the ground without our Father, Math. 10. 29. And therefore not a Professour of his Name falls into scandal without him. And there­fore God hauing decreed that scandals shall be, there is a necessi­tie of the euent, It is impossible but that there should be offences. But [Page 10] yet this decree doth in no wise make God the authour of these e­uils, because his decree hath no ne­cessitating influence into the wils of men. It is a necessitie of infalli­bilitie, and certaintie of the euent, but not a constraining, forcing ne­cessitie to make them to doe that which shall giue scandal. Scandals shall necessarily, that is infallibly come to passe, but yet such as giue scandal, shall not bee forced and necessarily constrained by the de­cree of God to doe that they doe. They shall worke freely and volun­tarily in that which they doe, or else it were iniustice in God to bring a woe vpon him by whom an offence comes, if hee by a Superiour power from Heauen were forced and constrained to fall into scandal. What Gods holy ends are in that his De­cree, wee shall see after in the [Page 11] opening of the next point.

2. From the malice of Sathan. The malice of the Deuill against Gods Truth, and Mans Saluation is exceeding great, and out of his malice against both, he endeuours nothing more then to make men sinne. He goes about like a roaring Lion, seeking whome hee may de­uoure. But yet though all bee fish that comes to his net, yet his spe­ciall malice is against those of Gods Church, and those therein that most zealously professe his Name and Truth. He knowes that if he can but draw such into his nets and snares, and make them fall into fowle and scandalous actions, this will in a great measure dishonour God and his Gospell, disgrace Re­ligion and Godlinesse, and startle such as are but looking towardes God, and wonderfully harden such in their sinfull wayes that are not so forward in the zealous professi­on [Page 12] of the Gospell, and therefore of all others hee hath such in his eye, and vses all his power and policie toe nsnare and supplant such more then a thousand others. He had ra­ther catch one fish then a thousand frogs, rather fell one Cedar then a whole wood of shrubs. Satan sees that the sins and scandalous offen­ces of such will bee exceeding ad­uantageous to the aduancement of his kingdome, and will conduce to the strengthening of his partie more then the falls of any other. Therefore hee sets vpon them with all his might and malice aboue o­thers. Thou art, say they of Dauid, worth ten thousand of vs, And if the enemy had surprized Dauid, it had beene more aduantage to him then to haue surprized ten thousand o­ther Israelites. So Sathan reckons one zealous Professour of Religion if he can but entrap him worth ten thousand others for his turne. Such [Page 13] a mans fal would more blemish the Gospell, and make men more stumble at Godlinesse then if ten thousand others should do the like. Therefore liues hee by the King of Syria his principle, Fight neither against small nor great, saue onely against the King of Israel, for let the King of Israel fall, and small and great fall with him. His policie therefore is to aime and leuell espe­cially at such in whose fals hee may ruine many, and by whose ruines he may rayse his owne kingdome. Other mens sinnes worke nothing so much for his aduantage. Numquid tam reprehensi­bilis ebrietas A­lamann [...] quam ebrietas Christiani? aut tam damnabilis ra­pacitas Albani quam rapacitas Christiani? si fallat Hunnus, vel Gepida, quid mirum est? si pe­ieret Francus quid noni face­ret? Salu. de prou. lib. 4. Who wonders or staggers at it to see prophane and irreligious godlesse persons to bee vitious adulterers, to be brutish drunkards, to be arti­ficiall deceiuers and defrauders. It is no new thing, they doe but their kinde. The wonder were, if they should bee, or doe otherwise. But when a man that professes Godli­nesse [Page 14] and Religion shall fall into any of these fowle courses, how in­finitely are thousands staggered and scandalized at it? How fowly is Religion and Godlinesse blurred? How many are there who resolute­ly determine neuer to meddle with such Religion? And so the Deuill hath his end, hath what hee would haue.

Consider to this end that exam­ple, 1. Cor. 5. 1. There is fornication amongst you, and such fornication as is not once named amongst the Gentiles. Obserue the horrible ma­lice of Satan against the Church of God, and such as are within it, bee they sound, or hypocriticall pro­fessours of the Gospell. He labours to bring of them into fowler, and more notorious offensiue euils, then the very heathens themselues are guiltie of according to that, Ie­remy 18. 13. Aske now amongst the heathen who hath heard such things. [Page 15] The Virgin of Israel hath done an horrible thing. At that time Chri­stians were called out from amōgst the heathen, with whom they liued mingled together. Now the Deuill did what in him lay to keepe those heathen from receiuing the Go­spell, and Christian Religion, that by no meanes they might hearken to it. Now to bring this about what was Satans proiect? He layes about him to ensnare some one of the Christian Corinthians, and to bring him into fowler fornication then was amongst the heathen. This the Deuill effects, and what thinke wee followed vpon it? Now haue the heathen occasion to crie downe Christian Religion, and to say, Be­hold these be your Christians that talke so much of holinesse, where did they euer see any of vs whom they terme heathens to commit so fowle an act of Incest as to marrie his fathers wife. What are our A­dulteries, [Page 16] and fornications they so much iudge vs for to such fowle vncleannesse as this? This is your Christian Religion, and these bee your Saints forsooth, now God blesse vs from such a Religion, ne­uer will wee be of such a Religion. How much better is it to be honest heathens, nay, Adulterous forni­cating Pagans then Incestuous Christians? And thus questionles was many a Pagan mouth opened, and many an heathen heart stum­bled, yea, many an one that before might be in some doubt of the euil condition of paganisme was by this scandal kept off from looking to­wards Christian Religion. They li­ked not this Gospell, and new do­ctrine of these Christians. Such mens scandals therefore being of so great aduantage for Satans pur­poses, and hee being so sedulous and industrious to seeke and take all aduantages for his owne turne, [Page 17] hence it is that it cannot bee but that offences come.

How wel did Satan foresee what he should gaine by Dauids Scan­dal? Could hee but get Dauid in, and bring him to commit Adulte­rie with Bathsheba, it would strike a greater stroke on his side, and do him more seruice then if a thou­sand such as Doeg, Shimei, or A­chitophel should doe the like. How many men would thereby be stum­bled at Dauids zealous profession? How many hearts bee thereby har­dened in their euill wayes? How many mens wayes be blockt vp for going to Heauen? How therefore in this case would, and did the De­uill put on to get Dauid downe, and to cause him to fall so fowly? The practises of the Carpocrasians, and the Gnostickes were stupendi­ously, and prodigiously filthy and impure. Neuer the like horrid Im­purities practised or once heard of [Page 18] amongst the most godlesse heathen that euer were on the face of the earth.

The Apostle speakes of the hea­then, that it was a shame to speake of those things which they did in secret, but surely the most degene­rate heathen that had put off na­ture, could not but think it a shame to speake of those things in secret which they did openly and famili­arly, who tooke vpon them the name and profession of Christians.

Quod homi­num genus ad Ecclesiae Dei probrum, & scandalum ador­nasse & submi­sisse Satanas vi­detur: quippe qui Christiano­rum sibi nomen indiderint, vt propter illos of­fensae Gentes à sanctae Dei Ecclesiae vtilitate abhorreant, nunciatamque veritatem ob immania illorum facinora, & incred [...]bilem nequitiam repu­dient, vt inquam frequentibus illorum sceleribus animaduersis, eos quo (que) qui è sanctâ Dei Ecclesiâ sunt, tales esse sibi persuadeant, at (que) ita à verissi­ma Dei doctrina aures auertant, aut cer [...]e paucorum improbitate con­spectâ in vniuersos eadem maledicta conijciant. At (que) ea demum causa est cur pleri (que) Gentilium vbicun (que) istius sectae homines deprehenderint, nul­lam nobiscum velint neque dati▪ acceptique, neque consilij, neque audi­endi diuini verbi societatem coniungere, ac neaures quidem praebere su­stineant, vsque adeo nesarijs illorum flagitijs consternati ac deterriti sunt. Ephiphan lib. 1. Haeres. 27. Ad detrectationem diuini nominis & Ecclesiae à Satana praemissi sunt, vti quae sunt illorum audientes homines, & putantes omnes nos tales esse quertant aures suas à pr [...]co [...]i [...] veritatis. Iraen. lib. 1. cap. 24. Now what was the ayme of Sa­tans malice in bringing those Car­pocrasians [Page 19] and Gnostickes tearming themselues Christians vnto such more then heathenish Impurities? Surely none other but this, that vpon the sight of their loathsome courses the heathen might abhorre the Church of God, and might be so scandalized thereby that they might vtterly reiect the truth of God preached vnto them. By their scandalous filthinesse they tooke occasion to rayle on Christian Re­ligion, and so to iudge all Christi­ans of the same stampe that they would not onely none of their Re­ligion, but no manner of dealing with them, no not in ciuill com­merce. So strongly by their scan­dalous lifes did Satan hedge and fence vp their way from comming into the Church, and vnto Christ. With these thornes did the Deuill hedge vp their way from entring into the Church.

3. From the corruption, false­nesse, [Page 20] hypocrisie and deceitfulnesse of mens hearts. There bee in the Church of God, and in the number of such as professe the Name of God, two sorts of persons.

1. Such as professe his Name hypocritically, such as make Reli­gion but a maske and a cloake to hide and couer their rotten insides, and take vpon them the profession of Religion for base and by-ends, onely to aduance their credit, and their profit, as the Shechemites would bee circumcised for sheepe, oxen, and substance. Some put on a Quanam sunt istae pelles onium nisi nomini [...] Cbristiani ex­trinsecus super­ficies? Tertull. de praescript. aduers. Haeret. Quae sunt vesti­menta ouilia? species videlicet simulatae religio­nis, elcēmosyna simulata, oratio simulata, ieiu­nium simulatum &c. Chrys. o­per. imperf. in Math. hom. 19. sheeps clothing, but inwardly are rauening wolues. Now where Reli­gion is thus personated, and men doe but act a part, corruption re­strained will breake out at last. Yea, and God in his Iustice will vncase, and discouer such by giuing them vp to fowle and notorious grosse euils. Iudas vnder hope of some temporall preferments both pro­fessed, [Page 21] and preached Christ, for­sakes all, and followes him, and was as forward as the best of them. But because all this was in hypocrisie, therefore his corruption held in for a time vnder this violent re­straint at the last breakes fowly out, and because hee fowly takes Gods Name in vaine, he is by diuine Iu­stice left to himselfe, and falls into that fearefull scandal of betraying Christ. Obserue that Matth. 7. 27. The house built vpon the sand fell, and the fall of it was great: When Hypocrites fall, they fall not the ordinary fals of other men, Great was the fall of it, They fall into great and hainous scandals. As Moses speakes of those, Numb. 16. 29. If these men die the common death of all men, as euery man dies, &c. So these men fall not the com­mon fals of all men, not as euery man fals, but when they fall their fall is great, with great and noto­rious [Page 22] scandall. Other men may fall on the ground, but they fall into the kennell, the puddle, into the very mire; The Sow that is washed to her wallowing in the myre. 2. Pe­ter 2. 22. She lies not downe in the dust, nor in the dirt, but in the myre, and not onely lies downe, or fals downe into the myre, but wal­lowes in the myre, and so becomes all ouer fowle and filthy. It is so with Hypocrites, they so fall, as if a man fel into and wallowed in the myre, so fowle and scandalous are their fals. Now, then, inasmuch as it cannot be auoyded, and it is im­possible, but that there will and shall be Hypocrites in the Church of God, and Satan will be standing amongst the children of God, Iob 1. and in as much as it cannot be but that rotten hypocrisie will breake out, and in regard of Gods Iustice must sometimes bee discouered in this life, therefore there must needs [Page 23] be scandals, and therefore it is im­possible but that offences should come.

2. Such as professe sincerely, and in Truth. Now euen in these there are yet great remaynders of cor­ruption, the very best beare a bodie of sin and death about them. And because they are not so watchfull as they should, to looke so narrow­ly to their owne hearts as they ought, therefore comes it to passe also that offences must needs come. The heart of man is deceitfull a­boue all things, Ier. 17. therefore should Christians bee watchfull o­uer it aboue all things. But because they trust their false and loose hearts to much, and grow remisse in their watch, thence comes it fre­quently to passe that offences must needs come. When they keepe not their own Vineyard, their mothers children are angrie with them, Cant. 1. 6. that is their naturall cor­ruptions Sic Iunius. [Page 24] which they brought from their mothers wombe with them, when they watch not, and looke not to themselues doe rebell, and ouer-power them, and so often­times carrie them into offensiue courses. Dauid was a man after Gods owne heart, and yet Dauid fell into a fowle scandal. It is not alwayes safe to iudge a man to bee an Hypocrite, because hee giues scandal. Gods dearest seruants are not alwaies freed and secured from falling into scandalous sins. Well, but what made Dauid fall? All the while Dauid was in his exile, and affliction all that while Dauid was free enough. Afflictions kept him awake. But afterwards when Dauid came to be King, and liued in a full estate at his ease, then began he to be more remisse, and therfore after his afternoones nap when hee was walking vpon the roofe, the Deuill sets a snare, and his owne remisse heart soone catches at the [Page 25] baite, and he is presently ensnared. We find, Math. 13. 27, 28. tares in the field amongst the wheate. Sir, didst thou not sow good wheate in thy field? Whence then hath it tares? He said vnto them, An enemie hath done this! These tares are Scandals, Verse 40, 41. They shall gather out of his kingdome all scandals. Wee see whence these scandals come, Verse 28. An enemie hath done this. Satan hath a great hand in sowing these tares. But obserue when this enemie sowes these tares, Verse 25. But whilst men slept the enemy came, and sowed tares. The time of mens securitie is the Deuils seedes time, their sleeping time is his sowing time. So that because men sleepe, euen good men oftentimes fall a­sleepe, and are not so watchfull as would become them, hence comes it to passe, that tares must needs be sowne, and that offences must needs come. Thus we see the grounds of [Page 26] the necessitie of scandalous euents in Gods Church.

CHAP. III.

GIue me leaue now, for vse of all that hath beene said, to doe that which all the chil­dren of wisdome are bound to doe. Wisedome, that is Religion, is and ought to be iustified of her children. Luke 7. 35. Giue me leaue to iustifie her, by whom I hope to bee saued. Open thy mouth for the dumbe, open thy mouth and plead their cause, Pro. 31. 8, 9. much more then open thy mouth, and plead the cause of condemned Religion. Neuer doe [Page 27] scandalous euents come to passe, but wisdome and her children doe suffer, and Religion and religious ones are instantly condemned and cried downe. But let this that hath beene spoken serue to teach vs not to be offended at offences, not to bee scandalized at scandals. It is true indeed, that God should neuer bee offended but it should deeply offend vs. It should be a trouble to vs when our brother is offended, 2. Cor. 11. 29. Who is offended and I burne not? How much more then when God is offended, and that by grosse scandals! But my meaning is this, that wee should not so take offence at the scandals of such as professe Religion, and godlinesse, whether they doe it sincerely or hypocritically, as to bee offended either at the Religion or the per­sons of all others professing the Truth and power of godlines. Two things here may stay vs in this case.

[Page 28] 1. First, because our Sauiour hath Vnde te ad­moneo ne gra­nius perturberis his scandalis quae ideo ventu­ra praedicta sunt, vt quando venirent remi­nisceremur esse praedicta, & non ei [...] valde com­moueremur. Nam haec ipse Dominus ita praedixit, vae mundo à scan­dalis, &c. Au­gust. Epist. 209. foretold vs that they should come, wee are told of it before hand, and therfore nothing in such euents falling out but what was be­fore told, why should any start o [...] stumble at them when they come to passe. Why should not this pre­uent scandal in this case as well as in the case of the Crosse. Thus Christ preuents the scandal of the Crosse and afflictions that should befall his Disciples, Iohn 16. 1, 2. These things haue I spoken vnto you, that ye should not be offended, They shal put you out of their Synagogues &c. And thus also the Apostle, 1. Thess. 3. 3, 4. That no man should bee moued by these afflictions, for verily when wee were with you, wee told you before that we should suffer tribulation. So here our Sauiour hauing Non te ista conturbent fili dilectissime, hae­reses enim & scandala futura praedicta sunt, vt inter inimicos erudiamur, ac sic fides & dile­ctio nostra possit esse probatior. Aug Epist. 50. Atqui plures, ait Trypho, qui se Iesum profiteri dicunt, & Chri­stiani nominan­tur audio simu­lachris mactata manducare ***. Cui respondens eo quo (que), inquā, quod eiusmodi extent viri qui se profitentur Christianos, & Iesum crucifi­xum & Domi­num, & Chri­stum laudant, sed non illius doctrinas do­cent, nos qui pu­rae & verae Jesu Christi disciplinae sectatores sumus in spe ab ipso an­nunciatâ fide constantiores reddimur. Nam quae praedixit futura [...]. Dixit enim, &c. Iust. Mart. Dial. cum Try­phone Iudaeo. told vs before that scan­dals should come, why should wee bee offended thereat, as if some [Page 29] strange thing that had neuer beene thought of had falne out. No man should be moued with scandals so as to stumble at the euent of them, because Christ when hee was with vs told vs before that they should come, and therefore told vs before, because we should not be stumbled and offended. Yea, these things being foretold that they should fall out amongst those of the Church, and of the true Religion, we should [...]ereupon bee so farre from being stumbled, that we should rather be so much the more stablished and confirmed in the truth of our Reli­gion and Profession, because wee [...]e those things so truely fulfilled which the High Priest of our pro­fession hath foretold.

2. Secondly, because we see that [...]ere is a Necessitie of them. Since [...]ere must bee offences, and since [...]ere must bee scandals, therefore [...]ould wee not for scandals bee so [Page 30] [...] [Page 30] stumbled as to conclude that Reli­gion to be false, and that professio [...] to bee naught where some Profes­sors thereof giue scandal. For t [...] speak properly and truly there ca [...] bee no scandal giuen but by thos [...] that are Professors of true Religio [...] and godlinesse. A Turke, a Mahometan, a Iew, a Papist cannot i [...] proper and strict phrase of spee [...] giue a scandal, for there is scand [...] giuen where occasion of stumblin [...] at the Truth and Power of godlinesse is giuen. So that scandal i [...] onely properly giuen by the Professors of Truth, whose sinnes a [...] such as make the truth of God, an [...] the sauing profession thereof to b [...] stumbled at. And therefore the [...] onely are scandals to bee found where Religion and Godlinesse ar [...] profest. And therefore when such scandal is giuen, wee must not take offence at Religion because we se [...] there is a necessitie of scandalo [...] [Page 31] euents in the Church of God, and amongst such as doe professe true Religion.

Indeed when scandals do fal out this is the conclusion the Deuill would haue men infer vpon them, and it is the thing hee aymes at in bringing men into scandals, to haue men thereupon iudge such Religion naught, and all of the same outward profession to bee a­like. Ecce quales sunt qui Chri­stum colunt, fal­sum plane illud est quod aiunt se bona discere, se sanctae legis prae­cepta retinere. Si enim bone discerent boni essent, talis pro­fecto secta est quales & secta­tores, hoc sunt absque dubio quod docentur. Mimesis Paga­norum apud Salu. de Prou. lib. 4. Doe yee not see what they are? Are not of the very choicest and chiefest of them scandalous? As they are so are they All, As they are, so is their Religion they pro­fesse; Surely this Religion and the profession of it are not of God. But this is the Deuils Logicke, and reasoning taught in the Schoole of Hell.

Here bee two things inferred.

First, Therefore their Religion is naught, and not to be trusted.

Secondly, Thus they are all. [Page 32] That men may not thus stumble at scandals, consider the weaknesse of such inferences.

1. They that professe Religion, fall into scandals, therefore their Religion and Profession is naught, &c. If this bee a good reason the Religion that is from Heauen, and which is taught by God himselfe, must bee damned for a false Religi­on, for here wee see that amongst the Professors of true Religion, in the very Church of God there must bee scandals. So that if men shall goe this way to worke, they will make but mad worke of it. Let vs but a little consider this kind of reasoning what validitie it hath, or could haue in such mens cases whose religion and profession were without question on all hands of God?

Fowle and fearefull was the scandal of Dauid, And what was the issue? Presently the enemies [Page 33] of God and godlinesse beganne to lift vp their heads, and to fall fowle vpon Dauids Religion. 2. Sam. 12. The enemies of God blasphemed the Name of God. And that happily on this, or the like manner. Oh this is hee that was so grand a Zelot, that the zeale of Gods house did eat him vp, Psal, 69. 9. This is the man forsooth, that danced before the Arke out of his transcendent zeale, 2. Sam. 6. 14. This is he that prayed thrice a day, Morning, Euening, and at Noone, Psal. 55. 17. This is he that was so strict, and so precise in the gouernment of his Family, Psal. 101. This your great precise Zelot, hath defiled the Wife, and murthered the Husband. Now you see what his Religion is, Now you see what comes of this Profession of so much Holinesse, and Godli­nesse. Such as he is, such is his Re­ligion, naught both. Now was this thinke wee faire reasoning? Was [Page 34] Dauids Religion false because his scandal was fowle? Who dares iu­stifie Dauids fact, & yet who dares condemne his Religion and Pro­fession?

The fact of the Incestuous Corin­thian was exceeding fowle, he mar­ries his fathers wife, vncleannesse vnparalleld amongst the Heathen. And how wide now thinke we were the Heathen Corinthians mouthes opened? Certainly at that time they did as those, Psal. 59. 7. Behold they belch out with their mouth, and as those, Psal. 73. 9. They set their mouth against the Heauens, and their tongue walkes through the earth So that Heauen and Earth seemed now to ring of them; Vbi esi lex ca­tholica quam credunt? vbi sunt pieta [...] & castitatis prae­cepta qua dis­cunt? Euange­lia legunt & impudici sunt, Apostolos audiūt & inebriantur, Christum scquū ­tur & rapiunt, vitam improbā agunt, & probā legem habere se dicunt. Mimesis Paganorum a­pud Salu. de Prou. lib. 4. Now see, say they, what the God and the Re­ligion of these pure Christians is, These be the fruits of this Christi­an Religion? Is not your Religion a goodly religion? A cleere case that their religion is naught. Thus the [Page 35] Heathens, and right like Heathens did they reason, and pitie it is to heare such Heathen Logicke in Christians mouthes. Was the Re­ligion of Christ preached and pro­fessed at Corinth naught, and false, because that Corinthian being a Christian proued so fowle? God forbid. Here that hath a truth in this sense which Tertullian spake in case of Heresies, Quid ergo si Episcopus, si Doctor, si etiam Martyr lapsus [...] regula fuerit? ideo haereses vi­debuntur veri­tatem ob [...]inere? ex personis pre­bamus fidem, an ex fide pe sonas? Tertul. de prae­script. aduers. Haeret. Doe we trie faith by mens persons, or mens persons by their faith? Euen in this case may we not iudge of faith by mens per­sons, as if because some persons professing Religion proue scanda­lous, therfore their religion should bee proued false. The Religion of the Christian Corinthians was of God, though that mans incestuous practice were from Satan. We find a case, Mal. 2. 8. But yee are depar­ted out of the way, yee haue caused many to stumble at the law. It is spoken to the Priests, they should [Page 36] haue beene examples of holinesse, and patternes of pietie to the peo­ple, but they liued wickedly and scandalously, so that many of the people stumbled at the Law of God. They began to call the Law, and their Religion into question, and like enough were ready to say, Surely this Law is not of God, nor this Religion which the Priests preach and professe, is not from Heauen. For if this Law and Reli­gion were from God, why liue these Priests so lewdly, and basely. Thus the stumbled people reaso­ned. But was their reason good a­gainst the Law, and Religion, be­cause the Priests were scandalous? Was the Law to bee cryed downe, because they liued not according to that Law they preacht and pro­fest? Was the Law naught, because the Priests were so? Wherefore, sayes the Apostle, the Law is holy, and the Commandement is holy, and iust, [Page 37] and good, Rom. 7. 12. Though they were vnholy, yet the Law was holy, though they were vniust, yet the Law was Iust, though they were naught, yet the Commandement was good. So that it was the peo­ples great sinne to stumble at the Law, though the Priests departed out of the way. It is not therefore a safe processe to condemne, and cry downe Religion from the scandals and offences of the Professours thereof. Is the Protestant Religion false, because, as the Papists reason, so many Protestants are scandalous Drunkards, Adulterers, &c. yea, let this reason stand good, & shew mee that Religion in the whole World that can bee true; by this reason there is no true Religion at all on earth. For giue me any Reli­gion on the face of the earth, Tur­kish, Iewish, Heathenish, Popish or Protestant, among the Profes­sours whereof there may not scan­dalous [Page 38] persons be found. If then I will be of no religion till I find one whose Professours are wholy free from scandalous and notorious offences, I must liue and die an ir­religious Atheist, and renounce all religion.

