THE MISCHIEF And Misery of SCANDALS Both Taken, and Given.  
By IER. DYKE, Minister of Epping in Essex.  1. COR. 10. 12. Wherefore let him that thinks he stands take heed lest he fall. Aug. de verb. Dom. Serm. 53. Imo utinam terruerim, utinam aliquid egerim. utinam qui sic fuerat, vel quae sic fuerat non sit ulterius. utinam verba ista infuderim & non effuderim. 
LONDON, Printed by W. S. for R. Milbourne, in Paul's Churchyard at the Greyhound. 1631.   

TO THE RIGHT HONOURABLE Lady, the Lady ELIZABETH, Countess of Winchelsey, his Noble PATRONESS.  
MADAM.  
IT is not unknown unto your Honour, what first occasioned me to meddle with this Subject. That which first moved me to preach it in mine own Charge, hath also induced me to make it more public. I conceived it might be a work well worth the while to vindicate, as much as in me lay, the Honour of God from that impeachment it commonly receives from Scandals, to heal the bleeding wounds they usually give to the profession of Godliness, to stop the mouth of iniquity which they set so wide open, and to give men notice of the great danger that both the taking, and giving of Scandal may bring them into.  
I observe, that men do with the Scandals of Professors, as the Levite did with the twelve parts of his Concubine, they send them 
hedge. 1●. 29.  through all the quarters of Israel. It were happy that such foul actions as trench to the dishonour of God, and Religion might be buried in eternal silence, and never be published, Publish it not in 
2. Sam. 1.  Gath: But since that is impossible, but that they will be published in Gath, What inconvenience is it that something be published in, and sent into the Coasts of Israel, that may stop the mouths of the men of Gath, that may salve the Honour of God, and Religion, and that may discover and prevent the danger of Scandalous evils.  
I confess, that when I considered how frequently Scandals have fallen ou●, and what a world of mischief hath been done by them, I wondered, that no man, for aught I know, or can learn, had hitherto meddled with this Argument so needful, and so useful, and therefore thought it would not be lost labour to do something in this kind.  
And what I have done, I now make bold to present unto your Honour, as presuming that that shall be welcome to you that pleads for the Honour of God, and his Truth. I acknowledge myself many ways deeply engaged to your Honour, and the many favours I have received from you, bind me to a thankful acknowledgement of them. May it please you therefore to accept of this small Treatise as a public testimonial of my thankfulness. Which if you shall please to do, I shall reckon it as a superadded favour to all the rest, and to my thankfulness to yourself, shall add my daily prayers to the God of all Grace, for his blessing upon your noble Family, both root and branch, and that he would not only continue to you the blessing of the left hand, Riches and Honour, 
Prou. 3. 16.  but give you the blessing of the right hand also length of days, and with them both, the best of his blessings, All spiritual blessings in heavenly places in Christ jesus. This shall be the daily suit of  
Your Honour's Servant in the Gospel of Christ jesus. Jer. Dyke.   

To the Reader.  
THere is not any one thing that Satan the professed enemy of Mankind labours, and endeavours more, than the hindrance of the salvation of man. There is but one way to Heaven, that which Peter calls the way of Truth, 2. Pet. 2. 2. which Solomon calls the way of good men, Prou. 2. 20. which isaiah calls the way of Holiness, Isai. 35. 8. which jeremy calls the old, and the good way, and the ancient paths, jer. 6. 16, 18, 15. Now Satan to keep men from Heaven, doth his utmost to make men stumble at, and from the ancient paths, that by taking offence at the ways of God, disliking, and distasting them, the salvation of their souls might become impossible.  
To effect their stumbling at those ways Satan lays many and sundry kinds of stumbling blocks in the ways of men. But yet amongst those many ones, I find there be some more dangerous than others, and by which the Devil prevails much more than by the rest. And those I observe and conceive to be specially these three.  
1. The Reproach, Contempt, and Obloquy, that by some men is usually cast upon Religion and the conscionable profession, and Professors thereof. Satan tells men that if they will needs go this way they shall have a deal of filth and dirt fling in the faces of them, that they must look to be scorned, and Reproached, as if they were the very Ofscouring of the earth. And this very thing starts and stumbles not a few. Some will better abide a stake, than some others can a mock. Zedekiah could happily have found in his heart to have harkened to the Prophet's counsel, but that this lay in the way, I am afraid of the jews, lest they deliver me into the Caldaeans hands, and they mock me, jer. 38. 19 It was death to him to be mocked. But all considered, we shall see how little reason any have for this to stumble at Religion. For do but consider who they are commonly that mock at Godliness. Do but observe their Character in the Scriptures, and you shall find them such as these. A company of Hypocrites. Hypocritical mockers, Psal. 35. 16. A crew of Drunkards, Psal. 69. 12. I am the song of Drunkards. A sort of vicious persons, following their lusts, There shall come scoffers walking after their own lusts, 2. Pet. 3. 3. A company of Abject persons, Psal. 35. 15. Like those enemies, Acts 17. 5. Lewd fellows of the base sort. A rout of profane godless irreligious Atheists that do no more know the Power, than Turks, and Heathens know the truth, of Godliness, The fool hath said in his heart there is no God, you have made a mock at the counsel of the poor, because the Lord is his trust, Ps. 14. 1, 6. It is a shrewd suspicion, that he that is a Mocker is an Atheist, It well becomes him to mock at Religion that denies a God, and it is a sign that he denies a God, that mocks at Godliness. And will any wise man stumble at Religion for such mens Mocks and Reproaches? What can be expected better from them? It was a good answer that that Orator gave Sallust, Neque enim 
Orat. in Sallust.  qui, ita ut tu, vixit aliter, quam tu loqui potest, It cannot be but that he that life's thy life, should speak thy language, and it is an answer will serve the turn in this case; To look for other language from men of so ill lives, were to expect to gather grapes of thorns. Let no man for such men's mocks and reproaches be stumbled at Religion, or think ever the worse of it. A man would choose his Religion by such men's enmity, and it is the great honour of Religion that it hath such Adversaries. 
