Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ...

Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ...

Table of contents

Title page

To the RIGHT HONOURABLE IOHN LORD VISCOVNT SCUDAMORE.

TO THE READER.

Errata.

The Contents.

CAP. 1. Of the meaning of the Text, and the necessity of Scandalls.

CAP. 2. Of the woe belonging to scandalizers in generall.

CAP. 3. Of scandalizing in speciall by sinfull example.

CAP. 4. Of scandalizing in speciall by abuse of liberty in things lawfull.

CAP. 5. Of scandalizing in speciall by enticing practises.

CAP. 6. Of scandalizing in speciall by persecution.

CAP. 7. Of the aggravation of the woe belonging to scandalizers.

VAE SCANDALIZANTIUM.

CAP. 1. Of the meaning of the Text, and the necessity of Scandalls.

CAP. 2. Of the woe belonging to Scandalizers in generall.

CAP. 3. Of Scandalizing in speciall by sinfull Example.

CAP. 4. Of scandalizing in speciall by abuse of Liberty in things lawfull.

CAP. 5. Of scandalizing in speciall by enticing practises.

CAP. 6. Of scandalizing in speciall by persecution.

CHAP. 7. Of the aggravation of the woe belonging to Scandalizers.

§

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VAE Scandalizantium. OR A TREATISE OF Scandalizing, WHEREIN THE NECESSITY, NATURE, SORTS, AND evills of scandalizing, are handled, with resolution of many questions thereto pertaining.

Preached at Lemster, in Hereford-Shire.

BY IOHN TOMBES, B. D. OXFORD, Printed by Leon: Lichfield, for Edward Forrest. AN. DOM. 1641.

To the RIGHT HONOURABLE IOHN LORD VISCOVNT SCUDAMORE.

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Right Honourable,

IT is necessary that Christians should bee warned of sin against God, lest they incurre his wrath. And withall it is as necessary that the sins of which men are warned should be [Page] Plainely, and distinctly declared. Without the one mens consciences will sinne without feare: without the other they will feare where no feare is: the defect of the former will make consciences secure: the want of the latter perpetually unquiet, or setled in errour. And errours in conscience produce many great evills not onely ad intra in mens owne soules, but also ad extra in humane affaires. The endeavouring then to direct mens consciences in practique cases cannot but be a needfull and charitable worke.

And surely as it is usefull in other arguments, so very needfull in this of scandals. [Page] Few there bee that heed the terrible commination of our Saviour against scandalizers, and therefore are affected as if by transmigration they had Cains spirit, when he said nunquid ego fratris mei custos? Whence it is that offences are multiplyed dayly, many soules perish, alienations of minde, schismes, jarres and warres too arise. Wee wish, wee pray, I would wee might say we hope for a true union and consolidation of mens minds. Certainly it is not to be hoped without removeall of scandals. On the other side the greivous threatning of our Lord Christ doth so affright many [Page] consciences, that they are almost irresolute in every thing they doe before men, as fearing least there be anguis in herba, some scandall in it. In my small reading and experience I find few doubts of conscience, concerning mens patent actions, in the resolving of which the difficulty hath not most of all rested on this point of scandals.

Which considerations moved me to apply some part of my studies to cleare this argument, and to remove this evill. And having in this forme fashioned a treatise, I cannot say polished, it is now produced into the light for publique good by discovery of [Page] truth. Such as it is I humbly present to your Lordship, as to a person made honourable not only by your high dignities, but also by your noble vertues, manifested abroade in your employments of State, and in this your native countrey (wherein as in your proper Orbe you shined many yeares tanquam stella primae magnitudinis) by your eminent prudence and integrity in government, and by your rare, pious, and large munificence in restoring tithes, and bestowing lands and building on the Church, and indeared to my selfe by reason of that noble favour by which your Honour hath beene [Page] pleased to cheare me in this very great, and very poore Cure, in and under which I now labour. Which I beseech your Honour to accept of as from him that rejoyceth in the prosperity of your Honour and your noble House, and studies to acquite himselfe

Your Honours in most humble observance IOHN TOMBES.

TO THE READER.

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Christian Reader,

FOR preventing of mistakes I intreat thee to take notice. 1. That whereas I finde the word [Scandall] in common speech & some writings used as if it did signify a slander or evill report, I conceive that such use of the word [Scandall] in that sense is different from the proper notation and use thereof: and therefore is omitted by me in this treatise. For though a slander may be a scandall, yet ratio nominis, or the notion and conceit of them is different; the one signifying a false report of another in respect of the [Page] speaker whether the party slandered know of it or not, be offended or not: the other generally signifies all such acts whereby mens minds are harmed in reference to the person harmed, as I have declared chap: 1. and 2. of this treatise. 2. That whereas I use the tearme [regard] sundry times, especially chap. 4. in such a sense as it carries Rom. 14. 6. where our last translatours by it render [ [...]] used there by the Apostle, and I say such a scandall is not to be regarded or not regardeable, my meaning is not as if it were not simply to be regarded, but in every respect to bee neglected, so as that we should not at all be bound to be greived for anothers harme caused by his owne wilfullnesse or ill disposition, nor to pray or use other Christian meanes [Page] to redresse it, but onely this, that we are not so to regard it as to conceive our selves bound in conscience to omit our action, or to charge our selves with sinne if we doe that thing upon which scandall followes in the cases there mentioned. 3. That there are in the print sundry faults escaped in the few Hebrew and Greeke and Latin words, in the running title, in the numbers of sections in the margint, in the interpunctions, and letters, which because I conceive the learned will easily amend, and they are not likely either to hinder or pervert the understanding of the rest, I have thought best not to burden the table of Errata with them, but have collected these few that follow as the most materiall.

Errata.

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PAge 8. line 21. for bastes read beastes. p. 19. l. 6. for Sandalls r. Scandalls. p. 76. l. 5. for and r. are. p. 77. l. 3. dele then. p. 80. l. 11. for due it r. due to it. p. 104. l. 18. for occasion r. occasion of. p. 118. l. 8. for it that r. in that. p. 285. l. 15. for wise r. wife. p. 392. l. 12. for they r. there. p. 410. l. 18. for changeth r. chargeth. p. 433. l. 18. for intrence r. entrench.

The Contents.

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CAP. 1.
Of the meaning of the Text, and the necessity of Scandalls.

Parag: 1. THe speaker and occasion of the words.

Parag. 2. The partition of the Text.

Parag. 3. The explication of the word Scandall in the proper acception.

Parag. 4. Scandall in the Scripture use.

Parag. 5. Of the sorts of effective scandall.

Parag. 6. The necessity of scandalls.

Parag. 7. In respect of scandalizers.

[Page] Parag. 8. Of persons scandalized.

Parag. 9. Of Satan.

Parag. 10. Of God.

Parag. 11. For what ends ordered by him.

Parag. 12. The application. 1. To justify religion notwithstanding the scandals of the professors of it.

Parag. 13. To magnify the providence of God.

Parag. 14. To teach men to walke circumspectly.

Parag. 15. To waite for Christs comming.

CAP. 2.
Of the woe belonging to scandalizers in generall.

Parag. 1. THe explication of the words of the second proposition of the Text.

Parag. 2. That a woe belongs to scandalizers.

[Page] Parag. 4. Who are scandalizers, and to what scandalizing woe belongs.

Parag. 5. What woe belongs to them.

Parag. 6. 7. Why a woe belongs to them.

Parag. 8. Application 1. to manifest the danger of scandalizers.

Parag. 9. To admonish them of their sinne.

Parag. 10. Directions to avoyd it.

CAP. 3.
Of scandalizing in speciall by sinfull example.

Parag. 1. SCandalizing distributed into foure wayes.

Parag. 2. A woe belongs to them that scandalize by sinfull example.

Parag. 3. What actions of sinfull [Page] example doe scandalize.

Parag. 4. How they doe scandalize.

Parag. 5. Why a woe belongs to such.

Parag. 6. Application 1. to move them to mourne that scandalize by sinfull example.

Parag. 7. 2. To move men to take heed of scandalizing by sinfull example.

Parag. 8. 3. And others that they be not scandalized by sinfull example.

Parag. 9. Directions to prevent it.

CAP. 4.
Of scandalizing in speciall by abuse of liberty in things lawfull.

Parag. 1. A Woe belongs to scandalizers by abuse of liberty in things lawfull.

[Page] Parag. 2. Reasons thereof out of S. Paules Epistles.

Parag. 3. The difficulty of this point, and quaeres propounded to cleare it.

Parag. 4. Answer of the first quaere, what are things lawfull and indifferent, and what is our liberty in their use.

Parag. 5. What wayes our liberty in things indifferent may be restrained.

Parag. 6. The summary of the Apostles resolutions about scandall in the use of things indifferent delivered Rom. 14. Parag. 7. And 1. Cor. 8. 9. 10. Chapters.

Parag. 8. Quest. 1. Who are to avoyde scandalizing by abuse of liberty in things indifferent.

Parag. 9. Qest. 2. Scandalizing of whom by such abuse is to be avoyded.

Parag. 10. Quest. 3. Whether [Page] strong ones are obnoxious to such scandall.

Parag. 11. Quest. 4. Who are to be accounted weake ones not to be thus scandalized.

Parag. 12. Quest. 5. What evill consequent on our actiō makes scandalizing of this sort.

Parag. 13. Quest. 6. How long we are to forbeare our liberty for feare of scandall.

Parag. 14. Quest. 7. What foresight of scandall consequent is necessary to make a man capable of scandalizing this way.

Parag. 15. Quest. 8. Whether the restraint of our liberty for feare of scandall be universall.

Parag. 16. Quest. 9. Whether scandall may be by omission of the use of our liberty.

Parag. 17. Quest. 10. Whether a community or a Magistrate may be scandalized.

Parag. 18. Quest. 11. What we [Page] are to doe when there is danger of scandall one way, and of disobedience to the Magistrate another way.

Parag. 19. Quest. 12. What we are to doe in case of scandall either by using or not using our liberty.

Parag. 20. Quest. 13. What we are to doe when the forbearing of our liberty indangers the losse of it.

Parag. 21. Quest. 14. What wee are to doe when there is danger of life by not using our liberty, of scandall by using it.

Parag. 22. Quest. 15. What we are to doe when there is feare of scandall to some, and hope of good to others by use of our liberty.

Parag. 23. Quest. 16. How farre we are to regard the scandall that ariseth from meer fancy without any probable reason.

[Page] Parag. 24. Application 1. To manifest the uncharitablenesse of scandalizers by abuse of their liberty.

Parag. 25. 2. To disswade them from this sinne, with directions against it.

Parag. 26. 3. To admonish men that they be not scandalized by anothers use of his liberty, and directions to that end.

CAP. 5.
Of scandalizing in speciall by enticing practises.

Parag. A Woe belongs to scandalizers by enticing practises.

Parag. 2. How men scandalize by enticing practises.

Parag. 3. Difference of scandalizers by enticing practises in respect of the part they act therein.

Parag. 4. Difference of scandalizers [Page] by enticing practises in respect of the motives which incite them.

Parag. 5. Difference of scandalizers by enticing practises in respect of the matter wherein they scandalize.

Parag. 6. The reasons of the woe due to this scandalizing.

Parag. 7. Application 1. To manifest t [...] great guilt of scandalizers in this kind.

Parag. 8. 2. To admonish men to take heed of scandalizing this way.

Parag. 9. 3. And those that are apt to be scandalized.

CAP. 6.
Of scandalizing in speciall by persecution.

Parag. 1. A Woe belongs to scandalizers by persecution.

Parag. 2. How beleivers are [Page] persecuted.

Parag. 3. How persecutions doe scandalize.

Parag. 4. What woe belongs to scandalizers by persecution.

Parag. 5. Application 1. To discover the danger of such scandalizers.

Parag. 6. 2. To deterre them from it.

Parag. 7. 3. To advise them that are in danger of being scandalized by persecutions.

CAP. 7.
Of the aggravation of the woe belonging to scandalizers.

Parag. 1. THe explication of the third proposition in the text.

parag. 2. Those that believe in Christ are little ones.

Parag. 3. Some lesse then others in spirituall gifts and graces.

[Page] Parag. 4. In power and dignity.

Parag. 5. Beleivers commonly lesse then others in the world.

Parag. 6. Little in their owne eyes.

Parag. 7. Application 1. To advertise us of the estate of beleivers in this world.

Parag. 8. 2. To teach beleivers contentednesse in a low condition.

Parag. 9. 3. To quicken their hope after Heaven.

Parag. 10. 4. To aggravate the sinne of scandalizing beleivers.

Parag. 11. That the woe due to scandalizers of beleivers is greater then any temporall death.

Parag. 12. Who are to be accounted beleivers in Christ.

Parag. 13. Why so great vengeance is awarded to scandalizers of beleivers in Christ.

Parag. 14. Application 1. To [Page] manifest Christs tender care over his people.

Parag. 15. 2. To teach us to commit our cause to him when we suffer for him.

Parag. 16. 3. To advertise scandalizers of the greatnesse of their sinne and punishment.

Parag. 17. 4. To deterre them from their sinne.

VAE SCANDALIZANTIUM.

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Luke. 17. 1. 2.

1 Then said he to the Disciples, it is impossible but that offences will come, but woe unto him through whom they come.

2 It were better for him that a milstone were hanged about his neck, and he cast into the sea than that he should offend [Page] one of these litle ones.

CAP. 1.
Of the meaning of the Text, and the necessity of Scandalls.

THe wordes of the wise (saith Solomon) are as goades, § 1. Eccl. 12. 11 The speaker and occasion of the words. and as nailes fastned by the masters of assemblies: which are given from one Shepheard: Such words are these: the words of the wise, even of him who is Wisdome it selfe, given from one Shepheard, even him who is [...], the chiefe & only Shepheard, and Bishop of [Page] soules to the masters of assemblies, the holy Apostles, to be, as goades to provoke unto love, and as nailes to fasten men in unity. All the words of this preacher were acceptable words, and although all are not written, yet all that are written are upright, even words of truth. This present speech was conceived so usefull, that two of the Evangelists have preserved the first part: S. Luke here, and Saint Mathew Ch. 18. 7. and three the latter part: S. Luke here, S. Matthew with some inversion of the order used by S. Luke, and Saint Marke, [Page] ch. 9. 42. The occasion of this speech is distinctly related by S. Matthew, to wit, the disciples disceptation about preeminence; to decide which controversie our Saviour sets before them a litle child, as an embleme of humility, and upon this text reads a lecture to them, of which these words are part, S. Marke ch. 9. 39. inserts another accident, to wit, S. Iohns forbidding some that were not in Christs retinue, to cast out Divels in his name, togither with our Saviours reply. Saint Luke ch. 9. v. 46. &c. relates the same accidents, but not this part of his [Page] course in this place. In which it is in vaine to seeke for connexion. That which Maldonate hath observed is right, that the occasion is plainly set downe, and the order right in S. Matthew; here in S. Luke the words are put loco alieno in another place.

These two verses in S. Luke doe containe three Categorical propositions:§ The partition of the text. in S. Matthew there is a fourth put before two other, which is, woe to the world because of offences: which because my text omitteth I shall let it passe. Of the three propositions in S. Luke, the first is Modall, [Page] and declareth the necessity of Scandalls: It is impossible but that offences will come: the second foretells the wofull condition of Scandalizers: woe unto them through whom they come: the third v. 2. aggravates that woe to them that Scandalize one sort of persons called little ones, by an uneven comparison of their woe with a lesse, but a very grievous one:§ 3. The explication of the word Scandall in the proper acception. It were better &c.

To begin with the first proposition [...] is as much as [...], in Saint Matthew [...], is as much as [...] often used by Aristotle as [Page] equivalent to [...]: and it doth here void an unavoidable necessity. And [...] is as much as [...] or [...], to be or happen. That which most requires explication is the word [...] translated offences: which word is originally a greek word, but by use taken into our English language, as it is into the Latine & other tongues: it is very frequent in the new Testament: Greek Grammarians tell us that originally [...] signified some part of a trap made to kill or catch wild beasts: Hesychius in his Lexicon, [...], Scandall, a [Page]part of mouse-traps. The Greek Scholiast on Aristophanes his Acharn: Lexic. in voce [...]. and Suidas after him tell us that [...], were certain crooked peeces of wood, unto which wild beasts coming (because the bait was thereunto fastned, say some) did cast downe on themselves, or cast themselves upon some frame of wood, by which they were hurt, killed, maimed, or made halte and so caught: and therefore they derive these words [...], from halting which hapned to the basts that dashed on them. Such accidents the Prophet Isaiah intimates [Page] to follow on the putting of [...] Isay. 8. v. 15. where foretelling that Christ should be [...] translated by S. Peter 1. Pet. 2. 7. [...] he tells us that many shall stumble and fall, and be broken and be snared, and be taken: But what ever the originall of the word be, certain it is, that in the new Testament it is Synonymous to [...], that at which a man dasheth his foot, as Rom. 14. 13. S. Paul puts these two words as of the same sense, Rom. 11. 9. [...] is used as equivalent to [...] & [...], which signify a snare or toyle, by [Page] which in hunting wild beasts are taken. By which words the Hebrew words [...] from [...] to fall (to which [...] most aptly answers) and [...] and [...] used Psal. 69. 22. Isai. 8. 14. 15. which signify a gin, or snare, are rendred by the Apostle. Out of that which hath bin said, we may easily perceive that a Scandall in the notatiō of the word signifies such a block, piece of wood, stone or the like, at which a beast or man dashing or hiting themselves fall or otherwise catch harme, as by bruising maining, halting or the like.

[Page] Scandall then properly is applied to that wherby the body is hurt the laying of which is forbidden Levit. 19. 14.§ Scandall in the Scripture use. and therefore a woe belongs to him that laies it. But here doubtlesse our Saviour means not such a stumbling-block as hurts the body, but (as it is commonly translated to signify) such a one as whereby the mind or soule is harmed. Now the harming of the mind is by causing griefe, and so Rom. 14. 15. [...] is grieved, is as much as [...] is scandalized, or stirring up anger, displeasure, enmity, as whē our Saviour saith Math. [Page] 17. 27. [...] that we may not scandalize them, that is, we may not provoke them to anger or enmity against us. But chiefly the mind or soule is harmed by committing sin, as the action of him that sate at meat in the Idols temple became a Scandall in emboldning others to cōmunicate with Idolaters in Idol-service 1. Cor. 8. 9. 10. and Balaam is said to teach Balac to lay a stumbling block before the children of Israel to eat things sacrificed to Idols, and to commit fornication, Revel. 2. 14. which hurt of the soule is by laying it open to Gods wrath, and by defiling [Page] and wounding the conscience: And here is to be noted, that whereas in common use to offend is as much as to displease, in the Scripture use he is said to be offended who is induced to sin, though he be pleased thereby: so that to offend, is not onely to displease, but also to harme the soule even by pleasing. Now this laesio animi, hurting of the minde is sometimes by a meere object without, at which the person offended dasheth himselfe, and hurteth his soule, the thing which is the scandall acting nothing to move the person to harme [Page] himselfe, which therefore may not unfitly bee called an objective scandall. Thus images, silver and gold are termed,Ps. 69. 23. Ezek. 7. 19.Rom. 11. 9 The stumbling block of mens iniquity. So was the Babylonish garment to Achan, Bathsheba's nakednesse to David, the Altar of Damascus to Ahaz, &c. Such are to many others a glasse of wine, a wanton picture, a book of Magick, and the like. Now in this sort of scandall it is the person hurt that scandalizeth himselfe, as being active therein: and therefore most truly the scandall is in himselfe. In which respect S. Iohn 1. [Page] Epist. Ch. 2. v. 10. tels us that hee that loveth his brother abideth in the light, [...], and a scandall is not in him, that is, hee doth not make his neighbours prosperity his brothers preferment, &c. to be a stumbling block to him to make him covetous, envious, &c. For the antithesis, v. 11. and the coherence of the text shew it to be meant not of scā dall, whereby through defect of love a mā causeth another to stumble, but of scandall whereby a man may cause himself to fall for want of light in himselfe. And to the same purpose it is said in [Page] that parallel place, Psal. 119. 165. Great peace have they which love thy law, [...] and there is no stumbling blocke to them, that is, by reason of their adhering to Gods law, outward objects become not scandall to them.

2 Sometimes the hurting of the soule is by the action of another,§. Of the sorts of effective scandall. which I therefore call effective scandall, as Ieroboams setting up the golden Calves was a scā dall to Israel: Davids sin a scandall in causing the enimies of the Lord to blaspheme. Now such actions may bee scandall [Page] three waies. 1. In potentia, in possibility onely, when the action is in it's nature scandalous, or in the intention of the agent, but not so in the event, because of the stedfastnesse and uprightnes of the person tempted. So was the action of Iosephs Mistris to Ioseph. Peters persuasion to our Lord Christ, Mat. 16. 23. and this is termed Scandalum datum, sed non acceptum, given but not taken. 2. Inactu, actually. In the event, but not frō the nature of the action, or intent of the agent, but by accident by reason of the erroneous judgement, or evill disposition [Page] of the person scandalized, as Christ's preaching of eating his Flesh, and drinking his Blood was a scandall, Iohn 6. 60. 61. and the preaching of Christ crucified is to carnall men. 1. Cor. 1. 23. and is termed Scandalum acceptū sed non datum, a scandall taken though not given. 3. Inactu & per se, actually in the event, and of it selfe, that is from the nature of the action, as in Davids sinne, 1. Sam. 12. 14. Or intent of the agent, as in Balaams fact, Rev. 2. 14. In Ieroboam's fact, 1. Kings 12. 29. 30. and this is termed, Scandalum datum & acceptū:[Page]a scandall both taken and given.

Now although I conceive our Saviour intended specially this last sort of Sandalls in this place,§. 6. The necessity of scā dals. they being the scandals by which a woe comes to the world, and a woe belongs to the authors of thē, yet I know no absurdity in it to extend this proposition in the handling of it to all those sorts of scandalls, by which the soules or minds of men are hurt. According to which the sense is this. It is impossible or it cannot bee otherwise, but that mens minds or soules will bee hurt with displicency, [Page] griefe, anger, enmities, sinns occasioned by outward objects & actions of men, which either by accident, or of themselves become scandalls to them. So that our Saviours assertion is in briefe this: That while men live on earth there will certainly be offences and scandalls to the harm of mens soules. When our Saviour tels us, Mat. 13. 41. That in the Consummation or end of the world, the sonne of man shall send his Angells, and they shall gather out of his kingdome [...] all scandalls, hee doth plainely intimate that till [Page] then there will bee scandals even in his Church; that the Church in it's present condition on earth is but as a field in which wheat and tares grow together, scandals and good example: that it is a mixt company of good and bad; wise, and foolish; weake, & strong; and therefore scandalls will arise.§. 7. In respect of scandalizers.

This necessitie of scandalls is. 1. In respect of the second causes. 2. In respect of the first & supreme cause of al things. The second causes are, 1. The persons scandalizing. 2. Scandalized. 3. Satan, who hath ever [Page] a finger in all mischievous things. 1. A necessity of Scandalls is from Scandalizers; first, in generall from vitiousnesse of life which every where abounding makes scandals to abound. All sin against God is venemous: it being the very poyson of the old Serpent. And all open sins are like the Basilisk infecting those that come within the sight of them, unlesse well fenced with Antidotes. It is so connatural to men, that they are ready not onely to take, but even to suck in the infection. Faciles imitandis turpibus ac pravis omnes sumus. In opē [Page] sins scarse any man sins alone: specially if their persons bee eminent either in authoritie, dignitie, or any other reputed excellencie: One Ieroboam is sufficient to make a whole kingdome to sin: the prophanenesse of one Hophni is enough to cause a whole Church to abhorre the offerings of the Lord. And if persons be not scandalized with infectiou of open sinnes; yet doubtlesse they will be with griefe of minde; so that one way or another all open sins sinnes will beget scandalls, and therefore such sins being so many and so certaine, it cannot bee but that [...] [Page] [...] [Page] [Page] there should bee an innumerous brood of scandalls. 2. But besides vitiousnesse of life in generall; there are some speciall evills by which scandalls are multiplied. As 1. by malice. There are that doe data opera of set purpose lay snares for their brethren. It is the delight of some to be Satans agents to harm the soules of their brethren, they sleep not except they have done mischiefe, and their sleepe is taken away unlesse they cause some to fall. Prov. 4. 16. Balak hires Balaam, Balaam deviseth and teacheth Balak to lay a stūbling block before the[Page]children of Israel, Rev. 2. 14. Ionadab the sonne of Shimeah directs Ammon how to commit Incest with his sister, 2. Sam. 13 5. And these promoters of scandalls are likely none of the dullest, but the most active and subtill: Satan hath wit enough to choose the ablest instruments for his purpose. They use craft, eloquence, diligence us (que) ad extremum virium, to the utmost of their power to further evill. So devoted they are to the divells service that he can have them ready to serue his turne at small wages, magna merces quieta movere. It's wages enough [Page] for thē to doe hurt. Their own disposition makes them active of their own accord. And this cause must needs be a fruitfull mother of scandalls. Secondly, proud contempt of their brethren causeth many scandalls: while men sleight the harme of their brethren, that they may have their own wills: As those, Rom. 14. 3. that despised thē that did not eat as themselves & those whose knowledge puffed up, as the Apostle speakes, Cor. 8. 1. Thirdly, Imprudence in many causeth scandalls: for so it may bee that men may by their speech and actions scandalize through [Page] ignorance, as S. Peter did Mat. 16. 23.

2 Nor are scandalls more avoidable,§ 8. Of persons Scandalized. if wee consider the qualities of persons scandalized. For as some are prone to lay stumbling blocks, so others are as apt to stumble at them. First, Generally unmortified, or prevalent corruptions dispose men to fall by scandals. Silly women laden with sinne, led away with divers lusts, are easily deceived by those that have a forme of godlinesse but deny the power of it. 2. Tim. 3. 6. And those that receive not the love of the truth, that they might be saved, but have [Page]pleasure in unrighteousnesse, are not onely by Gods just judgement, but also by their owne propensitie ensnared by signes, lying wonders, deceaveablenesse of unrighteousnesse and strong delusions to believe lies. 2. Thessal. 2. 9. 10. 11. 12. Corrupt qualities make men like straw or tinder, the least sparke of evill example or counsell will set them on fire. Yea bare objects if seen or heard of will overthrow them. A voluptuous man shall not need to be invited to sports, merriments &c. Sponte sua properat, he runnes of his own accord, he will smell them [Page] out himselfe as a vultur doth a Carcase. Even as sores of the body will draw corrupt humors to them, so will vitious hearts make scandals to themselves.

Secondly. In speciall some particular sinnes make some accidents to become a stumbling block to them. Enmity against our Lord Christ his person, impatience to be rebuked, false opinions from example of others, common conceit, weaknesse from ignorance, dulnesse to conceive, mistakes of his speeches, caused the Pharises and others to stumble at Christ and his [Page] words. Math. 13. 57. Mat. 15. 12. Ioh. 6. 61. Ioh. 7. 3. 48. spirituall pride made the Iewes Rom. 9. 32. to stumble at Christ: ignorance of their brethrens liberty made those weake ones mentioned Rom. 14. to stumble at their brethrens lawfull practise, & fearfulnesse of heart caused Peter and the Disciples to be offended upon Christs apprehension. Mat. 26. 31. Even as a mist afore the eyes, mistake of the unevenesse of the way, hasty going, a sudden weaknesse, and many more such accidents may cause the body to stumble, that otherwise [Page] hath not any setled debilitating sicknesse: so in the minde many scandals may arise from alienations of minde, mis-reportes, mistakes &c. both of them that are habitually depraved by a corrupt lust, and also of them that are otherwise right hearted.