I confesse, there is a case where­in a religion may bee cried downe from the wicked, and loose lifes of the Professours thereof, and that is when the principles and doctrines of it are such as open a gap, and giue libertie to loose and dishonest practices. When men doe not one­ly breake the Commandements of God, but according to the princi­ples of their religion teach men to doe so, Math. 5. 19. As for example, when the Pharisies Disciples did sweare, did seeke reuenge, did hate their enemies, did neglect their pa­rents in their necessities, here a man might haue said to them, This is your Religion, because the princi­ples [Page 39] of Pharisaisme taught men so. When I see a Papist prophane the Sabbath in hawking, hunting, bow­ling, carding, dicing, dancing, and going to playes, here I may fall vp­on his religion, because the do­ctrine of their religion is, that pro­uided a man heare a Masse on the Sabbath be may spend the rest of the day in those things. When I see a Papist giue himselfe to all lewdnes, and vitious vncleannesse, I may lay the blame vpon his religion, be­cause the principles thereof set o­pen a gap thereto. For what need I care for drunkennesse whilest it is made but a Veniall sin, and a Venial sinne is such, as our Rhemists say, is pardonable of it own nature, so slight Rhem. in Rom. 1 32. as a man need not make confession of it, such as makes no breach of friendship betweene God, and vs, so small a triffle as may bee pardo­ned by a knocke on the breast, by the Bishops Blessing, by the sprink­ling [Page 40] of holy Water, & saying a Pa­ter Noster, as they teach. Now I say if drunkennesse be but a veniall sin, and veniall sins bee such nothings, why by the principles of his reli­gion should a Papist feare to bee drunke. Profligata Christipietas & extincta quan­do quilibet pro modo pretij quod in merces illas expendit peccandi impu­nitatem sibi pol­licetur. Hinc stupra incestus, adulteria, per­iuria, homici­dia, &c. origi­nem traxerunt. Quodenim ma­lorum amplius iam horrebunt mortales quan­do sibi peccandi licentiam & impunitatem nedum in hac vitâ, sed & post obitum aere licet immodico com­parari posse per­suasum habent. Cent Grau. Germ. art. 3. So what need hee care what sinnes he runnes into, so long as their Priests haue a iudiciarie power of Absolution, and the Church hath a treasurie of Indul­gences, and for small summes great Pennances and great sinnes may be remitted. There is no religion wherein a man can sinne so good cheape. Now therefore if wee see those of that religion take libertie to loose and sinfull courses, it is no iniustice to lay the blame, and con­demnation vpon their religion, whose Principles and Doctrines are such as giue men libertie e­nough.

So if I should see a man of the Pelagian faith and profession to [Page 41] liue licentiously, in the neglect of the meanes of grace, and to denie himselfe no carnal libertie, I would here condemne his religion from his life, because the Grounds and Principles of his faith are such as giue men libertie to liue as they list. For if so be there be a power of Free will in me, that I may repent and belieue if I will, and when I will, what need I then care what courses I take, what sinnes I runne into, so long as I can be saued when I list, I will trie such and such sins, and when I haue taken my fill, at my pleasure I will repent and be­lieue. So that in such a case it is not amisse to crie downe a Religion from the scandalous courses of the Professours thereof, and in such a case a man may innocently say, This is your Religion. But on the contrarie, when a Religion is pure Religion, Iam. 1. 27. A Truth which is according to godlinesse, Tit. 1. 1. [Page 42] and the doctrine thereof according to Godlinesse, 1. Tim. 6. 3. When a Religion teaches Godlinesse, Ho­linesse, Puritie, Fidelitie, Iust and vpright dealing, and bindes the Conscience to these things vpon the paine of death eternall, if any Professour of such a religion fall into scandalous sinnes, here to crie downe a Religion that is Holy, Iust and Good, because a Professour thereof does wickedly, vilely and vniustly, this is the greatest Iniu­stice, and the most vnequall, and iniurious dealing in the world. It is true that amongst the Professors of true Religion scandals must bee, but must they needes bee from the grounds and doctrines of that Re­ligion? Must scandals needs be, be­cause that Religion teaches men to doe so? Nay, doth not that Religi­on teach the contrarie, vpon dan­ger of Hell binde to the contrarie? And why then is the Religion con­demned, [Page 43] and cryed downe? What fowle Iniustice is this, that an inno­cent Religion should suffer for a nocent Professour? If the Religion they professe doe Quae si vera sunt, nulli vel sexui vel aetati parcite, ad pe [...] ­nas rapite, cum vxoribus & li­beris funditus extirpate. A­thenag. legat. pro Christian. principle and teach them to bee Drunkards, A­dulterers, to be Coozeners, Chea­ters, Defrauders; throw dirt in the face of that Religion, yea, stones at the head of that religion, and spare it not. Not reproaches, scoffes, squibs, taunts, but euen the stake, and the fire is too easie a punish­ment for such a religion.

But if religion and its Princi­ples teach nothing but Holinesse, and righteousnesse, nothing but Sanctitie and Honestie, why must a good and holy Mother be smitten and wounded, and haue her face spitted on, for the miscarriage of a degenerating, & vngracious child? If the Daughter play the Whore, and the lewd Filth, will it stand with any iustice, or equitie that the [Page 44] Mother a graue, sober, chaste Ma­trone that hath instituted her bet­ter should be carted, and haue filth and dirt throwne at her? And yet this is the equitie and iustice of the worlds dealings. Because some­times some of wisdomes children that should haue beene so wise by their godly and holy lifes to haue honoured, and iustified their Mo­ther, because I say they doe some­times play the fooles, the scanda­lous and notorious fooles, there­fore they cannot bee content to scourge and cart these vngratious children, and to cast abhominable filth vpon them, as they deserue, but they must needs fall foule vpon the poore and good Mother, and the keenest and sharpest of their teene must bee wreackt vpon her, & she must be lasht with the Scor­pions of mens malignant tongues, euen to the very bones.

What is this but the ancient [Page 45] Iewish Non vt prin­cipes vestri vi­uimus, &c. Quod si quos etiam inter nos tales esse sciatis, non continuo ea de causa Scrip­turas & Chri-tstum maledictis proscindite. Iu­stin. Mart. Di­al. cum Tryph. Iudaeo. practice against Christian religion? Who if at any time any of the Christians fell into any scan­dalous euill, fell a rayling vpon Christ, and the sacred Scriptures? And will we call this Iustice? Why rather as in other cases learne wee not to pitie and lament the case of a good Mother in the miscarriage of a lewd vngracious childe? It should bee the wisdome of men to set the saddle vpon the right horse, let euery man haue the blame and shame of his owne euill actions, but take wee heed that wee doe not flie in Gods face by falling fowle vpon religion for mens scandalous miscarriages. It is not the religions but the mans fault, if one professing religion miscarrie, had he held him to the rule of his religion, that had kept him from that euill.

That which was of ancient plea­ded with the Heathen on the be­halfe of Christians had a great [Page 46] deale of reason in it. They desired but the same equitie and modera­tion towards them which was vsed towards their Philosophers. Si conuicti fuerimus puni a­mur non prop­ter nomen sed propter crimen. Hoc modo illos etiam qui philo­sophiam profi­tentur iudicari cernimus. Nemo eorum ante cau­sam iudicio cog­nitam propter scientiam vel artem suam bo­nus malusue iu­dici esse vide­tur, sed post­quam improbi­tas alicuius de­detecta fuerit paen [...]s luit, nec vllu mex eo in philosophiam redundat cri­men. [...], Ille enim malus qui non legitimè philosophatur, professu autem crimine vacat. Hoc ex aequo & nobis fieri cupimus. Athenag. legat. pro Christian. Quemadmodum nihil ad philosophiam crimen Sophistarum, Epic [...] ­reorum, Peripateticorum, aut quorumcun (que) falsa dogmata profitentium: ita in verum Christianismum non cadit crimen deprauantium Euange­lia. Origen contra Celsum, lib. 2. Si aliquis cui notum sit Iesu praeceptum docentis temperantiam, & di­centis, Quicun (que) inspexerit mulierem ad concupiscentiam, &c. iam commisit adulterium in corde suo, videret paucos aliquot pro Christiani habitos libidinosc viuere merito eis praeuaricationē impinget, sed iniquissi­m [...] faceret, si doctrinae Iesu imputaret eorum flagitia. Orig. con. Cels. l. 3. If any professing philosophie did commit any euill worthy punish­ment, after conuiction and detecti­on hee was punished according to the desert of his fact, yet Philoso­phie receiued no impeachment thereby, and that was not present­ly cried out vpon, when a Professor of Philosophie miscarried. Because they thus equally and wisely consi­dered, That the wickednesse was in [Page 47] him that was not a Philosopher ac­cording to his rule, but the profession it selfe was blamelesse, That it was the mans fault, and not his profes­sions, that though the man were naught, yet his profession was good. This equitie did the Chri­stians desire the Heathen would shew to them. And this equitie I would Christians would shew to those of their owne religion, that the Heathen shewed to Philoso­phers▪ Doth a man professing reli­gion fall into any scandal? Learne to distinguish betweene the Man and his Profession, and let not the burthen bee laid vpon religion and his profession, which is to bee laid vpon his owne backe. Learne thus to iudge? that though the Man be deeply to bee blamed, yet his Reli­gion and Profession is blamelesse. We may iustly in such cases blame the man, but wee shall deale verie vniustly to blame religion, because [Page 48] we know that nothing blames and condemnes such courses more then that religion which they professe.

We haue a prophesie of the con­ditiō of the last times. 2. Tim. 3, 1-5 In which place the Apostle speakes not of Pagans, Iewes, Turkes, but of Christians, and such Christians, Verse 5. That should haue an out­ward forme and profession of godli­nesse. Now will any conclude that the profession of godlines is naught because some that professe a forme of godlinesse are couetous, boasters, proud, vnholy, &c. And shall I be vngodly because some that haue a forme of godlinesse bee so vile? or shall I distaste and condemne god­linesse, and all profession of it, be­cause many professing godlinesse proue such and such? God forbid. Yea, the Apostle sufficiently pre­uents the scandal when hee sayes, Hauing a forme of Godlinesse, but denying the power thereof, as if hee [Page 49] should say, Let no man for these things stumble at religion and the profession of Godlines, for godli­nesse and profession is not in the fault, but the fault is because there is but a forme without power. It is not to be denied, but a man that hath the power of Godlinesse may fall into a scandal, and by violence of some strong tentation bee rusht into some fowle action, but yet in that particular case, and at that time may want the power of God­linesse. What is to bee done then? Surely writing is not to bee con­demned because some Writers blot, and blurre; nor Godlinesse to bee condemned for some mens scandals, but formalitie and want of power. Wee may not resolue therefore that it is best not to med­dle with godlinesse, but neuer to meddle with the profession of it, but ioyned with the power. Since therefore there must be scandals a­mongst such as professe Godlinesse [Page 50] learn we to be wiser then for scādals to cry down & condemne religion.

2. Come we now to the second inference. Diuers zealous Profes­sours fall into scandals, therefore they bee all such, all alike naught, and vnsound, onely they are not discouered as some are.

This is no new thing, this was the old practice of the Ad quid enim aliud sedent isti, & quid aliud captant, nisi vt quisq [...]is Episco­pus, vel cleri­cus, &c. ceci­derit omnes ta­les esse credant, iactent, conten­dant, sed non omnes posse ma­nifestari. Cum de aliqui­bus qui sanctum nomen profit en­tur, aliquid cri­minis vel falsi sonuerit, vel veri patuerit, instant, sata­gunt, ambiunt vt de omnibus boc credatur. Aug. Epist. 137 ancient e­nemies of the Church, and Gods people long agoe. It is that which Augustine in his time complaines to haue beene their guise, That if any that made profession of the holy Name of God did fall into any sinne, if either some true thing were disco­uered, or some false thing were repor­ted, oh, how they laid about them, and laboured tooth and naile to per­swade men, and make them belieue that they were All such, though they were not all discouered.

The same spirit liues in too many still, and nothing more vsuall then such language, and such censures [Page 51] in the like cases. Now yee may see what these men are, Neuer a bar­rell better herring, all naught, all alike. An Inference miserably vn­charitable, which must necessarily make the Church of Christ a verie den of Hypocrites. For here wee see that in the very Church of Christ there must necessarily bee scandals a [...]d scandalous persons,

And if where some bee such all be such, tell mee what the Church of Christ shall bee but a collection and confluence of rotten and dis­sembling Hypocrites. What is [...]his but to doe that which Dauid in an other case was afraide to doe? Psalme 73. 15. If I say, I will speake thus: behold I should of­fend against the generation of thy children. In speaking thus, let men consider how they can wash their hands from that guilt. Farre is such dealing from that sweete and gra­cious dealing of the Lords, Is. 65. 8. [Page 52] that casts not away the whole clu­ster, for some corrupt and euill grapes, farre are men from that Spirit, who because now and then some one grape proues rotten, and offensiue, doe thereupon reiect the whole cluster, and cry out vpon the rest of the grapes of the bunch, as if they were like Ieremies naughty figs. Ier. 24. 2. Which could not be ea­ten they were so bad.

To stop the mouth of Iniquity, in such a case, let but these things be seriously and sadly considered.

1. That there must bee such amongst those that powerfully and sauingly professe the Name of Christ. And therefore we shall ne­uer finde the most holy and happy Quantum li­bet enim vigilet disciplina do­mus meae homo sum et inter ho­mines viuo, nec mihiarrogare audeo vt domus mea melior sit quam arca Noe vbi tamen in­ter octo homines reprobus vnus inuentus est, aut melior sit quam domus Abrahae. aut melior sit quam domus Isaac aut melior sit quam cohabi­tatio ipsius Do­mini Christi, in qua vndecim boni perfidum et furem Iudam colerauerint, aut melior sit postremò quam caelum vnde An­geli ceciderunt Aug. Epist 137. societies to haue bin so happy as to bee free from such. In Noahs Arke where but eight persons, yet one reprobate Cham, In Abrahams family, a bond-woman, and her son to bee cast out; in Isaacs family a [Page 53] profane Esau; in Iacobs family an In­cestuous Reuben; amongst Dauids children an Incestuous Amnon; a re­bellious Absolom, in the sacred col­ledge of Christes Apostles a Iudas a Theife. Ioh. 12. 6. a Traytor. Luk. 6. 16. a Diuell. Ioh. 6. 70. Euen in heauen Gods owne house, and ha­bitation, were found such Angels in whom God found not stedfast­nesse; such Angels as kept not their first estate, but left their owne habi­tation, and became Deuills. Now then looke back vpon some of these Instances, and see if this kinde of reasoning bee safe. In Noahs Arke there was a gracelesse Cham, there­fore all in the Arke were such as hee. Amongst the twelue Patriar­ches Reuben was vncleane, and In­cestuous, therefore all your pillers of your Ancient Church were such also. Among the twelue Apostles of Christ the great professours, and preachers of his Name, Iudas [Page 52] [...] [Page 53] [...] [Page 54] was a thiefe, a traytour, a deuill, therefore the whole company, is a colledge of thieues, traytours and deuills; Amongst the Angels in heauen, there were legions of De­uills, therefore all of the same stampe, all alike: would not all men spit in that mans face that should thus reason? and yet how familiar is such reasoning in too many mens mouths. It is a sure thing that as Simpliciter autem fateor Charitati ve­strae—quomodo difficile sum ex­pertu [...] meliores quam qui in monasterijs pro­fecerunt: ita non sum exper­tus p [...]iores quam qui in monasterijs ce­ciderunt. Aug. Epist. 137. there cannot bee found better men in the world, then amongst those in the Church, pro­fessing Christs Name, and Truth, so neither can there be found some times worse then those that in the Church fall into heynous scandals. The which since it must so be, why should the filth of some particular persons miscarriages bee flung in the faces of all. What is this but for the Nolite ergo propter amur­cam qua oculi vestri offen dun­tur, torculariae detestari vnde apothecae domi­nica fructu olei luminosio [...]is implentur Aug. Epist. 137. lees, and the dregges to loath the presses from whence Gods store-houses are filled with oyle?

[Page 55] 2. That though there be such, and that too many, yet farre many more there be of the same profes­sion that are not such, what though Christ haue one disciple that be­comes a thiefe, a traytor, a deuill, that brings scandal vpon the Prea­ching, and profession, of his Ma­sters Name, yet hath he not ele­uen others holy and right godly men, that liue according to their profession, and doe their profession honour and credit? What though one Christian Corinthian fall into the sinne of Incest, yet why should the heathen Corinthians cast the disgrace of that his sinne, vpon all the Christian Corinthians? Are they so blind that they cannot see, that there be many Corinthians. Act 18. 8. and that God hath much people in that City. Act. 18. 10. Who are holy, gracious, mortified, and renowned for the power of God­lines, that doe euery way make [Page 56] good the religion they professe? what though, now and then we see a starre falling from Heauen, yet see we not millions of those glori­ous lights of Heauen, keepe their station and their lustre? And why haue not men an eye as well to looke at such, at the many such whose lifes suite with their holy pro­fession, as they haue an eye to looke at such, at a few such as giue scandal? why can they not see that Quapropter et si cōtristamur de aliquibus pur­gamentis conso­lamur tamen de pluribus or­namentis Aug. Epist. 137. there are that shine as lights in the middest of a froward, and a crooked generation, and so shine that they bee ornaments of the Church, as well as they can see such, as are the disgracers and dis­honourers of religion? Surely be­cause they are a froward and a crooked generation, and out of that peruersnesse of Spirit for one, and by one will iniuriously iudge and condemne all.

3. If all such, how is it that such [Page 57] more then all doe condemne such scandalous offenders. Who so sharpe, and so seuere against them, for their scandals as such as pro­fesse the same truth with them. O­thers triumph ouer them, scorne and deride them, but who so sadly, and so sharpely reproues, censures, and condemnes them, as doe they of the same profession? Who so discountenances, and discardes them once lapsed till their publi­que satisfactions, and their vn­questioned repentance, and humi­liations doe in some measure wash off the blurre of their scandals. Sufficient to such a man is this pu­nishment which was inflicted of ma­ny 2. Cor. 2. 6. And sufficient was the infliction of that punishment, by those many to acquit them from being all such. If they had all coun­tenanced him, held fellowship and communion with him, pleaded his cause, and iustified his practise, then [Page 58] had there beene some colour to haue said they had beene all such. But now that the Corinthian Christians, deale so seuerely with him, for his offence, it is cleare that they are not all such, for if all such as hee, then should he haue found more fauour at their hands then so. And this was Augustines answer vnto, and defence against the Ma­nichees. It was their fashion it seemes to disgrace the Church, and cast reproach vpon it, and to be­smeare it with the mire of the fowle actions of scandalous professors of Christian religion. Nolite mihi colligere profes­sores nominis Christian, n [...]c professionis suae vim aut scientes aut exhibentes. Noui multos esse qui luxuriosissi­mè s [...]pe [...] mo [...] ­tuo [...] bibent. No­ui multos qui renu [...] iauerint verbis huic saculo. Nunc vos illud admoneo vt aliquan­do ecclesiae catholicae maledicere definatis vituperando mores hominum quos & ipsa condemnat, & quos quotidie tanquam malos filios corigere studet. August. de moribus eccl. Cathol. cap. 34. He confesses that indeed there were many, that gaue scandal by there lustfull and luxurious lifes, by their drunken­nes, vile wordlines and earthlines, but yet giues them to vnderstand that they were iniurious, to re­proach [Page 59] the Church with the condem­ning of the manners of those men whom the Church her selfe did con­demne, and whom as euill children shee daily endeauoured to reforme. If indeede others of the Church professing the same Religion had winked at them, had slighted their offences, or had in any kind see­med to haue countenanced their persons, or approoued their cour­ses, then might the Manichees haue had some colour to haue for their sakes condemned all professours, that they were all alike. But pro­fessours and the Church condem­ning and crying downe their cour­ses it was but malignantly and per­uersly done of the Maniches to twit and reproach the Church with such mens manners.

CHAP. IIII.

HItherto wee haue seene the Necessitie, come we now to consider the Mischiefe of scandals. That mischiefe is two­fold. The first is a woe to such as are scandalized that do stumble & are offended. Woe to the world be­cause of offences. For the meaning of the words. To the world, that is to worldly and carnall men. Be­cause of offences, or from offences. [...], not [...], from offences, not for offences, not as if scandals were the cause for which the woe comes, as if God brought a woe vpon men for their scandals, but that scandals are the meanes and the Instruments by which, and from which God brings [Page 61] wo vpon some mens heads. So that these words are not to bee vnder­stood as threatning of woe to such as giue offence by falling into scan­dalous sinnes, who are threatned in the former verse, and in the end of this, but it is a threatning of wo to men of this world, wicked and vngodly men taking offence at the scandalous actions of such as pro­fesse Religion, that these scandals should prooue to such matters of woe and sorrow, and from, and by them should much mischiefe come to worldly men. Which wordes so opened, afford vs this point.

God that hath a prouidence in [Page 62] all euents, hath an all-wise and o­uer-ruling prouidence in euents of scandal, and he in that prouidence of his orders and appoints them so to come, that they make way for some great woe to worldly men. Euery scandal is a stumbling blocke, and when a scandall is giuen, there is a stumbling blocke laid, and such a stumbling blocke, at which some men shall not onely breake their shinnes, but their neckes. But who layes this stumbling blocke? This stumbling blocke God layes, Ezek. 3. 20. I laying a stumbling blocke be­fore him he shall die. When God in his Iustice meanes to make sure worke with some men that they shall die, he first in his prouidence disposes of a stumbling blocke to be laid in their way, at which they may stumble so as they may fall, and bee ruined, so as they may die. Amongst many other stumbling blockes that God disposes to bee [Page 63] laid in mens wayes, this is a verie frequent, and ordinarie one, the scandalous actions of some Profes­sours of Religion. And when such stumbling blockes are laid, woe to the world, they are fatal, and mor­tal, I laying a stumbling blocke that he may die.

The word [...], a scandal, [...] significat pro­priè t [...]gillum in instrumentis qu [...]bus capiun­tur lupi, aut vul [...]es, aut mu­res [...] apud Helych. M [...]lancth. ad Rom. 14. the Grammarians say it signifies the crooked piece in a trap to which the baite is tied, at which a Mouse, Rat, Wolfe, or any other vermin biting, the trap fals downe, ensnares, and catches the beast. So that in scandalous euents God sets vp a trap, a gin, a snare, by which hee purposes to catch and ensnare such vermin as men in a reprobate condition bee. That looke as when a man sets vp and baites a trap hee may say, Now woe to Rats and Mice, woe to the Foxes, Wolues, and the baggage vermin, so when scandals fall out, woe to the world, [Page 62] [...] [Page 63] [...] [Page 64] Gods trap is set vp to ensnare such withall as are made to bee taken, 2. Peter 2. 12. And looke as a man when he sets vp a trap, hee intends it purposely for the woe of ver­min, so when God in his proui­dence disposes of the euents of scandals, hee therein intends the woe, the ensnaring, the catching, killing, and destroying of such who had beene happie, if they had beene made the vilest vermin in the world.

That which Salomon speakes of a wicked mans owne sinne, is also true of the scandalous sinne of ano­ther, Prou. 29. 6. In the transgression of an euill man there is a snare, though he take a great deale of de­light, and pleasure in it, yet it will proue a thrackling snare; so in the transgression, the scandalous trans­gressiō of a good man, or a seeming good man, there is a snare. Though euill men take a great deale of Content, and make themselues [Page 65] much mirth, and pastime at the fals, and scandals of such as pro­fesse religion, yet in that scanda­lous transgression there is a snare for them, a deadly, and a mortal snare; woe to the world because of offences.

As it is in the case of Passiue, so is it in the case of actiue scādals. Now in case of passiue scandals it is true, wo vnto the world frō offences. Such offences worke to worldly mens great smart, & sorrow. The Apostle speakes of Christ, 1. Pet. 2. 8. that he was [...], a rocke of scandal, or offence. And Is. 8. 14, 15. the Pro­phet foretold that he should be for a gin, and for a snare to the inhabi­tants of Ierusalem. So that it may be truly said of such, wo vnto them that Christ the rocke of scandal euer came into the world. For Iudge­ment and for woe, am I come into the world, Iohn 9.

Thus also is it true in case of Ac­tiue scandals for Iudgement do they [Page 66] come into the world, and for Iudge­ment vnto the world. Woe be to the world for the scandalous sinnes of Professours of Religion, for they be set vp to be stumbling stones and rockes of offence, against which men of the world shall dash themselues, they be set for ginnes and for snares in which they shall bee taken. In the case of passiue scandals, where offence is onely taken, there the trap is baited with the bread of life. In the case of Actiue scandal, where offence is giuen, there the trap is baited with baine, and poyson, with deadly poyson, death is in the trap. Now if woe to the world when the trap is baited with the bread of life, how much more woe to the world, when it is baited with ranke, and deadly poyson?