* Consulito comme●●ar●●s vestros, ill●● reperietis primum Neronem in hanc sectam tum maximae Romae orientem Caesariano gladio ferocisse. Sed tali dedicatore damnationis nostrae gloriamur. Qui enim scit illum, intelligere potest non nisi aliquod bonum grande à Nerone damnatum. Tentaverunt & Domitian●s, &c.— Tales nobis semper Insecutores, Iniusti, Impij, Turpes quos & ipsi damnare consuestis, à quibus damnatos restituere soliti estis. Tertull. Apol. cap. 5.  It was that wherein the Primitive Christians used to glory that they had Nero their first Persecutor, and condemner of their persons and Religion, Inasmuch as they that knew him could not but know that it must needs be some great good which Nero did condemn. It was the honour of Christians, and their Religion that Nero and such as he was, unjust, , filthy persons, whom the Heathen themselves condemned were the sorest, and bitterest enemies they had. No wise man would have stumbled at Christian Religion, because it had such an enemy as Nero was, A wiseman would have loved it the better. The case is the same here, It is the honour of Godliness, and Religion, that it hath Hypocrites, Drunkards, vicious followers of their lusts, base and lewd fellows, godless Atheists, for her scoffing Adversaries. It must needs be some great good which they hate, and scorn, I know scarce a better argument to persuade men to love and embrace it, then that such men hate and deride it.  
2. The Poverty, the mean, and homely outside of such for the most part, as receive & profess Christ, and his Gospel. What should you do looking this way, says Satan; Have any of the Rulers, or of the Pharisees believed on him? But this people, etc. john 7. 48. What a fond thing is it to follow this Christ whom none but a company of the meaner sort of people follow? The greater, and richer sort of the world they like not, nor look not this way, but only a few of the lower rank, and condition of men. And however many are stumbled at this, yet indeed little reason is there that any should in such a case be scandalised. So much the less reason because our Saviour hath so fore-armed and fenced us against this Scandal, Math. 11. 5, 6. The poor receive the Gospel. Why then, might some say, we will not receive this Christ, and this Gospel, which for the most part only the poorer sort receive. Therefore see what our Saviour adds to prevent such scandal. And blessed is he that is not offended in me, that is in me a Christ received and professed by the poorer sort. How could men like well of Godliness in gay apparel, and with a gold ring, but the vile raiment makes it vile in their eyes, who consider not that God hath chosen the vile things of this world, to confound the things that are mighty, that God hath chosen the poor of this world rich in faith, heirs of the kingdom which he hath promised, jam. 2. 5. When 
* Iulian●● dixit, & si Philosoph●rum ego Senatum aduo●●uer● tu continuo s●dularios opifices, omneque in nos vulgus accendas, Augustinus dixit. Contumeliosus es in infirma mundi quae elegi● deus ut confunderet fortia, Aug. contr. julian. P●l●g. li. 1,  julian the Pelagian gibed Augustine that he had not the wise sages, nor the learned Senate of Philosophers, but only a company of mean tradesmen, handicraftes men of the vulgar sort, that took part with him, he sweetly answers, Thou reproachest the weak things of the world, which God hath chosen to confound the things that are mighty. That one thing may suffice to keep men from stumbling at homely outsides. Specially if men had but an eye of faith in their heads. Carnal eyes that are dazzled with the glittering outsides of worldly glories are offended at such seeming baseness, but faith blinds itself against such fleshly Scandals, and will not see them, when it sees them, but looks through them, and sees glory through them. joh. 1. 14. And the word was made flesh, and we beheld his glory, as the glory of the only begotten son of the father, though his glory were obscured with the veil of the flesh, yet this veil hides not glory from the eye of faith, faith did look through this veil and easily discerned him the glorious, and only begotten son of the father, even in the abasement of his Incarnation. The wisemen that came from the East, when they saw Herod at jerusalem, happily in all his royal Robes, yet fall not down not worship him; They come to Bethlehem and find Christ in a poor fashion, happily in little better than rags, & yet they fall down & worship him. Why fall they down before a mean poor Christ, and not before a Magnificent, & glorious Herod? Why rather are they not scandalised at Christ's baseness and poverty? This is the excellency of faith, In Christ's Infancy it saw Antiquity, in his baseness beauty, in his meanness majesty, and more glory in Christ's rags, then in Herod's Robes. So surely if men did live and walk by faith, and not by sight, never would Christ nor his Truth be stumbled at for the homely and poor outside of those that profess him. The purblind eye of flesh cannot pierce through these veils and clouds, And what wonder is it to see a blind man stumble?  
3. But yet the sorest and greatest stumbling block of all, is the scandalous sins and falls of such as profess religion: certain it is that these of all others are the most perilous stumbling blocks by which Satan causes multitudes of men to stumble at religion, and works them to the dislike of the ways of salvation. Afflictions and Persecutions for the Gospels' sake are dangerous stumbling blocks, and by reason of them many are so offended at religion, as that they turn their backs upon it, Math. 13. 21. When tribulation, or persecution arises because of the word by and by, he is scandalised. So that Persecutions cause Scandal. But yet the Scandals that come by the evil lives of professors are in some sense fare more dangerous and hurtful than those Scandals that come from Persecutions. Though the scandal of persecution stumble & beat off many, yet have very many been gained to a love, and liking of Religion, by the Patience, Courage, & Constancy of the Saints of God in Persecution. But never were, nor willbe any gained thereunto by the scandalous falls of professors. Persecutions keep men off by fear, but Scandalous sins by Hardening men's hearts. There is far more hope, and possibility of gaining a man that is kept off by fear, then of such as are kept off by a settled, resolved Hardness of Heart. In scandals of the Cross men may have some secret like of the Truth, may have secret purposes in better times to own it, but in scandals of evil example, men grow to an open, and professed dislike thereof. In scandals of the cross, there is not always a dislike of Religion itself, but only of the hard terms, with which it must be received, but from scandals of evil life grows a dislike of Religion itself. Notwithstanding the scandal of the cross men may have an Honourable, and a good conceit of Religion, but scandals of evil life breed, and nourish a base and a vile esteem thereof in the hearts of men. So that persecutions do not do that mischief that scandalous falls do. Malicious persecutors in some sense do not that hurt that scandalous professors do.  
Now scandalous events being so mischieous and pernicious, and yet withal so common, & so frequent, why may it not be a work of charity to counterworke Satan, and to remove out of the way these dangerous stumbling blocks, at which so many fall to their utter ruin, and destruction.  