3 Nor may we forget the agency or working of Satan,§. 9. Of Satan. in assigning the causes of Scandalls. For he is the primus motor, the first mover, the incendiary in all these mischievous things. It is his imployment to walke about seeking whom he may overthrow and devoure. He hath a trap for a Iudas, [Page] a snare for a Simon Magus, a gin for Ananias and Sapphira. And he wants not a stumbling block for a David, a Peter, or any of the best of Gods Saints. And these he laies thick, with much art and cunning, baiting each with his peculiar baite, that were it not for the wonderfull care of the Almighty, by his preventing and sustaining grace, no man could escape overthrow by them: so that if we consider the second causes we see reason enough of the multitude of Scandalls.§ 10. Of God.

Let us raise our thoughts higher, from earth to heaven, from [Page] second to the first, from the subordinate to the supreme Cause, and from thence we shall see a reason of the necessity of Scandalls. The prediction of them by God proves the necessity of them, for Gods prescience cannot be deceived. But these following texts of Scripture doe import more then a necessity by prescience, to wit, a necessity by appointment or ordinance of Gods will: And voluntas Dei est rerum necessitas, it's an axiom in the Schooles, Gods will is the necessity of things: Christ is a stone of stumbling and a rock of offence,[Page]even to them which stumble at the word being disobedient, whereunto also they are appointed, saith S. Peter. 1. Ep. ch. 2. 8. Behold I lay in Sion a stumbling stone and rock of offence. Rom. 9. 33. God hath given them the spirit of slumber, &c. Rom. 11. 8. 9. And for this cause God shall send them strong delusions, that they should believe a lye. 2. Thes. 2. 11.Ezek. 3. 20. So that what ever be the way, it is from God that Scandalls fall out: and therefore there is a necessity of them.

But we may here aske with the Apostle,§ 11. For what ends ordered by him. Rom. 11. 11. Have they stumbled that they should fall? [Page] Are scandals ordered by God onely for the ruine of men? Doubtlesse no: There are other ends aimed at by God in the event of scandals, both in respect of him selfe, & of men. In respect of himselfe he orders the happening of scandals to become subservient to the fulfilling of his owne counsell. Pharoahs stumbling was made an occasion to shew Gods power, Exod. 9. 16. and the disobedience of Hophni and Phinehas for the inflicting of Gods just vengeance, 1. Sam. 2. 25. & the unbeliefe of the Iewes, the shewing mercy to the Gentiles, Rom. 11. 31. 32. [Page] In all of them there is a depth of wisdome, riches of knowledge in God, who by unsearchable judgements and undiscernable paths, brings his owne counsells to passe, v. 33. Though wee know not how, nor why God doth permit such pernicious evils as scandals in thē selves be, yet the Almighty whose thoughts are above our thoughts, whose waies are higher then our waies doth know. This wee are to hold as certaine. God lets nothing, no not scandals to fall out without excellent, though unsearchable wisdome, for righteous and good, though undiscernable [Page] ends? And yet God doth not so conceale this matter, but that wee so far know his minde, that hee intends scandals, as for the intrapping of false hearted disobedient persons, so for the probation of thē that are sincere: The wō ders and signes of false Prophets, and Dreamers of dreames were permitted sometimes to come to passe, to try whether wee love the Lord our God with all our heart, & with all our soule. Deut. 13. 3. And oportet esse haereses, there must be also heresies that they which are approved may be made manifest, 1. Cor. 11. 19. And [Page]in the businesse of the Embassadours of the Princes of Babylon, who sent unto Hezekiah to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart, 2. Chron. 32. 31. So that one while God discovers a secret Hypocrite; another while manifests the hidden corruption or weaknesse that is evē in a godly person. Here he lets a stumbling block be the destruction of an obdurate sinner, there it becomes to bee the witnesse of the faith, obedience, patience aud constancy of an upright believer.Enchir. ad Laur c. 96. S. Augustines [Page] saying is received in schooles, Nisi esset hoc bonum ut essent & mala, nullo modo esse sinerentur ab omnipotente bono: unlesse this were good that there should be evills, they would by no means be suffered to be by the omnipotent good. Nor is the laying of scandals lesse evill in man, because God permits them to be for righteous & good ends. For however they bee ordered by good intendmēts in God, yet they proceed from evill principles in men: and therefore are no whit the lesse vitious in men, because by accident to their intentions good is willed by God. [Page] As when it is said of Iosephs brethren, Gen. 50. 20. they thought evill against him, though God meant it unto good, their sin was not the lesse because Gods goodnesse was the greater.§. 12. The application. 1. To iustifie religion notwithstanding the scandals of the professors of it.

For application of this truth. 1. From hence we may frame some answer to those that accuse religion by reason of the Scandalls that are given by them that professe it. If Scandals fall out among Protestants, presently the Papists inferre, that we are not the true Church, the Separatist that we are but an Antichristian Synagogue, the Libertine, and [Page] Carnall worldling, that those that professe more piety, then themselves affect, are but a sort of hypocrites. As if where there fall out any dissentions between the Teachers, any evill practises in the Schollers, there could be no true doctrine, nor good men, nor holy society. But these inferences are indeed nothing else but the unjust accusations of malitious minds. For if malice did not blind them, they might by the same medium conclude against themselves, there being no sort of men among whom evill practises doe not happen. Even [Page] among the disciples of Christ there was a theefe, in the first Church of Christians there were a paire of Sacrilegious hypocrites, in the best Churches there were dissentions, variances, and Corruptions. The worst that can be hence inferred is that no Church on earth is pure without mixture of drosse, that wheat and tares grow together untill the harvest. They that imagine a Church on earth without Scandalls in life, without corruption in discipline doe but fancy an Vtopia, an Idea of a Church in their braines, which neither is [Page] nor ever will be in rerum naturâ. We have wherewith abundantly to justify our Religion and Church notwithstanding the accidents of Scandalls, in that they are condemned in our doctrine, punished in our governement, disclaimed by most, practised by few. But that they are necessary, by reason of mens corruptions, and Satans working even where there is true religion, true Church, true Godlinesse, it's enough to answer them, that from the event of Scandals would argue, that our Religion is not true, or our Church false, or [Page] our piety hypocrisy.

2 A better use of this point is to take occasion to acknowledge & magnify the wise and gratious providence of God in ordering of Scandalls.§. 13. To magnify the providence of God. That there should be multitudes and multiplicities of Scandals in the world, that every where Satan should, I say not lay, but sow, and that thick too, snares and gins to catch the Saints by the heeles, that over and besides the world, both good and bad should cast stumbling-blocks in our way, either wittingly or by imprudence, & withall naturall corruption be so apt to be busy with [Page] them, and yet the Saints escape hell, get to heaven, sometimes without any dangerous falls, sometimes without any wounds, this is the admirable and gratious providence of God alone. It's a thousand times more then to passe by the mouth of a hundred pieces of ordinance discharged against a man, and yet be unhurte, to break through the host of Philistins with safety, to walk on high pinacles & not to fall downe headlong, to saile in the most rough and dangerous seas, to shoote the most perilous gulfs, and yet arrive in safety at the haven. [Page] The Psalmist Psal. 107. extolles the immense goodnesse of God in his preservation of men from many dangers: but none of them all is equall to this of the delivery of his people from Scandalls, & therefore none deserves greater thanks: on the other side, that the Almighty so orders it, that the obdurate sinner is insnared by Scandalls to his perdition, yet no injustice, no fault in God, this is the wonder of Gods providence, to be entertained by us with the Apostles exclamation. O altitudo! O the depth of the riches both of the wisdome[Page]and knowledge of God. Rom. 11. 33.

3 But then though it be the ever-vigilant providence of God,§ 14. 3 To teach men to walk circumspectly. that preserves the saints from ruine by Scandalls, and his just judgemēt that leaves the wicked to his own perdition to be caught by them; yet this excludes not, but requires care in the Godly to take heed of them, and condemnes the impiety of the wicked in yeelding themselves to stumble at thē. For it is the vitiousnesse of the one, that makes scandalls to be actually such to him, & the holy wisdome of the other, whereby God keeps him [Page] from being overthrown by them: wherefore it behoves them to learne to walke circumspectly, not as fooles but as wise. Ephe. 5. 15. And to this end, 1. to get as much spirituall prudence as they can to discerne them, to be acquainted with their own hearts by frequent examination, by through-knowledge of their naturall corruption, to be well seen in the wils and methods, and artifices of Satan, whereby he seekes to deceive and devoure, to know the dispositions of wicked men, and weaknesse of good men whom Satan may work by. 2. To be [Page] ever sober, and watchfull, not laid a sleep by any lust of our hearts, any pride & selfe-confidence, or the like, as David, Hezekiah, Peter, &c. were, when they were scandalized. 3. That we study constantly in Gods law, and cleave to it with upright hearts, which is a sure antidote against this poison of scandalls; For great peace have they which love thy law, and nothing shall offend them. Psal. 119. 165. 4 That as we have one eye still to our way that we stūble not, so the other still on God in fervent praier to him, who alone can, and will keep us when we [Page] seek him.

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

CAP. 2.
Of the woe belonging to Scandalizers in generall.

[Page]

HAving handled the first proposition concerning the necessity of Scandalls,§. 1. The explication of the words of the second proposition of the Text. the second followes concerning the woefull condition of Scandalizers, which is delivered elleiptically by S. Luke, [...], by Saint Matthew fully, [...], Woe be to that man by whom the scandall cometh, or is; for [...], is [Page] as much as [...]. which proposition the particle [...] neverthelesse, shews to be added in manner of a prolepsis: For whereas it might be urged, if there be a necessity of offences, then they are no faults, nor punishable; our Saviour seems to deny this consequence by telling us, that though they be necessary, yet they be voluntary in the scandalizers, who are therefore culpable, and punishable, Woe unto him through whom they come.

Saint Hierome in his Commentary on Math. § 2. That a woe belongs to Scandalizers. 18. conceives that in this speech our Saviour specially pointed at Iudas.

[Page] Tis true that Christ doth pronounce a woe to Iudas Mat. 26. 24. But that these words in my Text should either aime at Iudas his particular fact, or be restrained to his scandalous action, agrees not with the words, which speak of woe or evill redundant to the world by offences: not one offence, and of scandalizing indefinitely any of those litle ones that believe in him. Wherefore the meaning is, Woe, that is misery or evill shall befall him by whom the offence cometh, who ever he be. And the conclusion that it affords is this, That misery belongs [Page]to him that is the cause of scandalls, or as in S. Mathew in that paralel place Mat. 18. 7. Woe shall be to that man by whom the offence commeth.

To declare which truth we are distinctly to expresse.§ 3. 1. What scandalizers this woe belongs to. 2. What the woe is which is pronoū ced against thē. 3. Why it is that they incur this woe.

In answer to the first,§. 4. Who are Scandalizers, and to what Scandalizing woe belongs. we are to consider, that that by which scandall comes is not a bare object, but a person, (woe be to that man, as it is in S. Mathew) and that as an agent in causing scandall. [Page] 2. That sometimes a mā may be a scandalizer in overthrowing himselfe. As is manifest by that speech of our Saviour, Mat. 18. 8. If thy hand or thy foot scandalize, or offend thee, cut them off. That is as Interpreters conceive, if thy lust, or will cause thee to sin, deny them. For mens own carnall reason, the lusts of their own hearts doe ofttimes cause them to fall, or to goe away. An instance is the example of the Psalmist, Ps. 73. 2. Whose feet were almost gone, his foot-steps had wellnigh slipt. For he was envious at the foolish, whē he saw the prosperity of[Page]the wicked: His own understanding had in a sort tripped up his heeles, or scandalized him. And this sort of scandalizing may not unfitly be called internall or immanent, and is so far from being excluded here, that our Saviour by subjoyning to the words, Mat. 18. 7. Woe to that man by whom the offence commeth, presently in the 8. ver. If thy hand scandalize thee cut it off, (which is meant of this inward scandall) seemes to have plainely intended it: And therefore S. Chrysostome in his Homily on Math. 18. 7 calls the scandals here [...], all [Page]hinderances of the right way, whether from within or without. And indeed a Woe doth undoubtedly belong to all such, as by their own vaine imagination, their own evill affections doe overthrow themselves; when as S. Iames speaks, a man is drawn away of his own lust and entised: for as it followes,Iames 1. 14. then when lust hath conceived it bringeth forth sinne, and sinne when it is finished bringeth forth death. Accordingly occasion might be taken hence to consider the waies of selfe-scandalizing, which are in a manner infinite, and to shew the woe consequent [Page] to them, and to give directions to prevent this danger. But this is besides my purpose in handling this text, and an immense taske: it must be to shew the deceites of every sinne, its manner of working &c. and therefore letting this thing passe only with this admonition, that it behooves every Christian to be jealous of his own heart, and to watch it narrowly, lest it prove a Iudas to him, and how deare so ever his lust, or imagination be to him, yet it must be cut off, that it scandalize him not, remembring the Counsell of our Saviour, that it is [Page]better without them to enter into heaven, then with them to be cast into hell fire. 3. That sometimes and that most commonly, scandalizing is a transeunt action, and he is said to cause offence, that harmes another by his action, and this may be called externall or transeunt scandall. And this is undoubtedly here meant, for he speaks here of scandalizing one of these litle ones that believe in him, and of such scandall as whereby a woe comes to the world, that is to the societies & rankes of men. And this sort of Scandalizing is it which I intend to treat [Page] of. 4. That of this sort of scandalizing diverse definitions are given. There is this definition or description in Tertullian his book de velandis virginibus, where he defines scandall, Exemplum rei non bonae aedificans ad delictum, an example of a thing not good building to sin: which description though it doe not unfitly expresse what is the scandall which is by evill example, yet doth it not sufficiently comprize all sorts of scandalizing another, v.g. not the scandalizing by abuse of our liberty in things indifferent, nor that which is by persecution. That definition [Page] which the schoole-men as Aqu. 2a. 2ae. q. 43. art. 1. doe cō mōly follow taken from S. Hierome comment. in Math. 15. is more fit to comprize all sorts of scandall to another. Scandalum est dictum vel factum minùs rectum, praebens alteri occasionem ruinae; that is, Scandall is a saying or deed, lesse or not right, occasioning ruine to another. This definition is good enough, saying that the terme of ruine being a metaphor (and according to Aristotles rule in his Topicks [...], All metaphors are obscure) is unfit for a definition [Page] till explained: wherefore it is needfull we should shew more plainly what is meant by ruine in this definition. By ruine, or falling, is doubtlesse meant here not corporall ruine or falling of the body, but spirituall ruine or the falling of the minde. Now this spirituall ruine is primarily understood of falling into sinne, whether it be greater, as Apostacy from the faith, heresy, infidelity, Idolatry or the like; or lesser as by causing a slower progresse in Religion, unchearfulnesse therein, impediment to any other duty a Christian or an [Page] unbeliever should doe.Qu. If any be asked whether any griefe or displicency of mind, or anger, which are the effects of Scandall, as is before shewed may be called ruine of another, according to this definition? whereto I answer:Ans. The griefe displicency or anger that ariseeth from another mans saying or deed, is sometimes just and necessary, when the words or deeds be manifestly evill; such was the griefe of the Corinthians for the scandall of the incestuous person; our Saviours indignation at the hardnesse of the Pharisees hearts: such was the griefe or vexation [Page] of righteous Lot, in hearing and seeing the ungodly deeds of the Sodomites, Davids griefe because men kept not Gods Law. And this griefe is a necessary duty in them that mourne, but a sinne and scandall in them that cause it. A ruine therefore it cannot be said to be in the primary sense, as ruine imports falling into sin, but ruine it may be said to be in a secondary sense, as ruine imports any affliction of the soule; and with this explication the terme [ruine] may fitly enough expresse the effect of this scandall. Sometimes the sorrow, displicencie, and anger [Page] that ariseth in the person offended, from the sayings and deeds of another are unjust, both in him that is offended, and in him that offends: this is when a man is grieved at the use of another mās lawfull liberty in things indifferent by reason of his owne weaknesse of faith, thinking that to be unlawfull which is not; as those that were offended at their brethrens neglect of daies, and difference of meats, Rom. 14. which thing is unjust in him that is thus offended, and it is also unjust in him that offends, when without Charity to his brother he heeds not, as [Page] he ought, the avoiding of grieving his brother contrary minded. And this griefe may be called, ruine of the person offended, not only in the secondary sense, but also in the primary sense, occasioning not only griefe, but also uncharitable judging, dis-union, or diminution of affections, & sometimes further sins. Sometimes the griefe is unjust in the person offended, but not in the person offending. As many were offended at our Saviours, and the Apostles preaching, which yet were their necessary duties; such persons were not only angred, but [Page] sometimes forsook them and their fellowship, by reason of such preaching, and so the preaching was a scandall to them, and a ruine, both in the primary and secondary sense, but through their own default; and therefore unjustly on their part. With this explication I conceive the definition given to be sufficient, and right enough. 5. That sinnes of thought are not scandalls, unlesse they break out into acts, whether of wordes or deeds. If smothered or stayed within they are sinnes, but not scandals. 6 That then an offence is said to come by a man, [Page] either when his intention is to harme his brother by his fact, as Balaam did Revel. 2. 14. or the nature and quality of the fact is apt to harme others, as in S. Peters advice, Math. 16. 23. In either of these two Cases it is scandalum datum, or active scandall, and the man that is the agent in such facts or words, is one by whom the offence cōmeth. But if a man doe his duty and men are scandalized, if the offence were neither intended by the agent of the fact, nor come from the nature of the action, but from the ill disposition of him that is offended, it is to be [Page] conceived to be only ex accidente, accidentally, to him whose action did offend, and therefore it is in relation to him only scandalum passivum, a passive scandall, non datum sed acceptum, not given by him, but taken by the offended party, who is thereby the scandalizer of himselfe, or he by whom the offence cometh. Our Saviours discourse concerning the eating of his flesh, offended the Capernaites Iohn 6. 60. 61. But this was not by reason of Christs sermon, which was of a necessary truth: but from their own perverse ignorance. In like manner the Pharisees [Page] were offended at Christs doctrine concerning the cause of defilement. Math. 15. 12. but of this scandall not our Saviours doctrine, but their owne malice was the proper cause. The fact of the Reubenites offended the other tribes Iosh. 22. 10. 11. 12. but this was through their own mistake. Now the woe here denounced belongs not to those through whose actions scandall comes by accident: but those that give, or cause scandall, either in their intention, or according to the nature, quality, or manner of their action. So that, that to [Page] which this woe belongs, is not an object, but an agent, not only as scandalizing himselfe, but another, not by an action of the imagination, but of word or deed, bringing ruine to another, either in a primary or secondary sense, not by accident, but eyther by direct intention, or by reason of the nature, quality, or manner of the action.

In answer to the second quaere. The particle [...] or woe is used in our Saviours sayings to signifie some grievous judgement or calamity, both temporall, as Mat. 23. 29. the woe denounced to the Pharisees is expressed [Page] v. 33. to bee the damnation of hell. And that this woe is here denounced to scandalizers appeares by the aggravation in the 2. verse, where to have a milstone hanged about his necke, and to be cast into the sea, is made lesse than the woe here denounced to the scandalizer, and Mat. 18. 7. when our Saviour had said, Woe to the man by whom the offēce commeth, he addes immediatly v. 8. that the hand offending should be cut off, that the scandalizer by retaining his two hands, be not cast into hell fire. Hell fire or the damnation of hell is the chiefe and greatest [Page] woe due to the scandalizer. But besides it there's a woe also of temporall death awarded sometimes to scandalizers. For this reason was Balaam the sonne of Peor slaine with the sword Num. 31. 8. that God might be avenged of him for his practise in teaching Balaak to lay a stumbling block before the children of Israel. Elies sons sinned greatly in their scandalous facts: for men abhorred the offering of the Lord, 1. Sam. 2. 17. The issue was, they were both slaine by the Philistins in one day. Likewise other temporall woes on their soules, bodies, [Page] names, estates, posterity, &c. are inflicted by God on scandalizers. Thus was David filled with trouble of soule for his sin in the matter of Vriah, by which he caused the enemies of the Lord to blaspheame, so that hee was faine to beg hard for restitution of joy & comfort, Psal. 51. 8. 12. And the incestuous Corinthian was so plunged over head and eares in sorrow that hee was almost drown'd with it. 2. Cor. 2. 7. hee was cast out of the Church, delivered over to Satan. David for the fore-named sin was haunted with griefes in his children almost to [Page] his dying day, and it stil lies as a blot upon his name. The Priests that make others stumble at the Law, and threatned with contemptiblenesse, Malac. 2. 8. 9. No active scandall scapes scot-free, there's none veniall, every one hath it's measure of woe; yet not all alike. For some of these scandalls are more heinous then others, and therefore incurre a greater woe. As for instance, some scandalls consist in facts in their kind evill, and these are worse than other scandalls which arise onely from the abuse of our liberty, in things lawfull. The scandall of Elies [Page] sonnes in respect of the foule nature of their facts was worse then than the scandall of the strong in faith by the eating of meats with offence, mentioned. Rom. 14. 2. Some scandalls are worse than other, ratione causae, in respect of the cause from whence they arise. As scandalls from malice, and subdolous intents are worse than those that arise from ignorance and imprudence; Balaams scandall by devising and counselling Balak how to intrap the Israelites was worse than Peters advising of Christ to desist from his purpose of going to Hierusalem to suffer. [Page] 3. Some scandalls are worse then others in regard of the eminency of the person offending; because they bring a greater staine to the profession, and become a greater danger to men, apt to stumble: Thus Davids sinne in the matter of Vriah the Hittite was greater then the sinne of the adulteresse mentioned Io. 8. The scandalous fact of a Clergy-man worse then of the people, of a Magistrate than a subject, of a noble person than one of the Commons. Vbi sublimior praerogativa ibi major culpa. Lib. 4. de gubernat, Dei. Saith Salvian, where the dignity is higher, the fault is the greater. [Page] 4. In respect of the issue and event of the scandall, some scandals are worse than others, as when the event with a litle heed might have bin foreseen, when the issue is not only the alienation or grieving of another, but also Apostasy of some, hardening of others, occasioning others to blaspheame the name of God, to inveigh against the truth, Gospell, Religion, &c. Thus the incestuous Corinthians fact was worse than the fact of those that eat with offence to their brethren things offered to the Idols. 5. In respect of the number and quality of persons scandaliz'd, [Page] the scandals of some are worse then of others. For it is worse to scandalize many than few, weake Christians than stronger &c. So that these and such like Considerations vary much the degree of the sinne of scandalizing, and consequently of the woe due it. Yet so that none, but hath it's woe allotted to it.§ 6 Why a woe belongs to them.

In answer to the third question. The reasons of this woe awarded to scandalizers are taken 1. from the nature of the sinne. For all scandalizing though but by abuse of our liberty in things indifferent is against charity, as the Apostle teacheth [Page] Rom. 14. 15. For true charity should move us to serve, and helpe, and sustain one another, Gal. 5. 13. not to harme deject and grieve one another. Now the law of charity is a fundamentall law, the law of Christ, Gal. 6. 2. and therefore in this respect scandalizing is a sinne against our brother, and against Christ, 1. Cor. 8. 12. Wherefore according to the rules of equity he that regards not to shew love to others, deserves to be deprived of favour and love himselfe; there being no rule more equall than that of our Saviour, Mat. 7. 2. With what measure yee meet it [Page]shall be measured to you againe. But when the scandalizing is not by ignorance, but wittingly and willingly, then it is much more against charity, and therefore justly deserves a greater woe. As when men scandalize of set purpose either as the Pharisees that under pretence of long prayers and fasting devoure widdows houses, by their shew of devotion gayned Proselytes, and made them twofold more the children of hell than themselves. Mat. 23. 14. 15. or as our Saviour sayes of false Prophets that put on sheeps cloathing, but inwardly are ravening wolves. Mat. 7.[Page]15. or Foxes in the deserts. Ezek. 13. 4. They shall receive the greater damnation, in that not only virtually, but formally, not only privatively, but also positively they sinne against charity. Adde hereunto that if the scandalous fact be such an act as is in it's nature an enormous sinne, which though it were done never so secretly, yet it would highly provoke God: then it is to speake with the Apostle [...] excessively sinfull,Rom. 7. 13. in that it is both a grievous transgression, and a grievous scandall, and consequently compound iniquity. In which [Page] respect the sin of Hophni and Phinehas in their violent profanations, & their outragious abusing of women even before the Tabernacle of the congregation, was very great before the Lord, for men abhorred the offering of the Lord. 1. Sam. 2. 17. And Davids deed in defileing Bathsheba, and murdering her husband was exceeding greivous, in that he gave occasion to the enemies of the Lord to blaspheame. 2. Sam. 12. 14. 2. From the effects of it. The immediate and principall effect of scandalls is the harme of our brothers soule,§. 7. by wounding their conscience, as the [Page] Apostle speaks 1. Cor. 8. 12. and quantum ad scandalizantem, as much as pertaines to the scandalizer the destruction of him, for whom Christ dyed, as the same Apostle speaks. 1. Cor. 8. 11. Rom. 14. 15. I say not that every soule that is scandalized doth eventually perish, nor doe I meddle with the dispute concerning Christs intention in dying for them that perish: But this I say that he that scandalizeth a soule, for wch, for ought he knowes Christ dyed, and for which hee is to conceive Christ died, and thereby moves him to turne into the way of [Page] perdition, doeth for so much as concerns his action, cause his brother to perish for whom Christ died, although hee neither in the event perish not, nor Christ in his intention offered up himselfe as a sacrifice to his father to appease his wrath for him. For it is meerely ex accidenti by accident to the scandalizers action, that either his brother perished not, or Christ died not for him. Even as he that maliciously intending to wound Iason, Phaeraeus did by accident cure him of an Apostem, his fortune was admirable, but his malice nothing lesse in his wound [Page] by that accident. Surely every man ought to bee tender of his brothers soule that it perish not by his action. And if notwithstanding his scandalous fact yet hee perish not, this cōmends Gods goodnesse, but lessens not his naughtinesse. Every man ought to bee tender of the soule of his brother, as if he were certain Christ died for him, when in appearance to him Christ died for him, and hee that is not so, is injurious to Christ, whether Christ intended to dye for the person scandalized or no: Even as he that does a thing lawfull, which his owne conscience [Page] judgeth unlawfull, sinnes damnably, as if the thing were in it selfe unlawfull Rom. 14. 23. Now doeth not he that cares not to destroy anothers soule deserve to have his owne soule lost? should his soule bee regarded by God, that makes no account of his brothers? If a Cain or Iudas betray or destroy anothers life, who is aggrieved that they loose theirs? If a monstrous Caligula be so minded that he hee care not though all mens heads were off so that his might stay on, who can except against God for letting vengeance loose upon him? Adde hereunto that [Page] besides the principall and immediate effect of scandals many other evills by breach of charity, contentions, schismes &c. follow upon them, which as they bring woe to the world, so doth the woe brought on others justly rebound on the head of him that casts it.