Scandals and offences are dismal and fatal to wicked men, because God in his intention and admini­stration disposes and orders them [Page 67] as the meanes that shall make way for the surer and sorer punishment of them for their vnprofitablenesse vnder, and their contempt of the Gospell, the meanes of grace and the holy examples of such as are truly godly. Therefore are they fa­tall and wofull euents because they are sent as executioners of diuine vengeance vpon the disobedient rebels against the Gospel. God gi­ues men his word & the Ministerie of it to conuert, and saue them, the holy examples of his children to guide, and lead them. Now neither one thing nor another will re­claime men of the world, nothing will do them good, still will they goe on in their vnbeliefe and hard­nesse of heart, notwithstanding the light of the Word, and the light of holy examples, notwithstanding the shining light of both, they will loue, and liue in darknesse still. So then God seeing this that nothing [Page 68] will better them, but to Hell they will goe, and damned they will be, let his Ministers, and his people do what they can, he thereupon enters into a resolution to make sure worke with them, and to take such a course as shall infallibly, and ir­reuocably make way for their eter­nall ruine, and to this end in his prouidence disposes of these scan­dalous euents, as stumbling stones, and stumbling blockes; at which they may so stumble as they may fall, and be surely ruined. As if the Lord should speak on this manner. I haue giuen you my Word and Gospell, it hath beene preacht a­mongst you plentifully, and power­fully, all the meanes notwithstan­ding, you haue not beene one whit the better, but rather worse, yee are more stubborne, more rebellious, more malicious, and to Hell yee will, doe my Ministers what they can.

Well then since there is no re [...],medie since yee will goe, I will take an order to set you going surely. Behold, in my prouidence I will dispose of scandalous euents to fall out that shall lie as stumbling blocks in your way; at which, stum­ble yee, and fall yee, and be yee re­medilesly ruined. I gaue you my word that you might haue risen, but you would not be raised by it, I wil therfore lay a stumbling block in your way, at which you shall be sure to fall. I gaue you my word that you might haue liued, but now I will lay a stumbling blocke that you may die, Ezek. 3. 20. You would not bee drawne to Heauen by the holy examples and lifes of my Saints, therefore shall yee bee head-longed another way by the scandalous euents that shall by my prouidence fall out. I sent my Mi­nisters, whom I made fishers of men, with their nets and baites to [Page 70] catch you, but by no meanes would yee bee caught in their nets, nor bite at their baites, nor bee catcht with their hookes, therefore now will I dispose of scandalous euents, which I will set as traps, and snares and ginnes for you: greedily and eagerly shall you come to them, & shalbe ensnared and held fast for e­uer getting out againe. And thus doe scandals come as messengers of wrath and death.

Gods dealing with wicked men in euents of scandals, is cleane con­trarie to his dealing with good men. Such as loue the truth of God, and subiect vnto it, though scandals come shall not bee ensna­red by them, God will secure and saue them from being ensnared, Psal. 119. 165. Great peace haue they which loue thy law, and nothing shall offend them, or, they shall haue no stumbling blocke. Such as loue Gods truth haue great peace, great [Page 71] securitie when scandals fall out, they shall haue no stūbling blocks, God himselfe will keepe them, that they shal not dash their feet against these stones, they shall haue no stumbling blockes to hurt them. But now on the contrarie great danger and mischiefe shall they haue that loue not the Law, they shall haue stumbling blockes, and therefore because they loue not Gods law shal they haue them, that God may bee auenged vpon them for the neglect and contempt of his truth. And because they loue not Gods Law, therefore shall scandals come, that shalbee fatal stumbling blocks for them. That looke as Sa­lomon speakes of the Harlot, Eccl. 7. 26. I finde more bitter then death the woman whose heart is snares and nets, and her hands as bands, who so is good before God shall escape from her, but the sinner shalbee taken by her; So may it be said of scandals. [Page 72] More bitter then death, (woe vnto the world because of scandals) are scandalous euents, for they are as snares and nets, who so is good before God, an holy and a godly man shal escape, and bee deliuered from be­ing ensnared by them, but the sin­ner, the neglecter and contemner of Gods grace shalbee taken, and bee ruined by them, and therefore woe vnto the sinners of the world, because of scandals. It is in this case betweene men of the world and scandals, as it was in Ahabs case betweene him and his false prophets, 1. King. 22. 20, 21, 22. God had a purpose out of diuine Iustice and vengeance that Ahab should fall, and bee ruined. Now God enters into counsell what course shall bee taken to bring it a­bout that hee may fall and perish, Verse 20. Who shall perswade Ahab that hee may goe vp and fall at Ra­moth Gilead. There comes forth a [Page 73] spirit, Verse 21. and sayes, I will perswade him. The Lord askes, Verse 22. How or wherewith? Hee answers, I will goe forth and bee a lying spirit in the mouth of all his prophets, And the Lord said, Thou shalt perswade him and preuaile al­so, Goe forth, and doe so. The case is the very same here. God bestowes his Word, and the Ministerie of it vpon a people, it workes them not to Faith & Repentance. Hereupon is the Lord prouoked to anger, and vpon that hee enters into a consult of reuenge. Here be a company of men that haue had the meanes of grace, but they will not bee con­uerted, and raised vp, I am there­fore resolued they shall fall into Hell for euer. But who will now take some course that they may fal. Then steps forth Satan, I will take a course to make them fall fatally. And the Lord sayes what course wilt thou take? Satan answers. I [Page 74] will goe forth and draw some no­ted Professour of Religion into some grosse and scandalous sinne. And that scandal of his wil be such a stumbling blocke at which they will so stumble, that I will warrant them fall farre enough, and deepe enough for euer recouering out of the pit. And the Lord answeres, Thou shalt effect it and preuaile, Goe forth and doe so. Goe Satan, preuaile with such, and such a Pro­fessour of Religion to bring him into some fowle scandal. And let that scandal bee a fatal stumbling blocke to make such fall, and assu­redly perish, that would not bee wrought vpon by the word.

So that looke what the false pro­phets were to Ahab, that are scan­dals to the world, meanes of their fatall fals and ruines, woe to Ahab because of the false prophets, and woe to the world because of scan­dals that make way for their mis­chiefe, [Page 75] as the false prophets did for Ahabs. So that by all this wee see that Gods disposall of scandals, is an Act of diuine vengeance, and Iustice plaguing mens vnprofita­blenesse vnder the meanes of grace, that by this means their righteous damnation might be sealed vp, and made sure.

And therefore this is a point well worth our obseruation. That where God sends most preaching, and the greatest meanes of grace, there commonly fall out the grea­test and foulest scandals, and where litle or no meanes little or no scan­dal.

Now what may the reason of this be? Not that the preaching of the Gospel makes men worse, as men of euil spirits are readie to slander and calumniate it in case of such euents, but amongst many other reasons that might be giuen of it, this is one speciall one. Where [Page 76] God giues greatest means of grace, and saluation, there mens sinne in their vnprofitablenesse, impeniten­cie, and vnbeliefe is the greater. The greater mens sinnes are, the greater is Gods wrath, and there­fore out of the greatnesse of his wrath against mens great vnpro­fitablenesse, God disposes it, that where the greatest meanes of grace are neglected and contem­ned, there shall bee the greatest scandals, that so hee may greatly plague great vnprofitablenesse and contempt. God will haue such as be vnprofitable vnder great means, to haue great fals, that they of all others may fall most lethally, and most dangerously, and fatally. Now a little stumbling stone causes but a little & an easie fal, but the greater the stumbling block is, the greater, and more wofull must the fal needs bee. And therefore where greatest meanes not profited by, are, there [Page 77] are greatest scandals to bring the greater woe, and vengeance vpon so great vnprofitablenesse; there­fore there the greatest stumbling blockes to fall by, where the grea­test meanes to rise by, that such may not simply fall, but so fall that they may be dasht to peeces.

CHAP. V.

NOw how Scandals make way for mens fals and ru­ines, and so for their woe will appeare in these following particulars.

1. In that they make way for their stumbling at Religion and godlinesse, the powerfull and sa­uing profession thereof. When men stumble at Religion and are so offended at Godlinesse as to dislike [Page 78] and reiect it, and that with a per­emptorie resolution of spirit ne­uer to receiue and embrace it, it must needs bee confessed that such persons are in a woefull and mise­rable case. Wee find some that stumbled at Christ, 1. Pet. 2. 8. Some that stumbled at the word, 1. Pet. 2. 8 Some that stumble at the law, Mal. 2. 8. Some that stumble in their wayes from the ancient pathes, Iere. 18. 15. Now to stumble at Christ, at the word, at the Law, at the an­tient wayes, at Religion, this is a woefull thing. There is but one true Religion in which a man can be saued, now therefore woe to him that stumbles at true Religion, for there is no way but infallible dam­nation for such a man. There is no way of saluation but by Christ, There is no other name vnder heauen to be saued by, Act. 4. 12. Therefore woe to that man that stumbles at Christ, for that man puts himselfe [Page 79] out of possibilitie of saluation. The word, is the word of grace, Act. 20. 32. the word of life, Ioh. 6. 68. the word of the kingdome, Mat. 13. 19. therfore woe to that man that stum­bles at the word, for he puts him­self out of possibilitie of grace, eter­nal life, and the kingdome of God. The Law of the Lord is perfect, con­uerting or restoring the soule, Psal. 19. 7. therefore woe to him that stumbles at the Law, for hee is out of possibilitie of being conuerted, and restored. The old and the An­tient wayes are the good wayes wherein a man shall finde rest to his soule. Ier. 6. 16. Therefore woe to that man that stumbles at and from the antient wayes, because what possibility hath hee of finding rest to his soule?

Now by scandals and offences stumbling blockes are laide to make men stumble at these, and so to bring woe vpon their soules. When [Page 80] professours of religion, of Christ, of the word, of the law, of the An­tient wayes fall into fowle scandals, thereupon men of the world take occasion to stumble at that Religi­on, at that Christ, at that word, at that law, at those Antient wayes which they professe, and grow to a resolution neuer to make or med­dle with these, and so make way for their owne woe by refusing, and re­soluing against the wayes of salua­tion: for looke what the force of holy example and good life is to stop mens mouthes, and gaine their hearts to a loue and liking of the truth and religion, of that force on the contrary, is euill and scan­dalous life to keepe men of Godly and holy life, good conuersation makes euill speakers ashamed. 1. Pet. 3. 16. Well doing puts to silence the ignorance of foolish men, 1. Pet. 2. 15. that they cannot speake euill of Godlines and Religion. Religious [Page 81] conuersation winnes and gaines those that are without and brings them to a loue of religion, 1. Pet. 3. 1. So contrarily, scandalous car­riages embolden the faces, and o­pen the mouthes of enemies, stum­bles, and offends them, and workes in them such a disallowance of reli­gion and dislike of the profession of Godlines, that they vtterly re­solue against it.

And that scandals, doe make men thus stumble at Religion, the word, &c. how plaine doth daylie experience make it? let such an one as professes Christ, his word, his truth fall into any scandal, and what followes? Oh! Say men, this is their religion, this is their pro­fession, doe ye not see what persons they are that are of this same holy religion, and profession? Are there any worse then these, more disho­nest, and deceitfull? If this be their religion, God blesse mee from their [Page 82] religion, I am resolued neuer to be of such a religiō, I now plainely see that it is nothing but errant hypo­crisie, lying, coozening, & dissemb­ling. And thus through diuine ven­geance punishing thē for their vn­profitablenes vnder the word, they so stumble at these scandals, as to fal into an hatred, and dislike of sauing religion, and sauing powerfull profession of it. Into which who so falles, how woefully falles he?

That scandals doe bring this woe vpon the world, and proue ruining stumbling blockes thus to make them fall, is further cleere by that, Mal. 2. 8. Yee are departed out of the way. It is a charge vpon the Priests. The Misera eorum conuersatio ple­bis tuae misera­bilis subuersio est. Bernard in conuers. Pauli ser. 1. Priests that preached; & pro­fessed the law, they departed out of the way, they committed grosse and fowle scandals what was the issue of it? A great deale of mis­chiefe followed vpon it, namely, a woe, an heauie woe, vnto the peo­ple [Page 83] from their scandals. But what was that woe? Yee haue caused many to stumble at the Law, that, is to stumble at true religion, and the wayes of God. When the people saw the Priests that pro­fessed and preacht the Law, and who so great Zelots for the Law as they, when they saw these Priests to liue so loosely, and so scandalously they began to start at it, and to question happily whether this Law, this religion they preached, and professed were of God or no. And if this were their law, and their religion, for their parts they were resolued neuer to haue to doe with such a Law, with such a religion. Thus their scandals did stumble thē And thus did their scandals bring an heauie woe vpon the people, for what a woefull condition was this, thus to stumble at the Law, at the true religion of God? what was this, but to seale vp, and make sure [Page 84] their owne damnation? for if they would none of the Law, they could none of Heauen, if shut out of Hea­uen, what remayned but Hell? The Lord had, it is likely, a long while called vpon the people by his Prophets, they would not hearken nor repent, nor imbrace the truth of God. The Lord therefore in his Iustice resolues to be reuenged vp­on them, by bringing a woe vpon them. And what woe would God bring vpon them! This woe of stumbling at religion that so hee might make sure worke with them, that since they would not be saued, when hee offred them saluation, therfore now they should ueuer be saued. But now what course will God take to effect this, and bring this woe vpon them. Hee will in his wise prouidence lay the stumbling blocke of the Priests scandals in their way, at which they shall so stumble as to dislike the Law, and [Page 85] to fall into an vtter distast of religi­on, by which they should make sure worke against their owne sal­uation. And so woe was vnto the people from the Priests scandals.

2. Scandals make way for woe in that they make way to occasion, men of the world to fall into the fowle and woefull sinne of blasphe­ming Gods holy Name. It is a woefull thing to fall into that sinne, especially so to fall into it, as to make that the ioy of our hearts which tends to the reproach and dishonour of his Name. The Name of God is a glorious and a fearefull Name. Deut. 28. 50. and therefore how woefull and fearefull a thing for a man to blaspheme that Name. What doth he better then cut him­selfe off, from all communion with God that blasphemes his Name, that flies in his face, and triumphes in his reproach. It is said of the malicious Iewes. Act. 13. 45. that [Page 86] they spake against Pauls doctrine contradicting, and blaspheming. And marke what followes, vers. 46. Seeing yee put the word of God from you, and iudge your selues vnworthy of euerlasting life, loe we turne to the Gentiles. See then when they blas­phemed what they did, They put away the word from them, they iud­ged themselues vnworthy of life, they caused God to turne away the meanes of saluation from them. Such a case is a woefull case, and to this case will contradicting & blas­pheming of God, and his truth, and Religion bring men. And there­fore in this regard are scandals wo­full euents because they occasion men to blaspheme and speake euill of God and his truth. When Da­uid fell in to that foule Scandal, what followed vpon it? See 2. Sam. 12. 14. By this deede thou hast giuen great occasion to the enemies of God to blaspheme. Those amongst [Page 87] the people that were haters of true godlinesse, and enemies to the powerfull profession thereof and so enemies of God when Dauid fell into this sinne, they fell into a woe­full case, they presently fall a blas­pheming of Religion, and speak­ing euill of godlinesse, and he that blasphemes godlinesse blasphemes God, and so by this meanes causes God in wrath peremptorily to turne from them. So Rom. 2. 23. 24. thorough you the name of God is blasphemed a mongst the Gentiles. So that the scandalous sinnes of the Iewes were stumbling blockes to the Gentiles that made them fall into that fowle sin of blaspheming, that must needes make them vn­worthy of eternall life.

3. Scandals make way for woe, in that they make way for the hardning of the hearts, and stiffe­ning of the neckes of sinnefull men in their euill wayes. It is a very [Page 88] dangerous thing, for a man to bee in a sinnefull way, but for a man to haue his hand strengthened in his Iniquity, to bee hardened in any sinne, this is a woefull condition. It is the greatest woe, and curse that can be to haue ones hart hardened. Lam. 3. 64. 65. Render vnto them a recompence O Lord according to the worke of their hands, Giue them ob­stinacie of heart, thy curse vnto them. Salomon speakes of the plagues in the heart. 1. King. 8. 38. The plague in the body, is a woe­full disease, and what then is the plague in the heart. God threatens Pharaoh with this plague, Exod. 9. 14. I will at this time send all my plagues vpon thine heart, and see how God did it. Exod. 10. 1. Goe into Pharaoh for I haue hardened his heart. Therefore the Hardnes, or Hardening of the heart is the plague of the heart. God sent ten plagues vpon Pharaoh, but this [Page 89] plague of his heart, in the harde­ning of it, was ten times greater then all the plagues of Aegypt. It is that which vsually God premises, and fore-sendes when hee meanes to prepare men to temporall de­struction. When God meanes re­solutely, to speede a particular per­son, or a whole nation, and to bring ineuitable destruction vpon them, God first makes way for it, by the hardening of mens hearts. Exo. 14. 17. When God would get him­selfe honour in the destruction of Pharaoh and the Aegyptians. I will saith hee, harden their hearts, and they shall follow them, and I will get me honour vpon Pharaoh. So Iosh. 11. 19. 20. Not a City that made peace, with the children of Israel, saue the Hiuites the Inhabitants of Gibeon, They tooke all in battell. But why did not other Cities, doe as the Gibeonites, why did not they submit, and seeke their peace? Be­cause [Page 90] God had a purpose, they should bee destroyed, and to make the surer way for it, gaue them vp to an hardened heart, for it was of the Lord, to harden their hearts, that they should come out against Israel in battell, that he might destroy them vtterly, and that they might haue no fauour but that hee might destroy them. So that when God meanes that a man shall haue no fauour, but be vtterly destroyed then God first giues men vp to hardnesse of heart. Nay, it is that which is a woefull preparatiue to eternall wrath, it is that which lockes men, and shuts them fast vp, and keepes them sure for eternal vengeance. When God is so angrie, as that hee is peremp­torily resolued that a man shal not be saued, but bee damned without all peraduenture, then God giues him vp to the hardnesse of heart, vnder which hee shall be surely re­serued vnto the day of wrath.

When a Prince is resolued to put a man to death, he commands him first to bee surely imprisoned, to bee laid fast in fetters and irons. When Herod meant to execute Peter, see what sure worke is made, He is deliuered to foure quaternions of Souldiers to bee kept, hee lies be­tweene two Souldiers, bound with two chaines, and the keepers before the doores keeping the prison, Act. 12 4, 6. So that in reason there was an impossibilitie of his escape from death.

So when God will make sure worke with a man, and is peremp­torie for his execution, the Lord deliuers him vp to hardnesse of heart, and this hardnesse of heart wil be as quaternions of Souldiers, as Chaines, and Keepers, Lockes, Barres, Bolts, and Fetters, to re­serue a man sure for damnation. A man hath had the meanes of grace offered him, he hath slighted them, [Page 92] and he wil goe on, and hee wil doe this and that, say all the Preachers what they wil, and can to the con­trarie. When God sees this, hee thus resolues. Here is a man that I would haue saued, I offered him the outward meanes of grace, but he hath stubbornly & rebelliously stood out against the meanes, I am resolued hee shal neuer be saued. I but perhaps the man liues stil vn­der the meanes of grace, and so long there is a possibilitie of his conuersion, and if he be conuerted he must needs be saued. Therefore God to keepe him from saluation will take a course sure enough to keepe him from conuersion. Now what course is that? God wil haue such a mans heart hardened. And if once the heart be hardened there is no possibilitie of Conuersion, & if no Conuersion, no Saluation. This processe of Diuine Iustice & vengeance we haue. Is. 6. 10. Make [Page 93] the heart of this people fat, and make their eares heauie, and shut their eies lest they see with their eyes, and heare with their eares, and vnder­stand with their heart, and conuert and be healed. We see in the end of the Verse, that Gods full and finall resolution is that they shall not bee healed, that is, they shall not be sa­ued, as appeares, Mark. 4. 12. But how will God keepe them from be­ing saued, they hauing, and hearing the Word? They shall not bee con­uerted. But how will he keepe them from Conuersion? They shall not vnderstand with their heart, though they heare. But how will hee keepe them from vnderstanding with their heart? Goe make the heart of this people fat, that is, Goe harden their hearts. When the heart is hardened they cannot vnderstand with the heart, when they cannot vnderstand with the heart, they cannot bee conuerted, when they [Page 94] cannot be conuerted, whē they can­not be saued. And so the hardening of the heart is nothing else but the locking, and the shutting, and sea­ling of a man vp, to keepe him sure and fast for Hell. So that for a man to bee giuen vp to hardnesse of heart is a signe, and a wofull signe that a man is such an one, as on whose soule God is resolued to shew no mercie, and that a man is in the wofull state of reprobation. Therefore see how the Apostle speakes, Rom. 9. 18. Therefore hee hath mercie on whom hee will haue mercie, and whom he will he hardens. See how hardening, and shewing mercie stand in opposition. Whom he will he hardens, that is, he repro­bates, and shewes no mercie to. But why sayes he not, to whom hee will shew no mercie, hee shewes none, but in steed of that, whom he will hee hardens? Because God makes way for the execution of his [Page 95] counsell of Reprobation by Har­dening mens hearts. By al this then it is cleere, that it is a wofull thing to bee giuen vp to the hardnesse of heart, woe to that man that hath his heart hardened.

Now then Scandals are wofull euents vnto men of the world, be­cause they be such snares and stum­bling blocks, as make and occasion them to fall into this wofull condi­tion of hardening their hearts. Therefore woe to the world because of scandals, because by scandals their hearts shalbe hardened, they shall haue the wofull plague of the heart, they shall come vnder a wo­full curse, be brought into a prepa­ratiue condition for temporall and eternall ruine. For when men see such as make profession of godli­nesse to fall into scandals, and hai­nous euils, it occasions them excee­dingly to harden their hearts, and to blesse themselues in their euill, [Page 96] & vngodly wayes, as if their wayes were better then the wayes of god­linesse, and their persons in a bet­ter estate and condition then theirs that make such adoe with their profession.

Wee may conceiue the truth of this in the scandal of the Incestu­ous Corinthian, 1. Cor. 5. There were multitudes of Heathen Co­rinthians that had not yet receiued Christ, nor his Gospel. The Chri­stian Corinthians had questionlesse beene dealing with the Heathen Corinthians, to bring them to re­pentance for the sins of their Gen­tilisme. What those sinnes were wee may see, 1. Cor. 6. 10. Neither fornicators, nor Idolaters, nor Adul­terers, nor effeminate, &c. nor Thieues, nor Couetous, nor Drun­kards, &c. And such were some of you. Namely, when they liued in their Heathen condition. Now out of these sinnes would not the [Page 97] Heathen residue be brought. Now when all meanes, and endeauours for their reclaiming were in vaine, God in his Iustice would euen giue them vp to that wofull condi­tion of being hardened in those their sinnes.

To this end in his prouidence a scandalous euent is disposed to come to passe in the sinne of the in­cestuous Corinthian, which could not but turne to the great harde­ning of the Heathens heart in their sinnes, Then began they to say and thinke in their hearts, They told vs our estates, and our wayes were dangerous and damnable, but to bee sure, our wayes are as good as theirs. Wee are better yet then these professours of Christ, we are honester at the hardest, then are they, The fornication and filthi­nesse that is acted and committed amongst them is not once named a­mongst vs.

Wee will therefore euen keepe vs in these wayes, and goe on in these courses still. For if such as these professe themselues to be, if your holy and strict Christians may doe such vile things as these, then I trow it is not such an hainous thing for vs that make no such pro­fession to bee Drunkards, Adulte­rers, Swearers, &c. And thus by occasion of this scandal did they confirme, hearten, and harden themselues in their iniquities. Sup­pose any of the Christians had after the falling out of this scandal, but offered to haue reproued an Hea­then Corinthian for Fornication, Drunkennesse, &c. what answere was he like to haue had but such an one as this. Oh Sir, it is no mar­uell, you should find fault with me, though now and then I may bee drunke, or commit fornication yet I am not such a beast, as such an one your fellow Christian, that [Page 99] made such adoe with his holinesse, that hath now married his fathers Wife, I would you should know it, I am as honest as he, and as good a liuer as hee for his heart. And so shooke they off all admonition and reproofe, & hardened their hearts against all remedies by occasion of that scandal. And so was there a woe to many an Heathen Corin­thian, from the scandal of that In­cestuous Christian, because they stumbled at it & were ensnared by it, so as to harden thēselues in their sinful courses, & so by that hardnes were sealed vp to assured wrath.

There is nothing hardens men in their Iniquitie more, then to Iu­stifie them in their sinfull wayes. There is a Iustification of a sinner from his vngodlinesse, and there is a Iustification of a sinner in his vn­godlinesse.

The first is a blessed thing, and makes a man happie, Psal. 32. 1, 2.