As Satan Balaam-like easts stumbling blocks in, so should it be our care to take up these stumbling blocks out of men's ways. It is not enough for us that we put not a stumbling block, or an occasion to fall in another man's way, as the Apostle advices Rom. 14. 12. But when others have done it, our endeavour should be, to take such a stumbling block out of the way. It is Gods own commandment we should so do, Isay 57 14. Take up the stumbling block out of the way of my people. It were happy if we could prevent scandals, but since that cannot be (for it must needs be that offences come) the next happiness is to prevent their mischief, that though they do come, yet they may come with as little hurt as may be. 
* Esto quod alius mo●erit scandalum, profecto compescere vos potestis. Nolle compescere si●e culpa erit? Aut velle compescere sine gloria erit?— Si ergo vos scandalum cum possitis non tollitis plane non impletis ministerium vestrum. Bernard. Epist. 200. add vulgar. Episco. Audegav.  The which thing who so will not, nor cares not to do, shall not be without blame, and who so endeavours to do shall not be without his reward. The which work who so doth not when occasion serves, fulfils not his ministry, and the which work who so doth, he doth an excellent and a worthy work, even the work of Angels. 
* Anon denique ministerium est Angelorum tollere scandala de regno Dei. Si dixeriti● quid ad nos, etc. Bernard. ibid.  Is it not the work of Angels, says Bernard, to take scandals out of the Kingdom of God? Yea we find it to be so, Mat. 13. 41. The son of man shall send forth his Angels and they shall gather out of his Kingdom all scandals. It is therefore not only a Charitable, but an Angelical work to gather out scandals, and take up the stumbling blocks that Satan casts in men's way to heaven.  
The same spirit should be in all God's ministers which was in Paul, 2. Cor. 11. 29. Who is offended, or Scandalised, and I burn not? In cases of scandal he was all on fire, not only in regard of his grief for, but in regard of his zeal against them. He burned with an holy zeal, to remove the scandal and to prevent the mischief it might do. He burned with an holy fire of zeal to keep others from burning in the fire of Hell, wherewith scandals did endanger them.  
Upon these grounds have I been moved, & encouraged to the publishing of this following treatise, to try if by any means, either preaching, or printing, I might prevent the mischief of scandals. Were it that the fame of them did spread no farther than the places where they happen, this labour might have been spared, but 
* Sicut quod de alto cadit grandem s●num facit ut ita audiant omnes, sic & qui de alto gradu cadit ruina illius ubicunque auditur, Chrysost. in Matth.  as that which falls from an high place (it is Chrysostom's comparison) makes a great noise, so that all hear it; so men that fall from an high degree of profession, their falls are not without such a noise as is heard fare, and near. It was needful therefore to proportion the remedy to the disease, that the plaster should be as broad as the sore, and the medicine go as far as the poison. When I saw, says Paul, that they walked not uprightly, according to the truth of the Gospel, I said unto Peter before them all. Gal. 2. 14. But why before them all? Why had he no more regard to the Honour of Peter? Why was it not spoken to Peter privately, and by himself alone? Why speaks he tha● which might be to the discred it o● Peter before them all? Hierome giue● a good answer, 
* Dixi Cephae-Publicum scandalum non potuit priuate ●●rari, Hieron. in Gal. 2.  A public scandal could not be healed privately. It i● very fit that public evils, shoul● have public remedies. If these endeavours of mine, such as they be, shall through God's blessing have such effect as to prevent any scandals for the time to come, t● save any from the danger of such a are already come, or to bring any t● repentance by whom offences have come, I shall have cause to think my time and pains happily bestowed.   

The several Chapters of this Treatise.  

CHAP. I. THe Coherence, and resolution of the Text. pag. 1.  
CHAP. II. The necessity of Scandalous events in God's Church. pag. 7.  
CHAP. III. An Apology for Religion, and the Professors thereof, against the Scandal of Scandals. pag. 26.  
CHAP. FOUR That Scandals are woeful, and fatal to the Scandalised World. p. 60.  
CHAP. V. How Scandals come to be so mortally mischievous. pag. 77.  
CHAP. VI What little reason men have to triumphant, and what great reason to be cautelous in the event of Scandals. pag. 109.  
CHAP. VII. The sharp and severe justice of God upon such as give Scandal. p. 136.  
CHAP. VIII. Why God is so smart, and so severe in his justice against those by whom Scandals come. pag. 170.  
CHAP. IX. The great care we should have of giving scandal, and sorrow for them given, and the great cause of humiliation they have by whom offences come. pag. 206.    

The Mischief and Misery of SCANDALS Both Taken and Given.  MATH. 18. 7. woe unto the world because of offences: for it must needs be that offences come: but woe to that man by whom the offence cometh. 

CHAP. I.  
The Coherence and Resolution of the Text.  
THe drift of our Saviour in his former Discourse was to exhort to the receiving of little ones. Verse 5. And who so shall receive one such little child in my name, receiveth me. A strong motive to receive such. The Apostles argument to hospitality, Heb. 13. 2 is strong. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares. But here the argument carries more strength, Be willing and ready to do all Christian Offices of love, and show tender respect to little ones, and so receive them, and you shall receive not Angels, but Christ himself. How willingly would men receive Christ? Receive these, and you receive him. And if little ones must be thus tenderly received and regarded, how wary should men be of doing any thing that may offend them? Therefore our Saviour doth not only advice to receive such, but also to take heed of doing any thing that may prove unto young believers, matter of offence & scandal. And so he takes occasion to enter upon a large discourse concerning scandal. This Verse is part of that discourse, and in it there be two principal points.  

1. The necessity 

of scandals.    
2. The mischief   

1. The necessity of scandals, for it must needs be that offences come.  
2. The Mischief and the misery that comes by them. And that is a twofold woe.   
1. A woe to such as are scandalised, that do stumble and are offended; Woe to the World because of offences. Offences shall come, and must come, but to the sorrow, and smart of some men shall they come; They shall come to make way for the greater woe to some persons. Such events shall be, but yet they will prove events of woe to men of the world.  
2. A woe to such as do cause and give the offence. But woe to the man by whom the offence cometh. As if he had said. It is necessary that offences come, and infallibly they will fall out, but yet this necessity of the event shall no whit at all excuse, or protect the offender, but as a woe to them that take the offence, so a woe to them that give the offence, Woe to him by whom the offence cometh.  