For application of this truth.§ 8. Application 1. to manifest the danger [...]f scandalizers. 1. That which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others, that watch not over their words or actions least they cause others to stumble. It is not to bee [Page] denied but that there are some who through overfearfullnesse of giving scandall, doe omit things fit for them to doe, which ariseth through want of knowing in what cases scandall is to bee feared, in what not, out of imprudence in not discernning the difference of persons. This errour is the more pardonable in that it likely comes not out of an evil disposition, but out of a tender conscience, joyned with a weak understanding. Nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous, & the exposing him to contempt [Page] and derision, in some, to pitty in others; excepting when such scrupulosity causeth disobedience to the necessary commands of governours, or breeds superstition, or the like evils. Yet this is an evill in that it is an errror, and somewhat intrencheth on Gods prerogative, in making that to bee sin, which he hath not made sin: and therefore is to bee shunned, not to be cherished. But such likely are but few. The most of people mind and prosecute their pleasure, profit, credit, preferment, content, &c. but litle or nothing regard what scandall followes [Page] thereon, many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves, though they will certainly occasion drunkennesse, quarrelling, blood-shed, idlenes, undoing of families, and such like evils. So that in a sort they resolve like unto that Pope, who said that hee would have his dish of meat in spight of God, so these are bent to have their sports in spight of their brethren; yea and of God too, that commands them not to offend their brethren. And as men are affected to their pleasure, so they are to their profits, preferments, [Page] credit, ends, yea their vaine customes. So violent is the streame of their wills, that they will have their course, although they not only overthrow many lives, and states, but also drowne many soules in perdition. Too too many are of Cains mind, who when he was demanded of God, where his brother was answered angerly Gen. 4. 9. Am I my brothers keeper? They care not whether they sinke or swimme, their consciences be whole or wounded, they stumble or goe upright, they perish or be saved, would it could be truely said that there [Page] were no ministers of the Gospell, no Magistrates, no Parents, no masters, that by their courses shew that they make light account of the stumbling of mens soules, so they may have their will? surely there should bee (if there were any sparke of true charity in men) a zeale to the good of their brethrens soules, and accordingly of some to have compassion, putting a difference, and others to save with feare, pulling them out of the fire: hating even the garment spotted by the slesh, that it may not infect others. Iude 22. 23. Knowing that hee which converts a sinner from the[Page]errour of his way shall save a soule from death, and shall hide a multitude of sinnes. Iames 5. 20. But alas: so great is the vitious selfe-love of men that for their owne pleasures, profit, preferment, vaine glory, and such like ends, they draw innumerable soules into hell with them, sometimes by perverting their faith, sometimes by corrupting their devotions, sometimes by vitiating their manners, and yet as if they were all Popes no man must say unto them what doest thou? To omit other instances of lesse account. To maintaine the great Idoll of latter ages the Papall[Page]Monarchy. What grosse superstitions have been maintained, what practises have been devised, and used to the seducing of whole nations of people, holding them in blindnesse and superstition to their perdition, yea to the reproach of the religion of Christ even by Iewes, Turks, and Infidels; it were infinite to relate. How carelesse many others are to scandalize milions of soules that they may attaine to, or maintain secular greatnesse, I forbeare to speak it being too manifest to the world. All which dispositions and practises, how damnable they be, [Page] oh that men would consider, that they may prevent the woe here denounced by our Saviour, and take heed how they slight their brothers spirit, lest they draw downe eternall vengeance on themselves from the Father of spirits, and by valuing at so low a rate their brothers soule, make the market cheap for their owne.

Wherefore in the second place we are to be admonished,§. 9. 2 To admonish them of their sin. that as we are to look to our feet that we stumble not our selves, so to take heed to our actions that they overthrow not others. The Almighty hath forbidden [Page] in his law to curse the deafe, and to put a stumbling block before the blind. Levit. 19. 14. it being an unworthy, and injurious thing to take advantage from weaknesse, to hurt those whom humanity, & reason should cause us to helpe. But it is a thousand times more injurious and cruell, to lay a stumbling block before mens soules, in as much as the danger of a soules falling is incomparably greater then the ruine of the body. Surely he that hath any estimation of the preciousnes of a soule, any love to it, any compassion, any sense of the evill of a soules perdition, [Page] ought to be most tender of doing it any hurt, ready to doe it any good. Wherefore it concernes us to be watchfull over our words and actions appearing to men, that they become not Scandalls. We are to look heedily to our thoughts, that we be not found hypocrites before God, and to every action we doe that we may keep our peace with God: But for a farther reason we are to look to those that are in the view of the world, as it were on the stage. We are to be carefull of our privy thoughts, as knowing that God sees us; and hates all uncleannesse, in [Page] the inward parts. But of our open actions we are to be carefull for a double reason, because God sees them, and men too; so that we may not only grieve Gods spirit, but also hurt mens soules, if they be not right. For as there be likely some who as Ieremiah speaks of himselfe, Ierem. 20. 20. will waite for our halting if in any thing we stumble, that they may reproach us: so there are others, whom we shall probably make to halt to their ruine, if we cast any stumbling block before them. Besides we may safely conceive, that they are carelesse of their own [Page] soules, that are not carefull to prevent the scandall of other mens soules: and that in foveam incident, quam foderint, they shall by divine justice fall into the pit themselves, who have digged it for others.

Wherefore that we may not scandalize others,§ 10. Directions to avoide it. let us learne, 1. To feare God as we are commanded Levit. 19. 14. Thou shalt not put a stumbling block before the blind, but shalt feare thy God: I am the Lord. For he that feares God will not put a stumbling block before his brother, sith he is sure thereby to incurre woe, and displeasure of God. [Page] Scandalizing consists not with Gods feare. 2. To love our brethren, with which Scandalizing consists not. For how can he be said to love his brother, who spreads a net for his feet: especially when he insnares his soule? And this is sure, that he which loves not his brother loves not God but walkes in darknesse. 1. Iohn. 2. 10. 11.

3. To get uprightnesse of heart, that thou maist walk uprightly, and this will prevent both stumbling in thy selfe, and scandalizing of others. For he that is not right-hearted, though he may in some things for a time [Page] doe well, as Iehu did, yet sooner or later he will stumble or fall. Even as a lame horse while he is heated will goe well enough, but when he cooles will halt downeright: Even so an hypocrite though for a time he may goe on fairely in his way; yet in the Conclusion likely, when he hath attained his ends, he falls foulely. As Iehu that seemed to be zealous for the Lord, untill he had gotten the kingdome of Israel, but in the end shewed his hypocrisy by serving Ieroboams golden Calves. Now such a one will surely become a stumbling block and that [Page] a permanent one. Wherefore as it is necessary for our appearing before God with boldnesse, that we get upright hearts, so likewise for our living unblameably, and inoffensively to our neighbours.

4 Lastly to get wisdome and prudence to consider the dispositions of men, who are apt to be scandalized, and the due circumstances and consequences of our actions, that they may be none occasion offence. In all our dealings that are obvious to men we must shew our selves innocent as Doves, wise as Serpents, in malice [Page]children, in understanding men.

CAP. 3.
Of Scandalizing in speciall by sinfull Example.

HOW grievous an evill active scandalizing is in the generall hath bin declared.§ 1. Scandalizing distributed into foure waies But because things that are more confuse in the Genus, appeare more distinct in the species, my purpose is to consider the severall brā ches of active scandalizing, that we may the better discerne the sinne and danger of scandalizing. Active scandalizing [Page] is two waies; one, when a man in his actions, intending only to have his own will or lust, regards not the ruine of another by his action, & this may be called Exemplary scandalizing, or Scandall by example, and of this kind of Scandall there are two sorts. The first is when the example is in a thing in its nature evill, and this may not unfitly be called scandall by sinfull example. The second is when the Scandall is in a thing lawfull otherwise, as being in its nature indifferent, but by want of Charity abused so, as that harme comes to another, and this may be [Page] called scandalizing, in the abuse of things indifferent. The other way of scandalizing is when an action is done for this particular intent, that other mens soules may be harmed, chiefly in drawing them to sinne. And this may be called Scandalizing by devised practise: which likewise is of two sorts: one when by inticeing means, as by coū sells, perswasions, placing objects before men, and the like, men are overthrowne; and this may be called, scandall by enticing practises. The other when by terrifying wayes men are scandalized, and this may be called, scandall by [Page]persecution. According to this distribution in this method I shall speake. 1. Of scandalizing by evill example. 2. Of scandalizing by abuse of our liberty in things indifferēt. 3. Of scandalizing by enticing practises, 4. of scandalizing by persecution.

That sinfull example begets scandall needs not proofe;§ 2. A woe belongs to them that scandalize by sinfull example. Experience of all times proves it too abundantly. And that position of Solomon is plaine, Prov. 29. 6. In the transgression of an evill man there is a snare, or scandall. For these two words are equivalent, as was declared before. A snare whereby to insnare himselfe and to [Page] harme others. Whereupon it is that Solomon adviseth Prov. 22. 25. that we should make no friendship with an angry man nor goe with a furious man, lest we learne his wayes, and get a snare to our soule. So that the evill example of angry and furious men becomes a snare or scandall to mens soules, who goe with them. Wherefore we may safely apply the woe of my text to this scandalizing, and conclude. That misery belongs to those that scandalize others by sinfull example. The wages of sinne indefinitely is death Rom. 6. 23. even that death which is opposite to eternall life [Page] to wit eternall death of body & soule in hell fire. Which is much more due when it is not onely a sin but also a sinfull example, & a scandal by sinfull example. But besides this eternall woe, that temporal woe belongs to it also, the story of the misery of Hophni and Phinehas, of David & others for their scandalls by sinfull example doth plentifully shew.

To explaine this point more fully we are to consider,§ 3. What actions of sinfull example doe scā dalize. 1. what actions of sinful exāple doe scandalize. 2. How they doe scandalize. 3. why a woe belongs to such. To give answer to the first quaere, I say. That in this sort of scandalizing, [Page] the action scandalizing is that which is of it selfe sinfull, that is such as is prohibited by God to be done. For this is the difference betweene this and the next sort of scandalizng, that this sort of scandalizing would bee sinfull in Gods fight, though no man were offended by it, and therefore when it becomes a scandall it is a double sin, 1. As it is such a kind of act as is forbidden by God. 2. As it occasions the ruine of another, as Davids murther had been a sin if never knowne, but scandalizng others, it became a double iniquity. The next sort of scādalizing is in an [Page] action not evill of it selfe, but by reason of scandall, so that were it no scandall it would bee no sin, as the sin of the strong in faith mentioned Rom. 14. in eating indifferently any sort of meat had beene no sin, the thing being in it selfe indifferent, had not the weake in faith been thereby offended. 2. It is requisite that the action scandalizing bee knowne. For privy actions doe not scandalize. Actions doe scandalize tanquam objectum à quo, as an outward motive, that provokes the mind; now such provocation cannot be but by the knowledge of it; I meane knowledge of the act, [Page] though perhaps the person scandalized know not the sinfulnesse of it, but rather the ignorance of the sinfulnesse of it, may be the cause that it doth insnare him.Qu. Perhaps it may be asked whether the living may be scandalized by the actions of them that are dead? I answere,Ans. yes doubtlesse, though they were dead many ages before. Solomons sin in hearkning to his wives, and furthering their Idolatry, became a scandall to the succeeding Kings of Iudah; and Ieroboams setting up the golden calves, was the scandall of the Kings of Israel that followed him in [Page] many generations. As the remembrance of the vertues of ancestours, may provoke posterity to doe worthily, and thereby their memory be blessed as it is, Prov. 10. 7. so the remembrance of the cruelty, tyranny, and such like vices of Ancestours doth oft times revive their sinnes in their children, & cause their names to rot, and to stinke above ground, when their bodies are low enough in the ground. As the valour of Militiades at Marathen stories report, provoked Themistocles to doe great exploits, and the relation of Achilles his prowesse inflamed the [Page] mind of Alexander the Great, so the memoriall of Sylla taught Caesar to oppresse his countrey. For which reason it concernes all that desire to doe good to those that come after them, to leave a good name behind thē, least the evill savour of their bad example infect the world in many generations.Qu. Possibly it may be yet farther asked, whether sinfull omissions of things wee should doe, may become scandalls? I answere,Ans. yes; Experience shewes that the remissenes of great Schollers in duties of Godlinesse, is often the cause of Coldnesse & Lukewarmenesse [Page] in religion in others that leane much on their example: the negligence of governours in frequenting Gods service, causeth many times the subjects to think there's no necessity of Constancy and diligence therein. So that he that would not scandalize his brother, must not only be free from open sins of Commission, but also from sinnes of omission.

For answer to the second quaere I say,§. 4. How they doe scandalize. that scandalizing by evill example doth harme the minds of others unto their ruine many waies. 1. Because it provokes men to the imitation of [Page] that particular sinne in which the scandall is, whereby their soules are harmed. Thus S. Peter by not communicating with the Gentiles, drew Barnabas in like manner to Iudaïze with him. Gal. 2. 13. The example of an eminent person is never single, if such a one doe evill he carries with him others, as the stream doth that which floats upon it. Iter efficax per exempla, saith Seneca, the most prevalent way of drawing men is by examples, by which men are guided more than by Lawes or reasons. In evill things examples are most forcible, sith they agree with [Page] our naturall lusts: men need not to be urged to them, they learne them of thēselves at the first sight, ut vident, pereunt. 2. The sinfull example of men becomes a scandall to others, it that it hardens them in the sins they have committed. For the deceitfulnesse of sin, so infatuats mens hearts as that they are ready to imagine the sinne of another man to be a good excuse or plea for their owne. As it is said by the Prophet Ezek. 16. 51. That Iudah had by her abominations justified Samaria in all her sinnes. Not as if the sinne of one man could be intruth a sufficient plea to [Page] acquit another that commits the same sinne. But it is so [...], in the opinion of men, who doe alleage nothing more commōly for defence of their facts, and consequently for hardning them in their evills, then this that others have their faults, all are sinners: good men have bin overtaken with the same sins, eminent men in profession of religion have done as themselves, and therefore they hope they have done no great hurt, there's no such cause of others reproving them, or that their own consciences should be much troubled. 3. There is another way of scandalizing [Page] which comes by evil practises, in that it makes men to stumble and fall one upon another, by jarres, variance fightings. What was it which set the Benjamites, and the other tribes in such a combustion, but the horrible sin committed on the Levites Concubine. Iudg. 21. 12. The treacherous murder of the Sechemites by Simeon & Levi made Iacob to stink among the inhabitants of the land, aud to combine against him. Gen. 34. 30. so true is that of S. Iames that warres and fightings come from mens lusts that warre in their members, and set men one against another [Page] Iames 4. 1. 4. Besides sinfull examples create griefe to the good, and thereby scandalize them. To this purpose speaks David Psal. 119. 158. I beheld the transgressors, and was grieved, because they kept not thy word. And S. Paul feared that when he came to the Corinthians God would humble him, and that he should bewaile the uncleannesse wherein they had sinned. 2. Cor. 12. 21. Righteous Lot, dwelling among the Sodomites, in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds. 2. Pet. 2. 8. As by stumbling sometimes [Page] there's fraction of a member, alwaies anguish, so by scandals sometimes there's perverting of men from the right way, alwaies dolor and paine even in the best and soundest. 5. Adde here unto that sinfull examples doe most grievously scandalize, in that they cause men ill affected to blaspheme God, to reproach his waies, religion, service. Through the sins of the Iewes the name of God was blasphemed among the Gentiles. Rom. 2. 24. David by his foule crime in the matter of Bathsheba, had given occasion to the enimies of the Lord to blaspheme. 2. Sam. 12. 14. [Page] It is a frequent thing for evill men to set their tongues against heaven, against God, his word, true religion, as if they were none of them good, when any that seemed to follow thē fall into grosse transgressions. Wherein however they foolishly impute that to God, which he condemnes and punisheth, and charge religion & godlinesse with that which is the fruit of mens corrupt lusts, contrary to Godlinesse: yet it serves Satan as an engine to stirre up mens enmity against God & his waies, and an occasion for evill men to vent their venemous hatred of Gods [Page] word, his people and religion.Lib. 4. de guber. Dei. Salvian at large relates how frequent in his daies, such speeches as these were in the mouths of Pagans, when they beheld the evill lives of Christians; Christians would surely doe holy things if Christ had taught them holinesse, look into the lives of Christians and you may know what is Christs doctrine. In like manner by reason of the lewdnesse of Gnosticks, Nicolaitanes and such like damnable teachers. Christian religion was much reproached by the heathen, and as S. Peter foretold 2. Pet. 2. 2. The way of truth blaspheamed. [Page] And so it is still the vitiousnesse of a Protestant in his life opēs the mouth of a Papist, to diffame the reformed Religion, and the falling of any that seemed to be zealous of Gods word, causeth the impure mouthes of licentious persons, to speak evill of the truth which is according to godlinesse. 6. Lastly the sinfull examples of men that have the name of Gods people doe scandalize, in making men to loath and to be averse from Gods-service, and the way of his feare. The sinne of Hophni and Phinehas caused men to abhorre the offerings of the Lord. 1. Sam. 2. 17. 24. [Page] The Cruelty and coveteousnesse of the Spaniards in the west Indies, caused the miserable Americanes to abhorre Christian religion. As a holy life in the professors is a great attractive, & inducement to draw mens hearts to the love of it; so an ungodly and unrighteous conversation is a certaine impediment and disswasive from it. Partly because as Seneca saith plus oculis quam auribus credunt, men are guided by their eyes more then their eares, partly because good religion and vertue of men that doe evill things is taken to be, either nonens or nullius pretii, either [Page] nothing or of no worth, even as a pearle or gold covered with dirt is passed by as if it were not, or of no value.

For the third quaere. §. 3. Why a woe belongs to such. The reason why such woe as hath been said belongs to this scandalizing by sinfull example is.

1 Because in every scandall by sinfull example there is a double iniquity, one in that it is against the precept of cleaveing onely to that which is good. Rom. 12. 9. an other in that it is against the precept of good example, in which wee are enjoyned that [Page]our light should so shine before men, that they may see our good workes and glorify our Father which is in heaven Mat. 5. vers. 16. 2. Because it produceth two great evills, one in that thereby the name of God is dishonoured, & so is against the love that is due to God, the other in that it becomes the ruine of his brother, and so is against the love that is due to him. Yet for as much as all sinfull example is not alike grievous, but some sinfull examples crosse the precept of love to God more, some lesse, some dishonour God more, some lesse, nor alike [Page] scandall, some being more against the love we owe to men, some lesse, some harming them more, some lesse; therefore the same degree of misery is not awarded to all scandalizers by sinfull example. There are some that by a continued evill practise doe scandalize others, who are accustomed to doe evill, as if it were their occupation, others that scandalize by a foule sinne, but into which they were brought by infirmity, as Noah when he was overtaken with drū kennesse. Whose woe is doubtlesse lesse then the formers. Some there be that scandalize by totall [Page] and finall Apostasy; others by a grievous fall, but so as they recover by repentance, as S. Peter, and their woe is lesse. Some break out into sinfull example after warning given them to take heed of it: others because they wanted a Monitour to warne them, and their woe is lesse. Some there be, whose scandalls by reason of their eminency of place, gifts, or profession are more notorious, and more heinous; others whose evill exāple reacheth not farre, and their woe is lesse. Some that overthrow many by their evill example, some but few, & their woe is lesse. [Page] Some that overthrow by their evill example their own children, their own naturall brethren, their own flocks of whom they ought to be most tender; others overthrow strangers only, and their woe is lesse. Thus by variety of circumstāces the scandalls of some may bee worse then others, and their woe greater; however there be a woe allotted to every one that scā dalizeth by sinfull example.

For application of this truth.§. 6. Application 1. to move them to mourne that scandalize by sinfull example. 1. Hence men are to bee advertised, what reason there is, they should bewaile, & mourn for such scandalls as they [Page] have caused by sinfull example. The greatnesse of the sinne, and the greatnesse of the danger, should both cause this humiliation. If S. Paul saw cause to mourne, & to be humbled for the uncleannesse, fornication, and lasciviousnesse of the Corinthians; how much more cause had the Corinthians to mourne for themselves! Every one that tenders Gods honour, & his own peace, is to shew his hatred of sinne by mourning for the abominations he sees acted by others: such are marked and observed by God, Ezek. 9. 4. Greater cause there is that the Actors [Page] themselves should mourn who have harmed others, and destroyed themselves suo gladio, by their own sword. Tis true there are no small number of men, that make a sport of sinne, that rejoyce to doe evill, and that they cause some to fall. It were fitter for them to learne S. Iames his lesson Ch. 5. 1. to weep and howle for their miseries that shall come upon them: For as all sinnes are mischievous, so doubtlesse scandalls by evill example, will be very mischievous to the layers of them. You then that by your evill example, have made others dissolute, debaucht, quarrelsome, [Page] brawlers, fighters, murderers, lascivious, prodigall gamesters, drunkards, lyers, common prophaners of Gods holy name and time, deriders of Gods word, holy services, & servants, idle, undutifull to superiors, froward, factious, cōtentious, deceitfull, injurious, superstitious &c. oh goe & bewaile these sins as a double evill dishonouring God, & destroying men, overthrowing them, and bringing woe on your selves,§. 7. 2. To move men to take heed of scandalizeing by sinfull example. and therefore requiring double & treble mourning for such mischiefes.

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

3▪ And as it concernes all men to take heed of scandalizing others by evill example,§ 8. 3. And others that they be not scandalized by sinfull example. so likewise to take heed of being scandalized by such example. It is their sin that scandalize; it may be also [Page] their ruine that are provoked by them. They shall receive more punishment that lead into evill: they also shall have misery that follow, marke our Saviours words Mat. 15. 14. If the blind lead the blind, both fall into the ditch. When we see evill examples, it were wisedome to conceive, that these are but for triall, as it is said of false prophets, Deut. 13. 3. the Lord proveth us to know whether we love the Lord our God with all our heart, and with all our soule.

Though singularity be counted a reproach, yet undoubtedly it is a greater honour, and a surer [Page] happinesse rather to be singular with Noah, then to bee corrupt with a world of ungodly persons, to swimme against the streame towards the shore, then to be carried downe the current into perdition, to contend with the wicked for heaven, then to goe downe quietly to hell.

For this purpose learn we,§. 9. Directions to prevent it. 1. not to glory in any mans holinesse or learning, as if they were absolute, for if such fall thou wilt stumble too. It is an heavenly counsell of the Apostle. 1. Cor. 3. 21. that no man glory in men. Remember so to follow other mens example as [Page] they follow Christ to stick to their judgement, as they stick to his word. Blinde obedience to men is a certaine cause of stumbling. Conceive we the best may fall, and then the falling of some will not move us to reproach all, their lapse will not be our ruine.

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

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

4. Favour, not any particular sin, such a one as favours a sin is like tinder, the least sparke sets it on [Page] fire: he that loves sin will make any example, any shadow of reason a scandall to himselfe. An upright heart when hee sees others fall, becomes more jealous of himselfe. A corrupt heart is secretly glad at other mens sins, as if they did patronize his owne.

CAP. 4.
Of scandalizing in speciall by abuse of Liberty in things lawfull.

[Page]

THe next way of scandalizing is by abuse of our liberty in things lawfull concerning which we affirme,§. 1. A woe belongs to scandalizers by abuse of liberty in things lawfull. That a woe belongs to them that scandalize others by abuse of their liberty in things lawfull against charity. It is frequently forbidden by the Apostle, and therefore undoubtedly a woe appertaines to the doing of it. Rom. 14. 13. The Apostles precept is▪ Let us not judge [Page]one another any more: but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way: which precept though it bee delivered in termes appliable to scandall in generall, yet the series of the Apostles discourse shewes it was specially intended to admonish them, that they lay not a stumbling block in their brothers way in their use of meats and dayes, things indifferent, which is more plainly expressed. 1. Cor. 8. 9. Take heed least by any means this liberty [about meates] of yours, become a stumbling block to them that are weake. And Gal. 5. 13. Brethren[Page]yee have beene called unto liberty, onely use not your liberty for an occasion to the flesh. But by love serve one another.