The second is woeful, dismal, and dangerous. Iustification of a sinner from his sins is called a Iustification of life, Rom. 5. 18. But Iustification of a sinner in his sinnes is a Iu­stification of death, that seales vp a man to damnation. Iustification of a sinner from sinne is an Act of Gods grace, and mercie, and so he iustifies the vngodly, (Rom. 4 5. on him that iustifies the vngodly) by acquitting, discharging, and ab­soluing him from the guilt of his vngodlinesse. Iustification of a sin­ner in his sinne is an act of Gods wofull vengeance punishing men for former vngodlinesse, and making way for the infallible ascertaining of his damnation. And for Iustifi­cation of a sinner in his sinnes is way made by scandalous euents. And that scandalous euents doe iustifie vngodly men in their sins, and so harden them therein, may appeare by that, Ezek. 16. 51. Nei­ther hath Samaria committed halfe [Page 101] thy sinnes, but thou hast multiplied thine abominations more then they, and hast iustified thy sisters in all their abominations which thou hast done. Samaria was one of Iudahs sisters; The Samaritans were an idola­trous wicked people, Iudah shee professed her selfe the people of God. Now Iudah that professed her self Gods people, fel into foule, and scandalous abominations. Sa­maria committed not halfe her sinnes. Vpon this, Samaria begins to Saint her selfe, and to iustifie her selfe, being iustified by Iudah. Which may be vnderstood not on­ly of the euent, that Samaria was lesse vniust, and vnrighteous in comparison of Iudah, but also of the effect or consequent of that e­uent, because Samaria in compa­ring her selfe with Iudah, finding herselfe more iust, that is lesse vn­iust, did thereby positiuely iustifie her selfe, as if shee were in a good [Page 102] case, and a good way, because Iu­dah's abominations were so many and so great, and because Iudah is blacker then she, therefore she be­ginnes to imagine her selfe Lilly white. I, sayes Samaria, it is no maruell that Iudah is so godly, so religious, so holy a people, and that I am so idolatrous, and so sin­full, I am sure I am not halfe so bad as she. For all their godlinesse, and Religion they talk of, for any thing I see, my life, courses, dealings are as good, and honest, nay, more iu­stifiable then theirs. And if Iudah that professes such singular holi­nesse, doe thus and thus I hope my wayes being better then hers, my condition is better. I am therefore resolued to ride on in the old road still, I will not change lifes and wayes with Iudah for all her godli­nesse and Religion. Thus question­lesse, did Iudahs abominations oc­casion Samaria to iustifie her selfe, [Page 103] and by such iustifying of her selfe, she hardened and strengthened her selfe in her sinnes, and so were Iu­dahs scandals and abominations woefull euents to Samaria, because thereby her heart was hardened to her destruction.

It is with scandals as it was with those false Prophets, Ezek. 13. 22. Yee strengthened the hands of the wicked that hee should not returne from his wicked way. Men cannot bee saued if they bee not turned from their euill wayes, men cannot be turned from their euill wayes, if their hands bee strengthened in them, and their hearts hardened. Now here was the mischiefe and the woe that came by those false Prophets, they strengthened mens hands, and hardened their hearts in their euill wayes that they could not be saued. Such is the mischiefe and the woe of scandals, men can­not bee saued, vnlesse they returne [Page 104] from their wicked way, they cannot returne from their wicked way so long as their hands bee strengthe­ned, and woe to the world because of scandals, for they strengthen the hands of the wicked, and so make way for their fatall ruine.

Scandals are that to the World, that those things were to the Iewes, Rom. 11. 9. Let their table bee made a snare, a trap, and a stumbling blocke, and a recompence vnto them. When no meanes of grace will sof­ten hard hearts and bring them to Repentance, God in his Iustice dis­poses of scandals, and they are made snares, traps, and stumbling blockes, and a recompence vnto them that God may recompence them for their vnprofitablenes; and by those scandals, occasion them to harden their hearts to their ruine, that would not bee softened vnto life.

It is otherwise to the World [Page 105] from the scandals and fals of Pro­fessors, then it was to the Gentiles from the fall of the Iewes from Christ. The fall of the Iewes was for the happinesse of the Gentiles. Rom. 11. 11, 12. Haue they stumbled that they should fall? that is, fall quite and cleane off, God forbid, But through their fall, saluation is come vnto the Gentiles, The fall of them is the riches of the world. But now in scandalous fals of Profes­sors into foule sinnes it is contra­rie, Thorough their fals damnation comes to many, and they are the mischiefe, miserie and vndoing of many. And that on this manner. God many times vouchsafes the meanes of grace and repentance to a people, in those meanes striues a long time with them, but striues in vaine. Therefore he resolues thus, My spirit shal striue no longer with them, but since they will not, they shall not be saued, I will take a sure [Page 106] course for their damnation. I am re­solued they shall not be saued, and because they shallbe sure neuer to bee saued, I will make sure they shall neuer be conuerted, And that they may bee made sure for euer being conuerted, I will take a course that they shall not vnder­stand the word they heare with their hearts, and that they may not vnderstand the word they heare, I will take a course for the hardening of their hearts, & for the thorough hardening of their hearts some professour of religion shall fall in­to scandal, and thereby shall their hearts bee hardened seuen fold more then euer, they shall iustifie themselues in their sinnes, and so by an hard heart shall put them­selues out of all possibilitie of Con­uersion, and so out of all possi­bilitie of saluation. How often would I haue had you risen, and yee would not rise? therefore now [Page 107] shall you fall into hell, for he that [...]ardens his heart shall fall into [...]ischiefe, Prou. 28. 14.

That therefore yee may fall into a mischiefe, and with a mischiefe; yee shalbe hardened, and that you may fall into greater hardnes of heart, some man shall fall into scandal; his fall into scandal shall make way for a woe to fall vpon your heads. His scandal shall harden you, that hardnes shall make you fall into mischiefe. And thus woe to the world because of offences, because they come to stiffen, and harden their spirits, and as messengers of wrath to bind them sure, hand and foote, that they may be prepared, to bee throwne out into vtter darkenesse.

Thus woe to the world, because of offences, because the world is oc­casioned by them, to reiect the sa­uing profession of Religion, to fall fowle on Gods holy Name, to [Page 108] iustifie themselues in their sinne­full wayes, and so by these things to make hell sure their owne. So that the fall of a professour of reli­gion, is as the fall of an oake vpon vnderwood, and smaller trees, that be neere it: woe to them, when the oake falls, because it mischiefes, brushes and breakes them in pie­ces by its fall. It is iust in this case, as it was in the ouerthrow of that Army. Ier. 46. 12. The mighty man hath stumbled against the mighty, and they are both fallen together, first one fel, he being fallen; another stumbles at him, and so they both lay on the ground together. Thus falles it out in scandals. First one falles into some great sinne, others come and stumble at him being fallen, and so both fall, and the first mans fall is the last mans ruine. And therefore woe to the world because of scandals.

CHAP. VI.

ALl this well weighed, and duely considered will giue vs to vnderstand two things: the little reason of ioy, and the great reason of feare and cau­tion in case of such scandalous e­uents.

1. It lets vs see what little reason men of the world haue to triumph, insult, and [...]. Iust Mart. Epist. ad Zen. & Seren. reioyce as they vse to doe, in the falles and scandals of such as professe religion. When my foote▪ slippeth they magnifie them­selues against me. Psal. 38. 16. If such an one doe but tread awry, or his foote but slip, their enemies let not their slips slip, but take occasion [Page 110] from small slips to make great try­umphs, And if they be so ready to magnifie themselues against them, when they but slip, how much more when they fall, and fall into the puddle, into the mire? How doe they magnifie themselues against them then? The reproach and dis­grace of their sinnefull falls yeeldes aduersaries such content that they proiect and lay on purpose for it. Neh. 6. 13. Therefore was hee hired that I should be afraid, and do so & sin, and that they might haue matter for an euill report, that they might reproch me. And therefore proiecting for theie falles, and laying plots be­fore hand for them if it may, be no wonder that they so reioyce and triumph if at any time they fall in­to such sinnes, whereby they may haue matter for an euil report tha [...] they may reproach them. So true is that which Papistae cae­lumniandi stu­dio [...]otam nostrā conuersationem abseruant Si quid ergo huma­ni patimur, sicut profecto in­firmi sumus, & patimur no­stra incommoda, ibi demum tan­quam famelici porci immer­gunt se in ster­cora nostra, & ex ijs delicias faciunt, dum in­firmitatem no­stram exemplo maledicti Ham aperiunt & traducunt, vere enim esuriunt & sitiunt scandala nostra, Luth. in Gen 9. Luther speakes that they hunger and thirst, after the [...] [Page 111] scandals of the Godly, and if at any time, through humane frailety they doe fall into an euill, like hungry hogs they nuzzle in their excrements, and feast vpon them as vpon dainties, There being nothing that so glads their hearts, that so opens their mouthes with so much insolency and triumph. And as Luther com­pares them in this regard to hogs, so Hos ergo de nostris do [...]oribus suauitatem suae malae linguae captantes; facile est vt ill [...] cani­bus cōparemus, si forte [...]n male intelligendi sunt, qui linge­bant vulnere pauperis illius qui ante ianuam diuitis iacebat &c. Aug. Epist. 137. Augustine to dogs, namely to the rich gluttons dogs that lay licking, and sucking Lazarus his sores and woundes. It pleased not those dogs so much to be licking Laza­rus sores as it pleases some men to haue their tongues in the scanda­lous wounds and sores of such, as professe godlines. As it is the sorrow, and griefe of good hearts, and that which makes them droop and mourne to see Christ, his Gos­pell, and truth reproached, and dis­graced by scandals; so contrarily, it is meate & drinke to wicked ones, [Page 112] and the very ioy of their hearts, when such euents fall out. Proinde cha­rissimi in isto scandalo quo de Bonifacio pr [...]s­bytero no [...] nulli perturbantur, non vobis dico vt non doleatis. Qui enim ista non dolent, non est in eis chari­tas Christi, qui autem de talibus gaudent, abundat in eis malignitas dia­boli. Aug Epist. 137. As such as are filled with the loue of Christ, do grieue and mourne, so they that are filled with the malignity of the Diuell, doe reioyce in the euent of scandals. Any thing that makes to the disgrace of Gods Church, his cause, and religion, that sets and puts them into extasies of re­ioycing. 2. Sam. 1. 20. Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistims reioyce, least the daugh­ters of the vncircumcised triumph. Why? what was it, that should make them triumph and reioyce? That verse 19. How are thy mighty fallen? Saul and Ionathan were fallen, not by scandal, but by the sword, but that fall such as it was, made to the disgrace of Israel, to the reproach of the God of Israel, and hence their Ioy, and Triumph. Marke by the way, who they are [Page 113] that reioyce in such cases, vncir­cumcised Philistines, the sonnes and daughters of vncircumcised Phili­stims. And well becomes it such, and none but such to reioyce. And such doe and will reioyce. Now truely all before considered, we see what little cause they haue to be so ouer-ioyed, there is a great deale of Ioy, and merriment more then there is cause. All considered, wee may truely say vnto them, as Iam. 4. 9. Let your laughter be turned in­to mourning, and your ioy into hea­uinesse. Woe vnto the world because of scandals. When scandals come into the world, a woe comes vnto the world, messengers of vengeance to doe executions of Iustice are sent by God. And will the world be so blind and witlesse, to reioyce and triumph in that which comes to bee their bane and ruine, their sorrow and their smart? Hath the silly beast any cause to leape and [Page 114] friske when hee sees the trap set vp and bayted that will ensnare and murder him?

It is probably thought that when Noah fell so foule and shamefully in his drunkennes that Canaan Chams sonne first Hebreus etiam id tradebat, & ratione confir­mabat, primum Chanaan veren­da aui sui vidis­se, suo (que) solum patri narrasse tanquam desene ridentem. Theodoret. Quaest. in Gens. 57. saw his grandfather in that case, and so went and told his father Cham of it: for else why should Noah curse Cham in his sonne Canaan rather then in any o­ther of his sonnes. Hee had other sonnes besides, Gene. 10. 6. And the sonnes of Cham, Cush and Mizraim, and Phut and Canaan. Why ther­fore cursed bee Canaan rather then Cush, Mizraim, or Phut? Like e­nough that Canaan as the Iewes probably coniecture first espied Noah in that case, and he being an vngracious youngster, one without all Religion, and possibly an hater of all goodnesse, one that had like enough beene often sagely admo­nished, and sharply reprooued by [Page 115] Noah. And little content did the holynesse, austeritie and religious carriage of Noah giue either to Canaan or to Cham. Now there­fore Canaan when hee sees him in his drunkennes, and in that shame­full pickle in his nakednesse, he tels it to his father, and his father after to Sem and Iaphet, and that with Ioy and gladnesse, with mocking and derision: for otherwise for Ca­naan to haue seene it occasionally and to haue told it his father, or for his father to haue seene it occasio­nally and haue told it his brethren, had beene no matter of offence, but questionlesse they both told it with much ioy, and reioycing. Like e­nough Canaan when he first espied it, came running to his father, with much ioy in his face, Oh father I can tell you excellent Newes, the brauest Newes that can be, Newes that will doe you good at the very heart, doe but goe along with mee, [Page 116] and I will shew you such a sight as you neuer saw. Look where that old Dotard lies drunke, and in what a base and shamefull fashion? This is he that alwayes telling me of my swearing, censuring mee for my want of religion, this is hee that was so holy, so full of his religion, and godlines, see there how like a beast he lies. And surely if Canaan did tell Cham of it, Chams fact was exceeding vnnaturally villanous. The text sayes. Gen. 9. 22. And Cham the father of Canaan saw the nakednes of his father, not occasion­ally and at vnawares, so might Shem, or Iaphet haue done. But if Canaan did first tell Cham of it, as very probably hee did, then Cham like an vngratious varlet as he was, could not be content to heare of it, but to reioyce, and glad his heart the more, he must goe see the sight, hee must goe feed his eyes with it, and that he might be sure [Page 117] of it, and obseruing all the seuerall circumstances hee might haue the more to make vp his mouth. And then after this in scorne, and deri­sion and with insulting insolency goes & reports it to Shem and Ia­phet. So that what betweene an vngratious sonne, and a gracelesse grand-child there was sure no small Iubilation, and exultation in Noahs scandal, and drunkennes. But now as merry and iocund as Cham and Chanaan were, let vs see a little what cause they had for it, and consider if there were not that in it, that was enough to marre their merriment, and to haue tur­ned their mirth into mourning. Alas all considered, full little cause had they to be thus vpon their mer­rie pinnes. It could not be but the scandal of Noahs drunkennes must come, but woe to Cham & Canaan because of that scandal. God had a purpose to bring a woe, and a curse [Page 118] vpon Cham and Canaan and vpon the Canaanites his posterity, that they should be rooted out, and cut off by the sword of Israel. But how now should way bee made to bring this curse vpon the heads of them? Noah shal fal into a scandal, there­by shall they be occasioned by rea­son of their naughty spirits to doe as they did, and then no sooner shal Noah awake from his wine but hee shall awake with a solemne curse in his mouth, which should be as the oracle of God, Cursed bee Ca­naan, a seruant of seruants shall he bee vnto his brethren. And now I pray what cause haue Sed O miser, Ham quam b [...]a­ [...]u [...] es qui nunc demum inuenisti quod quaere [...] venenum scili [...]et in sal [...]berrima rosa, Luther in Gen. 9. Cham, and Canaan so to reioyce at their fa­thers fall? Woe be to them because of this offence, because in this of­fence of his there is a trap, and a snare set to catch them, and a way preparing to bring a sorrowfull curse vpon thē both. And haue they then thinke we any great cause of [Page 119] merrimēt? wil any man that is in his wits reioyce at that euent, whose errand purposely is to bring Gods curse vpon him. So little cause had Cham, and Canaan to reioyce at Noahs fall. And euery whit, as lit­tle cause hath the world to reioyce when scandals come, for then woe comes, God is setting his ginnes, and snares, & traps to catch some, hee sends forth his messengers of wrath, to doe seuere Iustice vpon persons that haue beene vnprofita­ble vnder the Gospell.

Suppose God should send the sword amongst men, would men reioyce and bee glad at it? See Ezek. 21. 9, 10. A sword, A sword is sharpened, and also fourbished, It is sharpened to make a sore slaughter, it is fourbisht that it may glitter, should we then make mirth? I trow not. And why not make mirth in such a case? Because the sword brought woe and mischiefe with it, [Page 120] because it came to be dismall, and fatal, because it was a messenger of wrath and vengeance. And why then make men mirth at scandals when they come? May we not true­ly say of this laughter, Thou art mad, and of this mirth, what doth it? Eccl. 2. 2. Come not scandals with a woe as well as the sword? And is hee not as mad that reioy­ceth at the comming of scandals, as hee is that reioyces at the com­ming of a sword? Say, a scandal a scandal, it is fowle and heynous, it is come with woe, to make a sore spirituall slaughter, should wee then make mirth, and reioyce at it? God forbid. Woe vnto the world because of scandals, and shall we laugh, and sport with Gods woes? This makes scandals doubly woefull.

That same is good counsel which Salomon giues Prou. 24. 17, 18. Re­ioyce not when thine enemy falles, and let not thine heart bee glad when [Page 121] he stumbles. If a man haue an ene­my that hates him, if any crosse or calamity befalls him a man may not reioyce at it, nor bee glad of it not onely when he falles, and God vtterly ruines him, but if he doe but stumble, and God lay but some smaller crosse vpon him. Now marke the reason, least the Lord see it, and it displease him, and he turne away his wrath from him, and so turne it vpon thee. So that the summe of the reason is, least God should bee angry, and his wrath should be against thee. Marke then; If I may not reioyce at a mans out­ward stumbling and fall, then how much lesse may I reioyce in a mans spirituall stumbling and falling, how much more will that displease and anger God? If I may not reioyce at his outward fall least God should be angrie, then much lesse when in another mans spirituall stumbling and fall God is angrie with mee, [Page 122] and out of his anger against mee disposes his fall. Little cause haue I to reioyce at anothers stumbling and falling, when God in wrath disposes of another mans stumb­ling to make mee stumble, and of another mans fall to make me fall. What cause haue I to reioyce at his stumbling and falling, who ther­fore stumbles and fals that I may stumble and fall at him. And this is the very case here. Such as doe giue scandals doe stumble that o­thers may stumble at them, doe fall that others may fall at them, Ierem. 46. 12. The mightie man hath stum­bled against the mightie: and they are both fallen together. It is spo­ken of the Egyptians ruined in war. It may bee that one Captaine that hated his fellow might see him fall by the sword of the enemie. Now though he were his enemie that he see fal, had he any cause to reioyce? Not any at all. Why so? Because [Page 123] God prouidence disposed that the fall of the first should make way for the fall and ruine of the next. He that fell first should lie in his fel­lowes way as a stumbling blocke at which hee should stumble and fall also. Thus we saw before that the fals of such as professe Religion, are but as stumbling blockes in o­ther mens wayes to precipitate them into ruine. And iudge then what cause they haue to reioyce thereat. If a man should see a stum­bling stone, or a stumbling blocke laid on purpose at a pits brinke to topple him headlong ouer into the pit, would that man reioyce that that blocke were laid there? I think not. This is the case here. Scan­dals are stumbling blockes laide at hell pits mouth to precipitate, and head-long worldly wicked men downe into hel. So that to reioyce at scandals is to reioyce at the mat­ter, and instrument of their owne [Page 124] sorrow to reioyce at that which will surely send them to Hell. Hee that reioyces in such a case, Much good may his ioy doe him, I enuie no man such ioy.

There fell out a scandal in the Church of Corinth, 1. Corinth. 5. Now whereas vpon the euent of it they should haue beene mour­ning and heauie, they were in an­other veine, Verse 2, 6. They were glorying, and reioycing. They did not reioyce in, or at the scandal, that such a man that made such a profession was fallen, but they re­ioyced in their owne gifts, in the gifts of their Preachers. What Church had such Preachers, what people had such gifts? And reioyce they might in these things, but now it was vnseasonable, they should now rather haue beene mourning, because of this scandal. Therefore the Apostle sharply takes them vp, Verse. 2, 6. And ye are puffed vp, and [Page 125] haue not rather mourned, your glo­rying, or reioycing is not good. If then the Apostle reprooues them thus for reioycing when there was a scandal, though they reioiced not at the scandal, how much more vehemently, and sharply would he haue reprooued them if they had reioyced at, and for the scandal? How much more in this case would he haue said, your reioycing is not good. Woe to the world be­cause of scandals, and yet many make these matters of woe laugh­ing matters, but woe vnto them that in such a case laugh, for they shall weepe, and after-time, and af­ter-wit will teach them, that neuer had they greater cause of weeping, then euen then when they were vp­on their merry pinnes, because that at which they made themselues so merrie, came with a woe vnto them.

2. Secondly, this lets vs see [Page 126] what great cause of feare, warines, and caution there is in case of scandalous euents. Since they be such dangerous euents, let men haue a speciall care they be not en­snared, and entrapped by them. When scandals fall out, wee see there is a trap, and a snare set, there is a stumbling block laid, therefore it should bee a mans wisdome, and watchfulnes that he be not caught in the trap, that he be not ensnared in the gin, that he stumble and fall not at the block. We see that God hath put that wisdome, warinesse, and shinesse into some creatures, that if a trap, or a snare bee set for them, they are very shie, & iealous of comming neere it, or medling with the baite, and out of a feare of being taken, they will decline and shunne the snare, though tempted and allured thereto by such baites as otherwise they haue a full good mind vnto. Such, much more [Page 127] should bee the shinesse, and wary iealousie of men in the case of scan­dalous euents. Doe wee see at a­ny time such as professe religion to fall into any fowle euils, then thinke thus with thy selfe. I had thought that when such euents had come to passe, the danger of them had beene onely a personall danger to the partie Delinquent, that it had beene onely for the discouerie, and for the disgrace of him, I ne­uer dreamt of any further matter, and therefore I thought I might haue made a may-game of them, and haue reioyced and triumphed in their fals. But now I see there is a further matter in them then I was aware of, I see that they come to passe by Diuine Prouidence, to bring a woe vpon other mens heads. I see they come, that some may bee occasioned to stumble at Religion, at the Law, at the Word, and from the ancient pathes, that [Page 128] hereupon they should resoluedly reiect & renounce sauing Religion, and the sauing powerful profession thereof to their owne assured ruine for euer. I see now that they bee disposed by a Diuine Prouidence, that some men being occasioned to blaspheme Gods Name, & Truth, may feele the weight of Gods re­uenging hand. I now see there is a Diuine finger in them, and that they come to occasion some men to harden their hearts so, as they may fall into mischiefe; and be put out of possibilitie, and the reach of mercie. These bee great dangers and heauie woes, for I see now they be but stumbling blockes, at which some men shall breake their neckes into Hell. I confesse, I did ne­uer conceiue them to bee halfe so dangerous euents, I neuer appre­hended them such dangerous traps and snares, as now vpon the ope­ning of this point I see they are. [Page 129] Belieue it, I see it is good wisdome in such euents to looke about mee, and to take heed how I come with­in the reach of these snares.

Since Diuine Prouidence sets them to make way for Diuine ven­geance, though such a man profes­sing Religion, haue committed a foule scandal, Iuxta semi­t [...] scandalum posuer [...]n [...] mihi; nō in semitis sed iuxta s [...]mita [...]. Semitae tuae praecepta Dei s [...]nt. Illi scan­dala iuxta semi­tas posuerunt: tu noli recedere à semitis & non irrues inscan­dala: permisit Deus ponere scandal [...] iuxta semitas vt tu non recedas à semitis. Iuxta semitas scanda­la posuerunt mihi & quid restat? Quid re­medium inter tanta mala, in istis tentationibus, in istis periculis? Dixi Domino, Deus meus es tu. Aug. Psal. 139. Ergo cum audis vae mundo à scandulis, no­li terreri, dilige legem Dei, non tibi erit scandalum—teneamus inde­clinabilem confessionem, diligamus legem Dei, vt euadamus quod dictum est, vae mundo à scandalis. Aug. yet I will by Gods grace take heed for all that of stumbling at Godlines, or thin­king ere the worse of the profession of Religion; Nay, I will be so farre from flying off, that I will cleaue the closer and the faster to God, and the wayes of Truth. I will hold my profession so much the faster, and loue that Word so much the more, that so I may auoid this hea­uie woe. Doe in this case when scandals fall out, and so snares bee [Page 130] set as Dauid did when wicked men hid a Snare for him, and laid Nets to catch him, Psal. 140. 5. The proud haue hid a snare for mee, and cordes, they haue spread a net by the way side, they haue set grinnes for me. And what doth Dauid now doe in this case? See Verse 6. I said vnto the Lord, Thou art my God. So when Scandals fall out, Snares and Nets, and Grinnes are laid: What shall we doe then? Shall we distaste and dislike Godlinesse and Religion? No, by no meanes, that is the way to bee ensnared and caught; But then specially say vn­to the Lord, Thou art my God, I will cleaue close to thee and to thy Truth, these euents shall not cause mee to dislike of Godlinesse, and Religion, Say of wisdom, notwith­standing such euents, that she is & shall be thy sister.