To make way for what follows it is fit to consider what is here meant by Scandal or Offence. That we call a scandal, which is or may be in itself an occasion of falling unto another. Any thing whereby we so offend another, as that he is hindered from Good, drawn into, or confirmed in evil, is a scandal. Now a scandal may be. 1. First, in doctrine, and this is scandal given in heresies, false doctrines. Secondly, by the abuse or the unseasonable use of Christian liberty, of which kind of scandals the Apostle speaks, Rom. 14. 1. Cor. 8. 10. Thirdly, Scandal may be given by men's lives, when their lives and actions are such as cross, and thwart the Religion professed by us, and dishonours the Name of God, which we have taken up. As when a man professes the Name & Faith of Christ, and professes it zealously, and yet falls into uncleanness, drunkenness, into gross and notorious acts of fraud and cozenage, these be scandals and offences because they be occasions to make others fall, they hinder some from coming towards goodness and Religion, and they harden and confirm some in their sinful and evil courses. Thus David's murder and adultery, Noah's drunkenness, the incestuous Corinthians marriage were scandalous actions. Now though this text reach to offences of all kinds, yet I will only meddle with offences of this last kind, such as be the gross and foul courses and practices of any such as have taken upon them the profession of the Gospel, and the Name of Christ.  
To come then to the first point. The Necessity of scandals. It must needs be that offences come. The●e must and there shall assuredly fall out scandalous and offensive actions in the Church of God, even amongst those that profess Religion and godliness. For that our Saviour speaks of the sins of those that are in the Church, it is plain by that Verse 15, 16, 17. If thy brother shall trespass, etc. therefore he speaks of the offences of brethren. If he shall neglect to hear them tell it to the Church. Now if not of the Church, why should he be complained of to the Church. What hath the Church to do to judge those, and exercise discipline upon those that are without. And again scandals properly so called can be no where but in the Church, and amongst such as profess the Truth of God.   

CHAP. II.  
The Necessity of scandalous events in God's Church.  
THe point we have then first to handle is this. That there is a necessity of scandalous events in the Church of God. That scandalous events, and offences shall assuredly and infallibly fall out amongst those that profess the Name of Christ. It must be, and it must needs be that offences come. So, Luke 17. 1. It is impossible but that offences should come. And as the Apostle speaks of heresies, and of offences given in that kind, 1. Cor. 11. 19 There must be heresies, so is it true of these kinds of offences which are given by sinful and foul actions, that there must be scandals.  
This Necessity arises from a threefold ground:  
1. From the decree and council of God, and his secret, but most Just judgement: for God that brought light out of darkness, can bring good out of evil, and can work out his glory even from those things which in their events seem to make exceedingly to the impeaching and obscuring thereof. God can gather grapes of these thistles, and figs of these thorns, and therefore his pleasure it is, and so will he have it that such thorns, and thistles should grow, and come up in his garden. His ways are not as our ways, nor his thoughts as our thoughts. He can make that which for the present, and in our eye and apprehension is for the great dishonour and disgrace of his Name and Truth, to turn at the last to the greater honour, and glory of both. He by his permissive decree order all such scandalous events to work together to bring him in a great, and a rich return of glory. Therefore, Ezek. 3. 20. God is said to lay a stumbling block before a man, And I lay a stumbling block before him. God hath decreed that there shall be scandals. Not a Sparrow falls on the ground without our Father, Math. 10. 29. And therefore not a Professor of his Name falls into scandal without him. And therefore God having decreed that scandals shall be, there is a necessity of the event, It is impossible but that there should be offences. But yet this decree doth in no wise make God the author of these evils, because his decree hath no necessitating influence into the wills of men. It is a necessity of infallibility, and certainty of the event, but not a constraining, forcing necessity to make them to do that which shall give scandal. Scandals shall necessarily, that is infallibly come to pass, but yet such as give scandal, shall not be forced and necessarily constrained by the decree of God to do that they do. They shall work freely and voluntarily in that which they do, or else it were injustice in God to bring a woe upon him by whom an offence comes, if he by a Superior power from Heaven were forced and constrained to fall into scandal. What Gods holy ends are in that his Decree, we shall see after in the opening of the next point.  
2. From the malice of Satan. The malice of the Devil against God's Truth, and Man's Salvation is exceeding great, and out of his malice against both, he endeavours nothing more than to make men sin. He goes about like a roaring Lion, seeking whom he may devour. But yet though all be fish that comes to his net, yet his special malice is against those of God's Church, and those therein that most zealously profess his Name and Truth. He knows that if he can but draw such into his nets and snares, and make them fall into fowl and scandalous actions, this will in a great measure dishonour God and his Gospel, disgrace Religion and Godliness, and startle such as are but looking towards God, and wonderfully harden such in their sinful ways that are not so forward in the zealous profession of the Gospel, and therefore of all others he hath such in his eye, and uses all his power and policy toe nsnare and supplant such more than a thousand others. He had rather catch one fish then a thousand frogs, rather fell one Cedar then a whole wood of shrubs. Satan sees that the sins and scandalous offences of such will be exceeding advantageous to the advancement of his kingdom, and will conduce to the strengthening of his party more than the falls of any other. Therefore he sets upon them with all his might and malice above others. Thou art, say they of David, worth ten thousand of us, And if the enemy had surprised David, it had been more advantage to him then to have surprised ten thousand other Israelites. So Satan reckons one zealous Professor of Religion if he can but entrap him worth ten thousand others for his turn. Such a man's fall would more blemish the Gospel, and make men more stumble at Godliness then if ten thousand others should do the like. Therefore life's he by the King of Syria his principle, Fight neither against small nor great, save only against the King of Israel, for let the King of Israel fall, and small and great fall with him. His policy therefore is to aim and level especially at such in whose falls he may ruin many, and by whose ruins he may raise his own kingdom. Other men's sins work nothing so much for his advantage. 
a Numquid tam reprehensibilis ebrietas Alamann● quam ebrietas Christiani? aut tam damnabilis rapacitas Albani quam rapacitas Christiani? si fallat Hunnus, vel Gepida, quid mirum est? si peieret Francus quid noni faceret? Salu. de prou. lib. 4.  Who wonders or staggers at it to see profane and irreligious godless persons to be vicious adulterers, to be brutish drunkards, to be artificial deceivers and defrauders. It is no new thing, they do but their kind. The wonder were, if they should be, or do otherwise. But when a man that professes Godliness and Religion shall fall into any of these fowl courses, how infinitely are thousands staggered and scandalised at it? How foully is Religion and Godliness blurred? How many are there who resolutely determine never to meddle with such Religion? And so the Devil hath his end, hath what he would have.  