And there are many reasons of this precept,§. 2. Reasons thereof out of S. Paules Epistles. expressed in those scriptures. As, 1. it is a corruption of our good, when it becomes anothers harme. Our good will be as no good to us, when it is thus perverted. Plus aloes quam mellis habet. As wine mixed with gall and worme wood; so is the use of a Christians liberty in things lawfull tending to the ruine of his brother. Wherefore the Apostle warnes us that our good be not thereby evill spoken of. [Page] Rom. 14. 16. All things indeed are pure, but it is evill to him that eateth with offence. v. 20. 2. It is a depraving of our knowledge of our liberty. Our knowledge of our liberty should serve us to direct our selves in our way: but not be made an ignis fatuus to leade others out of the way. But rather as a Mercury, or hand to direct them in it, as a candle to enlighten us how to remove stones and stumbling blocks out of the way of Gods people, that the weake be not cast downe by them. We know saith the Apostle, 1. Cor. 8. 1. that we all have knowledge, yet we are to take heed that [Page]through our knowledge our weake brother perish not for whom Christ died. v. 11. 3. it is an unreasonable, and unequall thing, and so against justice, that the priviledge of one should be the undoing of another, that the benefit of one should become the detriment of another, that one Christians liberty should be enjoyed so as to harme others. Our liberty is not res tanti, a thing of that value, that it should at all times bee used even to the ruine of our brother. The pleasing of our own wills should not bee so accounted of, as to have them, what ever mischief ensue to our brother. 'Tis [Page] true if the use of our liberty did make us accepted with God, then it were equall wee should please him, though we displease all men. But the kingdome of God is not meat and drink: but righteousnesse and peace and joy in the holy Ghost. Rom. 14. 17. Meat commendeth us not to God: for neither if we eat are we the better, neither if we eat not are we the worse. 1. Cor. 8. 8. And the like may bee said of other indifferent things, wherefore the good of enjoying our liberty is not such as may countervaile the evill of scandalizing our brother. Iustice in the Embleme waighes with even[Page]skales: So should we in the use of our liberty, not account our liberty so waighty, as that our brothers good be accounted light. 4. To abuse our liberty to the scandalizing of another, is against the charity wee owe to him. If thy brother bee grieved with thy meat: now walkest thou not charitably, saith the Apostle Rom. 14. 15. The property of true charity is [...]. 1. Cor. 13. 4. To be kind and beneficiall to others, not to bee hurtfull, and unkind: It seekes not her owne. v. 5. When it may wrong another. He then that shall be so settled on this resolution, as that hee will not abate [Page] an inch of his conveniency for the preventing of a mischiefe, or at least a vexation to his brother shewes that he loves himselfe much, his brother litle or nothing at all. 5. And as this offensive use of our liberty discovers want of charity, so it doth also want of mercy. For it is a kind of spirituall slaying or wounding of our brother. The Apostle 1. Cor. 8. 11. 12. saith that by such offences the scandalizers doe [...], beate and wound the weak conscience of their brother, as a man that doth kill another with a destructive weapon, and that consequently the offended [Page] person [...], perisheth, that is quantum per ipsum stat, as much as pertaines to him. And to the like purpose disswading from using our liberty in meates with offence hee forbids it in this phrase, [...]. Rom. 14. 15. Destroy not him with thy meat, and againe, v. 20. [...]. For meat destroy not, or dissolve not the work of God, that is the soule of thy brother. As if scandalizing were a destroying or murther, such as a soule is capable of. For what is the murther of the soule but grieving it, perverting it, causing it to sin, to feele Gods [Page] anger? This is that which the scripture calleth Death, as being indeed the onely death of an immortall spirit, so that to cause this by using of our liberty is against the mercy wee are to shew to our brothers soule, which is also aggravated in that it is a destroying of Gods worke, that is, the soule, which is divinae particula aurae, that particle as it were of Gods breath. Gen. 2. 7. That image of the invisible God, farre surpassing in worth the whole masse of corporeall beings, and therefore the destruction of it much exceeding the destruction of the body. 6. Adde hereunto, [Page] that this scandalizing must needes hinder the peace, the sweet peace that should bee betweene Christians that are members of the same body. For whereas they should follow after the things that make for peace▪ Rom. 14. 19. This course is opposite thereto. Peace is to be followed by yielding somewhat to other mens desires, by being indulgent to their weakenesse, by relaxation of that rigour we may stand upon. But in this way of scandalizing another by the use of our liberty there's no yielding to the desires of others, no indulgence to their weaknesse, no remission [Page] of rigour, yea besides it causeth a jealousy in the offended person of his enmity towards him, who would doe that which hee is so much offended with. Which apprehension will assuredly cause him to look obliquo oculo, awry on him, that offends, and instead of imbracing him, flye off farther from him. 7. And indeed whether there bee enmity or evill will or no in the scandalizer, surely there is some pride, and contempt of his brother in this sin. For the Apostle when hee speakes of the fountaine of this evill, derives it from the swelling of knowledge, that his [Page]knowledge puffeth him up. 1. Cor. 8. 1. And againe when he forbids the cause of scandalizing in the use of things indifferent hee chargeth thus▪ [...]. Let him not despise or set at nought his brother. Intimating that if he were not puffed up, with his knowledge, nor set at nought his brother, but esteemed him as hee should, hee would prize him above his owne conveniences, and remit his use of them for his sake. Now pride whereby a man despiseth another as it is a great evill in it selfe, so is it the greater in that by it commeth contention. Prov. 13. 10. 8. Furthermore the [Page] obligation of christians bindes them to the utmost of their power to further the kingdome of God in men; his glory, and their salvation. The mercy we have our selves received should move us to endeavour to make others partakers of the same, we being called should call others, as Philip having found the Messiah invites Nathaniel to come to him Iohn 1. 45. Peter being converted was bound to strengthen his brethren. Luke. 22. 32. Wherefore for such a one not onely not to strengthen, but even for unnecessary things, in which the kingdome of God consists not, to weaken [Page] them is very contrary to to the heavenly calling wherewith we are called▪ to the unspeakable grace we have received: doubtlesse the Apostles rule is most equall for such, That whether they eat or drink, or whatsoever they doe, they doe all to the glory of God, giving none offence neither to the Iewes, nor the Gentiles, nor to the Church of God; But as he himselfe did, who pleased all men in all things, not seeking his owne profit, but the profit of many that they may be saved. 1. Cor. 10. 3. 32. 33. 9. Vnto which the example of our Lord Christ should yet more forcibly urge us, as the [Page] same Apostle presseth it. Rom. 15. 1. 2. 3. We that are strong ought to beare with the infirmities of the weak, and not to please our selves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himselfe, but as it is written, The reproaches of them, that reproached thee, fell on me. How much doe they degenerate from Christs example, whom they ought to follow, who are unwilling to suspend the use of their liberty for their pleasure, whereas the Lord Christ laid aside his glory, emptied himselfe, and became of no reputation for their sake. 10. Finally [Page] what is scandalizing our brethren for our liberties sake, but a forgetting what love Christ vouchsafed them and us in that hee dyed for them and us? Christ dyed for them that hee might save them, wee let them perish for our pleasure. Such practise is doubtlesse not onely a sin against the brethren, but against Christ much more. 1. Cor. 8. 12. All these reasons put together declare how great a sin this kind of scandal is, and therefore, how justly a woe belongs to it. And so much the greater a woe is awarded to such scandalizers as it is committed with, and so much [Page] the greater pride, wilfulnes, or wantones: when it is done data opera, of set purpose, or with evident foresight of the grievance & harme ensuing thereby to their brother. For these things make it the more voluntary, and therefore the more sinfull.

But then it is a very hard and knotty point in many cases to know when a christian doeth thus abuse his liberty in things indifferent,§. 3. The difficulty of this point, and quaeres propounded to cleare it. when not: it being a hard thing to understand, when men are weak, when wilfull: a hard thing to determin what to doe when the harme of another by our use of our liberty is only suspected or feared it [Page] may be, but on the other side probably may not be: what is to be done when it is likely that there may be scandall either way in using or not using our liberty; what regard is to be had to our brethren in case the Magistrate interposeth his authority. From these and sundry more such difficulties arise many doubts to the disquiet of tender consciences, and sinfull presumptions in some, superstitious feares in others, which beget no small evill, which points neverthelesse I finde handled ex professo by few: onely incidentally to other arguments here and there [Page] writers cleare some of the doubts belonging to this argument: wherefore I have conceived it may be of good use to endeavour the clearing of such difficulties incident to this argument as I have either by reading, meditation or conference met with, not discouraged by the conscience of mine owne insufficience, but trusting in gods assistance, & with all assureing my selfe that among readers there will bee some, that conceive esse aliquid prodire tenus. And that the order I use may appeare, 1. I shall briefly say somewhat of things lawful and indifferent, and our liberty [Page] in their use. 2. Of the waies whereby a christians conscience may be restrained from using this liberty. 3. because the fourteenth chapter of the Epistle of S. Paul to the Romans, and the eighth, ninth, and tenth, of the first Epistle to the Corinthians, are the seat of this argument, I shall deliver as rightly as I can a summe or the Apostles resolutions concerning this point in those chapters. 4. Out of these things premised, and such other passages of holy scripture and reasons as I finde pertinent thereto, I shall endeavour to resolve sundry questions or cases of this [Page] matter needfull to bee cleared: yet not magisterially obtruding these resolutions on others, but submitting them to examination, as remembring that the spirits of the Prophets are subject to the Prophets. 1. Cor. 14. 32.

In answering the first of these points,§. 4. Answere of the first quaere what are things lawfull & indifferent, and what is our liberty in their use. wee are to take notice that there are some things lawful, which are in themselves duties, and commanded by God to be done, which yet are to bee omitted at sometimes, for the avoyding of scandall. As for instance, reproving of our neighbour is a duty enjoyned by God, yet to bee omitted at some times, when [Page] the person to be reproved would bee likely rather hardened, then amended by reproofe. In like manner may it bee said also of excommunication, when there is danger of schisme; of punishing malefactors, when the issue would bee the overthrow of the common wealth. Pro vitando scandalo cessat rigor dissiplinae, is an old rule and a good one, To avoyde scandall the rigour of discipline ceaseth. This truth is grounded▪ 1. On that rule, which is among Divines received, that praecepta negativa obligant semper, & ad semper, they alwaies binde and to alwaies, that is, what is forbidden [Page] by God may at no time bee done: no man may sinne to avoyde scandall; Their damnation is just, saith the Apostle, Rom. 3. 8. that say, Let us doe evill that good may come. But on the other side affirmative precepts obligant semper, sed non ad semper, They alwayes bind, but not to alwaies, that is though they stand in force alwaies, yet not so as to tye us to doe the things required at all times. As for instance though Gods command alwaies bindes a christian to pray, to give almes &c. yet not to doe these alwaies: but when the glory of God, and the good of our brethren require [Page] it. The knowledge of which time is partly to bee taken from rules and examples in holy scripture, partly from godly prudence and reason, which every man should have as a light to guide him in discerning the circumstances, which make such actions necessary. 2. On this consideration, that those actions of reproofe, punishing vice, and the like to them are commanded principally to this end, that they may doe good to men for the curing of their evills, the furthering of vertue in them. Wherefore when prudence shewes that such actions would bee either [Page] fruitles in respect of rheir end, or contrariwise harmfull, they are to bee forborne: in this case there is Libertas non faciendi, a liberty not to doe them, or rather hee ought not to doe them. Concerning this sort of things lawfull, wherein our liberty is to bee restrained to avoyde scandall, there needs not much more to be said, but that when according to true prudence they appeare to bee necessary for Gods glory, our owne salvation, or our brethrens good, then they are to bee done without regard of scandall consequent; if to the contrary to bee omitted. Few scruples there [Page] are in men about these things, and such as bee, may find some satisfaction from the resolutions of the Cases concerning things indifferent. The second sort of things in wch we may abuse our liberty to the scandall of our brethren are things indifferēt. Now by things indifferent I understand not according to the vulgar acception of actions indifferent, such actions as are neither much praise worthy, nor much to be reproved; because there is no speciall matter of goodnesse or hurt in them; as for a man to eat when he is hungry, to drinke when he is thirsty, to keepe due houres [Page] for meales, or on the contrary to omit these: which though they may bee in common acception called indifferent, yet according to exact speaking they are not indifferent, but either right or sinfull as they are clothed with circumstances. But by things indifferent I mean such actions as in their nature, in se, of themselvs, are neither right nor sinfull, neither commanded nor forbidden, as to eat or not to eat such meats, to eat sweet meats or sowre, to goe or not to goe on foot, to goe on foot or to ride, to weare such cloathes or not to wear them, to wear linnen or woollen, to expresse [Page] our mind by word of mouth or writing, to write on paper or parchment, to speake in Latin or English. In which, and a thousand such like, a christian hath both the liberty which is called Libertas contradictionis, liberty in contradictories, to doe or not to doe, as to eat egges, or not to eat them, to weare a cloake, or not to weare one; and also the liberty which is called libertas contrarietatis, liberty in contraries, as in eating sweet or bitter food,; in wearing white or black In which there is a greater liberty than there is about duties. For though wee are not bound to doe all [Page] duties at all times, yet wee may not at any time doe the contrary: as, though wee are not at all times bound to reprove, yet at no time to flatter. But in things indifferent there is Libertas ad utrumlibet, liberty in either of which we like, to doe this or not to doe it, to doe this, or the contrary to it. That there are actions of men that are in se, of themselves abstracted from particularizing circumstances in their nature indifferent as hath bin said, I take it as a certaine truth, grounded on the speech of the Apostle. 1. Cor. 8. 8. Neither if wee eat are wee the better, neither if we eat not are we the[Page]worse; like unto which are those Rom. 14. 5. 6. 14. 20. and on plaine reason. For the contrary assertion must needes suppose that Gods lawes doe command or forbid every action in speciall, which is not so, as may appeare by induction, in the particulars before mentioned, and thousands of the like; I have read of some that have gone about to maintaine, that there is nothing indifferent: but this opinion either hath beene retracted by the author, or conceived so absurd that it hath had either none or very few followers. In the manner that I have declared I take it as certain, [Page] That there are indifferent things. It is granted that all humane actions in individuo, in the particular or singular, that flowe from deliberate reason are either morally good, or evill, as agreeing to, or disgreeing from Gods law. I said signantèr to bee marked, that flow from deliberate reason, to exclude such particular actions of men as being naturall actions from naturall instinct, or force of imagination, are not of morall consideration; such as are the handling of the beard, rubbing the nose, shaking the legge when a man thinks not of them, talking or walking in sleepe. [Page] These as not comming from reason, nor having any end are accounted not as rationall actions, but as animal only, though they be done by men, and therfore neither good nor bad. But for all singular actions which are not of morall consideration, that come under a law, being clothed with circumstances specificating and singularizing them, as they come from reason, as Aquin. 2a. 2ae. q. 18. art. 9. or as Paraeus in Rom. 14. dub. 10. ratione principij▪ hoc est ratione electionis & intentionis quâ fiunt, in regard of their principle, that is the election and intention by which they are done, are [Page] either good or bad, agreeing or disagreeing from Gods law. Thus every act of eating, or wearing apparrell, or going a journey with this or that intent, in this or that manner, is either good or bad, right or sinfull. But then it is as certaine that many actions of men in the generall, or in specie, in the kind of them considered without restraint of particularizing circumstances afore they are in actu exercito, that is, actually done are indifferent, as I have declared. And it is further to bee observed, that in these indifferent or middle things, as they are called, the christian Church hath [Page] greater liberty then the Iewish Synagogue. For many things were not indifferent to them, which are indifferent to us: It was not indifferent to them to eat swines flesh or not, to weare a garment of linsey-woolsey or not, with many more. But it is to us indifferent to eate swines flesh or not, to wear a garment of linsey-woolsey or not. The ordinances whereby the Iews were restrained in their liberty, were a yoake which they were not able to beare. Acts. 15. 10. But it is removed from our necks by Christs death, who hath abolished the law of Commandements contained in[Page]ordinances Ephes. 2. 15. And in this liberty wee are commanded to stand fast that wee bee not intangled again with the yoak of bondage. Gal. 5. 1. A liberty then we have in things indifferent, & to renege and deny, it is to put on our neckes that yoake that Christ hath freed us from.

Neverthelesse though God hath not made these indifferent things intrinsecally, §. 5. What waies our liberty in things indifferent may be restrained. or in their own nature good or evill, yet extrinsecally they may be made good or evill: and that sundry wayes. 1. By the command or prohibiting of the Magistrate. For though the Magistrates authority cannot [Page] make, (for examples sake) the eating of flesh, or the wearing of a weapon unlawfull to me, as a thing prohibited by God, and thereby intrinsecally evill: yet if hee forbid them, who is the lawfull governour, and hath power to make lawes, or ordinances, it is sin against God to doe these things: because he contemnes the law of the Magistrate, against the common good, which is the ground of it, and the authority, concerning which God hath commanded. Rom. 13. 1. Let every soule be subject to the higher powers: For there is no power but of God: the powers that be, are ordained[Page]of God. Whosoever therfore resisteth the power resisteth the ordināce of God: & they that resist shall receive to themselves damnatiō. The same is to be conceived of the commands of Ecclesiasticall governors according to their authority, of naturall parents, of tutors, teachers & Masters according to the flesh, to the which God hath commanded us to be subject. Ephes. 6. And elsewhere. Whence it was that the Rechabites would drinke no wine because of Ionadab the sonne of Rechab his command not to drinke wine. Ierem. 35. 6. For though by such mandates they cannot take away our originall liberty, yet they [Page] can restraine the use: the liberty we have in things indifferent being the proper matter for the Magistrate or Governour to shew his authority of making lawes in. 2. By a vow whereby a man bindes himselfe to doe or not to doe, to use or not to use his liberty in such or such an indifferent thing. For by vowes and promissory oathes, a man may make that necessary or sinfull to himselfe, which neither is intrinsecally good nor evil, necessary nor sinful nor would be to him such, but for the vow he made: because God hath enjoyned Deuter. 23. 21. When thou shalt vow a vow unto the [Page]Lord thy God: thou shalt not slack to pay it, for the Lord thy God wil surely require it of thee, & it would be sinne in thee. But if thou shalt forbeare to vow, it shall be no sinne in thee. And Psal. 15. 4. it is made a requisite condition of him that shall dwell in Gods Tabernacle, that though hee sweare to his owne hurt, he change not. 3. Likewise a man may by his owne opiniō make that extrinsecally evill which is not so intrinsecally. For though a mans opinion cannot make that to bee duty which is not so: yet it may make that to be sin which otherwise would not bee so, according to the Apostles [Page] resolution. Rom. 14. 14. To him that esteemeth any thing to be uncleane, to him it is uncleane. ver. 23. And hee that doubteth is damned if he eat: because he eateth not of faith: For whatsoever is not of faith is sinne. 4. The good or evill of our neighbour binds us to use or not to use our liberty, as it may further their good, or be a scandall to them. For though wee are called to liberty, yet wee may not use our liberty as an occasion to the flesh, but by love serve one another. Gal. 5. 13. Now it is to be observed that which is intrinsecally good by vertue of Gods command, is intrinsecally [Page] good to all, to whom that command is given (who are the whole world) and that which is intrinsecally evil, is evil to all to whom Gods Commandement forbids it, (who are the whole world) and therefore it is sin to any to doe that which hee forbids, as to lye, blaspheam &c. But that which is extrinsecally good, is not good to all, but only to those to whom the obligation reacheth, and for the time it lasteth; nor that which is extrinsecally evill as being contrary to the governours commandement or to the restrained parties vow, or the verdict of his owne conscience, or being [Page] scandalous and hurtfull to his neighbour, is extrinsecally evill to all, but only those who are under that government, that vow, that opinion, to whom it happens that their use of their liberty may become the harme of their neighbour. That which is evil for a subject of the King of England to doe, may not bee evill to the subject of the King of Spaine, who hath made no such law as the King of England: And that vow that binds him that made it, bindes not another which hath made no such vow; and that opinion which one man hath, and that harme of our brother [Page] which restraines one man from the use of his liberty, restraines not another, whose action would cause no such harme: in whose mind is no such opinion.

Having premised these things I am next to enquire into the Apostles resolutions delivered,§ 6. The summary of the Apostles resolutions about scandall in the use of things indifferent delivered. Rom. 14. 1. Cor. 8. 9. 10. chapters concerning the forbearing of the use of our liberty in case of scandall, which was then in agitation,Rom. 14. and determined by the Apostle in those chapters. Which that wee may the better understand, we are to take notice, that, as appeares by S. Lukes history of the Acts of the Apostles, and likewise by [Page] other histories of Iosephus, Suetonius, Tacitus, and others, the nation of the Iewes was, in those dayes wherein S. Paul wrote his Epistle to the Romans, dispersed over many countries of the world, in Asia, AEgypt, Greece, Italy: and particularly that many of that nation dwelt in Rome. In which citty at that time, the great city, which had dominion over a great part of the earth, the Iewes retained the religion and rites of their nation prescribed by Moses, and were for their Sabbaths, Circumcision, abstaining from swines flesh, and such like rites derided by [Page] the Satyrists of those times famous at Rome, Horace, Iuvenall, Persius and the rest. Now of these Iewes at Rome it pleased God to convert some to the Christian faith, as well as some of the Gentiles. Wee are likewise to remember that while the Ceremoniall law of Moses was in force, the Iewes conceived themselves as strictly bounde to the observances of meates and dayes, and other ordinances of Moses, as of the decalogue, unlesse in such cases as wherein the observing of them was against a morall duty. For then that of the Prophet took place, I will have [Page]mercy and not sacrifice, as our Saviour determines Mat. 12. 7. Whereupon the godly Iewes made conscience of obedience to the ceremoniall lawes, as to other morall precepts. When in a vision all manner of foure footed beasts of the earth, & wild beasts, and creeping things and foules of the aire were presented to Peter to kill and eate, he replyed, not so Lord, for I have never eatē any thing that is common or unclean Acts. 10. 14. Hence they thought thēselves bound rather to suffer any torment, than to eat so much as a bit of swines flesh, as appears in the example [Page] of Eleazar, and the mother and her seaven sons, in the historie of the Maccabees. 2. Maccab. ch. 6. & 7. wherefore when the Gospell began to bee preached, and the ceremonies of Moses his law to bee disclaimed, and neglected, much contention arose betweene the Christians that were of the Circumcision, and those of the Gentiles, concerning the necessity of observing Moses law: in so much that it was thought necessary to call a counsell of the Apostles and Elders at Hierusalem to decide this difference. Acts. 15. So that although by Christs death the necessity [Page] of observing them was taken away: and the Gospell being promulgated, their observation became dangerous, as we read Gal. 5. yet such esteem had the ceremonies of the law gotten, partly by their originall institution, and partly tractu temporis, by a long tract of time in which they had stood in force, that many Christians not sufficiently instructed in their liberty feared to neglect or break them after their initiation into Christianity: as on the other side those that were well instructed in their liberty did neglect them securely, they made no scruple of eating meates, of [Page] neglecting new moones, and the like Festivalls. And thus was it among the Romans when S. Paul wrot this Epistle to them. There were some that would not eat meats prohibited by Moses law, but rather eat hearbes; nor would they omit the observation of dayes, as not knowing their liberty therein, so that if it happened they did eat such meats, or neglect such dayes it was with doubting and regrete of conscience. These the Apostle calleth weake brethren, weake in the faith. Others there were among the Romans, who made no question of eating any sort of [Page] meats, nor regarded dayes as knowing they had lawfull liberty therein. And these are called strong in the faith by the Apostle: Now if this diversity had been onely in practise, or opinion, it had been somewhat tollerable. But the difference in opinion, and deformity in practise bred among them (as usually it doth) discord and division. For whereas Christian charity and holy wisdome should have prevented all quarrell between them, all harming each other, contrariwise it so fell out that the strong despised the weak as more scrupulous then needed, and the weak with an aggrieved [Page] mind judged the strong as licentious, and unholy; and whereas sometimes the weake by the example of the strong might bee induced to doe that wch, though lawfull, they doubted whether it were so or not, their consciences were thereby wounded. To ease the Christians of this grievance the Apostle as an equall arbitrator thus decides the controversy. In this case, the strong should take to them the weake in faith, shewing kindnesse & love to them, but not imprudently intangle them with disputes which bred more doubts in them, while they sought to cure [Page] their errour about meats and dayes: that they should not despise or sleight them for their weaknesse, but shew them all respect as believers: that they should enjoy their knowledge to themselves, but not use their liberty to the grievance of their brethrē: that they should not so looke to their own much content in the use of their priviledge as to damnifie their brethren, and to would their conscience. On the other side the Apostle admonisheth the weake, that they neither censure nor judge their brethren, in the use of their liberty, nor yet venture upon the use of their lawfull [Page] liberty, with doubting consciences, but bee sure that they bee well resolved in their judgements afore they enter on the practise.

Concerning the other Scripture in which the Apostle sets downe his resolutions in point of scandals the case was thus,§ 7. And 1. Cor. 8. 9. 10. chapters. Corinth was an eminent beautifull citty called by Tully lumen Graeciae, the eye of Greece, but a Pagan citty. In which the people were wont to worship Idols of Iupiter, Mars, Minerva &c. to these they built Temples, and offered sacrifices of oxen and other beasts, as wee read they would have done at [Page] Lystra. Acts. 14. 13. Of these oxen and other sacrifices some part of the flesh the Priests of the Idols had for their share: some part was eaten by the people that offered, at the Feasts called Lectisterma in the Idols Temple, some part was perhaps sold in the shambles, and bought by any that would, and eaten in private houses. Concerning Idolothytes or things sacrificed to Idols: it was the sin of the Israelites in Shittim, Numb. 25. 2. Psal. 106. 28. That they did eat the sacrifices of the dead. And Revel. 2. 14. in the Epistle to the Church of Pergamus the angell of [Page] that Church is accused that there were some that held the doctrine of Balaam to eat things sacrificed to Idols, and in the Apostles decree it was given in charge to christians. Acts. 15. 29. [...]. To abstaine from things sacrificed to Idols, called v: 20. [...] the pollutions of Idols. Now it pleased God to gather to himselfe in Corinth much people by the ministery of S. Paul, Acts. 18. 10. although in that, as in other citties where christians were a part remained infidels. The converted christians were for the most part of the meaner sort of people, [Page] as the Apostle tells them, 1. Cor. 1. 26. yee see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. In this calling it happened that sometime the wife was converted to the christian faith, the husband remaining in unbeliefe; sometime the husband converted, the wife unconverted, sometime the servant converted, and not the Master, the child and not the Father, this man a christian, his next neighbour a Pagan, as appeares by the Apostles suppositions. 1. Cor. 7. 13. &c. Insomuch that christians were mingled with [Page] Pagans, as in some countries, Turks and Christians, Iewes & Christians, or as in England Protestants & Papists, excepting that the Pagans were the greater number, & more potent party. This vicinity, and these relations caused a necessity of civill converse betweene them: For otherwise the christians must needes goe out of the world. 1. Cor. 5. 10. These things likewise occasioned the Pagans sometimes to invite the christians to goe with them to their Feasts at the Idols Temple: sometimes to their owne tables. The meat that was dressed at their Feasts and other [Page] meales sometimes happened to be such meat as had beene offered before in sacrifice to the Idoll, either bought in the shambles, or sent by a neighbour as a gift. The christians were of divers sorts, some that had knowledge 1. Cor. 8. 10. some that had not the same measure of knowledge, but were weak, had weak consciences v. 7. 9. The case standing thus, the doubt was how the christians in the citty of Corinth were to carry themselves upon these occasions. The resolution of the Apostle is this. That they might by no meanes eat Idolothytes or things sacrificed to Idols, [...] [Page] in the Idols temple. For that is to partake of the table of Devils. 1. Cor. 10. 21. an Idoll service, and likewise a scandall to a weake brother to embolden him to eat those things which are offered to Idols. 1. Cor. 8. 10. And so this scandalizing is by evill example, in a thing manifestly evill. But if christians were invited to a private house by an unbeleever, they might goe, and eat the meat that had been offered to Idols, either wittingly, or unwittingly, or if the meat offered to the Idoll were to bee sold in the shambles they might buy it, dresse it, eat it asking no question for [Page] conscience sake. For the earth being the Lords, and the fulnesse thereof, the flesh by the offering to the Idoll could not bee so alienated from him, but that Gods people might eat it as Gods creature given them for foode. Neverthelesse if any were present, that being weake in knowledge should think it unlawfull to eat such meat, and by saying, This is offered in sacrifice to Idols, should intimate to thee his opinion of unlawfullnesse to eat it, and his griefe to see thee partake of it, in this case the christian were to forbeare eating to avoyde offence, which might bee [Page] taken by his brother, being grieved, or else by his example in eating that meat which hee knew to be offered to an Idol, emboldened to thinke that in some sort he might communicate with an Idolater in Idol-service, that there is no unreconcileable difference betweene Paganisme and Christianity. Which might easily happen to a weak christian not fully instructed in the truth of his christian liberty,§. 8. Que. 1. Who are to avoyde scandalizing by abuse of liberty in things indifferent. how farre it extendeth, and where it endeth.

In this briefe manner I have as rightly and clearly as I could, gathered the matters of those chapters: from whence wee may [Page] draw sundry things usefull for the resolving of questions incident to this point, to which I now hasten; where first it may be asked, who are bound to avoyde scandalizing of others by their use of their liberty in things lawfull? Answ. Whereto the answere is: All christians as christians: for this is a fruit of christian charity which all are bound to have. They that are called to liberty are not to use their liberty for an occasion to the flesh, but by love to serve one another. Gal. 5. 13. The same God that hath by his letters patents given his people so ample a priviledge, as leave to [Page] use all indifferent things, hath thought good neverthelesse to limit it by the law of charity.