Though Illa (scilicet Iobi vxor) scan­dalum erat, sed illi non erat. Aug. in Psal. 141. these persons be scan­dals, yet shall they be none to me, [Page 131] Non egredia [...] à Christo, non incidam in mus­cipulam. Ibid. I will not for all this goe from Christ, Godlinesse, and Religion for then am I caught in the trap. I will take heed for all this of blas­pheming God and his Truth, I will for all this take heed of iustifying my selfe in any euil wayes, and how I harden my selfe in my sinnes, for if I doe thus, then am I in the trap, then I stumble at the stumbling blocke, then hath the woe of the scandal light vpon and taken hold of me, God giue mee grace, and warinesse to looke to one.

Because scandalous euents are dangerous euents, this should bee therefore our wisdome, warinesse, and caution when they happen. Surely, the more dangerous they are, the more cautelous should we be, and in their euents be so far from being staggered, as to sticke closer to religion, and to perseuere the more resolutely. Scandala non defutura praedi­xit quibus fi­dem nostram exerceri & pro­bari oporteret. Ait enim quo­niam abundauit iniquitas, refri­gescet charitas multorum, sed continu subij­cit, Qui autem perseuerauit vs (que) in finem saluus erit. Au­gust. Epist. 136. Because Ini­quitie shall abound, the loue of many [Page 132] shall waxe cold, Math. 24. 12. It so commonly fals out that when ini­quities, scandalous iniquities of such as professe the truth fall out, that many that (it may be) had some good affection to, and liking of goodnes are started, and stumbled at Religion, and their loue growes cold. But how should it bee with vs in such cases? But he that endures to the end shalbe saued, Verse 13. As much as to say, that euen great and foule scandalous iniquities a­bounding, mens loue and liking to Religion should not be abated, but they should for all that cleaue close to it, and hold out and endure to the end, and not bee started, and stumbled by scandals.

Are scandalous euents then wo­full euents? And when scandals come, doth woe come? Then bee so wise, though thou couldest not pre­uent the scandal, yet to preuent the woe, that the woe it brings with [Page 133] it, may none of it light vpon thine head. In euery scandal there is a guilt, and a woe, a sinne, and a curse. The guilt and the sinne is the per­sons that offends, but the woe, and the curse fals vpon others. Now when scandals doe come, so looke to thy selfe, that thou mayest haue as little share in the curse and the woe, as thou hast in the guilt and the sinne. Adders, Snakes, Serpents how shie are men in medling with them, and all because they are vene­mous, and haue a sting? Euery scandal caries a sting with it, a woe with it, and when they come they come to sting some men mortally to the very death.

Scandals to many proue as those fierie Serpents to the Israelites, Numb. 21. 6. And the Lord sent fie­rie Serpents amongst the people, and they bit the people, and much people of Israel died. Therefore concernes it men to carrie themselues as wa­rily [Page 134] when they meet with scandals, as if they met with Serpents, and bee as much afraid of a Scandals wo, as of a Serpents sting. Amongst the extraordinarie signes that should follow them that belieue, this is one, that they shall take vp Serpents, and they shall not hurt them, Marke 16. 18. Now, such should our wisdome, and warines be, that when these fierie Serpents come, we might so take them vp as they might not hurt vs, that wee might see the Serpent, but not feele the sting.

Scandals are like Ezekiels roll. Ezek. 2. 10. There was written ther­in lamentations, and mourning, and woe. Ezekiel he was commanded to eat the roule. Had it beene a mat­ter left to his owne choice, like e­nough he would scarce haue med­led with it. See how it fared with him when he had eaten it, Ezek. 3. 14. I went in bitternesse, in the heat [Page 135] of my spirit. All Scandals when they come are roules of woe, it is great wisedome for a man to take heed how he eate such roules, least a man get away with bitternesse in the end. A wise man sees a plague, and hides himselfe, but fooles goe on and are punished, Prou. 22. When the plague comes how warie are men, how cautelous, and carefull to looke to themselues? And what makes them so, but onely because it is a wofull, and a fatal disease. By the same reason should men be no lesse cautelous, and wisely warie in the euent of Scandals, because when they come a woe comes with them, and therefore should people be as feareful of the wo that comes with a Scandal, as they would bee of the infection that is in the plague.

CHAP. VII.

ANd thus haue we seene the first Mischiefe and Woe that comes by Scandals, namely, that which comes to the scandalized World: now followes the second mischiefe and woe, that which is to the parties scādalizing, and to such as giue the offence, But woe to the man by whom the offence commeth, that is, A necessitie there is of scandalous euents, but that necessitie shalbe no excuse, or pro­tection to the offender, but as there is a woe for the taker, so there is a woe for the giuer of the offence, woe be to him by whom the offence com­meth.

In which words take notice of.

God will assuredly be meet with such persons as breake out, and fall into foule notorious scandalous Actions, and will meete with them sharply, and seuerely. Woe vnto him by whom the offence com­meth. God threatens Eli very sharply, I haue told him that I will iudge his house for euer, 1. Sam. 3. 18. But why would God deale so seuerely? Because (say some Trans­lations) his sonnes runne into a scan­dal, and he restrained them not, or frowned not vpon them. If God would punish Eli for not punish­ing Scandals, how much more will he punish them that giue scandals. The practices of Elies sonnes were monstrous scandalous, 1. Sam. 2. 22. and what did they by so doing? Because his sonnes bringing a curse [Page 138] vpon themselues, So Iunius. So that by those Scandals they brought a curse vpon themselues, A woe came vpon them by their Scandal.

The woe that pursues such is threefold. First, Temporall. Second­ly, Spirituall. Thirdly, An eternall woe.

1. God will pursue such with temporall woes. And they are these three.

1. With a woe vpon them in their Name. A good Name is ex­ceeding pretious. For the worth and value of it preferred before Siluer, Gold, and great riches, Prou. 22. 1. For the sweetnes, com­fort, and contentment of it before sweet oyntment, Eccles. 7. 2. So that for a man to loose his good Name, is as great a losse as to loose a great estate of great riches. It would be iudged a woefull condition for a man that had a great estate, and a­bundance of wealth, if Gods hand [Page 139] should follow him, and consume him, and bring him to nothing. It is no lesse a wo to be bereft of ones good Name, and to haue the smell of that ointment taken away. Now in this thing is there a woe to him by whom an offence and a scandal commeth. Not onely the sweetnes of this ointment is taken away, but that sweetnesse is turned into a loathsome and a noysome sauour, Eccles. 10. 1. Dead flyes cause the ointment of the Apothecarie to send forth a stinking sauour, so doth a little folly him that is in reputation, for wisdome and honour. Let a man haue the honourable name of a wiseman, yea, of a godly, religi­ous, zealous man, which giue the greatest honour in the world to a man, yet, if he bee guiltie but of a little folly, that little folly impea­ches his Name, as much as a dead flie wil doe a boxe of ointment. Let ointment be euer so sweet & good, [Page 140] yet if but a dead flie, or two be in it, they doe not onely take away the sweetnesse of the ointment, but cause it to stinke, and to haue a vile sauour, so that a man will not one­ly not smell to it, but stops his nose at it.

Now if a dead flie will doe so much in a boxe of ointment, what will a dead dogge, or some such fil­thy carrion doe? If a little folly will staine a mans reputation what will a great deale doe? Specially when it is folly in a high nature, not folly slipt into at vnawares, but artificiall, and deliberate folly, fol­ly lyen in and practiced a long while, how much more will that staine, & make a mans name stinke? That same speech of Thamars (but that Lust hath no eares) had a great deale of weight in it, when Amnon was bent vpon the commission of a foule scandalous fact, 2. Sam. 13. 13. And as for thee thou shalt be as one of [Page 141] the Fooles in Israel. Indeed that had beene enough to haue stayed him, if his Lust would haue giuen him the libertie of deliberation. It was as if she had said. If thou doest this thing, woe bee vnto thee. But what woe? Now thou art a man of some credite and esteeme, but if thou do this scandalous Act, God wil blast thy name and credit, Thou shalt be as one of the Fooles of Israel. This is the iust hand of God vpon such, that they shalbe smitten with the losse of their credit and Name, and bee counted of the number of the Fooles in Israel. It is a vile dis­grace to be a Foole any where, but to be a Foole in Israel, to be of vile, and base report, and repute in the Church of God, this is an heauie punishment. Amnon was afterward stabd by Absoloms Seruants, had Amnon had but any sense left after that sinne of his, the Sword of Ab­soloms Seruants could not bee so [Page 142] cutting, and so piercing, as was this, There goes Amnon that base man, that vile person, There goes one of the Fooles in Israel. When Amnon could not stirre, nor bee seene in the streets, could not bee occasionally mentioned in ordina­rie talke, but one or other would bee throwing the myre of his base action in his face, and the mention of him had beene as the stirring of an vnsauourie excrement, What He? Ah vile man, ah wretched fel­low; Why, these things were farre more keene and cutting, then the very Swords that murthered him.

Wee may see the truth of this, Mal. 2. 8, 9. The Priests were scan­dalous, and by their scandalous courses had caused many to stumble at the Law. Well woe bee to them, God would meet with them for it. What woe doth God bring vpon them? Therefore haue I also made you contemptible, and base before all [Page 143] the people. God brought a woe vpon them in their credit and e­steeme, that they were vile in the esteeme of all, one and another, good and bad. And herein the Lord serues men but iustly, and payes them with their owne coine. By scandals Gods Name is defiled, Gods Name disgraced, & blasphe­med, therefore for their Scandals God smites them in their Names, that in the woe lighting vpon their Names, they may see what it was to dishonour, & pollute the Name of God; God will pollute their Names that pollute his, and will cause that pearle of theirs to bee trod in the dirt, and mire. Yea, God so takes to heart the disho­nour of his Name by scandals, that though there may bee true Repen­tance, yet still some staine may lie vpon the Name. Dauid made his peace with God, and truly repen­ted, so as the Prophet tels him his [Page 144] sinne was forgiuen him, and yet 1, King. 15. 5. after Dauid is dead and gone, that fact of his is mentio­ned as some blurre. Dauid did that which was right in the eyes of the Lord, saue onely in the matter of V­riah the Hittite. Dauid did other things that were sinfull, the Num­bring of the people, the giuing of Mephibosheths Lands to Ziba, why then sayes the text, saue in the mat­ter of Vriah? Because though the other were sinnes, yet they were not scandalous sinnes. The other was a scandalous sinne, and a scandalous sin is of that heynous nature, that though the guilt be taken away, yet after the wound hath done blee­ding and is closed vp, and healed, there will remaine some skarre in the Name, and credit. So that of foule scandalous offenders it may be said as of the Adulterer, Prou. 6. 33. A wound, and dishonour shall he get, and his reproach shall not be wi­ped [Page 145] away. So long as hee liues his reproach will liue with him, yea and out-liue him too, his reproach will last as long as his memoriall. And as Ieroboam is seldome named in Scripture without dishonour, Ieroboam that made Israel to sinne, so such feldome be mentioned, but with the remembrance of thir scan­dal, oh that was he that made such a profession of Religion, and yet playde that heynous pranke. Wee haue a case, Deut. 25. 9, 10. that when a man refused to doe a bro­thers office, his brothers wife must loose his shooe from off his foot, and spit in his face, And his name shall be called in Israel the house of him that hath his shooe loosed. Now all this was great disgrace, and matter of great reproach, But what was this to the reproach that comes by a scandal? How much more re­proach is it to haue all men readie to spit in ones face, to haue it said, [Page 146] the house of him that had his consci­ence loosed, the man who deserued to haue his face spit in, because he occasioned so many to spit on, and spit at religion and the Gospell.

2. A second temporall woe which God will bring vpon them, and followes vpon the former is eiecti­on and casting of them out of the society & communion of Gods peo­ple. That which Dauid complaines of as iniustice in his friends, shal­be their righteous portion. Psal. 31 11, 12. I was a reproach amongst all mine enemies, but specially amongst my neighbours, and a feare to mine acquaintance, they that did see mee without fled from me, I am forgotten as a dead man out of mind, I am like a broken vessel. Not only shal their enemies despise, and scorne them, but their neighbours, not ordinarie neighbours, but their familiar ac­quaintance shall discard them, yea they shall be afraid and ashamed of [Page 147] them, and shall shunne all societie, and conuerse with them, as iudge­ing it a matter of discredit to bee seene in their cōpanie. They shalbe as dead men out of minde, nay worse, for dead men may bee mentioned with honour and regard, but they shalbe as dead men in regard of society, their society no more de­sired then the society of a dead man, which euery man abhorres. They are like a broken vessell. A vessell whilest it is whole is vsefull, and desireable, and whilest whole, vse is continually made of it, it is called for, enquired for, and is at euery turne in request. But now let such a vessell bee broken, it is thrown by, throwne out of doores, cast on the dunghill, none once meddles with it, nor lookes after it. So whilest such persons are whole vessels, they are vessels of vse, and honour they haue the ho­nour of communion and society, [Page 148] but if once such vessels get a knock, fall into scandal, & take such fowle falles as that they breake their cre­dits & their cōsciēces, & so become broken vessels, they are then cast out of the hearts, out of the socie­ty, out of the fellowship of Gods people. See how these goe together Ierem. 22. 28. Is he a vessell wherein is no pleasure? wherefore are they cast out, hee and his seed. So that when a man becomes a vessell wherein there is no pleasure, then hee is cast out. So was Coniah. And such is the case of scandalous persons, they become vessels wher­in is no pleasure, and so are cast out. That same is threatned as an heauy woe to Israel. Hos. 8. 8. Now shall they bee amongst the Gentiles as a vessell wherein is no pleasure. When they were in their owne country, they were desireable vessels, they were as vessels of siluer and gold, as vessels of plate that are for seruice, [Page 149] set vpon the table, had in great account, and pretious esteeme. But, now they shold be carried amongst the Gentiles, and there should bee as vessels wherein is no pleasure, that is, as base abiect vessels, put to the most sordid seruices, such as God would make Moab to be. Psal. 60. Moab my washpot, olla lotionis meae: Now this was an heauy woe de­nounced against Israel, that hee should be amongst the Gentiles as a vessell wherein there is no plea­sure. If to be such a vessell amongst the Gentiles be a woe, and an heauy thing, what then is it to bee such a vessell amongst the Israel of God, and amongst his people, to be a re­iectitious refuse vessell, that a man hath no pleasure to meddle with-al? Salt is good, that is, whilst it is sauo­ry, but if the salt haue lost its sauour, then it is cast out, no longer set vp­on the table, no nor suffered in the house but it is cast vnto the dung­hill. [Page 150] A scandalous person is salt, that hath lost his sauour, vnsauory salt, not only wanting good but ha­uing a stinking sauour, & therefore fit for the stinking dunghill, vntill his extraordinary, & deepe humilia­tion haue brought him to recouer his sauour againe. Such is the case of scandalous ones. It is Gods Iustice, and it is Gods commaunde it should be so. If a man walke dis­orderly he is thus to be dealt with­all. 2. Thes. 3. 6. Wee commande you in the name of the Lord Iesus Christ, that yee withdraw your selfes from e­uery brother that walkes disorderly, and that disorderly walking, what it is, we see in the words following. It was liuing idlely. Now if men must withdraw themselues out of the company of Idle disorderly per­sons, how much more then should they withdraw themselues from such as bee scandalous? What is disorder to scandal? Therefore [Page 151] marke how punctual the Apostle is, Rom. 16. 17. Now I beseech you bre­thren marke [...], those that cause or commit scandals, or of­fences. And to what purpose should they marke them? That they might decline and shunne their company, Marke them, and Auoid them. And therefore wee see the Apostles seuerity, in the excercise of discipline in the case of the In­cestuous Corinthian; In the name of God he doth excōmunicate & cast him out not onely from societie in holy things, but makes a rule vpon it; that if any that professe religion liue in any scandalous course, that they should not afford him ciuill familiar conuerse. 1. Cor. 5. 11. If any man that is called a brother be a fornicatour, or couetous, or an Idola­ter, or a rayler, or a drunkard, or an extortioner with such an one no not to eate. It is not to be denyed but vp­on good & sound euidences of true [Page 152] repentance a broken vessell may be mended, vnsauoury salt may re­gaine his sauour, and so there may be an healing of their errour, and a receiuing of such into publique and priuate communion againe, for I presse not Marcianus se Nouatiano coniunxit tenens haereticae prae­sumptionis du­rissimam pra­uitatem: vt ser­uis Dei poeniten­tibus, & dolent [...] ­bus, & ad eccle­siam lachrymis, & gemitu, & dolere pulsanti­bus diuinae pie­tatis, & lenita­tis paternae so­latia, & subsidi­a claudantur, nec ad fouenda vulnera admit­tantur vulnera­ti, sed sine spepa­cis, & cōmuni­cationis relicti ad lu [...]orum ra­ [...]inam & prae­dam [...]iaboli proijciantur. Cypr. Epist. 67, Nouitian rigidi­ty, but yet till such repentance doe appeare, all scandalous persons though not touched with Church censures are to stand excommuni­cate out of the hearts, and familiar fellowship of al Gods people. What difference betweene a leprous and a scandalous person, and the leper during his leprosie, till hee were clensed was to be shut vp, and kept apart. If thy right hand scandalize thee cut it of, and cast it from thee, Math. 18. 8. This hath a truth in this case. If a man that hath bin deere & pretious fall into scandal, yet spare him not but let him bee cut of, and cast out of society till he be brought to such truth of repētāce as becomes [Page 153] Adeo non pudet aut piget admis­sorum, et tamen audent venire in ecclesiam sanctorum, audent mis­sceri gregi Dominico. Tales inter­dum tolerat ecclesia ne prouocati magis etiam perturbent populum Dei. Sed quid prodes [...], non eijci caetu piorum, si merueri [...] eijci? Nam eijci remedium est, & gra­dus ad recuperandum sanitatem: eiectionem meruisse summa malo­rum est. Ac frustra miscetur catui sanctorum &c. Cyp. de dupl. Martyr. And how-euer men fallen into some fowle scandal may escape the publique censure of eiection, and ex­communication, and by intrusion haue fel­lowship in holy du­ties of worship yet litle comfort shall such mens consciences haue, so long as publique satisfaction is not giuen to the Church of God, for what shall it profit a man, not to be cast out of the congregation of the faithfull, so long as he deserues to bee cast out: for for a man to bee cast out, is a remedy and a degree towards the recouery of spirituall health. But to deserue casting out (as all scandalous persons doe that will not, and doe not sub­iect to Gods ordinance of publi­que satisfaction and confession) is the height of all euill.

Such was the ancient Nam cum in minoribus de­lictis poenitentia agatur iusto tempore, & exo­mologesis fiat in­spectâ vita eius qui poeni­tentiam agit, nec ad commu­nicationem quis venire possit, nisi prius illi ab ex­piscopo, & clero manus fuerit imposita, quanto magis in his grauissimis, & extremis delictis ante omnia & moderatè secun­dum disciplinā Domini obser­uari oportet. Nemo ab hinc importuno tempore acerba po [...]a decerpat, nemo nauem suam quassatā & perforatā fluctibus, priusquā diligenter refecerit in al [...]ū denuo cōmittat, Nemo tunicam scissam accipere & induere properet, nisi eam & ab arti­fice perito sartam viderit, & a fullore curatam receperit Cypr. Epist. 12. Legimus literas—quod Victori Presbytero antequam poenitentiam plenam egisset, temere Therapius collega noster immaturo tempore & prae­propera festinatione pacem dederit. Quae res nos satis mouit, recessum esse a decreti nostri auctoritate vt aen [...]e legitimum, & plenum tempus satisfactionis, & sine petitu & conscientia plebis—pax ei concederetur Cypr. Epist. 59 seuerity of discipline, that such as had giuen scandal were neither suddenly nor easily readmitted into Communi­on, but there was first publique confession, and a time it seemes of the tryall of their repentance be­fore they had a fresh admittance into Church-fellowship. Greene apples too soone gathered, they thought, might set ones teeth on edge, and it was dangerous to set a ship to sea that had bin crackt, & flawed, before it were thorough­ly repayred againe.

Yea and it was strange to see the O si posses frater charissime istic interesse cum praui isti & peruerside schismate reuertantur, videres quis mihi labor sit per­suadcre patientiā fratribus nostris vt animi delore sopito recipiendis ma­lis curandis (que) consentiant—vix plebi presuadeo, imò extorqueo, vt tales patiantur admitti. Cypr. Epist. 55. ancient zeale of the people against [Page 155] such with how much adoe they suf­fred such as had giuen scandal, and had not yet giuen sufficient eui­dence of their repentance, to bee readmitted and receiued into the Church againe.

Nay further wee shall finde that in Inter christi­anae religionis professores ordi­nati sunt ali­quot qui inqui­runt in vias et mores acceden­tium, vt non concessa sacien­tes candidatos religionis arce­ant á suis c [...]n­uentibus &c: peccantes, prae­cipuè libidine contaminatos e suâ republicâ reijciunt nostri—rursum vero re piscentes haud secus quā rediuiuos reci­piunt tandem, ca tamen condi­tione vt quoniā lapsi sunt, exclu­dantur in poste­rum ab omnibus dignitatibus & magistratibus ecclesiasticis. Origen. cont. Cels. lib. 3. Origens time their were some appointed to looke into the wayes and manners of the people pro­fessing christian religion, that if they carried themselues offensiuely, they might be kept out from the publi­que meetings. And further if any were found sinning scandalously, especially if defiled with lust, and vncleannes they cast them out of the Church. And when vpon their repentance they were receiued a­gaine yet was it with this conditi­on, that because they had fallen in­to scandal, they should be excluded for euer after from all ecclesiasticall dignity and gouernement. And we see that in See Cyprian Epist. 64. 68. Cyprians time, also [Page 156] it went for good discipline, that a Bishop that had fallen into Idolatry, & defiled himselfe with that scāda­lous sinne though hee might com­municate as Lay persons, yet might he haue no more to doe with Epi­scopal or Ministerial function. And this Discipline of theirs wants not foundation in Scripture; It seemes to be the same thing that God him­selfe constituted, Ezek. 44. 12, 13. Because they ministred vnto them before their Idols, they shall beare their iniquitie, and they shall not come neere vnto mee to doe the office of a Priest vnto me, nor to come neere to any of mine holy things in the most holy place, but they shall beare their shame, and their abominations which they haue committed. Vpon their Repentance they were receiued a­gaine to some other places, Ver. 10, 11. but they must meddle no more after that scandal of Idolatrie with the Priest-hood. And this Disci­pline [Page 157] did Iosiah put in practise, 2. King. 23. 9. Some priuiledges vp­on their Repentance were granted vnto the Priests of the high places, that had defiled themselues with I­dolatrie, but the office of Priest­hood they were quite excluded from it. And this was the ancient Discipline against the giuers of of­fence, and indeed such zeale, and such seueritie it did concerne, and euer will concerne the Church of God to shew to scandalous delin­quents. Facilitie, and an ouer easie readinesse to comply with such, breedes a fresh scandal to the world, and giues them iust cause to Et quoniam audio, charissimi fratres impu­den [...]ia vos quorundam pre­mi, & verecun­diam vestram vim pati oro vos quibus possum precibus vt euā ­gelij memores—vos quo (que) solli­cite & cautè pe­tentiū desideria ponderetis, vt­pote amici domi­ni & cum illo post modum iu­dicaturi, inspici­atis & actum & opera & merita singulerum, ipso­rum quoque de­lictorum genera & qualitates cogitetis, ne si quid abrupte & indignè vel a vobis promissum vel a nobis fac­tum fuerit, apud Gentiles quo (que) ipsos eclcesia no­stra crubescere incipiat. Cypr. Epist. 11 reproach the Church, and opens the mouth of iniquitie to say, you bee all such; Whereas discommo­ning, and discarding such from our familiar and priuate societie, and when neede and power is, from communion in holy things, gaines the Church a great deale of honour [Page 158] and stops the mouth of iniquitie from calumniating Gods people to bee fauourers, and countenan­cers of such persons. Such will bee pressing in, to gaine their credit, and to recouer their respect, but when such suddenly and easily get into credit it is no whit for the honour and credit of the Church.