Consider to this end that example, 1. Cor. 5. 1. There is fornication amongst you, and such fornication as is not once named amongst the Gentiles. Observe the horrible malice of Satan against the Church of God, and such as are within it, be they sound, or hypocritical professors of the Gospel. He labours to bring of them into fowler, and more notorious offensive evils, than the very heathens themselves are guilty of according to that, jeremy 18. 13. Ask now amongst the heathen who hath heard such things. The Virgin of Israel hath done an horrible thing. At that time Christians were called out from amongst the heathen, with whom they lived mingled together. Now the Devil did what in him lay to keep those heathen from receiving the Gospel, and Christian Religion, that by no means they might hearken to it. Now to bring this about what was Satan's project? He lays about him to ensnare some one of the Christian Corinthians, and to bring him into fouler fornication than was amongst the heathen. This the Devil effects, and what think we followed upon it? Now have the heathen occasion to cry down Christian Religion, and to say, Behold these be your Christians that talk so much of holiness, where did they ever see any of us whom they term heathens to commit so fowl an act of Incest as to marry his father's wife. What are our Adulteries, and fornications they so much judge us for to such fowl uncleanness as this? This is your Christian Religion, and these be your Saints forsooth, now God bless us from such a Religion, never will we be of such a Religion. How much better is it to be honest heathens, nay, Adulterous fornicating Pagans then Incestuous Christians? And thus questionless was many a Pagan mouth opened, and many an heathen heart stumbled, yea, many an one that before might be in some doubt of the evil condition of paganism was by this scandal kept off from looking towards Christian Religion. They liked not this Gospel, and new doctrine of these Christians. Such men's scandals therefore being of so great advantage for Satan's purposes, and he being so sedulous and industrious to seek and take all advantages for his own turn, hence it is that it cannot be but that offences come.  
How well did Satan foresee what he should gain by David's Scandal? Can he but get David in, and bring him to commit Adultery with Bathsheba, it would strike a greater stroke on his side, and do him more service than if a thousand such as Doeg, Shimei, or Achitophel should do the like. How many men would thereby be stumbled at David's zealous profession? How many hearts be thereby hardened in their evil ways? How many men's ways be blocked up for going to Heaven? How therefore in this case would, and did the Devil put on to get David down, and to cause him to fall so foully? The practices of the Carpocrasians, and the Gnostickes were stupendiously, and prodigiously filthy and impure. Never the like horrid Impurities practised or once heard of amongst the most godless heathen that ever were on the face of the earth.  
The Apostle speaks of the heathen, that it was a shame to speak of those things which they did in secret, but surely the most degenerate heathen that had put off nature, could not but think it a shame to speak of those things in secret which they did openly and familiarly, who took upon them the name and profession of Christians.  

b 
Quod hominum genus ad Ecclesiae Dei probrum, & scandalum adornasse & submisisse Satanas videtur: quip qui Christianorum sibi nomen indiderint, ut propter illos offensae Gentes à sanctae Dei Ecclesiae utilitate abhorreant, nunciatamque veritatem ob immania illorum facinora, & incred●bilem nequitiam repudient, ut inquam frequentibus illorum sceleribus animaduersis, eos quoque qui è sanctâ Dei Ecclesiâ sunt, tales esse sibi persuadeant, atque ita à verissima Dei doctrina aures avertant, aut cer●e paucorum improbitate conspectâ in universos eadem maledicta conijciant. Atque ea demum causa est cur plerique Gentilium ubicunque istius sectae homines deprehenderint, nullam nobiscum velint neque dati▪ acceptique, neque consilij, neque audiendi divini verbi societatem coniungere, ac neaures quidem praebere sustineant, usque adeo nesarijs illorum flagitijs consternati ac deterriti sunt. Ephiphan lib. 1. Haeres. 27.  
Ad detrectationem divini nominis & Ecclesiae à Satana praemissi sunt, uti quae sunt illorum audientes homines, & putantes omnes nos tales esse quertant aures suas à pr●co●i● veritatis. Iraen. lib. 1. cap. 24.   Now what was the aim of Satan's malice in bringing those Carpocrasians and Gnostickes terming themselves Christians unto such more than heathenish Impurities? Surely none other but this, that upon the sight of their loathsome courses the heathen might abhor the Church of God, and might be so scandalised thereby that they might utterly reject the truth of God preached unto them. By their scandalous filthiness they took occasion to rail on Christian Religion, and so to judge all Christians of the same stamp that they would not only none of their Religion, but no manner of dealing with them, no not in civil commerce. So strongly by their scandalous lives did Satan hedge and fence up their way from coming into the Church, and unto Christ. With these thorns did the Devil hedge up their way from entering into the Church.  
3. From the corruption, falseness, hypocrisy and deceitfulness of men's hearts. There be in the Church of God, and in the number of such as profess the Name of God, two sorts of persons.  