A second question may be,§. 9. Que. 2. Scandalizing of whom by such abuse is to be avoyded. whether a christian be bound to avoyde scandalizing of evill, or unbelieving persons by the use of this liberty? Answ. whereto I answer: That although the Apostle in the places Rom. 14. and 1. Cor. 8. which I called the seat of this argument, speak only of not scandalizing our weake brother by the use of our liberty, that being sufficient for the present occasion: yet in the conclusion of his dispute. 1. Cor. 10. 32. Hee chargeth christians to give [Page]none offence neither to the Iewes, nor to the Gentiles, nor to the Church of God, but as he himselfe did, who pleased all men in all things, not seeking his owne profit, but the profit of many that they might bee saved. Which rule of S. Paul is conformable to the practise of our Lord Christ who payd tribute money to the Collectors who were neither themselves, nor their masters any of Christs Disciples, but evill persons, and that for this end least he should offend them. Mat. 17. 27. And if the scripture require (as it doth 1. Pet. 3. 1. and that of women) good conversation that [Page]those who obey not the word may without the word bee wonne by good conversation, undoubtedly for the same reason it requires we should not scandalize them by abuse of our liberty, least they bee farther off, from being wonn. There is a kind of charity or love due to them, and consequently some care of not offending them. There's not due the same tendernesse of offending an unbeliever or evill person as of a christian brother; but as there is due to a christian brother a more affectionate love, so likewise a more tender regard of not scandalizing him. Servants are to bee carefull [Page] of not hurting their Masters cattle, but most carefull of their children: so ought christians to bee carefull of not offending evill men, who are Gods creatures, but most carefull not to offend the godly, who are his children. Yet that the resolution of this question may be more full, I conceive, that unbelievers▪ or evill persons are differently considerable in this matter of not scandalizing them, according to the diversity of their estrangednesse from the true faith, or obedience. For, 1. there are some who though they yet professe not the truth, nor shew themselves to [Page] be regenerate, have yet some beginnings of affection to the truth we professe, and the obedience we practise: that are lesse vitious, more inclinable to hearken to the truth then some others that begin to perceive some part of the truth. As our Saviour said of the Scribe that answered him discreetly, telling him, that to love the Lord with all the heart, and with all the understanding, and with all the soule, and with all the strength, and to love our neighbour as our selves is more then all whole burnt offerings and sacrifices (whereby hee shewed that he had not the dreggs of Pharisaisme in him, [Page] which was to conceive themselves righteous by observing the outward ceremonies, and duties of the law) that hee was not farre from the kingdome of God: Mark. 12. 34. Now of such we are to bee tender that we scandalize not them by intempestive use of our liberty. If a Nicodemus among the Pharisees be but a listner to his doctrine, our Saviour thinks good not to reject him, but to draw him on further: if a Papist yet remaining in the Roman Church begin to mislike the Idolatry of that church, their magnifying their owne merits &c. and yet out of a reverend esteem though [Page] erroneous of the Church of Romes orders mislikes the eating of flesh on a friday, Charity should make me rather forbeare in such a ones presence to eat flesh at such a time then to give occasion to such a one to count our religion licentious, and thereby estrange him the further from the truth. For sith a principall end of not offending our brother by the abuse of our liberty, is that wee may seeke his profit, that he may bee saved, if in true judgement, or our opinion, the not scandalizing him would tend to that end, we ought to forbeare our liberty, that wee may not offend [Page] him. It being a sure rule, Finis dat mediis ordinem, mensuram, & amabilitatem. The end gives order, measure, and desireablenesse to the meanes thereto tending. 2. Some unbelieving, evill, or unregenerate persons are further off from the kingdome of God being plaine, and professed adversaries to the way of truth, and righteousnesse, but yet not out of wilfull malice, but blinde zeale. As the Iewes of whom the Apostle speaks, that they had a zeale of God, though not according to knowledge. Rom. 10. 2. Now the scandalizing of such men is not so much to bee regarded as of the [Page] former: because there is lesse likelyhood that our forbearing our liberty should alter their judgements, or practise, yet for as much as according to the nature of vehement persons out of ignorance though they bee impetuously carried in that they doe, yet if they discover their errour they are as soone turned: therefore it is probable that some yielding to them may win upon their affections, and make way for such insinuation as may give opportunity to discover to them the truth, we ought so far to abstain from our liberty as not to confirm them in hard conceits of [Page] the truth, and so farre to please them in the use of our lawfull liberty, as may serve to make way for the recovering of them out of errour. As for example sake: If wee should meet with a zealous Papist that never understood the truth of our profession: but is an adversary to it upon misinformation of his Priest, his parents, acquaintance, as that our religion is meere novellisme, carnall, licentious &c. We ought so farre to abstaine from our lawfull liberty, or to please him in a thing lawfull which he affects, as in our apprehension we conceive may make way to [Page] our reducing him into the right way. And this I find agreable to the Apostles resolution. 1. Cor. 9. 19. 20. 21. 22. Though I bee free from all men, yet have I made my selfe servant unto all, that I might gaine the more. And unto the Iewes I became as a Iew, that I might gain the Iewes: to them that are under the the law as under the law, that I might gaine them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gaine them that are without law: To the weak became I as weak, that I might gain the weak. [Page]I am made all things to all men, that I might by all means save some. Lively exemplifications of which professions were his practise of taking a vow on him related Act. 21. of his forbearing his power, 1. Cor. 9. 18. 1. Thess. 2. 6. 9. wherein he did not shew hypocriticall policy, like those that Proteus-like can transform themselves into any shape for evill purposes: but serpentine wisdome joyned with dove-like innocency, commended by our Saviour Mat. 10. 16. the end being not his own advantage but the salvation of others. 3. Some are adversaries to the truth out of malice, being setled [Page] therein, by love of unrighteousnesse, and hatred of righteousnesse. The converting of these being in a sort desperate, the scandalizing of them by the use of our liberty is not to bee regarded. Our Saviours example Mat. 15. 14. is a sufficient rule to direct us in this case. When the Pharisees were offended because of his doctrine, that that which goeth into the mouth defiles not a man, our Saviour bids let them alone; sith they are wilfull, and incurable, Let them fall into the ditch. Tis true wee are bound by Gods law not willingly to provoke any to anger, much [Page] lesse to provoke any greater sinne in him: but rather to avoyde such things as may cause these evills. But when we meet with such enemies as being wholly possessed by Satan, are setled in their enmity against us, and the truth we professe: wee then are to be carelesse of offending them by enjoying our conveniency, as knowing that our restraint may be uncomfortable to us and unprofitable to them.§. 10. Que. 3. Whether stroug ones are obnoxious to such scandall.

A third question may be: whether strong ones may bee scandalized by the use of Christian liberty? Aquin. 2a, 2ae, q. 43. art. 5. propoundes this question, whether passive [Page]scandall may befall the perfect, and hee denies it, alleaging a sayng of S. Hierome, majores scandala▪ non patiuntur: Those that are stronger suffer not scādals. But I conceive ther's need of a fuller answer. That the strongest may bee tempted by scandall is no question. Our Saviour was tempted by a scandalous advice of Peter to forsake the worke which he had received from his Father, and for which he came into the world. That men of great strength for knowledge, and godlines, may bee overcome by scandall, the falls of David, Solomon, and others shew. The best strength of [Page] a Christian is but weakenesse without a continued supply of strength from above. But concerning a scandall from the use of Christian liberty it may either arise from an evill will, jealousie, prejudice, whereby the mind prepossessed is offended with that wch another doth: or else it may arise from ignorance of the lawfulnes of such liberty. Scandall proceeding from the former motives may bee in them that are strong in knowledge, or in the faith. Evill will or evill prejudice may cause such a one to misinterpret another mans action, and to take offence thereat. But this [Page] offence comes à malo ingenio, from an ill mind in him, wanting charity and wisdome, & therefore he is in true estimation the scandalizer of himselfe. As for scandall of the latter sort from ignorance the strong are not liable to it. For if a man be strong he is sufficiently instructed in the truth of our liberty, and therefore mistakes it not, nor excepts against it.

A fourth question may be:§ 11. Que. 4. Who are to be accounted weake ones not to be thus scandalized? who are to be accounted weak brethren whom we may not scandalize by the use of our Christian liberty? I answer: In the Apostles reasonings in the chapters before abridged, those are reputed [Page] weake brethren who either because of their late conversion had not time to learn the doctrine of christian liberty, or otherwise for want of right information knew it not. It is the speech of Dr Ames l. 5. de consci. c. 11. §. 14. pusilli habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram: They are to be accounted little or weak-ones, who are not sufficiently instructed about our liberty. And for this hee cites 1. Cor. 8. 7. And indeed in that place the Apostle opposeth the strong to them that have not knowledge. Whence it followes that those that [Page] have been taught the doctrine of Christian liberty, and yet are offended are not the weake ones of whom the Apostle speaks. For if after instruction they still stumble it hath more of wilfulnes in it thē of weaknesse, if they may be said to be weak, yet not meerly weak, because their ignorance is either from negligence, or aversnesse of minde, and so is ignorance affected, or weaknes ex prava dispositione, out of an ill disposition. Dr Ames, ubi supra, §. 15. tels us they may be accounted weake to whom the reason of our liberty hath bin rendred. For they may be not capeable of conceiving. Which speech [Page] of his hath need of further consideration. For the incapacity he speakes of may bee conceived to be either from weaknesse of naturall parts of understanding: And indeed such incapacity may make men weake notwithstanding instruction: but then it is not to bee imagined, but that they which have naturall parts sufficient to conceive the mysteries of faith, have naturall parts sufficient to conceive the doctrine of the lawfulnesse of christian liberty: if they can understand the one, they may understand the other: if they understand neither, they may bee termed more rightly [Page] infidels, then weake in faith; blind, then dimme-sighted: or else such incapacity as he speaks of may arise out of preconceived opinions, alienation of mind, prejudice against the teacher, è studio partium, from an addictednes to some peculiar party, or frō such other cause. For such motes or beames rather in mens eyes will marre their sight of that which they should perceive, and so make them uncapeable for the time of discerning that which is right. But then it is to bee considered, that this incapacity is vitious and voluntary, at least ratione causae: in respect of the cause of it, and [Page] therefore such persons are not to be reputed such weak ones as the Apostle speakes of, who were simple hearted, not wilfull, whereas these are rather wilfull then weake, and have more in them of evill will, than of little wit. And this may bee knowne by sundry signes of their perversenesse. As namely by unwillingnes to be taught in the truth of christian liberty contrary to their opinions: despising all that is said or written to cleare that truth, which is against their minds: declining the hearing or reading of that which is said for it, or hearing and reading [Page] unequally, not weighing or considering the one, but with rashnesse continuing in the former, perverting, misconstruing, misreporting, that which is written or spoken, keeping in the same time after such declaration as might convince, wrangling, and censuring, & quarrelling with those that vary from them, zeale for their own opinion, resolution even to suffering for their way. By which and such like signes mens wilfull weaknesse may bee discerned from simple ignorance.§ 12. Qu. 5. what evill consequent on our action makes scandalizing of this sort.

A fift question may be, what effect upon the use of our liberty, either consequent or likely to be [Page] consequent, is necessary to make the use of our liberty a Scandalizing of our brother? In answer whereto it is needfull that that be remēbred which I declared before Ch. 2. §. 4. in the explication of the definition of Scandall, to wit, that ruine or falling which is made the adequate effect of scandall, must be understood both in a primary, and a secondary sense, and that the action causing either sorte of ruine may be called scandall; so that if by the use of our liberty, we either draw our brother to speciall sinne, as by eating meats offered to Idolls, to be partakers of [Page] Idoll-service, or hinder them in their progresse of grace, or cause them to fall away, or cause discords, schismes, alienation of affections, it is scandall. For any of these effects are sufficient to make our brother stumble, offend or be weake, which are forbidden by the Apostle as the effects of Scandalizing Rom. 14. 21. Whereto we are to adde, that it is plaine by the 15. verse, that the grieving of our brother by our eating is a scandalizing, though as I said before, in a secondary acception. In that speech of Abigail to David, 1. Sam. 25. 31. that which our [Page] Translators read [griefe of heart] is if the Heb. [...], scandall or stūbling of heart. But if there be any other effect unpleasing, as simple dislike by dissent in opiniō without griefe I finde not that such effect is sufficient for the denomination of a scandall. For the Apostle doth not speak of that effect in the places where he treats of scandalizing: nor doth it produce any hurt to our brother, unlesse it proceed to some further evill. So that if a Christian should doe that, as suppose weare such fashion of cloaths, which his brother hath an opinion that it is not convenient [Page] or lawfull, and therefore dislikes it, yet because the thing is doubtfull, wisely keeps himselfe from mourning for it, censuring him, with drawing affection and communion from him, I think such a Christian should not by wearing of that fashion be said to scandalize his brother. But if through weaknesse he be grieved at it, then it is scandalizing of him that is so grieved.

A sixth question may be:§. 13. Que. 6. How long we are to forbear our liberty for feare of scandall. how long we are to forbeare the use of our liberty for feare of scandall? Answ. Aqu. 2a 2ae qu. 43. art. 7. resolves that the Scandall of weak ones [Page] is to be avoided quous (que) reddita ratione scandalum cesset. si autem post redditam rationem hujusmodi scandalum duret jam videtur ex malitia esse, that is, untill a reason being rendred the scandall may cease. But if after a reason given such a scandall continue, it then seemes to be of malice. Peter Martyr loc. com. class. 2. c. 24. Imo ne (que) semper in ipsis mediis rebus &c. yet we may not alwaies yeeld unto the weak in things indifferent, but only untill they be more perfectly taught: but when they have understood, and yet still stand in doubt, their infirmity is not to be borne. Bucan. loc. com. 33.[Page]quaest. 14. Rerum mediarum usum ad proximi adhuc ex ignorantia infirmi, & in Christi Schola pusilli, captum moderemur, id (que), tantisper dum rudes isti possunt erudiri: we ought to moderate our use of things indifferent to the capacity of our neighbour as yet weak by ignorance, and a little one in the Schoole of Christ, and that so long untill such ignorant persons may be instructed. The reason of which resolution is, because after instruction in true interpretation of reason, as I said before in answer to the fourth question, they that are scandalized are accounted rather wilfull [Page] then weake, and therefore not to bee regarded. Whereto I adde that unlesse wee pitch here, there can be no certain rule given when men are weake, when froward: when we must forbeare our liberty, when we may use it. Yet by instruction, or giving a reason, I mean not a meere Magisteriall avowing of our liberty, much lesse a jesting at the weaknesse of him that doubts of it,§. 14. Que. 7. What foresight of scandall consequent is necessary to make a man culpable of scandalizing this way. but an humble, loving, and solid manifestation of it, to the understanding of the weake.

A seaventh question may be: whether that a man may be guilty of sinfull [Page] scandall in the use of his liberty, it be not requisite that he should have some foresight, or preconceite of it, or at least such particular advertisement of the scandall consequent, as if he had heeded it he might have prevented the scandall? Ans. Whereto I answere, that if a man use his liberty, and such scandall follow as he did neither foresee, nor imagine would follow, nor had any advertisement of it fit to foremind him of it, sin is not to be laid to his charge in respect of such unexpected and unthought of scandall. In this case it may be infortunium non [Page]peccatum, his mishap that his action should occasion anothers hurt, but not his sinne, to whom the scandall was by no default of his, no defect of charity, but by meere nescience in a sort unavoidable. This answer may be gathered from the Apostles resolution, 1. Cor. 10. 27. 28. In which the Apostle tells the Corinthians, that if any of thē that believe not should bid them to a feast, and they were disposed to goe, they might eate whatsoever was set before them, asking no question for conscience sake. But if any man should say to them. This is offered in sacrifice to Idols,[Page]they were not to eate, for his sake that shewed it, and for conscience sake, yet not his owne conscience, for he might use his liberty in respect of his own conscience, who knew the meat offered to the Idoll, to bee still neverthelesse Gods creature, whose the earth is and the fulnesse thereof; but the others conscience, who was ready to conceive some honour given to the Idoll by eating the Idolothyte. Now from hence it is plain, that if there had bin none to give notice of the exception of the weake, there would have been no sin in him that had eaten though offence had [Page] followed, which argues that then a man onely is guilty of sin in the scandall consequent on the use of his liberty, when he hath had fore-notice thereof. Adde hereto that the scandalizing of weak brethren reprehēded Ro. 14. is called a despising, or setting at nought of a brother, ver. 3. 10. which implies manifest knowledge, that the weake were apt to bee grieved by the strong ones eating of meats: yea in reason, and agreeably to the cases resolved. Rom. 14. 1. Cor. 8. & 10. ch. it's not a mans sin unlesse he know the futurition of the scandall with some morall certainty, [Page] so that if it fall out though we conceive it not likely it would, our Consciences need not to be troubled for that accident: because however factes done by ignorance of those precepts which God hath enjoyned are sinnes: yet contingent events not foreseene by us, cannot make those facts of ours which are otherwise lawfull, to become sinfull though the event be harmefull. God who hath tied us to know his will which he hath enjoyned us, hath not tied us to know these accidents, which caliginosa nocte premit, he reserves in his own breast. As it is [Page] in slaying by meere chance mentioned Deut. 19. 5. the killing of a man is a grievous misfortune, and in that respect to be lamented, but not a sinne, nor in that respect be repented: so in like manner such casuall scandall (as I may so call it) is to be bewailed as a mishap, but not to be mourned for as a sinne.

An eight question may be:§. 15. Que. 8. Whether the restraint of our liberty for feare of scandall, be universall. whether the restraint of using our liberty by reason of scandall be universall? Ans. No: scandall upon the use of our liberty, restraines us only hic & nunc: in this place at this time: it doeth not take away, but suspand [Page] the use of our liberty. So that though a man may not use his liberty where and when there are persons apt to be scandalized: yet he may where & when there are none, or he knowes of none that are apt to be scandalized. In such cases the reason of the restraint ceasing, the restraint ceaseth. And this is agreeable to the Apostles determination 1. Cor. 10. 27. 28. resolving that a man that might not eate meate offered to an Idoll, when it was shewed him by another that it was an Idolothyte, had yet his liberty of his own conscience entire: which were not true if he might [Page] eate at no time such meat, because he might not eate it at that time. To conceive otherwise inferres this absurdity, that the likelyhood, or accident of one scandall utterly extinguisheth his gratious Chartter of Christian liberty in that thing by which he was or might be once a scandalizer.§. 16. Que. 9. Whether scandall may be by omission of the use of our liberty.

A ninth question may be: whether there may be scandall by omission of the use of our liberty in a thing indifferent? Ans. Omission I oppose here to positive action: As for instance, eating meats allowed by God is a positive action, and the use of our liberty: not eating [Page] that which we might is a privation and omission of the use of our liberty. Now that a man may be guilty of sinfull scandall by the omission of a duty I determined before, c. 3. §. 3. To which I adde that sith the lawfull Magistrate hath power about indifferent things to restraine, or require our use of our liberty for the publique good, and we are bound to make conscience of obeying such cō mands, not for the things sake so commanded, for that is in it selfe indifferent, but by reason of the authority to which God hath made us subject, and the end for which such [Page] orders are established, which all members of a common-wealth ought to seeke: therefore the omission of doing such things commanded is an omission of a duty (rebus sic positis) and the scandall consequent upon it, a scandall of the first sort, to wit of sinfull example. Moreover for a punctuall answer to the present question, I conceive that there may be scandall by the forbearing the use of our liberty, when that forbearing though otherwise lawfull, occasions men to conceive some alienation of affection, some evill intentions, some superstition, or the [Page] like evill in them who doe forbeare it, our Saviour Math. 17. 27. would have tribute mony paid for himselfe, & Peter, though he were free, and that because the not-paying would offend them. S. Peters not-eating with the Gentiles was a scandall to Barnabas Gal. 2. 13. Frequent experience confirmes it that the forbearing of some actions which are in their kind indifferent, at some times doth grieve weak brethren, and offend others, when they are apt to conceive such forbearance to arise out of a malevolent minde, superstitious opinion, humour of singularity, [Page] contempt of others, or the like cause.

A tenth question may be:§. 17. Que. 10. Whether a community or a magistrate may be scandalized. whether a community, a nation, the publique Magistrate may be scandalized? Ans. The use of excommunicatiō presupposeth that scandall may be of the whole Church by sinfull actions of one member. Yea further it is determined art. 34. of the Church of England. Whosoever through his private judgement willingly and purposely doth openly breake the traditions, and ceremonies of the Church, which bee not repugnant to the word of God, and be approved, and ordained by common[Page]authority ought to be rebuked openly (that other may feare to doe the like) as he that offendeth against the common order of the Church, and woundeth the consciences of the weak brethren. Moreover experience shewes that whole nations or societies are sometimes offended with those who observe not their customes, or orders, which are in their use indifferent,§ 18. Que. 11. What we are to doe where there is danger of scandall one way and of disobedience to the Magistrate another way. and not confirmed by any publique ordinance, but by use only received: and that such varying from them occasions anger, enmity, and such like evills.

An eleventh question may be: Whether sith the [Page] Magistrates authority is one way of restraining or requiring the use of our liberty, and the danger of scandall another, upon supposition, that the lawfull Magistrate cōmands the doing or omitting of that which is indifferent, & on the other side there is danger of scandalizing, the question is which of these respects I am to be ruled by? Ans. There is no doubt, but that a good and wise Magistrate will remit in many cases the rigour of discipline to avoide scandall, as I said before §. 4. As the love-feasts, kisse of peace, vigils at the tombes of Martyrs, and other orders of the [Page] Church were in processe of time evacuated, when they occasioned scandall. But if the Magistrate doe not suspend his cōmands, then it is a hard case. For either on the one side there is danger of nullifying the power of the Magistrate, or on the other side of wounding or destroying our brother: Possibly it may so fall out that a mans cōscience may without much difficulty winde it selfe out of this streight, by finding some circumstances prepōderating either one way or other. As for ininstance, if the Magistrats command bee about a matter of great consequence, [Page] for the safety of the Common-wealth, to avoid a present evill: or if it be in a smaller matter if urged peremptorily, & vehemently, on the other side the effect of the scandall be not likely to bee plain Apostacy, or the like great sinne, but some grievance of mind, or discontent of the party scandalized, it is without doubt that then the Magistrates command is to be performed. On the contrary, if the Magistrates command be in a smaller matter, not bringing any great evil, nor likely to infringe the power of authority though the command be not followed, [Page] if it be not peremptorily, and strictly, but remissely urged: on the other side, the effect of scandall of the greatest sort of evills, very probable, and in a manner present, giving no time to finde a way to redresse it, then in this case the danger of scandall may prevaile for that time. But if we make the scales even: and propound the case thus: what if the danger of scandall be great, and manifest, on the one side, and the Magistrate peremptory in his command, and the thing commanded of great moment on the other side, the doubt is, whether of these [Page] two is to bee regarded? I determine that the Magistrates command should in this case sway our consciences: and that for these reasons following. 1. Because by the Magistrates command the thing required is made a necessary duty though in it selfe indifferent. For the command that ties every soule to bee subject to the higher powers, Rom. 13. 1. requires obedience to them, which is the chiefest part of subjection. And this obligation of obedience is antecedent to the consideration of the scandall. For the sanction of the law precedes the accident of scandall. Now [Page] in things that are our duties wee must not omit them, or neglect them for feare of scandals. Therefore the Magistrates command in the case propounded is not to be neglected for feare of scandall. Against this argument Dr Ames. lib. 5. de consci. c. 11. §. 16. seems to except in these words: Nulla authorit as humana &c. No authority of man can either take away the nature of scandall from that which otherwise should bee scandall, or the nature of sinne from scandall given. For no man can command our charity and consciences. Vel periculum scandali dati praestare, which I render [Page] thus, or countervaile, or be preferred before the danger of scandall given. Whereto I reply that it is not true that the lawfull authority of the Magistrate may not in things indifferēt make the doing of that action not to bee a scandall given, which otherwise might bee. For if it may make the thing commanded a duty by vertue of the command, the scandall consequent will bee passive, or taken; not active, or given. As we determine of preaching, and many other duties that they are to bee done though scandall follow: so we are to say of obedience to the Magistrate in [Page] that wherein God hath made us subject to him wee are to obey him, though scandall follow. If it bee said that preaching is a duty immediately enjoyned by God, the doing of that which the Magistrate commands only mediately: I answer. Though it bee true that for this reason the thing which the Magistrate commands is not so strictly our duty, as that which God commands: the Magistrates commands belonging only to his owne subjects, Gods commands to all: the Magistrates constitutions binding us only in reference to a superiour authority, and [Page] a superiour end, the publique good, and therefore when they are contrary to the law of God, or nature, when there is some pressing necessity that cannot bee avoyded by reason of which wee cannot doe the thing commanded, if the necessity bee true, and not fained, and the not-doing of the Magistrates command be without contempt of authority, or ill example to others, or if the thing commanded should be in truth plainely contrary to the publique good, as it may happen sometimes some commands may, if strictly urged, [...] according to the letter, But [Page] Gods commands binde absolutely, without limitation. I say though for these reasons the thing which the Magistrate commands be not our dutty so strictly as that which God immediately commands: yet when it is a duty (as it is when it opposeth not Gods law, the law of nature, or the publique safety) there is a necessity of obeying the command of the Magistrate, as of obeying Gods immediate precepts: nor may the one bee omitted to avoyde scandall any more then the other. As for that which is said that the Magistrate cannot restraine our charity. 'Tis [Page] true: for charity is an inward affection of the soule, which none but God can command, as none but hee can search, and punish, yet the Magistrate may restraine the shewing of our charity somewayes, as in forbidding to relieve malefactors, rebels, vagrants &c. so that hee should sin that should preferre such a worke of charity, before a worke of obedience to the governour, which is a worke of piety to a publique person, and the Father of the countrey: whereas the other is to a private person of common respect. But the Magistrate cannot command[Page]our consciences. Answ. That the commands of men doe in no sort bind the conscience, cannot bee said without contradicting of S. Paul. Rom. 13. 5. Ye must needes bee subject not onely for wrath, but also for conscience sake: They that say least for governours, say they may by their lawes binde the conscience mediately, and by vertue of Gods precept, although not immediately and of themselves. Now this is enough to prove that it is the duty of Christians to doe the lawful commands of the Magistrate. As for that which is said that the danger of scandall is before the disobedience to the commands[Page]of men. I suppose not: for the evill by disobeying of the Magistrate is as certaine, if not more certaine then the evill of scandall, the evill of scandall more remediable then the evill that followes on the disobeying the Magistrates command: for the one is likely onely some transeunt harme in the mind or conscience of the scandalized person, the other a constant permanent harme in the common wealth, such as many times overthrowes government, and in fine dissolveth a commonwealth: the one usually extends to few, the other to the whole community. And [Page] it is taken for a plain truth. Praestat ut pereat unus, quam unitas. Or as Caiaphas once said, It is expedient that one should dye for the people, and that the whole nation perish not. Io. 11. 52. Adde hereto that there is a scandalizing of the publique Magistrate and others by disobedience, as §. 17. was determined, which is as regardable as well as the scandalizing of private persons, unlesse too much partiall respect sway men, that they will not judge righteous judgement. 2. I argue thus, If it be not determined that the obeying of the Magistrates command were to bee preferred [Page] before the declining of scandall, that may happen by such obedience, then it will follow that both the Magistrate is bound to revoke or suspend his lawes, when there is likely-hood of scandall to follow. For he is not to urge men to doe that which is evill; Now this would make all governours that make conscience of their commands almost perpetually uncertaine, whether they may command any thing or no: or make their constitutions invalid, sith they can seldome make any orders, but that scandals will arise, as experience in all ages hath proved. And [Page] subjects also shall have power to neglect such constitutions, and so to make them as no lawes in the same case. The consequent of which being granted, I suppose can bee no lesse then Anarchy, and confusion. The mischiefe of which is greater then I can expresse, and such as the avoyding of scandalizing of some soules cannot countervaile: wherefore as it is said in the case of exacting an oath of a persō, that (it's likely) will forsweare himselfe. Fiat justitia & ruat coelum. Let justice proceed, though the heaven fall: so say I, let goverment stand though subjects bee scandalized. [Page] 3. Lastly, If a man in doing any lawfull thing make it knowne that hee must doe it by reason of the command of authority, or it bee otherwise manifest that that is indeed the reason of his doing, surely he that is offended is rather unrighteous, and evill minded, then weake, that will think that lawes must bee broken to please him: and therefore the scandalizing of such not regardable.