God will bring woes vpon them in their outward state, their peace, their posteritie. Elies sonnes runne into foule Scandals, 1. Sam. 2. 22. It was scandalous for priuate per­sons, much more for Priests to bee vncleane, and adulterous. It was scandalous to haue done so vnclean an act in any place, but to doe it in a sacred place with women com­ming thither vpon deuotion, this was egregiously scandalous. God therefore takes them to doe, and does execution vpon them, and cuts them both off in one day by the Sword of the Philistims, God [Page 159] brought the wo of the Sword vpon them. Nay, when they ranne into Scandal because Eli did not re­straine them, see what God threa­tens vpon his Posteritie, 1. Sam. 2. 36. that hee would plague them with such base beggerie and mise­rie that they should beg their bread. If God thus punish him for not re­straining, how much more would he haue punished him for the com­mitting of a Scandal? If it goe thus hard with Eli that restraines not, how hard will it goe with Hophni and Phinehas that commit the scandal?

Wee cannot haue a more preg­nant and full example in this kinde, then Dauid himselfe. Hee after his scandal committed was truly peni­tent, the guilt of his sinne pardo­ned, a solemne absolution and dis­charge giuen him by the Prophet. And yet for all this wee shall see how terribly this woe pursued him [Page 160] in temporall crosses in this kinde. First, God smites his childe with death, then followes his daughter Thamars defilement by her brother Amnon, then Amnons murder, then the treason of Absalom, in which the hand of God was exceeding smart, God turnes him out of house and home. Whose heart would not earne, and bleede to see his dolefull departure from Ierusa­lem, 2. Sam. 15. 30. And Dauid went vp by the ascent of mount Oli­uet, and wept as he went vp, and had his head couered, and hee went bare­foote, and al the people that was with him couered euery man his head and they went vp weeping, as they went vp. Who could haue beheld so sad and so woefull a spectacle with drie eyes? But this was not all, his life is endangered, his Concubines de­filed in open viewe on the house top. And what thinke wee was the ground of all this? For the childs [Page 161] death we see, 2. Sam. 12. 13, 14. The Lord hath put away thy sinne, thou shalt not die, howbeit because by this thy deede thou hast giuen great occasion to the enemies of the Lord to blaspheme, the child also that is borne vnto thee shall surely die. It is verie much that fasting and praying can doe, it can cast out deuils, This kind goes not out but by fasting and praying, Mark. 9. 29. And yet fast­ing and praying could not keepe off this woe that Dauids scandal brings vpon him in the childes death, woe vnto Dauid by whom that offence came, therefore shall his childe die. And for all the rest of al those woeful sorrowes 2. Sam. 12. 9. 10. 11. 12. we see the cause of them all, these woes were vpon Dauid for his scandal. And if Gods woe in these temporall, & outward calamities will thus pursue and fol­low a repēting, & an humbled scan­dalous offender, how much more [Page 162] will that hand of God pursue that man, vpon whose scandal followes no Repentance and Humiliation. If Dauid the man after Gods owne heart must not escape, what then shall others looke for? If a beloued Dauid shall haue his teeth on edge with his owne sowre grapes of his scandalous courses, who then shall thinke to goe scotfree that is guil­ty of scandalous transgressions? what a sure & irresistible wo is that which Repentance it selfe cannot keepe off from a mans children, his life, person and goods? And thus temporall woe is to him by whom offences come.

2. God will pursue, and pinch such as giue offence with spirituall woe. God will fill such mens hearts, specially if they belong to him, with much spirituall woe, and bitter­nesse of soule. He will awaken con­science to smite, pinch and gripe them at the heart; He will so loade, [Page 163] and burden their consciences that in the anguish and bitternes of their spirits they shalbe forced to cry out, woe is mee vile wretch that I was borne, that euer I brea­thed thus to dishonour God. It is true that there is an happinesse in this woe, and it is singular mercy that men are not seared, and hardened in their sinne, but yet for all that there is a great deale of smart, & sorrow, and a great deale of woeful bitternes in the worke of Repentance after a scandalous fall, And before such shall recouer their peace with God, he will giue them many a woefull gripe of Consci­ence, and many a bitter potion to drinke. Wee haue an example of it in the Incestuous Corinthian. He indeede recouered his peace, and his pardon, but yet how woefull was his case before it was done. 2. Cor. 2. 7. Least such an one should bee swallowed vp of ouer much sorrow. [Page 164] See then in what a woefull plight he was euen in a sea and gulfe of sorrow, ready to bee absorpt, and swallowed vp therein. The Lord therefore plūged him into the deeps of bitter sorrow of spirit, and plun­ged him so deep as that he was ready to despaire, and to bee wholly cast away. Thus God would make his soule smart, and his heart ake for this scandal of his, would make him feele the truth of Christs saying, woe vnto him by whom the offence comes. It was Dauids case before him. When hee had fallen into scandal, in the matter of Bathsheba, and Vriah, before hee comes to a redintegration of his former con­dition, God brings him vpon the racke. Ps. 51. 12. Restore vnto me the ioy of thy saluation, therefore that was taken away & gone, that sweet sunshine was ouerclouded, yea that sunne was dreadfully eclipsed, and how fearefull such eclipses be, they [Page 165] knowe that see them. It is no lesse woe for the present to loose the Ioy of ones saluation, then to loose sal­uation it selfe. But that was not all. See Verse 8. make mee to heare ioy, and gladnesse that the bones which thou hast broken may reioyce. God therefore not onely tooke away his ioy, but God brake the bones of him. What an exquisite torture is the punishment of the wheele, whē a Malefactour hath his bones bro­ken one to day, another to morrow? Such is the woe that God wil bring vpon scandalous ones, specially if they belong to him, Hee wil bring them to the wheele, he wil cracke and breake their bones, he will haue them to the racke, and fill their con­sciences with so much anguish, that they shall vndergoe as much woe as if all the bones in their bodies were broken in pieces, That the bones which thou hast broken. Yea their bones shalbe so broken, that [Page 166] they will not quickly, nor suddenly bee healed againe. Nathan in the Name of God did that which one would haue thought might haue set Dauids bones and giuen them ease, Thy sinne is forgiuen thee, and yet we see after this he cries out of his bones, It lay in his bones still.

When men after Scandals are ouer-quickly whole againe, cranke, and iolly, it is to bee feared, their bones were neuer broken to the purpose. Well thus we see what a woe there is for giuers of offence, woe bee to the man whose bones God wil breake, and therefore woe to him by whom the offence com­meth. If he belong to God, God will breake his bones, if he belong not to God, but were an Hypocrite God, will then happily harden his heart that he may breake his necke.

3. God will bring eternall woe vpon them. That is, if the person falling into scandal did before his scandal but act a part & personate [Page 167] religion, and were no better then an Hypocrite, then though possibly he may escape some of the former woes, yet God will pay him with with ad­uantage, make vp all forbearance with doubling, and trebling the principall. The greater his fall was here, the deeper shall his fall be in­to Hell. Vniuscuius (que) casus tanto ma­ior [...]s est crimi­nis, quanto prius quam caderet maioris erat virtutis. Barn. de interior. Dom. cap. 50. The higher the place is from which a man fals, the deeper a man plunges into the pit of myre into which hee fals. A man that makes profession of Religion, is set higher then another man is, and if hee professe in hypocrisie, and fall into scandal, hee by reason of the height from whence hee fals, fals deeper into wrath & hel, then ano­ther doth. At this happily our Sa­uiour aymes, Matth. 18. 6. It were better for him that a milstone were hanged about his necke, and that hee were drowned in the depth of the sea.

A man so vsed were but in an ill case, and yet it is a better case then [Page 168] the case of some scandalous per­son. A man cast into the Sea in any place of it is but in an ill case, for suppose hee bee not drowned, yet will hee be shrewdly doused, and cannot but be in danger. But cast a man into the depth of the Sea, into the huge Deepes which can­not bee bottom'd, and there is but little hope of such a mans life. But yet such a man may scape. Ionas was cast into the deepe, in the middest of the seas, the depth closed him round about, Ion. 2. 3, 5. and yet hee esca­ped. A man by prouidence may meete with a planke or a piece of a mast in such vast depths and possi­bly may escape. But take a man & cast him not onely into the Sea, but into the depth of the Sea, and not onely into the depth, but cast him in with an heauie stone, specially a milstone, specially with such an heauie milstone as cannot bee turned about with a mans hand, but must bee turned a­bout [Page 169] with the strength of a beast (and such a milstone some thinke is here intended [...], mola asi­naria, such a milstone as is turned about by the helpe of an Asse) and let him be cast into the depth of the Sea with it (as Hierome sayes some Malefactors in those Countries v­sed to be serued) and what possibi­litie is there to escape drowning.

Now this is the case of scanda­lous Hypocrites. If scandalous persons bee Hypocrites then will their iudgement, and woe be great, and ineuitable. Their scandal is a great heauie milstone about their necke, with this milstone God casts them not into the shallow, but into the depth, the gulfe of Hell. And this milstone sinkes them, and this milstone holds them downe for e­uer rising againe. Milstones do not make surer worke for the drow­ning, then Scandals doe for the damning of personating grosse Hypocrites.

CHAP. VIII.

WE haue seene how sharpe, and seuere the Iustice of God is in punishing such by whom offences come. Consider we a little, as wee haue seene the se­ueritie of his Iustice, so the Iustice of his seueritie, and why God doth deale thus roundly with offenders in that kind. I conceiue there bee foure speciall reasons of Gods so dealing.

1. Because by Scandals Gods holy and glorious Name is pollu­ted, and blasphemed, and so God in a high measure wronged. God is a iealous God, and he will not hold him guiltlesse that takes his Name in vaine, that is, hee will surely meete with, and bee reuenged vpon such as doe it. It is a greater matter to [Page 171] pollute, and profane Gods Name then it is to take his name in vaine. If therefore God will deale so se­uerely with them that doe but take his Name in vaine, how much more will hee make them smart that doe pollute his Name, and cause it to be blasphemed by the malignant e­nemies of his truth. The defiling of Gods Name is an heynous thing, wee see how sharpe God was with Moses and Aaron, they must both die, and not come into the Land of Canaan. But what was the reason? See Deut. 32. 51. Because yee tres­passed against mee amongst the chil­dren of Israel. But what was that trespasse? Because yee sanctified me not in the middest of the children of Israel. And must they die, and not enter Canaan because they sanctified not, what if they had pol­luted his Name? If it be so heynous not to sanctifie, what is it to pol­lute, and defile Gods Name? And [Page 172] this sinne is Numquid dici de Hunis potest. Ecce qua­les sunt qui Christiam di­cuntur? Num­quid de Saxoni­bus aut Francis. Ecce quae faci­unt, quise asse­runt Christi esse cultores? Num­quid propter Maurorum ef­feros mores lex sacro-sancta culpatur? Nunquid Scy­tharum aut Ge­pidarum inhu­manissimi ritus in maled [...]ctum, at (que) blasphemiā nomen Domini Saluatoris in­ducunt?—Hoc autem, vt dixi, malum peculia­liter tantum Christi [...]rum est, quia per eos tantummodo blasphematur Deus, qui bona dicunt, & mala faciunt. Salu. de Prou Dei lib. 4. proper and peculiar to the Professours of the Name of God, and Christ to defile his Name.

Other men sinne in those euils which they commit, but yet this sinne they are not guiltie of. They onely commit the sinne of polluting Gods Name, that doe professe his Name. This is proper­ly a Church-sinne, and befals not such as are without. When men take the Name of God, and the profession of Religion vpon them, and yet liue lewdly and loosely, or fall into any scandalous practices they doe, thereby defile the Name of God, and pollute it. Wee finde the people charged with this sinne, Ezek. 36. 20. That they prophaned or polluted Gods holy Name a­mongst the Heathen whither they went. Now how could they pol­lute Gods Name? That they did by that which followes in the same [Page 173] Verse. They prophaned my Name a­mongst the Heathen when they said of them, These are the people of the Lord, and are gone out of his Land. The Iewes where euer they came professed themselues the people of God, that they had the God of Heauen for their God, and that they had his Law, and Oracles, and that they were an holy people, neer vnto him, hereupon the Heathen looked for some singular thing from them, singular holinesse in their lifes, singular fidelitie in their dealings, &c. But when they ob­serued their lifes, many of them to be loose and scandalous, they be­ganne presently to open their mouthes against God, and against his Truth, oh these bee the people of the Lord, these be your holy people, that worship such an holy God, that haue such an holy Law. No maruell their God, their Law, their Religion is so holy, for ought wee [Page 172] [...] [Page 173] [...] [Page 164] see by these mens lifes, there is no more in their God, and Religion then in ours. Thus spake the Hea­then when they saw the wicked lifes and practices of some of the people of the Iewes. And indeed it is an Heathenish tricke in such cases to fall foule vpon God and Religion, It is heathenish language to say, These bee the people of the Lord, and this is their religion and their zeale.

And thus by their euill lifes oc­casioning the heathen to blaspheme God, and to throw the filth of their base actions vpon Him and his Name, they thereby polluted his Name.

Thus was Gods Name polluted by the Spaniards among the Indi­ans? When they first came amongst the West Indians, the people en­quired of them whence they came, and what they were, They tolde them that they were come downe [Page 165] from Heauen, and that they were the sonnes of the God of Heauen. Whereupon the poore Saluages obseruing their couetousnesse, crueltie, and vncleannesse, answe­red, that he could not be a good God that had such euill sonnes, and so was Gods Name polluted by their polluted lifes. Sicut enim nomen Dei glo­rificatur vita piorum homi­num in quibus ipse per spiritum suum operatur quicquid faci­unt boni: ita è diuerso polluitur & infamatur malefactis eo­rum quise Dei cultores profi­tentur. Cypr. de dupl. Mart. Postremò sancta à Christianis fie­rent, si Christus sancta docuisset. Aestimari ita (que) de cultoribus suis potest ille qui colitur. Quomodo enim bonus magister est, cuius tam malos videmus esse discipulos? Ex ipso enim Christiani sunt, ipsum audiunt, ipsum legunt. Promptum est om­nibus Christi intelligere doctrinam. Vide Christianos, quid agant, & e­uidenter potest de ipso Christo sciri, quid doceat. Mimesis Pagan. Salu de Prouiden. lib. 4. For looke as an holy & honest conuersation sancti­fies, & glorifies the Name of God, 1. Pet. 2. 12. I beseech you abstaine from fleshly lusts, Hauing your con­uersation honest amongst the Gen­tiles, that when they speake against you as euill doers, they may by your good workes which they shall behold glorifie God in the day of visitati­on; So contrarily, Gods Name is vnhallowed, and polluted by the euill and scandalous lifes of such [Page 176] as professe his Name. When Gods Name is blasphemed it is polluted, Gods Name is blasphemed when the Truth is blasphemed. The truth comes to be blasphemed by reason of the euill lifes of such as professe the Truth, 2. Pet. 2. 2. And many shall follow their pernicious wayes by reason of whom the way of truth shall bee blasphemed, [...] Now God will not put it vp at mens hands that occasion others to pollute his Name. God is verie tender of the glorie of his Name. He hath prescribed, Hallowed bee thy Name, to be the leading petiti­on in our Prayers, and if therefore the glory of his Name bee any way impeached by mens scandalous a­ctions, he will repaire and make his glorie whole by his Iustice vpon their persons who haue by scandal wronged it. When men doe pol­lute Gods Name, God who is al­wayes readie to vindicate his owne [Page 177] glorie, will sanctifie his owne Name, and rescue it from the pol­lutions, and prophanations where­with scandalous persons haue de­filed it.

That passage is worthy our ob­seruation, Ezek. 36. 20, 23. When they entred vnto the Heathen whi­ther they went, they prophaned mine holy Name: And I will sanctifie my great Name which was prophaned amongst the Heathen, which they haue profaned in the middest of them, and the Heathen shall know that I am the Lord, saith the Lord God, when I shall bee sanctified in you before their eyes. See then that God will sanctifie his Name when men pollute it, and hee will one way or other take order to wash off that pollution, wherewith men haue de­filed it. God would be sanctified in them before the eyes of the Hea­then.

Now Gods Name is sometimes [Page 178] sanctified in his workes of Mercie, as Ezek. 20. 41.—and sometimes in the workes of Iustice. Ezek. 38. 22, 23. Now though in that forenamed place it is spoken of sanctifying his polluted Name by his workes of Mercie in the eyes of enemies, yet it is also true that God wil sanctifie his polluted Name in the eyes of Aduersaries by his workes of Iu­stice, That is, hee will doe such ex­emplarie Iustice, and such smart woe vpon such as by their scandals polluted his Name, that he will re­couer himselfe as much glorie in their punishment as they lost him by their sinne, and so remarkeably will he doe it in enemies eyes, that they who before opened their mouthes to dishonour his Truth, shall now open their mouthes to acknowledge his glorious Iustice, and by that Iustice bee drawne at least to a secret acknowledgement, that this Religion and this profes­sion [Page 179] is the truth, the Scandalizers whereof God doth so seuerely pu­nish.

This wee shall see in Dauid, 2. Sam. 12. 14. There was no reme­die, though Dauid fast and pray, and seeke the childs life, yea though Dauid haue repented, and Nathan haue pronounced the pardon of his sinne, yet no remedie but the childe must die. Quam gra­uis aut [...]m & piaculi singula­ris malum sit nomen diuinita­tis in blasphe­miam Gentium­dare etiam Da­uid beatissimi exemplo edocemur qui—cum aeternam pro offensionibus suis poenam per vnam confessionem meruerit euadere: huius tamen criminis veniam non per poenitentiam patrocinantem potuit impetrare. Nam cum ei proprios errores confitenti Nathan Propheta dixisset, transtulit Deus peccatum tuum, non morieris, subdidit statim veruntamen quia blasphe­mare fecisti inimicos Dei propter verbum hoc fili [...] qui natu [...] est morie­tur, & quid post hac? Deposito scilicet diademate, proiectis gemmis—fletu madidus, cinere sordidatus vitam paruuli sui tot lamentationum suffragijs peteret, & pijssimum Deum tanta precum ambitione pulsaret, sic rogans & obsecrans obtinere non potuit, ex quo intelligi potest quod nullom penitus maioris piaculi crimen est quam blasphemandi causam Gentibus dare. Salu. lib. 4. de Prouid. What was the reason? Because by his scandal hee had giuen great occasion to the eue­mies of God to blaspheme. His scandal was great. Any scandal [Page 180] giues occasion of blaspheming, but great scandals giue great occasion of blaspheming, therefore as he by his great Scandal hath polluted Gods Name, so God by his great Iustice would sanctifie his name in the eyes of those enemies that had blasphemed.

We find a Law Deut. 22. 19. that a man in that case specified in the text, should be sharpely amearced, and a good round fine set vpon his head, and the reason is giuen because he hath brought vp an euill Name vpon a virgin of Israel. Now in cases of scandal there is an euill Name brought vp not vpon a vir­gin of Israel, but vpon the God of Israel, vpon his Gospell, and truth. If then God would haue a man so seuerely punisht, that should bring vp an euill name vpon a Virgin of Israel, how much more will God himselfe set smart fines vpon their heads as bring, as doe occasion the [Page 181] bringing vp of an euill name vpon the Religion, & the God of Israel. Amongst men, how euer other of­fences scape, yet how great is the seueritie of the Law in punishing Scandalum Magnatum. Now in scandalous offences of Professors, there is a right Scandalum Mag­natum, in regard of the wrong, and iniurie that Gods great Name suf­fers.

No maruell, that God is so se­uere in punishing scandals. For where God suffers greatest wrong, there Iustice requires that men vn­der goe seuerest punishments. Now no sinnes doe God greater wrong then scandals. Other sinnes, and o­ther mens sins are breaches of his Law, and pollutions of mens Con­sciences, but yet are not pollutions of Gods Name. But scandals, and the notorious offences of Profes­sours are not onely breaches of Gods Law, and pollutions of the [Page 182] offenders Consciences, but are pol­lutions of Gods Name. What wonder then, that such seueritie followes scandals? It is but Iustice that where the guilt is ^s double in [...]. Basil. de Bapt. lib. 1. q. 10. the offence, there should be a dou­ble, and a proportionable measure of punishment.

Now in euery scandal there is a double guilt.

First, the guilt of breaking of Gods Law, and polluting a mans owne Conscience. And secondly, the guilt of prophaning, and polluting Gods Name. And this latter is the farre greater, and more prouoking guilt. God will worse brooke the pollution of his Name, then the breach of his Law. And therefore it is a sure truth that hee that commits a greater sinne which yet is secret, shalbee lesse punisht then hee which commits a smal­ler sinne, which breaking out prooues scandalous. We haue an [Page 183] instance, Numb. 11. 21. compared with Deut. 32. 51. Wee haue in these two places two offences of Moses his committing. Let a man weigh them together, and que­stionlesse in their owne nature compared, that offence Numb. 11. 21, 22. was the greater, there is in it not onely vnbeliefe as in the other, but a kinde of murmuring contest with God, as it were to his face. The latter hath reference to that Historie, Numb. 20. 10. where wee finde Moses to contest with some impatience, and vnbeliefe with the people. Is it not a greater sinne to murmure and contest in vnbeliefe and impatience with God, then to grow into passion with a rebellious people? Is it not a greater matter to haue ones spirit stirred at God, then with sinfull men? Consider both passages to­gether, and any one will iudge the first miscarriage in it owne nature [Page 184] the greatest. And yet all that God sayes to the first is this, Is the Lords hand now waxed short? Thou shalt see now whether my Word shall come to passe vnto thee or not. What could haue beene said lesse? But now come to the other which in it selfe seemes nothing so great, and see what followes vpon it. Because yee beleeued me not to sanctifie me in the eyes of the children of Israel, therefore ye shall not bring this Con­gregation into the Land, Numb. 20. 12. But shall die because ye trespas­sed, and sanctified mee not in the middest of the children of Israel. Now then here may be a question, why the lesser sinne hath the shar­per reproofe and the greater pu­nishment.

Is it equall dealing to winke at [...]. Isid. pe­lus. lib. 5. Epist. 261. and passe by a greater, and to be so seuere in the lesser? Yes most e­qual, for though the fomer sinne in it owne nature were greater, yet [Page 185] that was happily ^t priuate between God and Moses, and so no scandal in it, but the latter was publike be­fore all the people, and so a scan­dal in it, God not sanctified, his Name dishonoured, and for the scandal sake the punishment so smart in this rather then in the o­ther.

A small sinne scandalous hath a greater punishment then a great sinne close, and secret, because there is in the scandal a pollution of Gods Name, an Impeach of his honour, besides the guilt of the breach of his Law. So then there­fore is God so seuere in punishing scandals, because God is more wronged by them then by simple sinne, because they pollute his sa­cred Name.

2. God is thus seuere in the pu­nishing of scandals, because soule-bloud is not cheape with God. [Page 186] They that spill the bloud of soules shall pay full dearely for it, God will require it at their hands. Now in the commission of scandalous sinnes there is a great deale of spi­rituall Si quis sim­plici mente & desiderio veniat ad Ecclesiam vt proficiat, vt me­lior fiat: iste si videat nos qui multo iam tem­pore in fide fleti­mus, vel non re­cte agentes, vel cum offendiculo loquentes effici­mur nos illi lap­sus ad peccatum. Cum autem pee­cauerit trucida­tus est, & san­gxis animae eius profluit, omnis ab eo virtus vi­talis abscedit—Scandalizati animae sanguis effunditur cum ceciderit in pec­catum. & prop­terea dixit, quia requiretur san­guis eius à fra­tre, frater tuus est qui fudit sanguinem tuum. Origen. in Psal. 36. hom. 3. bloudshed, and murther. Paul speaking of Scandals of an inferiour nature, such as are gi­uen to weake brethren in the vse of Christian libertie, in the vse of things in their nature indifferent makes them bloudie and murthe­rous, Rom. 14. 15. Destroy not him with thy meat for whom Christ died, 1. Cor. 8. 12. Thorough thy know­ledge shall thy weake brother pe­rish.

If Scandals in such cases bee so dangerous in their issue, & of such mortal consequence, then what are Scandals in a higher nature in the offensiue, and euill lifes of such as professe Religion? How much more are they of deadly consequence, [Page 187] and how much more is bloud spilt by them? If a man may haue his hand in the bloud of soules by giuing scandal in the doing of things in their owne nature law­full, then how much more by gi­uing scandal in the doing of such things as in their owne nature are sinfull and vnlawfull? There is a Law Exod. 21. 33, 34. that if a man open a pit, and couer it not, and an Oxe or an Assefal therein, the owner of the pit shall make it good. Now in euery Scandal giuen there is a pit digged, and opened, euery one that giues a Scandal opens, and digges a pit, into which many a soule fals headlong. If he that opened the pit must make good the Oxe or Asse, that fell thereinto, that is, must pay the full price and worth of it to the owner, what must hee doe that opens a pit into which a soule fals? Surely God will require it at his hands, and it must bee made good. [Page 188] Doth God, saith the Apostle, take care for Oxen? So here, will God require Oxen at their hands tho­rough whose default they fall into pits? then how much more doth he take care, and wil he require soules of men at their hands, that by Scandals haue opened pits into which they are fallen, and ruined? There is another Law in the same place worth our noting to this purpose, Exod. 21. 22, 23. If men striue & hurt a woman with child so that her fruit depart from her, & yet no mischiefe follow, hee shall be sure­ly punished, &c. And if any mischiefe follow thou shalt giue life for life, or soul for soul, as the words originally are; If no mischiefe follow either to the womā or the child, yet a punish­ment was due in such a case, but if mischiefe followed, then life for life, soule for soule, Now in the case of scandals it is a sure thing that Mis­chiefe doth follow, wee saw before [Page 189] what a deale of Woe, and Mischiefe they bring with them. Hee that giues a Scandal is as a man that smites or spurnes a woman with childe. He that doth so, a hundred to one but hee causes mischiefe to follow.