1. Such as profess his Name hypocritically, such as make Religion but a mask and a cloak to hide and cover their rotten insides, and take upon them the profession of Religion for base and by-ends, only to advance their credit, and their profit, as the Shechemites would be circumcised for sheep, oxen, and substance. Some put on a 
c Quanam sunt istae pelles onium nisi nomini● Cbristiani extrinsecus superficies? Tertull. de prescript. adverse. Haeret. Quae sunt vestimenta ovilia? species videlicet simulatae religionis, elcemmosyna simulata, oratio simulata, ieiunium simulatum etc. Chrys. oper. imperf. in Math. hom. 19  sheep's clothing, but inwardly are ravening wolves. Now where Religion is thus personated, and men do but act a part, corruption restrained will break out at last. Yea, and God in his justice will uncase, and discover such by giving them up to fowl and notorious gross evils. judas under hope of some temporal preferments both professed, and preached Christ, forsakes all, and follows him, and was as forward as the best of them. But because all this was in hypocrisy, therefore his corruption held in for a time under this violent restraint at the last breaks foully out, and because he foully takes God's Name in vain, he is by divine justice left to himself, and falls into that fearful scandal of betraying Christ. Observe that Matth. 7. 27. The house built upon the sand fell, and the fall of it was great: When Hypocrites fall, they fall not the ordinary falls of other men, Great was the fall of it, They fall into great and heinous scandals. As Moses speaks of those, Numb. 16. 29. If these men die the common death of all men, as every man dies, etc. So these men fall not the common falls of all men, not as every man falls, but when they fall their fall is great, with great and notorious scandal. Other men may fall on the ground, but they fall into the kennel, the puddle, into the very mire; The Sow that is washed to her wallowing in the mire. 2. Peter 2. 22. She lies not down in the dust, nor in the dirt, but in the mire, and not only lies down, or falls down into the mire, but wallows in the mire, and so becomes all over fowl and filthy. It is so with Hypocrites, they so fall, as if a man fell into and wallowed in the mire, so fowl and scandalous are their falls. Now, then, inasmuch as it cannot be avoided, and it is impossible, but that there will and shall be Hypocrites in the Church of God, and Satan will be standing amongst the children of God, job 1. and in as much as it cannot be but that rotten hypocrisy will break out, and in regard of God's justice must sometimes be discovered in this life, therefore there must needs be scandals, and therefore it is impossible but that offences should come.  
2. Such as profess sincerely, and in Truth. Now even in these there are yet great remaynders of corruption, the very best bear a body of sin and death about them. And because they are not so watchful as they should, to look so narrowly to their own hearts as they ought, therefore comes it to pass also that offences must needs come. The heart of man is deceitful above all things, jer. 17. therefore should Christians be watchful over it above all things. But because they trust their false and lose hearts to much, and grow remiss in their watch, thence comes it frequently to pass that offences must needs come. When they keep not their own Vineyard, their mother's children are angry with them, Cant. 1. 6. that is their natural corruptions 
Sic junius.  which they brought from their mother's womb with them, when they watch not, and look not to themselves do rebel, and overpower them, and so oftentimes carry them into offensive courses. David was a man after Gods own heart, and yet David fell into a fowl scandal. It is not always safe to judge a man to be an Hypocrite, because he gives scandal. God's dearest servants are not always freed and secured from falling into scandalous sins. Well, but what made David fall? All the while David was in his exile, and affliction all that while David was free enough. Afflictions kept him awake. But afterwards when David came to be King, and lived in a full estate at his ease, than began he to be more remiss, and therefore after his afternoon's nap when he was walking upon the roof, the Devil sets a snare, and his own remiss heart soon catches at the bait, and he is presently ensnared. We find, Math. 13. 27, 28. tares in the field amongst the wheat. Sir, didst thou not sow good wheat in thy field? Whence then hath it tares? He said unto them, An enemy hath done this! These tares are Scandals, Verse 40, 41. They shall gather out of his kingdom all scandals. We see whence these scandals come, Verse 28. An enemy hath done this. Satan hath a great hand in sowing these tares. But observe when this enemy sows these tares, Verse 25. But whilst men slept the enemy came, and sowed tares. The time of men's security is the Devil's seeds time, their sleeping time is his sowing time. So that because men sleep, even good men oftentimes fall asleep, and are not so watchful as would become them, hence comes it to pass, that tares must needs be sown, and that offences must needs come. Thus we see the grounds of the necessity of scandalous events in God's Church.   

CHAP. III.  
An Apology for Religion, and the professors thereof against the scandal of scandals.  
Give me leave now, for use of all that hath been said, to do that which all the children of wisdom are bound to do. Wisdom, that is Religion, is and aught to be justified of her children. Luke 7. 35. Give me leave to justify her, by whom I hope to be saved. Open thy mouth for the dumb, open thy mouth and plead their cause, Pro. 31. 8, 9 much more than open thy mouth, and plead the cause of condemned Religion. Never do scandalous events come to pass, but wisdom and her children do suffer, and Religion and religious ones are instantly condemned and cried down. But let this that hath been spoken serve to teach us not to be offended at offences, not to be scandalised at scandals. It is true indeed, that God should never be offended but it should deeply offend us. It should be a trouble to us when our brother is offended, 2. Cor. 11. 29. Who is offended and I burn not? How much more than when God is offended, and that by gross scandals! But my meaning is this, that we should not so take offence at the scandals of such as profess Religion, and godliness, whether they do it sincerely or hypocritically, as to be offended either at the Religion or the persons of all others professing the Truth and power of godliness. Two things here may stay us in this case.  
1. First, because our Saviour hath 
d Vnde te admoneo ne granius perturberis his scandalis quae ideo ventura praedicta sunt, ut quando venirent reminisceremur esse praedicta, & non ei● valde commoveremur. Nam haec ipse Dominus ita praedixit, vae mundo à scandalis, etc. August. Epist. 209.  foretold us that they should come, we are told of it before hand, and therefore nothing in such events falling out but what was before told, why should any start o● stumble at them when they come to pass. Why should not this prevent scandal in this case as well as in the case of the Cross. Thus Christ prevents the scandal of the Cross and afflictions that should befall his Disciples, john 16. 1, 2. These things have I spoken unto you, that ye should not be offended, They shall put you out of their Synagogues etc. And thus also the Apostle, 1. Thess. 3. 3, 4. That no man should be moved by these afflictions, for verily when we were with you, we told you before that we should suffer tribulation. So here our Saviour having 
e Non te ista conturbent fili dilectissime, haereses enim & scandala futura praedicta sunt, ut inter inimicos erudiamur, ac sic fides & dilectio nostra possit esse probatior. Aug Epist. 50. Atqui plures, ait Trypho, qui se jesum profiteri dicunt, & Christiani nominantur audio simulachris mactata manducare ***. Cui respondens eo quoque, inquam, quod eiusmodi extent viri qui se profitentur Christianos', & jesum crucifixum & Dominum, & Christum laudant, sed non illius doctrinas docent, nos qui purae & verae Jesu Christi disciplinae sectatores sumus in spe ab ipso annunciatâ fide constantiores reddimur. Nam quae praedixit futura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dixit enim, etc. Iust. Mart. Dial. cum Tryphone judaeo.  told us before that scandals should come, why should we be offended thereat, as if some strange thing that had never been thought of had fall'n out. No man should be moved with scandals so as to stumble at the event of them, because Christ when he was with us told us before that they should come, and therefore told us before, because we should not be stumbled and offended. Yea, these things being foretold that they should fall out amongst those of the Church, and of the true Religion, we should ●●ereupon be so fare from being stumbled, that we should rather be so much the more established and confirmed in the truth of our Religion and Profession, because we ●●e those things so truly fulfilled which the High Priest of our profession hath foretold.  