A twelfth question may be:§. 19. Que. 12. What we are to doe in case of scandall, either by using or not using our liberty? If it fall out that in the doing or omitting of a thing indifferent some will bee scandalized if it be done, others if omitted, some offended if it be [Page] done this way, some offē ded if not done this way, so that there is apparent danger of scandall either way, what is to be done in such a case? Ans. D. Ames. l. 5. de conscientia. c. 11. §. 18. denies the case and sayes, nulla datur talis perplexitas, ut necessarium sit pio homini sive hoc vel illu à faciat, sive non faciat scandalum alicui dare: There can bee no such perplexity, that it should bee necessary for a godly man, whether he doe this or that or not doe it to scandalize some one. Which assertion of his is both against experience, and reason. Against experience: For the contrary fell out in S. Peters [Page] case, Gal. 2. 12. in which it is plaine in the carriage of that matter, that if he did eat with the Gentiles he was in danger of scandalizing the Iewes, if hee did not eate with them to scandalize the Gentiles. And it falls out too frequently in our own dayes, that in the use of some rites in themselves indifferent, some are offended with the use of them as Popish, some with the not using them as arguing the affectation of Novellisme and singularity: Against reason. For sith scandall ariseth from the opinion that is had of a thing indifferent, when the action of him that offendeth [Page] dasheth against it, and it is undoubted that even godly men, may have opposite opinions of things indifferent, one thinking them fit, another unfit: one thinking them needfull, another evill, it is plaine in reason that it may so fall out that the doing or not doing of somthing indifferent may crosse the one or the other of the opposite opinions, and so scandalize either the one or the other. The resolution of Calvin, Epist. 379. is right and good, that a scandall of a few must not sway us in a thinng not repugnant to Gods word. Vbi major numerus pervincit, where [Page]the greater part is on the cō trary, no not though it draw an evil consequence after it.

And in like manner may it be said, ubi potior numerus pervincit, where the better part is on the contrary, as the governor, the most wise, learned, and faithfull Christians. Likewise consideration should be had to offend those rather whose offence is easier remedied, or the consequēce of their scandall lesse pernitious, then those whose offence is more hardly redressed, or the consequence of their scandall more pernitious. For in such cases prudence must rule our consciences to respect primarily the more considerable par, & [Page] to avoyd the more dangerous consequences.

A thirteenth question may be:§. 20. Que. 13. What we are to doe, when the forbearing of our liberty endangers the losse of it. It may so fall out that either by the frequent, or incommodious forbearing of the use of our liberty at some time, our lawfull liberty may be so indangered, that an opinion may thereby be setled as if it were unlaw-full simply, which we forbeare onely by reason of the feare of scandall, or as if it were necessary which wee onely doe to avoyde scandall, what is a christian to doe in this case? Answ. The example of S. Paul is commonly by Divines produced as a resolution of this question. [Page] We read Acts. 16. 3. that Paul tooke and circumcised Timothy to avoyd the offence of the Iewes though the law of circumcision, and other legall ceremonies were then abolished: and hee had liberty to omit it. But hee tells us Gal. 2. 3. 4. that Titus was not compelled to be circumcised, and that because of false brethren unawares brought in, who came in privily to spye out our liberty, which we have in Christ Iesus, that they might bring us into bondage. To whom saith he: v. 5. We gave place by subjection no not for an houre, that the truth of the Gospell might continue with[Page]them. While the liberty of uncircumcision was unchallenged he did with security circumcise Timothy to avoyde offence: but when the truth of christian liberty was challenged and endangered he would not yeild to doe the same to Titus. From which practise avouched by S. Paul, and therefore propounded by the holy Ghost as imitable by us, this rule may bee safely inferred: that when by use or disuse of our liberty, the truth of our liberty is in danger to be impeached, wee are then rather to put our selves on the hazard of scandall, then to loose our liberty it [Page] selfe. For it is a more pretious thing not to have our consciences in bondage or the truth impaired, then can be countervailed by the pleasing of some men. Truth is an unvalluble Iewell, which wee are not to forfeit to win mens affections. Praestat ut scandalum admittatur, quam veritas amittatur: is the approved rule of S. Augustine. Better admit scandall then loose truth.

A fourteenth question may be:§. 21. Que. 14. What are we to doe when there is danger of life by not using our liberty, of scandall by using it. whether if on the one side our life should be indangered by forbearing the use of our liberty, and on the other side there be likely-hood of scandall if we use it, is our liberty to [Page] bee used to save our lives, or to be forborn to avoyd scandall? Answ. It is a rule received, which Aqu. 2a, 2ae, qu. 43. art. 7. cites as out of S. Hierome, that that which may be omitted, Salvà triplici veritate seil. vitae, justitiae, & doctrinae, a threefold truth of life, righteousnesse and doctrine being preserved, ought to be omitted to avoyde scandall. According to which exception it followes that wee are not to omit our liberty when our life is endangered. And there is plain reason for it, from the precedency of our selves among the objects of charity before others: wee are to love others as [Page] our selves, not afore our selves. 2. In respect of the greatnesse of the danger of loosing our life above the danger of scandall. For, 1. the danger of loosing life may be more certain in forbearing our liberty, when naturall necessity requires us to use it, then the event of scandall can be, depending on the changeable mind and will of man. 2. The evill of loosing life is plainely remedilesse: life lost cannot be recovered by man: but the evill of scandall is not simpliciter irremediabile, simply remedilesse, but that instruction, advise, example, prayers may by Gods blessing restore [Page] the person scandalized. If it were so that it were revealed by God that by using my liberty to save my naturall life, I should inevitably cast my brother into everlasting fire, surely charity bindes mee to loose my life rather then to damne my brother. But this no man doth by using his liberty, at least God reveales no such thing. But what means the Apostle then 1. Cor. 8. 13. when hee saith; If meat make my brother to offend, I will eat no flesh while the world standeth, least I make my brother to offend? I answer: The Apostles resolution is not to abandon all meat [Page] and dye to avoyd offence: but to eat no flesh, without which he might live. And accordingly wee are to forbeare our conveniences, and priviledges which serve us ad benè esse to our well-being: but not our lives or lively-hood that is necessary ad esse, simpliciter, that wee may have a being.

A fifteenth question may be:§. 22. Que. 15. What we are to doe when there is feare of scandall to some and hope of good to others by use of our liberty. whether if there appear danger of scandal to some in using our liberty, and likely-hood of opposite good to others by using it, we are to forbeare it? Ans. No: For in this case the use of our liberty to that end is a duty, as being a greater exercise of charity, [Page] the scandall being not remedilesse, unlesse by reason of a perverse mind: which kind of scandall is not to be regarded.

A sixteenth question may be:§. 23. Que. 16. How farre we are to regarde the Scandal that ariseth from fancy without any probable reason? whether wee are bound to forbeare the use of our liberty to avoyde the scandall of our weake brother offended with our action as conceiving it evill without any probable ground? Answ. I thinke not. For there was probable ground of the evill of eating the Idolothytes 1. Cor. 8. and of the eating of the meates and neglect of dayes mentioned Rom. 14. And in reason, if a mans conceit without shew of reason on [Page] meere fancy shall hinder me in the use of my liberty, my liberty is no liberty in effect. Besides if hee conceive ill of my action without some probable reasons moving him therto, his conceit is rather to be interpreted an effect of selfe-will, or ill will then of weaknesse, and so not to be regarded: If it be objected, as frequently it is, that the Apostle 1. Thes. 5. 22. chargeth christians thus [...]. Abstaine from all appearance of evill, and therefore wee are not to doe that which seemes to bee evill to another, whether upon probable reason or fancy though it [Page] be not in it selfe evill. I answere, 1. that [...] signifies the sort or kind of things, answering to genus and species, as Cicero renders it, and that Tremellius out of the Syriak translates it ab omni voluntate malâ fugite, fly from all evill will, that is, as he interprets it in the Marginall note, negotio malo, sive re malâ, evill businesse, or evill thing, so that it might be translated, abstaine from every evill thing, or every sort of evill. 2. That though Beza with others read ab omni specie mali, from every appearance of evill: and expound it not only of that which is evill in it [Page] selfe, but also of that which though not evill in it selfe, yet seems so to others: yet more plainly according to the originall it is translated by the vulgar and Tigurine translators, ab omni specie mala, from every shew which is evill. According to either of which readings this text will prove only that we are to avoide that which is an evill thing or appearance it selfe evill, and makes nothing to prove that we ought to abstaine from a thing or appearance not evill but indifferent. 3. That Chrysostome, the Greeke Scholiast, and others apply it onely to false doctrines, [Page] or lies of false prophets. As if the Apostle had said, Though you are not to quench the spirit, yet you are to try all doctrines, and to abstaine from that which appears evill: which would be nothing to the abstaining from the use of things indifferent, when they seem evill to another. 4. But let it be granted, that it is meant of evill appearance in respect of practise, yet it may be doubted whether the Apostle means it of that which appears evill to another or to a mans selfe? surely the series of the text doth best suite with this interpretation. Abstaine from that [Page] which appears to your selves to be evill: for having said, Try all things, whether doctrines or practises, to direct thē what to doe he addes, Holde that wich is good, that is what you finde upon triall to be good, and abstaine from all evill appearance, or appearance of evill, which so appears to you upon your triall. Which exposition besides that the words of Calvin in his Commentary imply he so conceived it, hath other learned men that approve it, and so farre as I see into the text seems to be most genuine. Now if this exposition stand, it makes nothing [Page] for the abstaining from the use of our lawfull liberty which appears evill to another, but from that doctrine or practise which appears to be evill to our selves, that we may not sinne against the light of our own conscience. Lastly, if it were granted that the Apostle forbiddes us to abstaine from all that which appears to be evill to another, yet no interpreter that I meet with understands it of such appearance of evill, as is conceited to be such upon some erroneous principles in him that conceives it to be such, or by reason of the meere fancy, or rigid austerity, or evill will, [Page] or such like cause of him that thinkes it evill: but they usually apply it to such causes or signes of manifest evil as are means of drawing to some notorious sinne, as going to heare a Masse, which is a cause and signe of Idolatry, or wanton dalliance which is a cause or signe of whoredome. And they apply hereto that saying of Iulius Caesar, that Caesars wise should be free not only from evill, but also from the suspition of it. So that even in their intent, this Scripture is not appliable to this purpose, as if the Apostle did prohibite a Christian to use any thing that another [Page] thought evill, whether he thought so upon probable reason, or no reason, upon some ground or none. And to speak truth, the application of this text in that manner as it is by some, as if the Apostle did forbid us the use of any thing though indifferent in it selfe, when it appears as evill to another, without farther restraint, is very absurd and so unreasonable as that it will bring a yoake upon mens Consciences impossible to be borne, sith there is scarce any thing a man can doe, but some or other, Infidell or Christian, weake or strong in the faith, orthodoxe or superstitious [Page] will think it to be evil, that saying by experience being found true, quot homines, tot sententiae, so many men, so many mindes: nor shall a mans own conscience only make a thing evill to him, but the conscience of any other man in the world. These are the most material questions which have occurred to mee. Which having finished, I passe on to application & so to the concluding of this point.§. 24. Application 1. To manifest the uncharitablenes of scandalizers by abuse of their liberty.

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

Wherefore it concerns us all to take heed of scandall in the use of our liberty in things indifferent:§. 25. 2. To disswade them from this sin, with directions against it. I meane of scandall both active and passive: And therefore this admonition is to be conceived as pertaining both to them that use their liberty, and them that may be offended with it. 1. Those that are to use their liberty are to take heed that they marre not their good by evill-handling, to wit by using it to destruction, and not to edification of [Page] their brethren. Our liberty is a great blessing of God: it is no small benefit that we may have his creatures to use, that he hath made us under himselfe Lords over the works of his hands: And though he require obedience of us, yet he hath given us a large scope in things after our owne wills, enough to satisfy us if we have any reason: we may eat this or that, weare this or that, dwell here or there, and a thousand more such things are left to our owne choice: But what then? Shall we grow petulant and wanton? Shall we be like an ungracious sonne, who [Page] when his father hath put an estate in his hand, followes his owne pleasure, regarding neither parents nor brethren? God forbid we should thus requite the Lord! Nay rather it becomes us, as wee have all our priviledges from God, so to doe as a good child to a kinde father, a generous Favorite to a munificent Prince, even to lay all our gifts at the donours feet, to devote them all to his honour that gave them freely: to spend that for his service which he hath so frankly endowed us with. It's to bee remembred that we are not Proprietaries, but Vsufructuaries of Gods [Page] creatures: they are his goods still, though put into our hands, to occupy: the earth is still the Lords and the fulnes thereof: we may not say of it, wee may doe with our owne as we list. That wee ought to doe which the Apostle inferres hereupon, Whether wee eat or drinke, or whatsoever we doe, doe all to the glory of God. 1. Cor. 10. 31. Not forgetting our brethren, but as it is added v. 32. giving none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of God: or as we are admonished. Gal. 5. 13. Though we are called to liberty, yet not to use our liberty for an occasion [Page]to the flesh: but by love to serve one another. It will be but a miserable advantage to vs to vse our liberty, so as to spurn at Gods honour, and to trample our brethrens good vnder our feete: to obscure the lustre of Gods glory, or to make gashes in our brothers conscience. Shall a man because he is strong, kicke the weake under his feet? Shall a man use his owne happines no better, but to make others miserable? No, no, (Brethren): Mercy, Iustice, Charity, our Calling, Christs example, all these and more then these should teach us better, to seeke not our owne, but [Page] one anothers wealth, to use our owne good, so as not to spoyle anothers peace. We are to remember, that as our Saviour said, we should have the poore alwayes with us, so it is true also, that we shall have the weake in faith alwayes with us, and therefore it will be a perpetuall duty, [...] Acts 20. 35. to support, not to supplant the weake.—To this end, 1. get a tender, and compassionate love of thy brother in thy heart: thou art bound to love all men: but thy christian brother chiefly. Let the love of Christ to thee, and him be thy patterne: he would [Page]not breake a bruised Reed, nor quench smoaking Flaxe: Isai. 42. 3. He fed his flock like a sheepheard: hee gathered the Lambes with his arme and carried them in his bosome, and gently led those that were with young. Isai. 40. 11. Oh get such a tender love, that yee may be as the Apostle requires, [...] Rom. 12. 10. Inclined to tender affectionate kindnesse one to another in brotherly love, that thou maist communicate to them the warmth of thy bosome, that they may have heate by thee, and the kissing of thy mouth, that they may have delight [Page] by thee, and the strength of thy armes, that they may have safety by thee, not be exposed by thee to dangers, much lesse bitten and devoured by thee: you are not borne for your selves: you have not your goods only to serve your owne turnes. They are thy bone, and thy flesh, yea thy spirit too, if a christian. If there be any excellency in thee: yet both are of the same kind: If thou differest from him, yet who made thee to differ from him? Or what hast thou that thou hast not received? Love him therefore and despise him not: bee tender over him, and [Page] not contemne him: 2. Get much prudence also to know the condition, inclination, minde of thy brother. Much charity may make us willing, but there must be much prudence also to make us able to avoyde scandalizing. There's such variety of dispositions, opinions, and conditions of men that it is no small difficulty o avoyde scandalizing of some one or other. Neverthelesse if we doe what lyes in us, the Almighty will accept of the integrity of our hearts, and not impute to us our defects of imprudence.

And here I could heartily [Page] wish that all christians, especially those that are set apart for the ministery of the word, would take heed of one evill to which in these times men are very prone. I meane the teaching of many things to be evill, whose abuse only is evill, not the things themselves, For what ever bee the cause whether it bee facility of sliding into extreames, or unskilfullnesse to distinguish betweene the use and abuse of things indifferent, or the debility that is in many to reason, and to gather right consequences, or the preoccupating of mens minds with erroneous principles, [Page] or that [...], as St Basill calls it, the immoderate drawing things to a contrary way, as to think that to be most right which seemes most contrary to Popery, prophanesse, or the vitiousnesse of the times, or the addictednesse that is in men to hold that which their affected teachers doe vent, or studium partium, a desire to promote some party, or to have, and to entertaine opinions peculiar to such a party as a Cognizance for them to be discerned by from others, or an affectation of singular opinions, I say what ever bee the cause the great Charter [Page] of christian liberty is too much inlarged by the licentious, who make that indifferent which is evill, or necessary, to the confirming of themselves in sin: and on the other side is too much straitned by others, in making things evill which are not so, expunging that out of this gracious Charter, which God hath indulgently granted us therein. Both which are contrary to Gods precepts, which require us neither to cal good evill, nor evill good. Isai. 5. 20. to turne neither to the right hand nor to the left. Deut. 5. 32. And therefore as the one is a trangression against God, [Page] plainely violating his precepts: so the other is an intollerable presumption against the soveraigne authority of the great Lawmaker to impose lawes on mens consciences which God hath not made: and in the effects of it, it is dangerous. For it is in truth a seminary of superstitions, which doe alwayes attend errours of conscience, and the great nursery of scandalls, in intangling mens consciences with unnecessary scruples, disquieting and discomforting men thereby, occasioning the neglect of necessary duties whilst zeale is bent on things unnecessary, raising many [Page] jealousies, alienation of affections from others, rash judging, seperation from communion, and a world of other evils, which according to the fruitfullnesse of errour arise from this one roote. Wherefore I beseech all christians, specially ministers of the word in the bowells of Iesus Christ, to bee very well advised either how they allow of that as lawfull which is indeed sinfull, or condemne that as sinfull which is indeed lawfull, and in their invectives against sinne, so to attemperate their speeches, that the abuse and use of things bee distinguished, [Page] that corne bee not pulled up for the weeds sake.

2. As for those that are apt to be scandalized,§. 26. 3. To admonish men of being scandalized by anothers use of his liberty, and directions to that end. it concernes them to consider that their taking offence at their brothers liberty is their owne weaknesse, and danger. It's sure thy weaknesse of judgement, or affection that thou art so apt to stumble at thy brothers actions. And is not weaknesse burden enough to thy selfe, but that it must also become thy brothers burden? Wilt thou make thy ignorance his punishment? Learne better that most necessary lesson, descendere in teipsum, to look into thy selfe, and to [Page] know thy selfe: to take a right measure of thy knowledge, and to submit thy selfe to the reasons and judgements of the stronger. It concernes the Father to bee indulgent to his childs weakenesse: but the child should learne to submit to the Fathers judgement. The stronger should favour the weaker, but the weaker should preferre the stronger before themselves. 2. It's thy danger also: How dost thou by such stumbling incommodate thy selfe! Thou mightest learne good by thy stronger brother, thou takest harme: hee might bee a staffe to stay [Page] thee, thou makest him a stumbling-block to overthrow thee: he might ease thy conscience, so as to walke more comfortably: thou makest use of him onely to fetter thy conscience that it may walke more heavily: he might heale thy sores: hee doth but wound: ther's disagreement from that which should promote charity, a breach where there should bee strongest affection. Doe not thy selfe so much harme, thy brother so much wrong. To this end receive from me these directions. 1. Acquaint thy selfe with the difference that is to bee made between superstructures [Page] and fundamentalls of Christian doctrine, whether of faith or practice: Know this, that though hee is no true beleever, that beleeves not all Gods truth which hee knowes to bee Gods truth, nor truly obedient that obeyes not all Gods precepts, which hee knowes to be such, yet he may bee a true beleever, and truly obedient, who beleeving and practising fundamentals, things necessary to be knowne and practised by all, yet beleeves not, or practiseth not sundry superstructures, not out of unbeleife of God or enmity to his will, but simple ignorance. [Page] Bee not then hardly conceited of him that knowes not, or practiseth not through ignorance things not fundamentall, especially if they be remote from the foundation. Let not thy zeale be equall for the smaller and the greater matters of the Law, as our Saviour distinguisheth them, Mat. 23. 23. 2. Bee not rash or too stiffe in thy opinion, when it is circa disputabilia, about disputable points, such as honest and learned men doe vary in, so that it can bee hardly discerned, who is in the right. Let thy conceits of thy selfe be modest: and bee willing to learne from aany [Page] one that which is truth. 3. Be not apt to suspect anothers unsoundnes: Iudge not that thou be not judged. Mat. 7. 1. Who art thou that judgest anothers sevant? Rom. 14. 4. Why dost thou judge thy brother? Wee shall all stand before the judgement seat of Christ. vers. 10. 4. Lastly wherein thou agreest with thy brother, what thou hast learned as he hath done, professe that; practise that with concord, and waite till God shall joyne you together in one mind, and one way for the rest. Remember that golden rule of the Apostle. Philip. 3. 15, 16. Let us therefore as [Page]many as be perfect bee thus minded: and if in any thing yee bee otherwise minded, God shall reveale even this unto you. Neverthelesse whereto wee have already attained, let us walke by the same rule, let us mind the same thing.

CAP. 5.
Of scandalizing in speciall by enticing practises.

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

To conceive more fully of this sort of scandalizing,§. 2. How men Scandalize by enticing practises. we are to consider that this kinde of scandalizing hath diverse acts. The first and principall is in the braine, that contrives some pernitious device to ensnare mens soules by, for the most part intended to that end: but if it stay there, and shew not it selfe in outward act, it is only a scandall inchoate or begun. The outward acts by which it shewes it selfe, are either of words, or of deeds. We may see it in the scandall of Balaam & Balak: Balaam deviseth a way to scandalize the Israelites [Page] by sending the whoorish daughters of Moab among them, thereby enticing them to commit whoredome, and to joyne with them in their Idol-feasts: Balaam deviseth this, he imparts it to Balak, and He puts it in practise: in this Balaam was the principall, Balak the accessary: Balaam began the scandall. Balak perfected it. Ionadab the son of Shimeah deviseth a way for Amnon to practise his incestuous lust with his sister Tamar, & adviseth him to execute it, by which he committed a foule sin. 2. Sam. 13. 5. This counsell of Ionadab was a scandall to Amnon [Page] by a subtil way. Iulian the Apostata abstaines from the shedding the blood of Christiās which Diocletian, & other Emperours before had shed: he saw that it did but encrease Christianity, men being ambitious of death that they might have the honour and Crowne of martyrdome. But hee useth sly and cunning devices to insnare men in Paganisme, he promotes the most zealous Pagans, makes the schooles free only for them, countenances them, ieeres at the doctrine of Christ, scoffs at the rites of Christians, foments their contentions, and thereby drawes [Page] many to Apostasie; many to a love of Paganisme, and thereby scandalizeth them. Innumerable of the like subtil devices are used in every age to insnare mens souls by enticing them to doe evill. And this sort of scandalizing differs from that scandall which is by sinfull example, in that the action of such scandall is intended onely for to satisfie the doers lust, though it becomes scandalous by it's venomous nature: the scandall by an enticing practise is sinfull, and intended also to further sin, though sometimes the scandalizer know not the thing hee [Page] perswades to, to be sin. It differs also from scandall by persecutiō in that that scandall is by force, the other by fraud.

Now all such kinde of scandalizing by enticeing practises is sinfull and deserves woe,§. 3. Difference of scandalizers by enticing practises in respect of the part they act therein. but all is not alike sinfull; nor hath the same degree of woe awarded to it: For difference is to bee made between scandalizers according to the part they act in this tragoedy, or mischiefe of scandals. For there are some that are the contrivers, & Counsellours of such divellish machinations: others only moti movent, being set on worke they execute. [Page] The inventer & perswader in this thing is deeper in the guilt of the scandal then the meere actor. For it is more voluntary in him that contrives, more of his own motion, than it is in him that acts what another suggests. He that leads and rules the other is the principall, hee that consents and followes is but a second. Wherefore the scandalizing of the children of Israel by the daughters of Moab is rather in scripture imputed to Balaam, who taught that wicked device, then to Balak who put it into execution: and Ieroboam that devised the golden Calves is rather said to [Page] cause Israel to sinne, then the workman that made and set them up.

Secondly,§. 4. Difference of scandalizers by enticing practises in respect of the motives which incite them. difference is to be made between scā dalizers of this kinde in respect of the several motives which lead them to offend others. For first, some doe scandalize others out of craft for their ungodly and unrighteous ends. Thus Balaam the sonne of Peor devised a way to scandalize the Israelites that hee might gaine the wages of the unrighteousnesse. 2. Pet. 2. 15. Ieroboam the sonne of Nebat sets up two golden Calves at Dan & Bethel, which became a snare to the people of Israel, & this [Page] was done to maintaine his rebellion against his Prince, and confirme the kingdome to himselfe, 1. Kings. 12. 26. 27. Jonadab the son of Shimeah perswades Amnon to ravish his sister, & this was done that hee might the more ingratiate himselfe to Amnon his friend. 2. Sam. 13. 3. The Pharisees devised waies of superstition and hypocrisie that they might devoure widowes houses. Mat. 23. 14. 15. Elimas the sorcerer with subtilty seeks to turn away the Deputy from the faith, that hee might retain his power with him. Acts. 13. 8. 10. The false Apostles sought to corrupt [Page] the faith of the Galathians concerning Iustification by the law that S. Paul being excluded, themselves might be affected. Gal. 4. 17. Those of whom the Apostle saies, 2. Tim. 3. 6. that crept into houses, and lead away silly women laden with sins led away with divers lusts, did it no doubt to make a prey of them. And with the same spirit at this day doe many seducing Iesuites and Seminary Priests bred of the smoke of the bottomlesse pit scandalize many ignorant or corrupt soules by drawing them to their impious Idolatry, & superstition, their Antichristian [Page] errors and deceits, that they may maintaine the unrighteous tyranny of the Roman Bishops, maintaine thēselves, their Colledges, and fraternities in a rich and plentifull manner by Drurifying (as the secular Priests call it) that is by cheating their proselytes. And no better are the ends of many other Heretiques, as Socinians, Anabaptists, Familists, Separatists and the rest of the litter of grievous Wolves, as S. Paul calls them, Acts 20. 30. that enter among Christians and spare not the flock. Cosin-germanes to which are all that for wicked ends corrupt [Page] mens consciences: as the harlot that enticeth lovers to her for gaine: that corrupt young heires in their manners by humouring them, pleasing them in their vaine lusts of swaggering and gallantry (as they call it) that they may in fine cheate them of their lands or money by gameing with them, or some such practise: that make their neighbours drinke, put the bottle to them, and make them drunken, that they may see their nakednesse, an use in Habakkuks times. Hab: 2. 15. That they may discover their secrets, robbe their pockets, draw them to suretiship [Page] for them, and such other evill purposes. Now all these doe scandalize plena voluntate, with full will, wittinly and deliberately, and thereby shew themselves to bee full of Satan, throughly diabolized professours of his art, which is to make it his businesse, to goe about seeking whom be may devoure: they are as S. Paul called Elymas, Acts 13. 10. children of the Divell, enemies to righteousnesse, that cease not to pervert the right wayes of the Lord. 2. Some doe scandalize others by enticing practises not out of any oblique or indirect ends contrary to their pretences: [Page] but out of love and zeale to their errours, or other things wherein they scandalize them. Of this sort are many Heretiques and Scismatiques, and Idolaters that sollicite men to embrace the errours they hold, or the superstitions they practise out of meer zeale to their errours and superstitions. Iezabel was zealous for the worship of Baal, and therefore shee entertaines and promotes the Priests of Baal at her owne table, that shee might further her superstition, out of the mad affection shee had to the Idol. Saint Paul sayes of the Iewes that went about to establish [Page] their owne righteousnesse that they did it out of a zeale of God, though not according to knowledge, Ro: 10. 2. There are not a few that corrupt others by enticing them to drunkennesse, idlenesse &c. For no other end but because they love their sin, and would have as many companions with them in their sin as they can infect, to build up the Divells kingdome. The adulteresse with much faire speech drawes the simple young man to cō mit lewdnes with her, only to satisfy her immoderate Lust, Pr. 7. 21. These are very grievous scandalizers harming and destroying [Page] their brethrens soules to further their sin, and to make others children of hell like themselves. And it shewes in them a wicked disposition that loves and delights in evill. Yet because it is out of some ignorance (though it bee such as is pravae dispositionis, of an evill disposition) it is therefore lesse voluntary then the former, and thereby lesse evill, and lesse obnoxious to woe. 3. some doe scandalize others by faire words out of misguided love to the persons they scandalize: so that the motive hereof is an affection of love compounded with ignorance, [Page] and imprudence. Thus Peter advised Christ to decline his sufferings, out of love as he thought: but ignorantly, and therefore our Saviour rejected his counsell as savouring of a meere carnall and humane affection. Mat. 16. 23. telling him that hee was a scandall to him. In this manner many carnall parents have disswaded their children from Martyrdome, from zeale, and forwardnesse in Religion, least they should bee lost, as they thinke, become melancholy, unfashionable, misse their preferment, be mocked by men of the world &c. wherein they [Page] thinke they shew much love to thē, but do indeed scandalize, or harme their soules, as Peter did Christ. But the woe due to this is lesse then the former, because it is lesse voluntary, as being not out of a love to the evill, but to the persons they perswade through simple ignorance of the evill to which they perswade.