It may bee there was a man that began to haue some good in him, some hope that Christ began to be formed in him. Now a man giues some heynous Scandal, and there­vpon mischiefe followes, all those hopes are dasht, this man flies quite off, and casts off all thoughts of medling any more with godlinesse, here is one with child spurned, and a mischiefe followes, therefore life for life, soule for soule will be requi­red. Ʋae illi qui scandalizauerit vnum ex pusil­lis istis. Vae preg­nantem calcan­ti. Ambros. in Psal. 118. Woe be to him that spurnes a woman with childe, and causes mischiefe to follow, and therefore Woe to him by whom an offence comes, because by him mischiefe comes, mischiefe comes to many a [Page 190] soule, the mischiefe of reiecting re­ligion, or the mischiefe of an har­dened heart. And therefore is God thus seuere in his Iustice vpon such because they do bloudie mischiefe, and therefore they must giue Qui scan­dali conscius est animam dabit pro anima eius quem scandali­zanit, Origen. soule for soule.

It may bee that many a man was like to be brought on to Religion, might haue some Factus sum opprobrium & vicinis meis ni­mium] vicinis meis nimium op­probrium factus sum, id est, qui mihi (Ecclesiae) iam appropin­quabant vt cre­derent: hoc est, vicini mei ni­mium deterriti sunt mala vita malorum & fal­sorum Christia­norum. Quam multo [...] ènim pu­tatis, fratres mei, velle esse Christianos, sed offendi malis moribus Christianorum. Ipsi sunt vicini qui iam appro­pinquabant, & nimium opprobrium illis visi sumus. Augustinus in Psal. 30. thoughts of im­bracing, and receiuing the truth, but now some Professor of Religi­on falling foule, he fals off and will none, all these thoughts are dampt, and so laid aside. There be so many soules lost, and kept out of Heauen by that Scandal, Here is the bloud of soules spilt. How many might haue come to haue been godly and religious Christians, if it had not beene for the Scandal of some one man professing godlinesse, and re­ligion. [Page 191] Such a deale of mischiefe followes by such a scandal. And for this cause, was that woe, vpon the Priests that they were base and con­temptible, because they had caused many to stumble at the law, and to fly off from religion which was not without the mischieuing of their foules for euer.

It may bee many a mans mouth was shut, and though hee said no good, yet hee could say no euill of the way of truth, now that a man falles into scandal, his mouth is o­pened against God, & against Reli­gion, and he blasphemes ful mouth. Now is this mans soule by his blasphemy miserably endaūgered, here is soule blood spilt. What a deale of mischiefe is done to his soule, but who is guilty of that mischiefe, but hee that gaue that scandal? and therefore the Qui enins sine blasphemiae aliorum gra­uiter errauerit sibi tantum ad­fert damnatio­nem: Qui au­tē alios blasphe­mare fecerit multos secum praecipitat in mortem, & ne­cesse erit vt sit protantisr eus quantos secum traxerit in rea­tum, Salu. lib. 4. de Prouid. blood of that blaspheming soule shalbe required at thine hands that gaue [Page 192] the scandal which rusht him into that mischiefe.

It may bee many a man began to mislike his euill wayes, many mens hearts began to misgiue them, but now a scandal is fallen out, their hands are strengthened, their hearts are hardened, and so they sealed vp to hell. Here is soule bloud spilt againe. Here be many stumbled and fallen into the pit of hell, I, but who laid this stumbling stone, that hath topled them ouer? Here bee a companie of soules vndone, and cast away, I but who hath vndone, and cast them away? Here is mis­chiefe done, but who hath done it? Euen he that hath cōmitted such a scandal; he it is that hath done this mischiefe, he hath (as much as in him lies) damned and destroyed these soules. And is it nothing to damne soules? Is it any wonder that God should bee so seuere, when their sinne is so bloudy, when [Page 191] they haue destroyed who knowes how many soules? God will punish such as do not endeauour to [...]. Chrys ad Rom. Hom. 25. saue other mens soules what in them lyes, what then deserue they at his hands, that castaway mens soules as scandalous sinners doe. And what wonder that heauy Iustice followes heauy sinnes.

Thou shalt not put a stumbling blocke before the blind. Leuit. 19. 14. But what if a man doe it? Then shall a woe, and a curse fall vpon him, Deut. 27. 18. Cursed be hee that makes the blind to wander out of his way. Now when men doe giue scandal they doe lay stumbling blockes in the way of many blind ones, they cause them to wander out of the way, and to stumble so that they fall into eternall ruine. And therefore is God so sharpe with them. We shall see an heauy woe denounced against those false prophetesses. Ezek. 13. 18. Thus [Page 192] saith the Lord God, Woe to the wo­ment that sow pillowes to al armeholes, &c. But why doth God threat­nen a woe against them? See the reason, Verse. 22. Because with lies, yee haue made the hearts of the righ­teous sad, and strengthened the hands of the wicked that hee should not returne from his wicked way. Now such as giue scandal doe both these things, they doe grieue & sad the hearts of the righteous, and strengthen the hands of the wicked that they returne not from their wic­ked wayes. And therefore vpon the same ground that the woe was threatned against the false prophe­tisses, is it due to the giuers of scan­dals. They are guilty of the same euill, and therefore vnder the same woe. If the false prophetisses de­serue a woe because by strengthe­ning the hands, and hardening the hearts of wicked men, they were guilty of the bloud of their soules, [Page 193] then because scandalous ones, are guilty of the selfe same euill, they righteously come vnder the same woe.

It is a dangerous thing to haue an hand in other mens Igitur & tu quo (que) si reliquis perditionis cau­sa fueris, grauio­ra patieris, quam qui per te subuer si sunt. Ne (que) enim pec­care tantum in se perditionis habet, quantum quod reliqui ad peccandum in­ducuntur, Chrysost. ad Rom. Hom. 25. sinnes, and so in other mens damnations. A mans owne personall guilt, will be heauy enough, he shal not neede to loade himselfe with other mens guilt. Now this is the case of scan­dalous persons, they stand answere­able for others mens sinnes, as the causers of them, and many times the causers may smart as much, if not more then the committers of them.

3. God is so seuere in the punish­ment of scandals, because by them is brought a blurre, a disgrace, and a Reproach vpon a whole Church. As God is tender of this owne, so is hee also tender of the honour of his Church. It is not safe to bring disgrace but vpon one [Page 194] good man, nay, we saw before that he must smart for it, that brought vp an euill report, but vpon one vir­gin of Israel, Deut. 22. Is God so tender of the honour, and credit of one virgin of Israel, what is hee then of the honor of all Israel. If not safe to bring vp an euill report vp­on one member of the Church, then much lesse to bring vp an euill re­port vpon a whole Church. Wee finde Numb. 14. 37. some there that brought vp an euil report vpon the land, and what was the sequel? They dyed of the plague before the Lord. If God were so seuere in his Iustice to smite them with present death that brought vp an euil report vpon the Land of Canaan, what seuerity may they expect that bring vp an euill report vpon his Church. What comparison betweene Canaan and Gods Church? Now this al scanda­lous offenders doe. If the reproach of their actions, and the Infamy of [Page 195] their practises, were but only per­sonall, the matter were not so great, they haue but their iust deserts, but the reproach of their scandals redoundes to the disgrace of the whole [...]. Iustin. Apol. 2. a pro Christianis. Church of God and the ex­crementitious filth of their actions is throwne in the face of the whole Church. Dauid hath a praier. Ps. 69 5. 6. O God thou knowest my foolish­nesse, and my sinnes are not hid from thee, let not them that waite on thee O Lord God of hostes, be ashamed for my sake O God of Israel. As if hee had said. Thou knowest O Lord, what heynous things mine enemies lay vnto my charge, thou that know­est all my foolishnes and sins, know­est that they lay them falsely vpon mee, But what euer sinnes they charge vpon me, yet Lord keepe me and preserue mee, that I may not fall into any such scandalous sinne, that may bring shame, & reproach vpon thy people, Let me not so sin, [Page 196] that for my sake thy people should haue any shame. Marke then that when any that professe the Name of God fall into any grosse euill, it turnes to the shame not onely of him that falls, but it brings shame vpon all that waite vpon God, and seeke him. All Gods people suffer, and share in the reproach of one miscarrying. We haue an example of it. 1. Cor. 5. 1. It is reported com­monly that there is fornication a­mongst you. Pungit ac fe­rit et quoad eius fieri potest com­mune profert probrū criminis. Non dixit enim curille, aut iste▪ est fornicatus, sed auditur inter vos fornicatio, ne vt qui essent nulli reprehensio­ni affines, pigri esset ac socordes, sed vtpote cōmu­ni percusso, & in crimen vocatâ ecclesia ita essent animi dubij & anxij. Nemo enim dicet in­quit quod ille aut iste forni­catus est, sed quod in ecclesia Corinthiorum admissum est illud peccatum. Chrysost. in locum. He doth not say, men do report that such a man hath cō ­mitted fornication, but the report goes that fornication is committed amongst you. If it had beene repor­ted that such a man had committed fornication, that had beene but a personall reproach, and disgrace to that one particular man. But; It is reported that fornication is com­mitted amongst you, so went the re­port. There is fornication amongst the Christians, and in the Church [Page 197] of Corinth, And so the reproach was generall to the whole Church of Corinth, and common to them all, So that by his Incestuous fact hee brought a reproach vpon the whole body of beleeuers. And the heathen questionlesse so reported it as to blurre them all, as if they were al a like. So the whole Church of Corinth suffered by that one mans scandal. And this is the or­dinary practise of enemies to dis­grace all with one mans folly. Thus was it the Diuels pollicie and ma­lice to raise vp those Impure His igitur di­abolus vsus est—vt gentibus qui erant à fide alieni ansam praeberent sacro­sancto Dei ver­bo petulan­ter impie (que) ob­trectandi: eo planè consilio vt fama de flagiti­osa eorum vitae ratione passim dissipatâ tur­pem ignominiae notam vniuersae Christianorum multitudini in­ureret, Euseb. Hist. Eccl. lib. 4. cap. 7. Gnostickes, that the heathen might haue occasion of speaking against the Gospell, and that the report of their flagitious courses being e­uery where spred, he might brande the whole multitude of Christians, with the marke of their Ignominy. There is the same spirit reignes in al enemies that was in Haman, Mor­decay had offēded him, but it wold [Page 198] not serue his turne nor, satisfie his malice to lay hands on Mordecay alone, for they had shewed him the peo­ple of Mordecay, wherefore Haman sought to destroy all the Iewes, euen the people of Mordecay. Esth. 3. 6. Mordecay had done him no wrong nor committed any offence, but when Hamans choller was vp, the quarrell is not at Mordecay alone, but at his people. So is it in cases of iust offence, whē scandals are giuen, the shame and blame is not laid vp­on the offender alone, but vpon his people, not vpon that professour a­lone but vpon all professours, not vpon that member of the Church, but vpon the whole Church. It is a true thing which Quid tam time [...]dum quam cum vidi [...] homo multos male vi­uentes, & de quibus bene spe­rabatur in mul­tis malefactis inuentos? Ti­met ne tales sint omnes quos pu­tabat bonos, & veniunt in sus­picionem malam prope omnes bo­ [...]i. Qualis vir? Quomodo ceci­dit? Quomodo in [...]e [...]us est in illâ tu [...]pitudine, in illo scelere, in i [...]o facto malo? Putasnè tales sunt omnes?—Quanta mala dicunt in malos Christianos quae maledicta perueniunt ad omnes Christianos? Nunquid enim dicit qui maledicit aut qui repre­hendit Christiano [...], Ecce quid faciunt, non boni Christiani? Sed ecce quid faciunt Christiani. Non s [...]pa [...]a [...] non discernit. August. in Psal. 30. Augustine ob­serues, that when some one man fals into some grosse euill, that gaue some hope, and made some [Page 199] shew of goodnesse, that such as are without, are ready to iudge others like them, and that an euill suspi­cion lies vpon all good men. Oh what a man? say they. How foulely is he fallen? how is hee found in such a filthinesse, in such a wicked­nesse, in such a vile fact? doe yee not thinke that they are all such? how great and foule euill things, saith he, do they speak against euill Christians, which euill sayings reach vnto all Christians? for, doth he thus speake, that speakes euill of, or falls foule vpon Christians, Behold what they doe that are not good Christians? No, but, Behold what the Christians doe▪ he puts no difference at all. And so the scandals of one Christian, tends and trenches to the disgrace of all Christians, euen to the dis­honour of the Sed quosdam audio inficere numerum ve­stru [...], & laudē praecipai nomi­nis pra [...]a con­uersatione de­struere—Cum quanto enim no­minis vesiri pu­dore delinquitur quādo alius ali­quis te [...]ule [...]tus & l [...]sci [...]ien [...] de­moratur, &c. Cypr. Epist. 7. Christian name, the fall of one scandalous pro­fessour to the reproach of all.

4. Lastly, God is so seuere in pu­nishing [Page 200] such as giue scandal, be­cause their sinnes therein are grea­ter then other mens. Though other Ex ipso vti (que) deteriores sumus si meliores non sumus, qui meli­ores esse debe­mus. Crimino­sior enim culpa est vbi honestior status: si hono­ratior est perso­na peccantis, peccati quo (que) maior inuidia, furtum quidem in homine est malum facinus, Sed damnabilius abs (que) dubio si Senator furatur aliquando. Cunctis fornica­tio interdicitur, sed, grauius multo est si de clero aliquis quam si de populo fornicatur. Ita & nos qui Christiani esse dicimur, si simile aliquid barbarorum impurita­tibus facimus grauius: erramus atrocius enim sub sanccti, nomnis professione peccamus. Vbi sublimior est praerogatiua, maior est culpa, Ipso enim, er­rores nostros, religio quam profitemur, accusat. Criminosior eius est im­pudicitia qui promiserit castitatem, foedius inebriatur, sobrietatem fronte praetendens. Nihil est Philosopho turpius vitia obscaena sectanti, quia praeter eam deformitatem quam vitia in se habent, sapientiae nomine plus notatur, & nos igitur in omni humano genere philosophiam Christi­anam professi sumus, ac per hoc deteriores nos cunctis gentibus credi at (que) haberi necesse est, quia sub tam magno professionis nomine viuimus, & positi in religione peccamus. Salu. de Prouid, lib. 4. men commit the selfe same sinnes they doe, yet are they not so great in other men, as they are in such as professe religion. Their sinnes are greater then other mens, because theirs, because the sinnes of such as honoured with an high and holy calling to bee the people of God, to be a people neere vnto him. And the greater a mans honour is, the more it aggrauates his guilt in case of offēce. Theft is foule in any man, but most foule in a Magistrate. It is a fouler offence for a Minister then another man to commit fornica­tion. [Page 201] The dignity of the person ads to the foulnes of the guilt. So here, such whom God hath called with this high calling to be his peculiar people, haue a dignity, & excellency aboue other men, & the dignity of their persons addes to the indignity of their facts. Speake vnto the chil­dren of Israel and say vnto thē, when any man hath a running issue out of his flesh, because of his issue he is vn­cleane, Leu. 15. 2. 4. But why, speake vnto the children of Israel? Because they only were vncleane, and made others vncleane by running issues. Heathens as some obserue out of the Iewish Rabbins, did not make vncleane by an issue, or childbirth &c: but Israelites did. An issue was an issue in an heathen, as well as in an Israelite, but in an Israelite one­ly an vncleane and a defiling issue. Sinnes are sinnes in other men as well as in professours of Religion, but in professours they bee hori­rible [Page 202] sinnes, Ier. 18. 13. Aske now among the Heathen, who hath heard such things? The Virgin of Israel hath done a very horrible thing. The sinnes of Gods people are horrible sinnes, because Quanto enim honoribus alios antecellunt, tanto quo (que) ip­sorum pecca­tum, etiamsi a­lioqui idem sit, grauius effici­tur, [...] Isid. pe­lus. lib. 4 Epist. 15. Quo grandius nomen, eo gran­dius scandalum Ber. Epist 200. their persons are honourable persons, Isai. 43. 4. As God speakes of the Prophets of Samaria and Ierusalem, Ier. 23. 13, 14. So it may be said of the people of both. I haue seene folly in the Prophets of Samaria, I haue seene also in the Prophets of Ierusalem an horrible thing: and yet in effect the sinnes of both were the same, but the same sinnes diuersly circum­stanced may differ much, and so by reason of the persons one being Prophets of Baal, the other pro­fessing themselues the Prophets of the true God, that which was but folly in the Prophets of Samaria, was an horrible thing in the Pro­phets of Ierusalem. So is the case amongst the people, that [Page 203] which is but folly in such as are ig­norant, irreligious, and liue with­out God in the World, is an horri­ble thing in a man that makes pro­fession of Religion. And therefore hence, it is iust with God to bee so seuere in the punishment of such, and God will be sanctified in them that come nigh vnto him, and before all the people will hee bee glorified, Leuit. 10. 3. If he be not sanctified by their singular and speciall obe­dience towards him, he will bee sanctified by his iustice vpon them, and will be glorified before all the people, that is, publiquely and o­penly, he will do such seuere exem­plary iustice vpon them, that al shal take notice of it. It suits with that, Amos 3. 2. You onely haue I knowne of all the Families of the earth, there­fore I will punish you for all your iniquities. How smart was Gods iustice vpon Ierusalem? Dan. 9. 12. For vnder the whole Heauen hath [Page 204] not beene done, as hath beene done. vpon Ierusalem. Why so? for vnder the whole Heauen had not beene done, as had been done in and by Ie­rusalem. Ierusalem was the holy Ci­tie, Math. 4. 5. The Citie of the great King, Math. 5. 35. The Citie of God, Psal. 87. 3. Such she professed her­selfe, so that she sinning, her sinnes were out of measure sinfull, and therefore God most righteous, though most seuere against her.

It is in this case of the peoples sufferings, as it was in the Priests Offerings. Wee shall see that in some cases the people sinning, they might bring for their Offering a Kid of the Goates, Leuit. 4. 23, 28. But still for the sinnes of the Priests there must bee offered a Bullocke, Leuit. 4. 3. Leuit. 16. 6. Exod. 29. 10. What might the reason of this be? The Priests person being more ex­cellent, and nigh vnto God, their sins were greater then other mens, [Page 205] so much greater as a Bullocke is greater then a Kid, and therefore wheras a Kid would serue another man, the Priest must bring a Bul­locke. So here in case of suffering iustice. All that professe themselues Gods people doe professe them­selues Priests vnto God, and there­fore their sinnes are as much aboue other mens, as is a Bullocke aboue a Kid, and therefore when other mens punishment which they suf­fer shall be but the weight of a Kid, that punishment which they suffer shall bee the weight of a Bullocke. Woe, euen a weightie, and an hea­uie Woe to him by whom the offence commeth.

Profession of Religion giues no man a licence or dispensation, as if because men will owne and coun­tenance Religion, God were be­holding to them, and they may take libertie to doe what they please, but profession of Religion [Page 206] is the strongest Religio autem est scientia Dei, ac per hoc om­n [...] religiosus hoc ipso quod religionem se­quitur Dei se volun [...]tem nosse testatur. Professio ita (que) religionis non aufert debitum, sed auget. quia assumptio reli­giosi nominis sponsio est deuo­tionis, ac per hoc plus quispiam debet opere quanto plus, promiserit professione. Salui­an. contra Auarit. lib. 1. obligation, & the deepest ingagement vnto godlines & holinesse that can be. That bond and obligation being broken, God will assuredly both sue the bond, and take the forfeiture to the vt­most.

And thus wee see the reasons of Gods so sharpe seueritie in punish­ing Scandals, and scandalous of­fendours.

CHAP. IX.

THe iustice of God being thus smart and seuere vp­on such as giue offence, [Page 207] consider wee for the close of all, what vse may bee made of it. It serues therefore to teach three things:

1. Gods iustice being so seuere against the giuers of scandal, how warie and how carefull should it make vs, and with what feare and trembling should we walke, least at any time an offence should come by vs. Let this Wo pronounced against all scandal-giuers be as the flaming Sword of the Cherubims to scare vs, and make vs afraid how euer we do any thing, or come neere the doing of any thing that may proue offen­siue and scandalous. Since the Woe is so heauie and so smart, let it make vs listen to that counsell, Rom. 14. 13. That no man put a stum­bling blocke, or an occasion to fall in his brothers way. If Christ haue de­nounced a Woe, and a Curse to him that layes a stumbling blocke in a­nothers way, then as wee feare that [Page 208] Woe, and that Curse to light on our heads: so take heed of laying a stumbling blocke for another mans feet.

Let vs learne to liue by that rule, 1. Cor. 10. 32. Giue none offence, nei­ther to the Iewes nor to the Gentiles, nor to the Church of God. Haue a care so to carrie our selues, that neither the Church of God may be grieued, nor the enemies of the Church bee either hindred from good, or hardened in euill to their ruine and destruction.

Wee see, Reuel. 2. 14. That Ba­laam taught Balak to cast a stumbling blocke before the children of Israel. He did not himselfe cast the stum­bling blocke, but hee taught Balak to doe it. And yet God met with Balaam, and taught him by his iu­stice vpon him, what it was to teach others to cast stumbling blockes in his peoples wayes, Numb. 31. 8. Balaam was slaine by the Sword of [Page 209] Israel amongst the Midianites. He had taught Balak to make them stumble and fall, therefore God in his iustice makes him fall by the Sword.

Now, what if hee had put stum­bling blockes himselfe, how much more would Gods iustice haue pur­sued and ouer-taken him? Now scandalous persons doe themselues put stumbling blockes before men, and therefore, we know what Pauls resolution is, 1. Cor. 8. 13. Where­fore if meate scandalize my brother, and lay a stumbling blocke in his way, I will eate no flesh whiles the World stands, least I scandalize my brother. What is eating of flesh to the workes of the flesh, to the sinnes of vncleannesse, fraud, and noto­rious deceit? And if Paul rather then hee would giue offence would not eate flesh, which was Caeteru [...] cum remade [...] formidabilem esse demonstra­tum sit in ij [...] quae in potestat [...] nostra posita sunt fratrem scandalizare, quid de ijs di­cendum erit qui rebus vetitis fa­ciendis loquen­disue scandali­zant. Basil. Sivero in licitis tale est iudiciū, quid diceadum est de vetitis. Ibid. lawfull to doe in its owne nature, how much more would hee haue resol­ued [Page 210] neuer to haue giuen offence by foule and notorious practices? Surely he implies this much more, I will neuer commit vncleannesse, I will neuer bee a fraudulent disho­nest dealer whilest the world stands least I giue an offence, and lay a stumbling blocke in anothers way. Why would Paul forbeare flesh for euer, in case of Scandal? Cer­tainly he had an eie to this Wo, and and therefore chose rather to eate no flesh then to eate it so sawced. It might proue no better then the Israelites Quailes, Psal. 78. 27, 29, 30, 31. Hee rained flesh also vpon them as dust▪ so they did eat and were filled, But while their meate was yet in their mouthes, the wrath of God came vpon them, and slew the fattest of them.

A man had beene as good haue fasted as haue had their dainties with that sawce. So Paul knew that meate eaten with Scandal, would [Page 211] haue beene sawced with a Woe, and therefore, wisely resolued rather neuer to eate flesh then to eat it on such termes. Vpon the same ground since such a Woe followes vpon gi­uing offence, dread we to doe any thing that may bee scandalous, and resolue neuer to doe it whilest the World stands.

Our Sauiour Christ was not bound to pay Tribute, or Cu­stome, but yet he is willing to part with his right vpon this ground, Math. 17. 27. Notwithstanding least we should scandalize them, &c. To preuent Scandal hee parts with his right, and rather workes a mira­cle, then hee would giue them of­fence.

How much more then, there be­ing so heauie a Woe, should wee be carefull to auoid that which is sin­full and vnlawfull, least wee should scandalize men, and lay ruining stumbling blockes in their wayes. [Page 212] Woe to him by whom the offence comes.