2. Secondly, because we see that ●ere is a Necessity of them. Since ●ere must be offences, and since ●ere must be scandals, therefore ●ould we not for scandals be so stumbled as to conclude that Religion to be false, and that profession to be naught where some Professors thereof give scandal. For t● speak properly and truly there ca● be no scandal given but by thos● that are Professors of true Religion and godliness. A Turk, a Mahometan, a jew, a Papist cannot i● proper and strict phrase of spee● give a scandal, for there is scanned given where occasion of stumbling at the Truth and Power of godliness is given. So that scandal i● only properly given by the Professors of Truth, whose sins a● such as make the truth of God, an● the saving profession thereof to b● stumbled at. And therefore the● only are scandals to be found where Religion and Godliness ar● professed. And therefore when such scandal is given, we must not take offence at Religion because we se● there is a necessity of scandalo● events in the Church of God, and amongst such as do profess true Religion.  
Indeed when scandals do fall out this is the conclusion the Devil would have men infer upon them, and it is the thing he aims at in bringing men into scandals, to have men thereupon judge such Religion naught, and all of the same outward profession to be alike. 
f Ecce quales sunt qui Christum colunt, falsum plane illud est quod aiunt se bona discere, se sanctae legis praecepta retinere. Si enim bone discerent boni essent, talis profecto secta est quales & sectatores, hoc sunt absque dubio quod docentur. Mimesis Paganorum apud Salu. de Prou. lib. 4.  Do ye not see what they are? Are not of the very choicest and chiefest of them scandalous? As they are so are they All, As they are, so is their Religion they profess; Surely this Religion and the profession of it are not of God. But this is the Devil's Logic, and reasoning taught in the School of Hell.  
Here be two things inferred.  
First, Therefore their Religion is naught, and not to be trusted.  
Secondly, Thus they are all. That men may not thus stumble at scandals, consider the weakness of such inferences.  
1. They that profess Religion, fall into scandals, therefore their Religion and Profession is naught, etc. If this be a good reason the Religion that is from Heaven, and which is taught by God himself, must be damned for a false Religion, for here we see that amongst the Professors of true Religion, in the very Church of God there must be scandals. So that if men shall go this way to work, they will make but mad work of it. Let us but a little consider this kind of reasoning what validity it hath, or could have in such men's cases whose religion and profession were without question on all hands of God?  
Fowl and fearful was the scandal of David, And what was the issue? Presently the enemies of God and godliness began to lift up their heads, and to fall fowl upon David's Religion. 2. Sam. 12. The enemies of God blasphemed the Name of God. And that happily on this, or the like manner. Oh this is he that was so grand a Zealot, that the zeal of God's house did eat him up, Psal, 69. 9 This is the man forsooth, that danced before the Ark out of his transcendent zeal, 2. Sam. 6. 14. This is he that prayed thrice a day, Morning, Evening, and at Noon, Psal. 55. 17. This is he that was so strict, and so precise in the government of his Family, Psal. 101. This your great precise Zealot, hath defiled the Wife, and murdered the Husband. Now you see what his Religion is, Now you see what comes of this Profession of so much Holiness, and Godliness. Such as he is, such is his Religion, naught both. Now was this think we fair reasoning? Was David's Religion false because his scandal was fowl? Who dares justify David's fact, & yet who dares condemn his Religion and Profession?  
The fact of the Incestuous Corinthian was exceeding fowl, he marries his father's wife, uncleanness unparallelled amongst the Heathen. And how wide now think we were the Heathen Corinthians mouths opened? Certainly at that time they did as those, Psal. 59 7. Behold they belch out with their mouth, and as those, Psal. 73. 9 They set their mouth against the Heavens, and their tongue walks through the earth So that Heaven and Earth seemed now to ring of them; 
g Vbi esi lex catholica quam credunt? ubi sunt pieta●●● & castitatis praecepta qua discunt? Euangelia legunt & impudici sunt, Apostolos audiunt & inebriantur, Christum scquuntur & rapiunt, vitam improbam agunt, & probam legem habere se dicunt. Mimesis Paganorum apud Salu. de Prou. lib. 4.  Now see, say they, what the God and the Religion of these pure Christians is, These be the fruits of this Christian Religion? Is not your Religion a goodly religion? A clear case that their religion is naught. Thus the Heathens, and right like Heathens did they reason, and pity it is to hear such Heathen Logic in Christians mouths. Was the Religion of Christ preached and professed at Corinth naught, and false, because that Corinthian being a Christian proved so fowl? God forbidden. Here that hath a truth in this sense which Tertullian spoke in case of Heresies, 
h Quid ergo si Episcopus, si Doctor, si etiam Martyr lapsus ● regula fuerit? ideo haereses videbuntur veritatem ob●inere? ex personis prebamus fidem, an ex fide pe sonas? Tertul. de prescript. adverse. Haeret.  Do we try faith by men's persons, or men's persons by their faith? Even in this case may we not judge of faith by men's persons, as if because some persons professing Religion prove scandalous, therefore their religion should be proved false. The Religion of the Christian Corinthians was of God, though that man's incestuous practice were from Satan. We find a case, Mal. 2. 8. But ye are departed out of the way, ye have caused many to stumble at the law. It is spoken to the Priests, they should have been examples of holiness, and patterns of piety to the people, but they lived wickedly and scandalously, so that many of the people stumbled at the Law of God. They began to call the Law, and their Religion into question, and like enough were ready to say, Surely this Law is not of God, nor this Religion which the Priests preach and profess, is not from Heaven. For if this Law and Religion were from God, why live these Priests so lewdly, and basely. Thus the stumbled people reasoned. But was their reason good against the Law, and Religion, because the Priests were scandalous? Was the Law to be cried down, because they lived not according to that Law they preached and professed? Was the Law naught, because the Priests were so? Wherefore, says the Apostle, the Law is holy, and the Commandment is holy, and just, and good, Rom. 7. 12. Though they were unholy, yet the Law was holy, though they were unjust, yet the Law was Just, though they were naught, yet the Commandment was good. So that it was the people's great sin to stumble at the Law, though the Priests departed out of the way. It is not therefore a safe process to condemn, and cry down Religion from the scandals and offences of the Professors thereof. Is the Protestant Religion false, because, as the Papists reason, so many Protestants are scandalous Drunkards, Adulterers, etc. yea, let this reason stand good, & show me that Religion in the whole World that can be true; by this reason there is no true Religion at all on earth. For give me any Religion on the face of the earth, Turkish, jewish, Heathenish, Popish or Protestant, among the Professors whereof there may not scandalous persons be found. If then I will be of no religion till I find one whose Professors are wholly free from scandalous and notorious offences, I must live and die an irreligious Atheist, and renounce all religion.  