Thirdly difference is to be made of scandalizeing in this kind according to the matter or thing wherein they scandalize them.§. 5. Difference of scandalizers by enticing practises according to the matter wherein they scandalize. For sometimes men doe lay a stumbling block by seducing men from the truth, in credendis, in matters of faith. As [Page] those of whom S. Peter speakes, 2. Pet. 2. 1. that brought in damnable heresies, or heresies of perdition: and those of whom S. Paul speaks, that sought to deprive Christians of their liberty in Christ, that they might bring them into bondage, Gal. 2. 4. those that corrupted mens minds from the simplicity that is in Christ. 2. Cor. 11. 3. Some doe scandalize others in agendis, in matters of practise, whether pertaining to Religion, or to civill conversation. As Balaam that corrupted the Israelites in both: and all others that draw men to superstition, intemperance and the like sinnes. [Page] Now the former are caeteris paribus, other things being alike, the worse sort of scandalizers: for as much as a pernitious errour in matters of faith is more dangerous, as more easily spreading and infecting the minds, then a corrupt practise that hath lesse colour for it, and likely more resistance.

The reasons why a woe belongs to such Scandalizers are 1. Because they are plaine and manifest agents and factors for Satan and his Kingdome.§. 6. The reasons of the woe due to this scandalizing. Our Lord Christ called Peter Satan, when he was a Scandall to him, though but out of imprudence. Mat. [Page] 16. 23. much more justly may the title be fastened on him that scandalizeth out of craft, who is ingeniosè nequam, wittily wicked. For this reason S. Paule styled Elymas the sorcerer a Child of the Divell, because he did not cease to pervert the right waies of the Lord, Act. 13. 8. For what doe such but [...] with open face declare themselves for Satan, and associate themselves to him in promoting his worke, which is the devouring of soules: and therefore may expect his pay, to whose service they have addicted themselves. 2. because they are direct enemies [Page] to God. S. Paul stiled Elymas, an enimy to all righteousnesse. Acts 13. 8. And what is an enemy to righteousnesse, but an enemy to God, Who loveth righteousnesse and hateth iniquity? what doe such Scandalizers but apply themselves to seduce men from their subjection to Gods kingdome: and as much as in them lies, overthrow his dominion? Now such as shew enmity against God may justly expect hostility from him against them, wrath in requitall of their unrighteousnesse, and that in proportionable measure, answerable to the measure of [Page] their iniquity.

For application of this truth.§. 7. Application 1. To manifest the great guilt of Scandalizers in this kind. 1. We may hereby discover the great guilt that lies on them, that by this way scandalize others, and the great misery that belongs to them. Surely there are every where many, who at least through imprudence doe scandalize men to their ruine by insinuating practises: many carnall parents that relish not the word of life themselves, out of prejudice against Godlinesse, and holy zeale disswade their Children from diligence in duties of godlinesse, prayer, reading, hearing, meditating [Page] on Gods word, as conceiving that these things will make them silly, unfashionable, unsociable, dejected, melancholick, opinionative, that it will hinder their credit and preferment. And therefore divert the current of their minds to the reading of Poems, play-bookes, amorous writings, acquaint them with merry company, pregnant wits, that they may learne gallantry of behaviour, whet their wits, erect their spirits. But instead of learning these things, they learne for the most part the damnable Arts of swearing, whoring, fighting, [Page] drinking, riot, scoffing at religion, and the rest of those hellish courses, which are in these daies vailed under the name of bravery of spirit, and gallantry of carriage. And this falls out by Gods just judgement, that while parents are enemies to that noble service which their children by their godlinesse, and holy zeale might doe for God the soveraigne Lord; to that Heroicall fortitude of minde, in contemning the world, and bearing the extreamest evills for Christs sake, which faith produceth; that incomparable joy, that true liberty which a holy life [Page] begetteth, that surpassing wisdome, and usefull worth that attend the knowledge of God, and an upright heart towards him: their children should fall into the basest services of their own lusts, & of Satans will: enslave themselves to whores, and drinke, and such like effaeminating things, be filled with meere vanity, empty of reall worth, and prove a griefe to their parents, a burden to their countrey, the ruine of their houses, and which is yet worst, Children of hell. And as this is the course of too many ill-advised parents, so it is the manner of too many [Page] unfaithfull friends, and misguided masters, who being led by the same spirit endeavour to quench the beginnings of new birth in their friends, and servants, by their counsells: if they perceive in them any sense of sin, any degree of humiliation, any application of their minds to religion, any alienation of their minds from the prophanenes & vanity of the world, they set their wits on worke how to prevent them, conceiving they shall doe them a pleasure, when as their Counsells tend to their perdition. And thus they doe as they say apes doe to their young ones, [Page] amplexando strangulant, by hugging them, they kill them. Unhappy men! that thinking to doe good, destroy those whō they love, and procure a woe to their own soules in recompence of their counsells, that under the covert of friendship act Satans part: and precipitate themselves and their followers into perdition: But besides these there are not a few, who are zealous for corrupt opinions, for superstitious traditions, for drunken usages, for prophane libertinisme &c. And others who out of craftie reaches, and subdolous intentions, for worldly [Page] advantages apply themselves to seduce others. Of which sort are no doubt many emissaries out of Popish seminaries, agents for separation, and other seedesmen of tares. Shall I take up the Apostles wish, Gal. 5. 12. I would they were cut off that trouble us? So indeed we wish, but my text puts me out of hope of attaining it in this life, & therefore I can doe no more but only read their doome, that a heavy direfull woe hangs over their heads, which will as surely fall on them, as God is true. For how can it be otherwise, but that Gods wrath should [Page] break forth against those that continue practises against him as his enimies? Can any Prince brook the sowers of sedition, the seducers of his subjects from their allegiance, the underminers of his authority? If Claudius Caesar were so blockish, we shall seldome meet with such another. Certaine it is, God will not so put it up, he hath proclaimed himselfe to be a God that will by no means cleare the guilty. Exod. 34. 7. that he will repay them that hate him to their face: Let no man deceive himselfe, God is not mocked. There is a treasure of wrath reserved [Page] for all such factors for hell. The same cup that Balaam and Ieroboam, and Iannes and Iambres and Elymas dranke of shall all seducing Iesuits & inveigling Sectaries and promoters of licentiousnesse drinke of. The same judgement abides them: the same hell must hold them.

Wherefore in the next place admonitiō is needfull.§. 8. 2. To admonish men to take heed of scandalizing this way. 1. To those that out of imprudence doe scandalize, that they consider what they doe. Thou that disswadest frō that which is good, out of ill-advised love, consider better what thou doest. Wilt thou disswade [Page] that which God commands? Wilt thou goe about to crosse his worke? Gamaliels saying should lesson us better: That which is of God we cannot overthrow, least haply we be found even to fight against God. Acts 5. 39. Wilt thou destroy thy brothers soule whom thou thinkest to benefit? Wilt thou doe the Divell service under shew of a good office to thy friend? S. Peters case should be a memento to thee, that thou maist deserve the title of Satan by such officiousnesse. 2. To those that out of zeale to their opinions and affection to their waies doe scandalize, [Page] that they look well what it is they are zealous for, It is good alwaies to be Zealous in a good thing, Gal. 4. 18. But in evill the more zeale the worse. Nothing worse then Iezabels zeale for Baal; nothing better then Elijahs zeale for God. In a wrong way, the faster a man runnes, the worse; in a right way, the better. It is mischievous enough to scandalize others ignorantly; it is more mischievous when it is done with zeale: for that is done with more activity, and after a more pernitious manner. It is pitty good mettall should be ill placed. It might doe [Page] much good were it rightly used, use thy zeale for God, it will be thy happinesse: if thou use it for evill, it will be thy madnesse. 3. To those that scandalize others out of crafty and evill intendments, that they doe but weave a net to catch themselves. Thou that art willingly the Divels agent, take this with thee, that the divell will overreach in the end. What wages have witches, the divels covenant servants, but confusion? And what reward canst thou that art the Divels hired servant expect but destruction? Thou hast sold thy self to worke wickednesse: and [Page] iniquity shall bee thy ruine: while thou doest destroy thy brothers soule, thou doest by the same labour damne thine own. Oh take this wholesome counsell: repent of this thy wickednesse: and pray God, if perhaps the thoughts of thine heart may be forgiven thee: Acts 8. 22. use thy wit and zeale for God who will doe thee good: debase not thy selfe to doe the Divell service, who loves thee onely as a Salvage doth, that hee may devoure thee.

§. 9.§. 9. And those that are apt to be scandalized. Lastly for those that are in danger of being scandalized by such practises, it concernes [Page] them 1. to walke by the light of Gods word. For it is light that must keepe us from stumbling: If a man walke in the day hee stumbleth not, because hee seeth the light of this world. But if a man walke in the night he stumbleth, because there is no light in him. Iohn 11. 9. 10. So it is concerning the soule, if there be ignorance and errour in it, it is easily scandalized, but light and understanding preserve a man safe. 2. To look well to thy goings, without which thou maist stumble though thou have light before thee. Remember then that of Solomon, Prov. 14. 15. The[Page]simple beleiveth every word: but the prudent man looketh well to his goings. Bee not easily credulous then of mens counsells: trust not lightly to their judgements: Try their spirits, examine their counsels, & opiniōs afore thou embrace them. Forget not S. Pauls rule, Rom. 16. 17. To marke them which cause divisions, and offences contrary to the doctrine which is delivered to us, and avoyd them. For they that are such serve not our Lord Iesus Christ, but their owne belly, and by good words and faire speeches deceive the hearts of the simple.

CAP. 6.
Of scandalizing in speciall by persecution.

[Page]

THe fourth way of scandalizing in the distribution before made is scandalizing by injuring or persecuting.§. 1. This way Maldonate conceives our Saviour specially intended vers. 2. and he gathers it from the Antithesis as it is set down by S. Mat. ch: 18. 5. 6. for having said v. 5. who so shall receive one such little one in my name, receiveth me. Addes immediately v. 6. But who so shall offend one [Page]of these little ones which believe in me &c. Where scandalizing vers. 6. is opposed to receiving, that is entertaining with kindnesse, and therefore imports injuring or persecuting. And indeed scandalizing is an effect of persecution, even such scandalizing as causeth Apopostasie. Our Saviour saies of the stony ground which resembles such hearers as have no roote in themselves, when tribulation or persecution ariseth because of the word, by and by they are offended, Mat. 13. 21. and that when many shall be delivered up to be afflicted, many shall be offended. Mat. 24. 10. [Page] Wherefore we conclude, That misery or woe belongs to those that scandalize others, A woe belongs to scandalizers by persecution. by afflicting, injuring, or persecuting them. Which woe belongs to all that shall cause enmities, griefes, and other harmings of mens minds, by terrifiing them with threats, by wronging them in spoiling their goods, by giving them blowes, or other wayes, whoever the persons thus harmed be. For such workes being the works of unrighteousnesse shall have their due vengeance. Vnto them that are contentious, that obey unrighteousnesse shall bee indignation and wrath, [Page]tribulation & anguish upon the soule of every man that doth evill. Ro. 2. 8. 9. But yet in a higher degree the woe belongs to them that offend beleivers in Christ, who are the chiefe object of persecution, which are chiefly meant in this place. Of whom the Apostle saies, 2. Thess. 1. 6. It is a righteous thing with God to recompense tribulation to them that trouble such. To cleare this truth I shall distinctly answer these 3 questions. 1. wherein persecution is exercised, and how believers are persecuted, 2. how scandalized by persecution. [Page] 3. What woe belongs to such as thus scandalize them.

For an answer to the first of these questions;§. 2. How beleivers are persecuted. persecution in Greeke [...] doth most properly signify an eager swift motion, as in running a race, or in the chasing of an enemy flying, with an hostile mind: by translation it signifies any eager pursuit, or seeking after a thing which wee would obtaine, as when we are commanded Heb. 12. 14. [...], follow after peace, & the Apostle Phil. 3. 12. [...], I pursue if I may comprehend or attaine to, hee meanes the knowlgdge [Page] and grace of Christ. But in the Ecclesiasticall use of this word it is appropriated to those afflictions which unbeleiving and ungodly men doe set themselves to inflict on the godly and believers. In this sense it is used Mark. 10. 30. where our Saviour sayes that the losse of things left for him shall bee recompenced with an hundred fold in this time, yet [...] not without persecutions, that is afflictions and hard usages from evill men. And S. Paul 2. Tim. 3. 12. They that live godly in Christ Iesus [...] shall be persecuted, that is, be ill handled by the ungodly [Page] which thing they doe many wayes. Sometimes by seeking after their lives; so that nothing will satisfy them but the shedding of their blood, as if nothing else could quench their thirst, but a draught of a godly Christians blood. Yet not all in the like cruell manner: To some it's enough that they can destroy them: to others it's not sufficient unlesse they can cause them sensim mori, to dye a lingring death by torture, so as to be long a dying, or that if it be shorter for the time, it may be with the extreamest paine, or with the extreamest ignominy. Nor are the impulsive [Page] causes the same in all: it's in all hatred of the godly, but not for the same reason: and therefore the bitternesse of this hatred is in some greater and more lasting: in others lesse, and sooner removed: S. Paul persecuted the Church of God: but he did it out of ignorance and unbeliefe, and therefore was the more capeable of repentance and mercy, 1. Tim. 1. 13. Iezabel persecuted the Prophet Elijah out of zeale for her Idolatry, 1. Kings 19. 2. Herodias, because Iohn Baptist had preached against her companying with Herod, Mark. 6. Herod persecuted Iames and [Page] Peter that hee might please the people. Acts 12. In all there's malice, but upon different reasons. And for the kind of death which they inflict on them, it is different according to the divers degrees of their malice, wit and power, some they stone, others they saw in two, others they slay with the sword. Heb. 11. 37. some they hang on a crosse, some they cast to wild beasts, some they drowne in the sea, some they boyle in oyle to death, some they broyle on a greediron, some they burne at a stake, some they make away in secret, as the Histories of the [Page] Church doe abundantly testify. Sometimes persecution reacheth not to the taking away the life, but to bonds and imprisonment, as it befell Paul and Silas Acts 16. to banishment, losse of goods, as it befell the Saints, Heb. 11. 37. to excommunications, and casting out of the Synagogue, as our Saviour foretold, Ioh. 16. 2. to threatnings and hard speeches, Iude 15. to slanders, and false accusations, Mat. 5. 11. to scoffes, insulting Sarcasmes, which are called cruell mockings, Heb. 11. 36. and with which it is said Ismael persecuted Isaak. Gal. 4. 29. In a word all [Page] those wayes of inflicting evill, whereby the malignant spirits of wicked men doe harme the godly in their bodies, outward estates, & name, are acts of persecution. Such kind of evills sometimes happen to the godly by voluntary vndertakings, as death, and danger, and wants by reason of travaile to promote the Gospell, or the like cause: but then they are acts of persecution when they are by others inflicted on them to doe them mischiefe. It falls out sometimes that believers and godly persons doe molest and practise one against another, by reason of private discord, [Page] and grudges from corruption prevayling although they agree in the worship of the same Lord. Sometimes such kinde of practises are betweene unbeleivers themselves, who seekes one anothers lives, vexe, spoyle, expell one another, by reason of private enmities: sometimes they doe the like to beleevers upon private quarrells arising from ambition, covetousnesse or the like cause. By all which there may harming and scandalizing come; But it is then in the usuall Ecclesiasticall acception of the word, persecution, when ungodly men inflict those [Page] evills on godly and beleiving persons, quî tales, as they are such, for their piety or faiths sake, for righteousnesse sake. Mat. 6. 10. 1. Pet. 3. 14. For Christs sake and the Gospells, Mark. 10. 29. More distinctly when men inflict evill on others for their profession of Christ, and his Gospell, for not serving Idols, as when the Emperour did put to death Christians for refusing to offer incense to their heathen Gods. And Nebuchadnezzar cast into a fiery fornace, three Iewes for not bowing downe to his golden Image, or when they bring evill on them for doing [Page] their duty, the reproving of sin, delivering Gods message, as when Ahab and Iesabel made Elijah to fly, Micajah to lye in prison, Herod cast Iohn Baptist in prison for declaring their sins to them, and foretelling ther judgment, when the Princes of Darius procured Daniel to bee cast into a den of Lions for praying to God three times aday, when the Iewes drave the Apostles from one citty to another for preaching the Gospell, then it is persecution; And thus even at this day those that have power doe persecute christians in some places by cruell torments, in [Page] some by expulsion from their dwellings, spoyling their goods, in some by tauntes, mockes, threates, disgracings, slanders &c. For their embracing the word of life, rejection of Idolatry, publishing of the truth, non-conformity to the vices of the world. For it is the lot of Gods people which our Saviour requires us to remember, Iohn 16. 20. The servant is no greater then the Lord, if they have persecuted me, they will also persecute you.

Now these persecutions doe scandalize,§ 3. How persecutions doe scandalize. as our Saviour tells us Mat. 13. 21. And the reason of their scandalizing may [Page] be gathered from our Saviours words, who tells us that the good hearers persevere, because they bring forth fruit with patience. Wherefore on the contrary the scandall of the temporary beleivers is for want of patience: Defect of patience to beare the assaults of persecution is that which causeth the persecuted beleiver or hearer of Gods word to be scandalized. For the heart of man is swayed by paines and delights. Arist. lib: 2. Ethic: ad Nicom: makes voluptatem & dolorem, pleasure and griefe, the generall objects, or matter about which vertues, and [Page] vices are conversant. The reason of which is because in all morall things pleasure and griefe doe move and sway men to or from a thing. Hereupon it is that when men have not roote of faith, and strength of patience, their resolutions are altered, their courses changed, their minds broken by suffering hard things: so that rather then undergoe them, they will yeild to that sin which is their ruine. The spirits of strong men are apt to be broken with calamities, even as a strong Oake by a mighty wind, yea the feare of things grievous doth oft prevaile to scandalize [Page] men. S. Peter who was a man of great resolutions, was dashed by the charge of a weake mayd, when it tended to bring him into danger, and all the Disciples were offended because of Christ, as soone as he was apprehended, Mat. 26. 31.

As for the woe that belongs to such scandalizing,§ 4. What woe belongs to scandalizers by persecuiion. it is the same which is awarded unto other sorts of scandalizing; if not greater: Forasmuch as this kind of scandalizing hath more of malice in it then the rest. For all persecutors are moved by bitter malice towards the godly to injure and molest them. 'Tis true, [Page] sometimes their malice is pure malice, sometimes mixt: but alwayes malice. The Pharisees who persecuted our Lord Christ out of pure malice, they said, hee had an uncleane spirit: Mark. 3. 30. they called him a Samaritane, a Wine-bibber, a friend of Publicans and sinners. They sought to intangle him, to destroy him though his miracles convinced them, that he was a teacher sent from God, and that God was with him, Iohn 3. 2. But others persecuted out of malice compounded with ignorance. Luk. 23. 34. saith our Saviour, Father forgive them, for they know[Page]not what they doe; compounded with blind zeale; The time cometh saith our Saviour Iohn 16. 2. That whosoever killeth you will thinke that hee doth God service. S. Paul sayes that out of zeale hee persecuted the Church, Philip. 3. 6. This malice is lesse then pure malice, and the woe due to this scandalizing by persecution, lesse then to the former; 1. Persecution out of blind malice is the more pardonable, and the lesse punishable, then that which is done out of pure malice, which may perhaps be utterly unpardonable, when it is the sinne against the Holy Ghost. Whereas S. Paul [Page] alleadgeth for himselfe, that though he were a persecutor, and a blaspheamer, yet hee obtained mercy, because hee did it ignorantly in unbeleife, 1. Tim. 1. 13. Neverthelesse all persecution of the godly, all scandalizing by evill handling of men, without repentance, hath eternall death for its wages. It is a righteous thing with God to recompence tribulation to them that trouble you, saith S. Paul. 2. Thes. 1. 6. & what is the tribulation? He tells them v. 9. They shall be punished with everlasting destruction frō the presence of the Lord, and from the glory of his power. And though God [Page] suffer such enemies of his Church to prevaile for a time, yet few of them in the end escape his hand, but by some exemplary death, or other grievous judgment they beare the punishment of their iniquity. Neither Pharaoh, nor Saul, nor Herod, nor Nero, nor Domitian, nor any of the Chaldaean, Syrian, Roman persecutors have escaped without deserved vengeance. As it is just with God to recomdence tribulation to them that trouble his people. So he doth undoubtedly inflict it seriùs aut citiù [...], sooner or latter, unless his revēging hand be held up by the repentance of the [Page] persecutor.

For application of this truth,§ 5. Application. 1. To discover the danger of such scandalizers. first wee may hereby discerne the danger of those that this way scandalize others. The impetuous malice of persecutors carries them violently with rage against beleivers, so that they neither perceive their sin, nor the woe due to it. Even like a horse that runs furiously and violently, observes not into what precipices, pits, down-falls it casts it selfe: so a persecutor that is driven by malice and blind zeale to breath out threatnings and slaughter against the Disciples of Christ, and to spoyle the Church [Page] runs (as we use to so say) without feare or wit, neither considering whom he persecutes, nor how hard a thing it is for him to kick against the pricks: they see not what a tempest hangs over their heads, what a pit they are falling into. For even then when they study cruelty, devise mischiefe on their beds, while they act it with their tongue cutting like a sharp rasour, weigh the violence of their hands in the earth, use their strength, authority, power, as men that know not the way of peace, but destruction & unhappines are in their wayes, while they hire souldiers, arme [Page] executioners, invent torments for the Saints, even thē & all that while God is whetting his sword and bending his bow and making it ready, hee is preparing for him the instruments of Death; he ordaineth his arrowes against the persecutors, that their mischiefe may returne upon their owne head, and their violent dealing may come downe upon their pate. Ps. 7. 12. 13, 16. God is diging up a pit for the wicked, Psal. 94. 13. And as sure as Pharoah, Saul, Iezabel, Herod, Nero, Domitian, and the rest of persecutors have suffered divine vengeance: so surely shall all cruell Inquisitors, barbarous [Page] Turks, unjust oppressours, ungodly scoffers, divellish belyers of Gods people perish. It is determined in heaven: upon the wicked hee shall raine snares, fire and brimstone, and an horrible tempest: this shall bee the portion of their cup. For the Lord tryeth the righteous: but the wicked and him that loveth violence his soule hateth, Psal. 11. 5, 6.

2. This may justly deterre men from this way of scandalizing by persecution.§ 6. 2. To deterre them from it. A way of scandalizing it is that Satan, who vseth all practises to stumble men, vi & dolo, by force and Craft, hath set on foote in all [Page] times, in all Churches. where princes are infidels or heretiques he seeks to raise them vp to waste the Church to vexe the godly. where they have professed, and Countenanced the Gospell, and godlynes, there hee sets on worke some or other as secret vnderminers of their peace, such as may reach at them with their tongues, if they cannot with their hands. And it is so still: as in some places there are persecuting souldiers▪ and persecuting Iudges, so there are in other places persecuting scoffers, persecuting accusers, whose busines is to discourage [Page] beleevers, to affright the godly▪ not only infidell princes, and hereticall Prelates, but also the whole rabble of vitious men, riotous livers, sons of Belial will bee out of their malignity practising against the Saints that are opposite to their wayes. And the divell knowes this to be a prevailing way by reason of the love men have to their lives, goods, ease, and quietnesse. But for such as thus doe scandalize, it behoves them take notice of the woe following, to remember what our saviour said to Saul, Act. 9. 4, 5. It is hard for thee to kicke against [Page]the pricks. If they be able to fight with God, let them goe on: if not, let them remember Iulians end betimes, that they may not be forced to confesse as he did, vicisti Galilaee; Christ hath overcome them, though to their perdition.

3. Lastly for those that are apt to be scandalized by persecutions it concernes them to get roote in themselves,§ 7. 3. To advise them that are in danger of being scandalized by persecutions. strength of faith, stability of patience to stand in the time of triall, that they be not overthrowne in their goings by violent scandalls.

The fiery triall must not be, as if some strange thing [Page]had happened to us; but as men prepared for such a combate, we are wisely to foresee the assaults of such temptations, that we be not surprised by them, and to fortifie our selves with faith and courage, that we be not forced by them. We must watch, stand fast, quit our selves like men, be strong. 1. Cor. 16. 13. remembring that the favour of God, the peace of our consciences, & salvation of our soules, depends upon our victory: that the fearfull shall be without: to him that overcometh shall be given to eate of the tree of life, which is in the middest of of the paradise of God. We [Page] must breake through terrours; looke beyond death; and by faith overcomming the world, and the Prince of it, as Christ and the Saints have done, enter into glory.

CHAP. 7.
Of the aggravation of the woe belonging to Scandalizers.