Now then as wee would feare to meete with this woe, so take heed of giuing any offence. As we would feare to haue a Woe come vpon vs, so let vs feare to haue an offence come by vs. This is the very vse our Sauiour makes of it, Luke 17. 1, 2, 3 Woe to him thorough whom offen­ces come, Verse 1. But, why so? Because of that which followes, Verse 2. And thereupon inferres that, Verse 3. Take heed to your selues. As if he had said, since there is such a Woe followes vpon giuing offence, therefore let mee aduise you in any case to take wondrous heed to your selues, that you giue no offence, nor fall into any Scan­dal.

It should be the care and endea­uour of all Gods people to do their best to remoue all stumbling blocks and stones out of the way, Isa. 57. [Page 213] 14. Cast yee vp, cast yee vp, prepare the way, take vp the stumbling block out of the way of my people, Isa. 62. 10. Prepare you the way of the peo­ple, cast vp, cast vp, the high way, ga­ther out the stones. Therefore if they must gather out the stones, they must take heed of laying stones in the way, if they must take stumbling blockes out of the way of the peo­ple, then must they not lay stum­bling blockes in their way. Woe vnto him that doth not his best to take vp a stumbling blocke out of the way, therefore much more a Woe to him that shall cast a stum­bling blocke in the way.

Quest. What may a man then doe, and what course may one take to keepe and preserue ones selfe from falling into Scandals.

Answ. To saue our selues from falling into Scandals, doe these things.

1. Walke with Selfe-iealousie, [Page 214] and Selfe-suspition. In a conscience of our owne frailtie be we euer iea­lous and suspitious of our selues. That which our Sauiour speakes of securing our selues in case of tentation, is to bee done, to secure our selues from the dan­ger of Scandals. Watch and pray least yee enter into tentation, Math. 26. So watch and pray least yee fall into Scandals. Now nothing will keepe our eyes open in watching, nor our mouthes open in praying, more then a feare and an holy iea­lousie, and suspition of our selues by reason of our frailtie, least we be ouer-taken and ensnared.

The profession of religon Non quis­quam wiretur, dilectissimi fra­tres, etiam de confessoribus quosdam ad ista procedere, inde quo (que) aliquos [...]am nefanda, quam grauia peccare. Ne (que) enim confessio immunem facit ab infidijs dia­boli, aut contra tentationes—adhuc in seculo positum perpe­tuâ securitate defendit. Caeterum nun­quam in confessoribus fraudes, & stupra, & adulteria, post modum videremus, quae nunc in quibusdam videntes ingemiscimus & dolemus. Cypr. de vnit. Eccles. secu­res no man from scandals, neither is it any protection from that dan­ger. Men are deceiued that so imagine. Nay, no men in more dan­ger of fowle offences then such, & [Page 215] they in most danger that are men most eminent, and of greatest note for profession. Wee saw before what speciall reason Satan hath for it to seeke the ensnaring of such. Profane, and irreligious persons are not so beset, nor haunted so with importunity of Satans malice as those are & shalbe, that take vpon them the profession of Godlines. Profane and Godlesse persons are his owne sure enough already, and as hee Quidā pastoris fungens munere in pago Durweiss circa Esweiler puellam nomine Helenam diabolt obsidione pres­sam liberare velle elato su­percilio promit­tebat at (que) se operam ludere videns indigna­bundus tandem in haec verba erupit, quae non intellecturum doemonem for­tasse sperabat. Si vllam habes, potestatem transmigrandi in Christianū san­guinē trāsmigra ex illa in me. Cui incūctanter lati­nè, & quidem iuridicè respendit Diabolus, Quem pleno iure in pastrem [...] die possidebo, quid opus est illum tentare. Wier de praest. Daemon lib. 5. cap. 24. answered that exorcist ta­king vpon him to dispossesse a maid of the Deuill, and adiuring him to come out of her into himselfe; What shall I neede to tempt, and possesse him of whom I shall haue full posses­sion at the lastday, So what cares he to tempt those that hee hath alrea­dy possession of, and are taken and led captiue at his pleasure. And be­sides nothing the aduantage and gaines comes in by such mens sins as doe by the fowle, and notorius [Page 216] falles of such as professe religion. Therefore the Deuill seeking a new possession, and withall the raysing of his Kingdome by their fals, it is apparant that they are in greater daunger of Satans malice then the other. It therefore concernes them out of the Conscience of this ma­lice, of his, and their owne frailty, to bee very iealous and suspitious of themselues, and out of that feare and Iealousie to watch and pray.

Our hearts are false and fickle, exceeding ready to close with Sa­tan, therfore keep so much the more strickt watch ouer them. Wee are exceeding weake and frayle, looke vp to God, and begge his helpe. It is God that keepes the feete of his Saints, and the wicked shalbe silent in darkenes. 1. Sam. 2. 9. Except the Lord keepe the City the watchman watches in vaine, and except the Lord keepe the feete of his Saints, all their watching is in vaine. Alas if [Page 217] wee trust to our owne keeping how soone wil our feete be ready to slip, how fowle shall wee fall, and into what scandals shall not we runne? And then how farre would wicked ones bee from being silent in dark­nesse? Indeed when God keepes his Saints feete, he silences, & stops wicked mens mouthes, because then they haue nothing to say a­gainst Godlinesse. But if God keepe not the Saints feete, how soone and how wide are wicked mouths opened to clamour and blas­pheme? Therefore out of an holy feare and iealousie of our owne weakenesse, let vs dayly petition God by prayer that he would keepe vs that our feete may not stumble, that hee himselfe would take the charge of vs that wee dash not our foote against a stone. There is a promise Ier. 31. 9. I will leade them, I will cause them to walke in a streight way wherein they shall not stumble. [Page 218] Now when men out of a feare and iealousie of their owne infirmity and frailty, doe dayly looke vp to God, and beg guidance, and safe cōduct from him, he wil leade them and make them walke in a streight way wherein they shall not stumble. This was Dauids practise. Psal. 5. 8. Leade mee O Lord in thy righte­ousnesse because of mine enemies, or mine obseruers, as Iunius renders it, make thy way streight before my face. He saw that he had many eyes vpon him that obserued, and watcht him narrowly, he knowes his owne readines to turne aside into by and crooked wayes, his suite therefore to God is, that he would leade him. Whilest God hath a man by the hand how safe is a man from fal­ling? And God that keepes the feete of his Saints. 1. Sam. 2. 9. hath his Saints in his hand. Deut. 33. 3. All his Saints are in thine hand. It is good daylie by prayer to put our [Page 219] selues into Gods hand. It is iust with God to checke selfe-confi­dence & to let such men slip & fall too, that by their falles they may know their frailty. Laudo Pe­trum sed prius erubesco pro Petro. Quam prompta anima, sed nesciens se metiri. Aug de diuers. ser. 39. Peters case is well knowne, Though all, yet not I, he was of a forward spirit, but knew not how to measure himselfe, if he had had more feare & iealousie hee would haue beene more watchfull, and haue sought more to God, and would haue said rather, If all men should yet Lord by thy grace keepe me that I may not deny thee. Hee had beene more secure if hee had beene lesse secure. But now that he stands wholly vpon his owne legs, how soone, & how miserably falles he? The child that cares not to be led but will goe of himselfe, gets many a knocke, and many a shrewde fall, but the child that is fearefull, and out of his feare will be in the mo­thers or nurses hand, and will cry to be led, that childe scapes many a broken face.

[Page 220] 2. Mortifie your deerest lusts. A fostered and a cherisht lust doth exceedingly endaunger a man, puts him into great danger of fal­ling into scandal. Let a lust be loued, and cherished and it wil so befoole, and bewitch a man that hee will maintayne, and sockle it though it be with the hazard of the credit of Religion, and the Gospell, it will grow so strong at the last that it will headlong him into some scan­dal or other. Therefore deale se­uerely with these lusts, that will bring thee happily to doe that which will cause God to deale se­uerely with thee, be sure to make sure worke with them by mortifica­tion, that is a good way to preserue thee from scandal. This is the very course our Sauiour here pre­scribes. Hauing in this seuenth verse shewed the woe that falles vpon the giuers of scandals, see what he inferres, Verse. 8. 9. Where­fore [Page 221] if thine hand, or thy foote offend thee cut them off, and cast them from thee, &c. And if thine eye offend thee plucke it out, and cast it from thee. &c. Marke then what it is that makes men offend. Namely mens lusts, their right hands, eyes, feete. These bee the scandal-bree­ders. If a man would bee free from giuing of offence he must out, & off with that which causes him to of­fende. Now lusts when they are made much of, when they be made deere, hands, and eyes, and right eyes, assuredly they will cause men to offend. Therefore the way to saue our selues that they cause not vs to offend, is to offend them, the way is by mortification to cut off, and cast away, such hands, feete, and eyes as will cause vs to offend. Were but this done how happily might many fowle scandals be pre­uented? If Dauid had presently plucke out his wanton eye, and cast [Page 222] it away; how easily had hee beene secured from that great offence he gaue?

It may be many a man out of the great pride of his heart, and his a­bundant selfe-loue makes his cre­dit and esteeme amongst men to be his right hand, his right eye, his very Idoll. Now this is a lust that will cause a man to offend. A man in this pride and selfe-loue to main­taine and vphold his good opinion and esteeme, runnes into this and that secret euill practise, and rather then his esteeme, and credit should sinke in the world, vses a number of shifts, and dishonest courses, and a companie of deceitful guiles to vp­hould his esteeme, and runnes so far in at last, that he comes not off, with fowle scandal. Now mortifi­cation and selfe denial had preuen­ted it. If such a man had pluckt out this eie, cut off this hand and foote, hee had not halted, nor stumbled [Page 223] nor fallen into scandal. The not cutting of this foote caused the stumble, the fall. One chop had sa­ued and preuented all, for if he had but denied himselfe, and thus thought with himselfe, If it bee Gods will that I shall bee low, and meane in the world, if hee will haue mee come downe and be in an infe­riour estate, his will bee done, I will humbly submit to his pleasure, and I will not to vphold my credit in the world for a time, hazard and wound the credit of the Gospell, and religion, I will tread my credit vnder foote, rather then bring any discredit vpon the Gospell; If thus by selfe-deniall a man could haue submitted to Gods wisedome and administration, & could haue mortified his selfe-loue, so as to haue laid his credit and respect in the world at Gods foote, how hap­pily might a fowle scandal haue beene preuented? Euery vnmorti­fied [Page 224] lust is a scandal that will cause a man to offend, so many lusts so many tares. Therefore burne, and fire those tares, gather out and cast out those scandals that will breed scandals and cause offences. Math. 13. 40. 41.

3. Labour for sincerity, and fruit­fulnes in the wayes of God. I dare not say that all that fall into scan­dal are Hypocrites, & barren. But yet sure it is, that God many times punishes these two things with scandalous fals. When men are not so sincere and so fruitfull as they should bee, God leaues them to themselues, that by such scanda­lous fals they may be humbled, for not walking so sincerely and so fruitfully as they should haue done, and as their profession required at their hands. Therefore the more sincere, and fruitfull wee are, the more are we out of danger of scan­dals. See Phil. 1. 10, 11. That yee [Page 225] may bee sincere and without offence till the day of Christ, Being filled with the fruites of righteousnesse. So then the way to be without offence is to be sincere, and to be filled with the fruites of righteousnesse. So long as we adorne the Doctrine of God our Sauiour in all things, wee shall keepe our selfes from giuing offence. Now sincerity, fidelitie, and fruitfulnes doe adorne the Doctrine of God, Tit. 2. 9, 10.

4. Thinke alwayes vpon those two texts. First that, Neh. 4. 9. It is not good that yee doe, ought yee not to walke in the feare of our God, be­cause of the reproach of the heathen our enemies? Are wee by Satan tempted to any sinfull course that specially may prooue scandalous, thinke wee thus with our selues. It is not good that wee are about to doe, the thing is naught and sinfull. If we doe thus how will enemies of godlinesse and Religion tryumph, [Page 226] how will they reproach and scorne Religion and therefore to preuent their reproach, and to preuent the opening of their mouthes, how ought wee to walke in the feare of God. I will rather die then giue them iust occasion to reproach. If they will needes bee reproaching, let them doe it at their Abundet hos­pitalit as vestra, abundent bona opera vestra Quod iubet Christus faciant, Christiani, & tantum suo ma­lo blasphement pagani. Aug. Hom. 10. in append serm. owne pe­rill, they shall haue no cause from mee to open their mouthes in re­proachfull wise. And this is the very argument the Apostle vses to perswade women to a godly, dis­creete, chast, and obedient carri­age, That the word of God bee not blasphemed, Tit. 2. 4, 5. Secondly, consider that text, Neh. 6. 11. Should such a man as I flee? And who is there that being as I am, would goe into the Temple to saue his life? I will not goe in. It were an happie thing in these cases if men would know themselues, what they are, and would stand vpon it with Sa­tan. [Page 227] Should such a man as I doe thus? Nehemiah we see would not goe into the temple to saue his life, when he considered what hee was, Such a man as I? Being as I am? It is no pride in these cases to stand vpon what we are, but much safety were in it. Should such a man as I? Why what a man is hee that professes religion? He is one that hath the Name of God called vp­on him, If my people on whom my name is called, 2. Chron. 7. 14. Hee is one that is called with an high calling. Phil. 3. 14. Hee is one that is called to Holinesse. 1. Thes. 4. 7. Hee is one that is pretious and honora­ble Isa. 43. 4. Hee is one of the Saints of the most high, Dan. 7. 18. 22 Hee is one of the Sonnes of God. 1. Ioh. 3. 1. And now shall such a man as he run into fowle and base actions? Who, being as hee is, vvould not rather loose his life, then dishonour such a profession, [Page 228] then disgrace such and so many dignities? Why did Ieremy so vvillingly subiect to Gods vvord? For thy name is called vpon mee O Lord God of hostes. Ier. 15. 16. And should such a man as he not giue all obedience to God? Why was Ezra ashamed to require of the King a band of Souldiers, and horsemen to helpe against the enemy? Be­cause it vvould not stand with that profession hee had made before the King, Because we had spoken vnto the King saying, The hand of our God is for good vpon all them that seeke him, but his power & his wrath against all them that forsake him. 1. Ezra. 8. 22. Hee had made this profession before the King, and should such a man as hee, that had made such a profession doe a thing so contrary thereunto? What a fowle shame had that beene? No wonder, hauing made such a pro­fession, that he was ashamed to doe [Page 229] it. If men would but seriously con­sider what kind of persons they are, and what kind of profession they make, oh how vvould they for shame not meddle with base acti­ons. What was the reason that Mordecay, vvould not bow to Haman? They spake to him daily, and hee hearkened not vnto them. And what was his reason. Reason good enough, He told them that he was a Iew. It would not stand with the religion hee profest to bow to Haman as they bowed to him. He was a Iew, one of the peo­ple of God, that professed the vvor­ship of the true God alone, and should such an one as he bow downe to Haman, not onely a mortall man but an accursed Amalekite? Who vvould being as he vvas, if it had beene to haue saued his life, haue vvronged not so much his na­tion as his religion, and profession as to haue bovved to him What [Page 230] made Abraham that hee vvould not take any thing that was the King of Sodoms from a threed euen vnto a shooe latchet, but because the King of Sodom should not say, I haue made Abraham rich. Gen. 54. 23. Like enough Abraham had vp­on all occasions, and in all places professed that God whose name he professed had made him so rich, therefore vvould hee doe nothing that might be any preiudice to that his profession, hee had a care so to carry himselfe that the enemies of God should not haue any thing to say that might disgrace his profes­sion. Thus if a man vvould consi­der the highnesse of his calling, the honour of his profession, and vvould in all tentations vnto fovvle and shamefull actions but thinke, should such a man as I doe this? or who being as I am, would doe this? how might hee be preserued from many a foule scandal? Mordecay [Page 231] told them he was a Iew, doe thou in all tentations to foule actions, tell Sathan thou art a Christian, and should such a man as thou doe so?

5. Looke vpon other mens fals, r Propone nihil esse quod tibi accidere. non possit. Vita foueam in quam vides a­lium coram te incidisse. Alio­rum perditio tua fit cautio. Bern. de Inter. Dom. cap. 45. and tremble, and take warning by them. Say not in the pride and car­nall boasting of thy spirit, rather then I would haue done as he hath done, I would haue died a thou­sand deaths; To condemne such as fall scandalously, is not a thing to be condemned, who shall dare to iustifie such? But a comparatiue condemning of other mens euils, so to condemne them as to com­mend and bragge of our selues, what in such cases wee would haue done, and haue beene, so to con­demne others, as thereby to raise our owne prayses, what good ones wee are, and would haue beene to them, so to make others blacke, as to make our selfes shew the whiter, [Page 232] this is very dangerous. This sa­uours of much pride, and in such cases it may be Tamen si ali­cui tanta est fi­ducia de immo­bilitate propriae infirmitatis sal­tem sollicitus re­formidet ne ipse sit scandalum visibus alienis, sed terreatur voce Domini comminantis, vae huic mundo à scandalis, Cypr. de sin­gul. Cleric. iust with God, so to giue vs vp to the power of our owne corruptions, that wee may fall into the selfe-same euill so con­demned.

That Prouerbe of Salomons would be thought vpon in all such euents, Prou. 27. 19. As in water face answers to face, so the heart of man to man. Let a man looke into the water, hee sees in it a face in all points answering to his owne, the same spots, Warts, Moulds, and blemishes that hee sees in the face in the water, they are all in his own, there is face answering to face. So doth the heart of a man answere to a man.

The same euils, corruptions, lusts, and sins that thou seest in another mans heart, breaking out in his life the very selfe-same are in thine owne heart, his heart to thine is [Page 233] but a face answering thy face, his heart is but as the face in the water to thy face, therein mayest thou see what is in thine heart. And there­fore his heart being the very pi­cture of thine owne, looke not vp­on his fals, but with feare & trem­bling, considering least thou also thy selfe mayest bee tempted, and fall as fowle as hee. His heart natu­rally is as good as thine, and thine naturally as bad as his, and there­fore no better course in the view of his fall, then to feare and trem­ble, least thine heart may serue thee as slipperie a tricke as his heart hath done. Such humble feare and trembling wil awaken to an answe­rable caution, and so may prooue a good preseruatiue against the danger of Scandals.

2. A second thing, this point of Gods seueritie may teach, is to stir vs vp to mourne and grieue when Scandals fall out. There be diuers [Page 232] [...] [Page 233] [...] [Page 234] grounds of mourning in such ca­ses.

As first in regard of the woe that is to the world from offences, and the great mischiefe that will bee done by them, That so many will start at and flie from Religion, that so many will blaspheme the Name of God, that so many will bee har­dened to their owne ruine, here is cause enough of mourning to all good hearts. There is a compassion and there be bowels to bee showne to mankinde, euen to reprobate ones, and a sorrow should there be for the losse of their bloud. And secondly, a sorrow should there be for Gods dishonour, the Chur­ches reproach. But thirdly, there is yet another ground of sorrow arising from this point, a sorrow there should bee in such euents in regard of the woe that wil fall vpon such by whom the offence comes. If their case bee such that so many [Page 235] woes will pursue them, then how should mens bowels earne with compassion towards them, and out of Christian pitie commiserate their condition?

The course of the World is to reioyce, and insult ouer such. That is not lawfull in sinlesse ca­ses, Prou. 24. 17. Reioyce not when thine enemy fals, namely, into some outward affliction, neither let thine heart bee glad when hee stumbles; Therefore much more vnlawfull in cases of sin, and scandal. This high­ly displeases God. Others it may be reioyce not, are not glad, but in the meane time they mourne not, neither are they in sorrow for Gods dishonour, or the offenders danger. Surely, as there is ioy in Heauen when one sinner repents, and rises, so should there be sorrow on earth, when one man professing Christ, sinnes, and fals fowle. This was the Corinthians fault, 1. Cor. 5. [Page 236] 2. And you are puffed vp and haue not rather mourned. They should therefore in that case haue mour­ned, and sorrowed as for Gods dis­honour, so for the danger into which that man by his scandal had brought himselfe. And this being done might be a great helpe to stir vp a man falne into a scandalous sin to mourne for himselfe. For when hee shall see others lay his case to heart, and to be so sensible of his ill condition, how may it stirre vp himselfe to take his condition to heart much more. It is said that Samuel mourned for Saul, now when Saul should heare that Sa­muel mourned for him, if there had been any grace in his heart it could not but haue made him mourne for himselfe. It must needs haue thus wrought vpon him. Doth Samuel mourne for mee, and lies my case heauie at his heart? Alas then what cause haue I to mourne for my [Page 237] selfe. It is I that haue sinned, and it is I that must smart. What is it to Samuel, that I must vndergoe such woe, if therefore hee, how much more should I mourne. Thus o­thers sorow might prouoke such to mourne.

3. Lastly, this seueritie of Gods Iustice considered, it serues for the terrour, and the humbling of such by whom offences come.

Here is that which may breake the hearts of them, and make them melt into godly sorrow. Woe vnto him by whom an of­fence comes. Is an offence come by thee, and art thou falne into a scan­dal? behold here a woe out of Christs mouth pursuing thee, and readie to arrest thee. Behold a woe posting after thee to blast thee in thy Name, to brand thee with In­famie and Reproach. A woe fol­lowing thee to cast thee out of the hearts, and societie of Gods peo­ple, [Page 238] A woe following thee to smite thee with pouertie and sicknesse, A woe to smite thy Family, thy Children. And shall not such a wo terrifie, and mightily humble thine heart? How should the dread of such a woe hanging ouer thine head lay thee in the dust? If a man had no care of his owne soule, or no care of his credit, or no care of societie with the faithfull, yet if a man had but any bowels of nature towards his poore children, here is that which may make his bowels earne and roule within him. Alas what haue I done? I haue brought a woe vpon my selfe, and children. Ah, sayes Dauid, These sheepe what haue they done? So mayest thou, Alas, these poore babes, and inno­cent Lambes what haue they done? An heauie woe may ouertake and smite them for my folly. Woe is me, the cause that my soule hath to bee humbled, Oh the cause that I [Page 239] haue to put my mouth in the duft? Here is that which should make a man hang downe his head [...] sorrow to thinke of that woe, [...] is pursuing him at the heeles. If a man had a Bayliffe o [...] a Sergeant alwayes watching▪ and dogging of him at the heeles, that he could not stirre out of his doores, but hee would be ready to haue him by the backe, in what a deale of feare would a man bee in such a case? What a deale of care would hee take to make his peace, and com­pound with his Creditours? Now when a man is fallen into a Scan­dal presently, a woe is sent out to pursue and attach such a sinner, oh then the feare, the depth of hu­miliation and sorrow, that the dread of this woe should worke in such a man? It should make him doe as in that case, Prou. 6. 3, 4. Goe humble thy selfe, Giue not sleepe to thine eyes, nor slumber to thine eye­lids, [Page 240] till thou hast made thy peace with God. Grandi plagae alta & p [...]xa opus est medicina. Grande sce­lus grandem ha­bet necessariam satisfactionem. Ambros▪ ad Virg. laps. Goe and doe as Lam. 3. 28, 29, 30. Hee sits alone and keepes silence, hee puts his mouth in the dust if so bee there may bee hope, He giues his cheek to him that smites him, hee is filled full with reproach. Sit alone and keepe silence, and neuer wonder, nor murmure that thou art left alone, but Leuit. 26. 41. accept of thy punishment. And certainly, where a man is truely humbled he will doe so. Sit alone? I cannot find fault with it, I deserue it, accept it. Oh put thy mouth in the dust, thou that hast laid thine honor in the dust, thou that hast laid the honour of religion in the dust. Giue thy cheekes to him that smites. Art thou reproached, and filled there­with? take it as the due desert of thy wayes, and say with Ecebolius ly­ing, and howling at the Church doore, Calcate me salem insipi­dum. Socrat. lib. 3. cap. 11. Trample vpon me that am vnsauourie salt. If at any time thou [Page 241] beginne to haue but a chearefull thought in thine heart, a chearefull looke in thy face, a chearefull word in thy mouth, dash all chearefull thoughts, lookes, wordes, and be­hauiours, dash them all with the thoughts of this woe. Thinke still where euer thou art, what euer thou art doing, that thou hearest the sound of this text, and the sound of this Woe, ringing in thine eares, Woe to him by whom the of­fence comes. What, I laugh? I bee merrie and iocund? I bee chearie and iolly, that haue such a Woe hanging ouer mine head? Oh my soule! droope, and hang downe thine head, and be in bitternesse of spirit, and Inhaere poeni­tentiae vs (que) ad finem vitae. Am­bros. ad virg. laps. neuer haue one light­some looke, till the light of Gods countenance shine vpon thee. Who knowes if God should see a man thus droope vnder the Con­science of his sinne, thus laid low vnder the feare of this Woe, but [Page 242] God of his mercie might in some measure mitigate this Woe, at least might shew mercie to the soule in its peace and par­don.