HAving finished the two first propositions contained in the first verse,§ 1. The explication of the third proposition in the text. there remaines only the third and last proposition containing an aggravation of the woe due to scandalizers [Page] by comparing it with a lesser though very grievous affliction, It were better for him &c. For the reading & meaning of which, much needs not be said, [...] (in Enlish it is profitable, to which answers in S. Mat. [...] it is behovefull) is translated by our translators according to the phrase in Saint Marke [...] it is better for him. Now in the aggravation it selfe wee are to consider the persons whose offence is spoken of, and the grievous punishment with which the woe due to such offenders is compared. The persons of [Page] whose offence our Saviour speaks are these little ones. Now by little ones are not meant little ones in age: For although our Lord Christ tooke occasion from the presence of little Infants to use this phrase; yet chiefly by the addition of Saint Matthew which adds [...], That beleive in me, by the condition of these little ones, that they are converted and become humble as little children; and because not litle children in age, but litle ones in disposition are apt to be scandalized in that manner our Saviour here speaks of, it is plaine that our Saviour meanes by [Page] (these little ones) believers in him, who are called little ones, not from their age, or quantity of body, but from their disposition or condition, because they are little in their owne eyes, or in the esteeme of the world, or because some of them that beleeve on him are lesse then others: The greivous punishmēt with which the woe due to such offenders is compared, is [...], o be drowned in the deep of the sea, as it is in S. Matthew; in S. Marke [...], throwne into the sea, in S. Luke [...], cast into the sea, [Page] & that [...], that an asse-milstone be hanged about his necke, in S. Mark. [...], a milstone be put about his necke, in S. Luk. [...], that an asse-milstone bee about his necke. Criticks busy themselves about this asse-milstone, what it was, and why so called; some conceive it to be the lower milstone, because that is the greater, and our Saviour would expresse the weight of the fall by the greatnesse of the stone: Therefore they say the lower milstone was called [...] or the asse, either [Page] because in manner of an asse it bare the burden, or from [...] to move, or bring about, because the upper milstone is turned about it, as Iansenius conceives. But Suidas in his Greek Lexicon in voce [...] saies the upper milstone was called [...] or the asse, and this is more likely, and that the reason why it was called [...] or [...] was because it was turned about with an asse, and thereby distinguished from mola trusatilis, that milstone that was wont to be turned about with the strength of mens armes: Which is the opinion generally of interpreters, Ambrose, Hilary, [Page]Erasmus, Iansenius, Maldonate &c. However wee conceive of this milstone, the intent of our Saviour was to shew by this addition the certainty of his perishing, the weight of his fall, and the irrecoverablenesse of it; For a man that is cast into the sea, and hath a milstone hanged about his necke, is sure to perish, there being no possibility for him to use his armes or body to stay himselfe from sinking, and he hath a most heavy downfall, the weight of the milstone carrying him most violently into the bottome of the deepe, and his fall is irrecoverable, no man being able [Page] to prevent his fall, or to recover him thence. For this reason in the Revelation of Saint Iohn ch. 18. 21. Where the irrecoverable destruction of Babylon is signified, the resemblance is the same with that in my text, And a mighty Angel tooke up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great Citty Babylon be throwne downe: and shall be found no more at all. Hierome in his Comment: on Math: 18. 6. saies this manner of casting men into the sea was secundùm ritum provinciae quo majorum criminum ista apud veteres[Page]Iudaeos paena fuerit, ut in profundum ligato saxo demergerentur: according to the manner of that province, in which that was among the ancient Iewes the punishment of greater crimes, that they should be drowned in the deepe with a stone bound about their neckes. But this punishment we finde no mention of in the old Testament, though of stoning often. what other writers relate I cannot speake, nor upon what evidence S. Hierome found this to be the manner of the ancient Iewes to punish great crimes by drowning the malefactors in the deepe of the sea, with a milstone [Page] hanged about their necke. Casaubon in his notes on Matthew 18. 6. proves by a passage or two which he cites out of Diodorus Siculus, and Athenaeus, that the Greekes used [...] drowning in the Sea, as a punishment among them, but he finds not that it was by tying a stone to their necke, but rather by putting the malefactor into leade. And it may seeme by a passage which he cites out of Polybius, that it was rather reckoned among the easier, then more grievous sorts of punishment. Maldonate conceives it might bee that our Saviour in using this [Page] resemblance did allude unto the pride which hee here censures, as he did Math: 11. 23. when hee said; And thou Capernaum which art exalted to heaven, shalt be brought down to hell. What ever the allusiòn be, Saint Hierome rightly notes, that our Saviour meant hereby to let us understand that it were better for scandalizers to receive a short punishment here, then eternall torments. Or that though to be cast into the sea with a milstone about the necke, be a certaine, grievous, irrecoverable destruction, yet the woe of scandalizers is more certaine, more grievous, more irrecoverable [Page] And it is considerable that the Emphasis of our Saviours words in averring this, seemes to intimate that He spake this with some vehemency, as if he had said to this purpose: though it bee that those that beleive in me are litle ones in their owne and others eyes; yet I tell you it will be more tolerable for a man to bee thus dolefully cast into the sea, then for him to incurre the punishment of offending these litle ones, as little as they be, yea though hee offend but one of these little ones.

Now from this speech of our Saviour, wee may [Page] observe that those that beleive in Christ,§ 2. Those that believe in Christ are little ones. are litle ones; which is true, whether we compare them among themselves, or with others; for Magnum & parvum are relatives, as Aristotle observes in his Categories in the chapter [...]. Now compared among themselves, they are some lesse then others. Our Saviour Math: 25, 40. by saying, In as much as yee have done it unto one of the least of these my brethren, yee have done it unto mee: Intimates that some of his brethren are lesse then others:§ 3. Some lesse then others in spiritual gifts and graces. And indeed so it is.

1 In respect of spirituall [Page] gifts and graces some are lesse then others. Our Saviour in his charge to Peter concerning his pastorall office distinguisheth betweene [...] his little Lambes, and [...] his sheepe, Ioh. 21. 15, 16. and requires Peter to doe as it was foretold of himselfe, Isay 40. 11. that he should feed his flocke like a shepheard, that hee should gather the Lambes with his armes, and carry them in his bosome and should gently leade those that are with young. The Apostle distinguisheth between the strong in faith and the weak in faith, Rom. 14. 1. and 15. 1. Thus it hath [Page] beene, and it is still. Some are Christians, come to maturity, others are in the blossome and bud: some are novices, Catechumeni, yongling in Christ; some are confirmed Christians & strong men in Christ. Which thing happens, First because of the sutablenesse of it to the condition of a body: For as it is in the naturall body, all members are not of equall growth, so it is in the mysticall body of Christ, it is fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of each part. Ephes. 4. 16. [Page] There is a different measure of each part, that there may be a meete Symmetry in the whole. Secōdly Besides all members have not the same office: And therefore Gods spirit gives not to all a like measure of knowledge and other gifts, Rom. 12. 4, 6. Thirdly, Againe all parts have not a like meanes for growth, not a like instruction and nurture, not a like time for growth: There is a different working in the severall parts, and accordingly a different growth, Ephes. 4. 16. Fourthly, If all Christians were of equall strength, Faith, wisdome, aud other graces, [Page] there would be a subtraction of the matter of sundry principall duties; there would be no need one Christian should edifie one another, beare with one another, avoyd the offence of another, give helpe to another, restore one another, &c. Wheras God hath so tempered the parts of the mysticall body as well as the naturall, that the members should have the same care one of another, 1. Cor. 12. 25.

2. In power, dignity,§ 4. In power and dignity authority, wealth &c. Both in the Church, and in the world, some believers in Christ exceed others. Among many [Page] meane Christians, some are noble in birth and dignity: among many Christian subjects there are some soveraigne Kings and Princes that are Christians: among many illiterate believers there are some learned believers. In which thing God hath admirably ordered that as there should be some nobles, some Princes, some learned among his people, that they may help & defend his Church: so there are not many nobles, not many mighty, not many wise after the flesh, that the support and raising of his Church may appeare not to be by an arme of flesh, [Page] not by might, but by his spirit, that no flesh should glory in his presence. 1. Cor. 1. 26, 29.

If wee compare them with others they are but little,§. 5. Beleivers commonly lesse then others in the world. I meane in dignity, secular honour, power, strength among men. Except a David or a Constantine, and some other christian Kings, how few of Gods people have injoyed any eminent degree of worldy glory? the triumphant Cōquerors, the mighty Monarchs of the world have been most of them Infidels. The Almighty (that intends a better inheritance for his Saints even a kingdome that cannot be shaken, Heb. 12. 28.) [Page] bestowes not on them the great Monarchies, Dominions, and dignities of this world, which are meaner gifts. And accordingly the world makes small account of beleivers, as if they were but contemptible persons: For the men of this world have eyes of flesh, and fleshly minds: they magnify and admire the world and the pompe thereof, sumptuous palaces, gorgeous attire, great command, great observance and attendance: But the worth of spirituall excellencies, the glorious priviledges and endowments of Gods sons they know not: even as [Page] Christ was unknowne in the world, so are his members, 1. Iohn 3. 1, 2.

Lastly those that believe in Christ are little in their owne eyes,§ 6. Little in their owne eyes. that is humble, which (it's likely) was chiefly here meant by our Saviour. For to this Christ specially applyes the Embleme of a little child, Math. 18. 4. And in this sense Saul is said to have been little in his own eyes, 1. Sam. 15. 17. Thus certainly are all the Saints: David was as great in the eye of others as any man in the world in his age: yet he was not so great in the eyes of others, but he was as small in his owne. Who am I [Page] saith he to God) 2. Sam. 7. 18. and what is my house, that thou hast brought me hitherto? And Psal. 131. 1. &c. Lord my heart is not haughty, nor mine eyes lofty: neither doe I exercise my selfe in great matters, or in things too high for me. Surely I have behaved and quieted my selfe as a child that is weaned of his mother: my soule is even as a weaned child. The reasons hereof are 1. Because by faith they behold Gods infinite greatnesse, and then comparing themselves with him, they cannot but thinke themselves as nothing. Abraham was a great man in his time: he had great [Page] wealth, and was so potent that by the forces of his owne houshold hee overthrew foure conquering Kings: yet when he comes to speake with God, hee doth in most humble manner acknowledge his owne meane condition: Behold now, I have taken upon mee to speake unto the Lord, who am but dust and ashes, Gen. 18. 27. When a man surveyes the earth by it self, it is a great and vast body: but when it is compared with the heavens, it is instar puncti, but as a small point that hath no quantity. So for those men that looke on themselves, or compare themselves [Page] with other men, or inferiour creatures, they are apt to imagine themselves to bee some great mes, as Simon Magus vaunted himselfe, Acts, 8. 9. But those that acquaint themselves with God, walke and converse with him, they find such an infinite disproportion betweene God and themselves, that they conceive themselves as nothing, even lighter then vanity it selfe. 2. As by faith they behold Gods infinite greatnesse, and thereby find themselves as nothing: So by faith they behold Gods infinite power, riches and soveraignty, and thereby see [Page] that they have nothing, that the things they have are not their owne but Gods: that they have them from him, not by any merit of their owne, But ex dono, of free gift: Nebuchadnez Zar he swels when hee lookes on his greatnesse as his owne, Is not this great Babylon that I have built for the house of the Kingdome, by the might of my power, and for the honour of my Majesty? Dan. 4. 30. But holy David is in another tune, Thine O Lord is the greatnesse, and the power, and the glory, and the victory, and the Majesty: for all that is in the heaven and in the earth is thine: thine[Page]is the Kingdome (O Lord) and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. But who am I, and what is my people &c. 1. Chron: 29. 11, 12, 14. And godly Iacob, Gen: 32. 10. [...] I am little (the phrase of my text) in respect of all the mercies, & all the truth which thou hast done to thy servant. All was mercy and all the truth of God which he had, and therefore he was but little: the apprehension of this that [Page] all was to bee ascribed to Gods truth and mercy, caused him to see nothing hee had that might puffe him up, though hee had much to be thankfull for: He doth not say, this is my house, my land, my dignity, my wit, &c. But these are the lands, the children &c. which God hath given, that hee hath lent me. He doth not take himselfe to bee a proprietary, but a borrower, not a gayner of them, but a receiver. And therefore as a borrower thinks not himselfe rich because hee hath much substance in his hands of other mens, so neither doe beleivers thinke themselves to bee [Page] great, because that which they have, they know it is but borrowed.

For application of this truth,§ 7. Application 1. to advertise us of the estate of beleievrs in this world. 1. We may hereby bee advertised what is the estate of beleivers in this life: some are lesse then others, and all little in this world: so accounted by others, and by themselves. The present condition in which they are is not the estate of men come to ripe yeares, but of children in their minority: of whom the Apostle sayes, Gal. 4. 1. that though they be heyres, yet as long as they are children they differ nothing from a servant, though they be Lords of all: It is so [Page] with the Saints in this life, all things are theirs, they are Christs, & Christ is Gods, 1. Cor. 3. 22, 23. yet they have command of nothing: nor perhaps the use of so much as wicked men. As it is with the heire of all his fathers goods, while he is young, he is set to schoole, there corrected, fares harder and hath lesse money in his purse, lesse to mannage then many of his Fathers servants: and yet all is his, and for him; so it is with Gods children, they are held hard to it, they have little in hand, they are low in the eyes of men, and in their owne, and yet this is no impediment [Page] to their future glory: it's a preparative to their receiving their inheritance. The men of this world doe grossely mistake the case of Gods people: they imagine God neglects thē, because they are not in high places, and great power on earth: but this is their folly, while they measure Gods love, and care of his people by their owne affections, not by Gods judgement, they imagine those unhappy who are most blessed, and themselves happy who are most accursed.§. 8. 2. To teach beleivers contentednesse in a low condition.

2. Christs little ones should bee wiser, they should know that their [Page] present condition is to be little, and accordingly to bee contented with small things, not mind great things in this world, as if they could not be happy without them; It was the end wherefore our Saviour used the Embleme of a little child, Mat. 18. 2. (to which the phrase of little ones in my text alludeth) that he might admonish his Disciples not to strive for dignities, and precedencies, in this world. And S. Paul Rom. 12. 16. changeth christians not to mind high things, but to condescend to men of low estate. Excellent was the advice of Ieremiah to Baruch, Jerem▪[Page]4. 55. Seekest thou great things for thy selfe? Seek them not. Wee must remember for the present our condition is to have our allowance, and to bee stinted by God: and therefore ought to bee contented with it, though it seeme little, sith wee know God is our Father, and though now wee bee little, yet hereafter hee will make us great, though now we be humbled, yet hereafter wee shall bee exalted: though wee bee now poore in this world, yet wee are rich in God: §. 9. 3. To quicken their hope after heaven. and heyres of all things.

3. Answerably hereto it concernes them to [Page] quicken their hope, and to excite their endeavours after those great things which God hath prepared for them: The lesse beleivers in Christ are now, the more should they long for, and pant after their greatnesse in heaven. By this they must comfort and support their soules in their present condition: If they looke for great things on earth, they shall bee sure to misse them, if they look for great things hereafter they shall bee sure to have them. Heaven is their countrey, there is their preferment. On it they must fixe their hopes, by it they must sustaine [Page] their soules.

Lastly this consideration that scandalizing of them that beleive in Christ is the offending of little ones aggravateth much the sinne of scandalizers.§. 10. 4. To aggravate the sin of scandalizing beleivers. To trample little ones under foot, to injure, and harme little children, argues much pride and much unmercifullnesse. Smallnesse should be the object of mercy, not of insolency. And therefore in this respect the sinne of persecutors is great who scandalize Christs little ones, and accordingly their woe is great, which is the principall point of this verse, and is now to be handled.

[Page] The second observation and that which is the maine point in these words,§. 11. That the woe due to scandalizers of beleivers is greater then any temporall death. is this: That the punishment due to them that scandalize believers in Christ is greater then any temporall death though never so greivous. This assertion needs no other confirmation then the words of the text rightly understood according to the explication before made. To which neverthelesse may bee added this argument: The punishment due to scandalizers of believers in Christ is eternall punishment in hell. For that such is due to this sinne, hath been proved before in declaring [Page] the woe due to scandalizing in generall, and to each particular branch thereof. But it is certaine that no temporall death is or can be so grievous as eternall punishment in hell; none so sharpe, and tormenting; none so constant and lasting: the bitterest paines of the most lingring temporall death, being sufferable, and finite, the other being intolerable, eternall, and so in a sort infinite; now finiti ad infinitū nulla proportio, there's no proportion between a thing finite, and a thing infinite. Therefore no temporall death can be equall to the punishment of scandalizers [Page] of beleivers in Christ. But that I may distinctly handle the conclusion, it will be needfull to consider, 1. Who are to bee accounted beleivers in Christ. 2. Why to the scandalizing of them there is so great vengeance allotted.

To believe in Christ is to acknowledge in heart that he is the Messias that was to come into the world,§. 12. Who are to be accounted beleivers in Christ. to assent to the doctrine of the Gospell which hee published, and to trust in him for remission of sinnes and salvation: From hence men are denominated beleivers in Christ. So that they are indeed beleivers in Christ, [Page] who doe acknowledge in heart that he is the Christ, the son, the living God, that assent to his doctrine, and trust in him for righteousnes & salvation. My purpose is not to take occasion to cōsider exactly the nature and sorts of faith in Christ, nor the signes whereby that which is true and genuine is distinguished from counterfeit, imperfect, or defective. For at this time we are onely to consider whom another man is to take for a beleiver in Christ, whom hee ought to take heed of scandalizing. Onely thus much may be fit to be considered, that beleivers in [Page] Christ may bee so called either according to Gods estimation, as they are in his sight; And in this acception they onely are beleivers in Christ, who have the most excellent grace of faith planted in their hearts, by Gods spirit, by which they are united to Christ, dwell in him, live by and to him: which all that acknowledge the truth of the Gospell in their profession of it, or that yeild to it in mind a light and uneffectuall credulity to it, doe not. But these are only knowne by God, Who alone searcheth the heart and reines. Or else beleivers in Christ are called [Page] such according to that estimation man may make: And thus wee are to account all those as beleivers in Christ, who knowing what they professe doe without compulsion professe themselves beleivers in Christ, and doe not openly renounce either by speech or practice the truth of Christian faith, though they have much weakenesse of knowledge, many errours in opinion, and many sinnes in their practice. In generall the number of those who professe freely their assent to the Articles of the creed, that joyne in the worship of Christ, and professe [Page] subjection to his precepts are to bee accounted by men as beleivers in Christ, the scandalizing of whom is so woefull.

The reasons why so great a degree of punishment belongs to such as scandalize beleivers in Christ,§. 13. Why so great vengeance is awarded to scandalizers of beleivers in Christ. are 1. Because Christ doth love them dearely, and they are of neare relation to him. The love of Christ to them is abundantly manifest in that superlative expression of it, his dying for them: hee loved us, saith the Apostle, Eph. 5. 2. and hath given himselfe for us an offering and a sacrifice to God for a sweet smelling savour. And in [Page] like sort are they most tenderly beloved of his Father, Who so loved them, that he gave his only begotten Sonne, that whosoever beleiveth on him, should not perish, but have everlasting life, Iohn 3. 16. And for their relation there is no relation of dearenesse by which their indearednesse to God the Father, and the Lord Jesus Christ is not expressed. They are his little flock, Luke 12. 32. And a good sheepheard is tender over his flocke: they are his servants, Iohn 12. 26. And of these, good masters are carefull: they are his friends, Iohn 16. 15. and true friends are very [Page] mindefull of their friends: they are his peculiar people, Tit. 2. 14. 1. Pet. 2. 9. and a good Prince is very tender of his peoples safety: they are his brethren, Heb. 2. 11. and truehearted brethren are very regardfull of their brethrens good: they are his children, v. 13. the sonnes of God, 1. Iohn 3. 1. heires of God, joynt heires with Christ, Rom. 8. 17. and strong is the affection of a Father to his Child, his sonne, his heire: they are the spouse of Christ, Eph. 5. 23. 25. and what is a man more zealously affected to, then to his beloved spouse? they are his members, v. 30. and what [Page] is it that a man will not give or doe to save his members? whence it is that he that sheweth kindnesse to them doth it to Christ, Math. 25. 40. the neglecting of shewing mercy to them is a deniall of it to Christ, v. 45. And an offence to them a sinnne againg Christ, 1. Cor. 8. 12. Their sufferings Christs sufferings, Coloss. 1. 24. This was the reason why Christ when he spake to Saul from heaven, going about the persecuting of beleivers at Damascus, said thus to him, Saul, Saul why persecutest thou me, Acts 9. 4, 5. Saul thought that hee had bent himselfe onely [Page] against a company of peevish refractary people, whom hee thought worthy of all punishment for their obstinate adhering to their profession, by him conceived impious superstition, and heresy: but it was indeed Christ himselfe who was persecuted, and strucke at in their persecutions. And so it is in all the persecutions of beleivers for their faith and obedience. Now then Christ must needs be provoked greatly by the scandalizing of them whom hee loves so dearely, accounts so neare to him: Doubtlesse what was said of the Iewes, Zech. 2. 8. Hee that toucheth[Page]you, toucheth the apple of his eye, is truely verified of all true beleivers, hee that toucheth them toucheth the apple (if I may so speake) of Gods eye, which he will not let passe unrevenged. 2. The sinne of scandalizing beleivers in Christ as it is against those whom Christ loves, and are neare and deare to him, so it tends directly to the overthrow of Christs kingdome. For to what end are they persecuted for the faith and service of Christ, to what end are they tempted to sinne, harmed in their consciences, but that they may be alienated from Christ, [Page] withdrawen from subjection to him, hindred in his service? Sauls persecuting of David is construed as if hee had bid him goe serve other Gods, they have driven me, saith David, out this day from abiding in the inheritance of the Lord, saying, goe serve other Gods. 1. Sam. 26. 19. Nor can it be otherwise interpreted but that they which scandalize little ones that beleive in Christ for their faith and obedience sake, doe as good as say, beleive not, obey not Christ. Now all such cannot but fall heavily under the wrath of God, and of Christ Iesus the universall [Page] Iudge. What he said, Luk. 19. 27. will be verified of them: As for those mine enemies that would not that I should raigne over them, bring them hither, and slay them before me. For loe thine enemies O Lord, Loe thine enemies shall perish, and all the workers of iniquity shall bee scattered. Psal. 92. 9. 3. As it tends to the overthrow of Christs kingdome, so especially in the last sorts of scandalizing it ariseth out of hatred of Christ, his people, kingdome, and Gospell; which shewes a most wicked heart, and causeth intollerable provocation to anger. 4. In the [Page] practise of this sinne, especially by persecution, what are scandalizers but as Satans hands to execute what hee instigates them to? Our Saviour in his Epistle to the Church of Smyrna, Revel. 2. 10. tells that Church that the Divell should cast some of them into prison that they might bee tryed, and they should have tribulation ten dayes. Are wee to thinke that the Divell did in his owne person lay hands on any of the beleivers of that Church, and by might hale them to prison, as Saul intended to doe at Damascus? Nay, wee find no record for any such thing, nor is [Page] it agreeable to the course of Gods providence whereby hee rules the world. But rather we are to thinke that the Divell is said to cast them into prison, because he excited the Infidell rulers of those times to doe it, who therein tooke on them the person of the Divell as Iudas did, when he betrayed Christ, and Peter (though in another manner) when hee disswaded Christ from his willingnesse to suffer. Now that which is promoted by Satan, who is the Father of all evill, and the grand enemy of Christ cannot but bee most odious to him, and procure his [Page] wrath, specially when men suffer themselves to be made Satans professed Agents and servants to doe his will.

For application of this truth.§. 14. Application 1. To manifest Christs tender care over his people. 1. wee may hereby perceive the tender care which Christ hath over his people. He takes their scandals as if he himselfe were scandalized, their injuries as his owne injuries, the persecuting of them as the persecuting of himselfe, which hee will not suffer to escape unpunished. Pretious in the sight of the Lord is the death of the Saints, saith the Psalmist, Psal. 116. 15. Their lives are pretious, and their death [Page] is pretious. I may adde, even their reproaches, their injuries, their false accusations, their scandalls are pretious, not sold for nought, nor valued as no losse. Albeit sometimes it may seeme so, yet it is not in truth so as the Psalmist complaines, Psal. 44. 12. Thou sellest thy people for nought, and dost not increase by their price. Nay rather their haires are numbred, Luke 12. 7. Hee that valewes sparrowes, doth not account his childrē as nought worth: doubtlesse the meanest of his Saints hath his teares bottled; and his flittings numbred, and all his injuries[Page]booked. Psal. 56. 8. And that to some end, even that they may be recompensed in them, revenged on their adversaries. A great Cordiall this should be to Christs little ones, to persist in the faith notwithstanding their scandalls, sith this light affliction, which is but for a moment, worketh for them a farre more exceeding, & eternall weight of glory: 2. Cor. 4. 17. And as it hath been some content to some spirits dying, that they knew their death should not be unrevenged; so it may bee a comfort to beleivers, that their persecutions shall be required, hee will doe [Page] right to them, justice on their enemies.

2. It should further direct us when wee are scandalized to commit our cause to God,§. 15. 2. To teach us to commit our cause to him when we suffer for him. to our Lord Christ. Thus did Zechariah when they stoned him with stones, hee said, The Lord looke upon it, and require it. 2. Chr: 24. 22. And thus did our Lord Christ 1. Pet. 2. 23. when he suffered he threatned not, but committed himselfe to him that judgeth righteously. So should we: else wee intrence on Gods prerogative, who hath said, vengeance is mine and I will repay. Rom: 12. 19. wee disadvantage our selves by hindering [Page] the recompence of our patience, wee marre our cause by making it evill; which otherwise would be good, wee harme our selves by moving God to anger for our miscarriage. Its our wisdome to forbeare avenging our selvs, else we shall shew that we remember not Christs love to us, nor trust his care over us.

3. From hence scandalizers may take the right measure of their sinne:§. 16. 3. To advertise scandalizers of the greatnesse of their sin, and punishment. and the greatnesse of their punishment. They thinke commonly when they persecute beleivers, godly preachers, faithfull christians, they doe but speake against, and vexe, [Page] and oppose a company of peevish, precise, silly weak folke. Thus did Paul imagine when he persecuted the Church of God. But Christ told him otherwise, I am Iesus whom thou persecutest. Acts. 9. 5. And so doe all that are moved by the same spirit, and walke the same way. For wherefore are beleivers hated? Is it not for their constancy in the faith, their profession of the truth, their zeale to Christs kingdome, their obedience to his precepts? The scandalizing of them then can bee no other but an offence of Christ. There may bee some that may thinke [Page] they love Christ, and yet scandalize his little ones. But this cannot bee: the love of Christ and of the brethren goe together, as S. Iohn strongly proves, in his first Epistle. Know then, that scandalizing of Christs members is no lesse then the offending of Christ, and will be punished, as if his person were directly struck at. Behold the Lord commeth with ten thousands of his Saints to execute Iudgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, and of all their hard speeches, which ungodly sinners have spoken against him. [Page] Iude 14. 15.

Lastly this may startle those that practise this course of scandalizing:§. 17. 4. To deterre them from their sin. those that beleive in Christ are in appearance little ones, of small power, contemptible, and therefore they are ready to think they may harme them with impunity. But it were good for them to remember Solomons caveat Prov. 22. 22, 23. Robbe not the poore because he is poore: neither oppresse the afflicted in the gate. For the Lord will pleade their cause, and spoyle the soule of them that spoyled them. Consider what a doome is here threatned to scandalizers of beleivers. Bee [Page] assured that Gods righteousnesse, his love to his people, his owne cause requires this severity at his hands. Know that ther's no escaping unlesse they could fight against God, and were stronger then hee. Provoke not then a couragious Lion, stirre not up the wrath of the Omnipotent God. Touch not his annointed, doe his Prophets no harme. Shew them all kindnesses on earth, that what they cannot, their Saviour may recompense in heaven: that when yee faile they may receive you into everlasting habitations.

FINIS.

[Page]

Information about this book

Title statement

Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ...

Tombes, John, 1603?-1676.

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1641

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2005-03 (EEBO-TCP Phase 1).

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A62878

ID [STC]

Wing T1827

ID [STC]

ESTC R21407

ID [EEBO-CITATION]

12296926

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ocm 12296926

ID [VID]

59050

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(EEBO-TCP ; phase 1, no. A62878)

Transcribed from: (Early English Books Online ; image set 59050)

Images scanned from microfilm: (Early English books, 1641-1700 ; 927:20)

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— Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ..., Tombes, John, 1603?-1676..

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[24], 438 p.

Printed by Leon Lichfield, for Edward Forrest,. Oxford :: 1641.. (Reproduction of original in Bodleian Library.) (Table of contents: p. [13]-[24]) (Errata: p. [12])

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