I confess, there is a case wherein a religion may be cried down from the wicked, and lose lives of the Professors thereof, and that is when the principles and doctrines of it are such as open a gap, and give liberty to lose and dishonest practices. When men do not only break the Commandments of God, but according to the principles of their religion teach men to do so, Math. 5. 19 As for example, when the pharisees Disciples did swear, did seek revenge, did hate their enemies, did neglect their parents in their necessities, here a man might have said to them, This is your Religion, because the principles of Pharisaisme taught men so. When I see a Papist profane the Sabbath in hawking, hunting, bowling, carding, dicing, dancing, and going to plays, here I may fall upon his religion, because the doctrine of their religion is, that provided a man hear a Mass on the Sabbath be may spend the rest of the day in those things. When I see a Papist give himself to all lewdness, and vicious uncleanness, I may lay the blame upon his religion, because the principles thereof set open a gap thereto. For what need I care for drunkenness whilst it is made but a Venial sin, and a Venial sin is such, as our Rhemists say, is pardonable of it own nature, so slight 
Rhem. in Rom. 1 32.  as a man need not make confession of it, such as makes no breach of friendship between God, and us, so small a trifle as may be pardoned by a knock on the breast, by the Bishop's Blessing, by the sprinkling of holy Water, & saying a Pater Noster, as they teach. Now I say if drunkenness be but a venial sin, and venial sins be such nothings, why by the principles of his religion should a Papist fear to be drunk. 
i Profligata Christipietas & extincta quando quilibet pro modo pretij quod in merces illas expendit peccandi impunitatem sibi pollicetur. Hinc stupra incestus, adulteria, periuria, homicidia, etc. originem traxerunt. Quodenim malorum amplius iam horrebunt mortales quando sibi peccandi licentiam & impunitatem nedum in hac vitâ, sed & post obitum aere licet immodico comparari posse persuasum habent. Cent Grau. Germ. art. 3.  So what need he care what sins he runs into, so long as their Priests have a judiciary power of Absolution, and the Church hath a treasury of Indulgences, and for small sums great Pennances and great sins may be remitted. There is no religion wherein a man can sinne so good cheap. Now therefore if we see those of that religion take liberty to lose and sinful courses, it is no injustice to lay the blame, and condemnation upon their religion, whose Principles and Doctrines are such as give men liberty enough.  
So if I should see a man of the Pelagian faith and profession to live licentiously, in the neglect of the means of grace, and to deny himself no carnal liberty, I would here condemn his religion from his life, because the Grounds and Principles of his faith are such as give men liberty to live as they list. For if so be there be a power of Free will in me, that I may repent and believe if I will, and when I will, what need I then care what courses I take, what sins I run into, so long as I can be saved when I list, I will try such and such sins, and when I have taken my fill, at my pleasure I will repent and believe. So that in such a case it is not amiss to cry down a Religion from the scandalous courses of the Professors thereof, and in such a case a man may innocently say, This is your Religion. But on the contrary, when a Religion is pure Religion, jam. 1. 27. A Truth which is according to godliness, Tit. 1. 1. and the doctrine thereof according to Godliness, 1. Tim. 6. 3. When a Religion teaches Godliness, Holiness, Purity, Fidelity, Just and upright dealing, and binds the Conscience to these things upon the pain of death eternal, if any Professor of such a religion fall into scandalous sins, here to cry down a Religion that is Holy, Just and Good, because a Professor thereof does wickedly, vilely and unjustly, this is the greatest Injustice, and the most unequal, and injurious dealing in the world. It is true that amongst the Professors of true Religion scandals must be, but must they needs be from the grounds and doctrines of that Religion? Must scandals needs be, because that Religion teaches men to do so? Nay, doth not that Religion teach the contrary, upon danger of Hell bind to the contrary? And why then is the Religion condemned, and cried down? What fowl Injustice is this, that an innocent Religion should suffer for a nocent Professor? If the Religion they profess do 
k Quae si vera sunt, nulli vel sexui vel aetati parcite, ad pe●nas rapite, cum uxoribus & liberis funditus extirpate. Athenag. legate. pro Christian.  principle and teach them to be Drunkards, Adulterers, to be Coozeners, Cheaters, Defrauders; throw dirt in the face of that Religion, yea, stones at the head of that religion, and spare it not. Not reproaches, scoffs, squibs, taunts, but even the stake, and the fire is too easy a punishment for such a religion.  
But if religion and its Principles teach nothing but Holiness, and righteousness, nothing but Sanctity and Honesty, why must a good and holy Mother be smitten and wounded, and have her face spitted on, for the miscarriage of a degenerating, & ungracious child? If the Daughter play the Whore, and the lewd Filth, will it stand with any justice, or equity that the Mother a grave, sober, chaste Matron that hath instituted her better should be carted, and have filth and dirt thrown at her? And yet this is the equity and justice of the world's dealings. Because sometimes some of wisdom's children that should have been so wise by their godly and holy lives to have honoured, and justified their Mother, because I say they do sometimes play the fools, the scandalous and notorious fools, therefore they cannot be content to scourge and cart these ungracious children, and to cast abominable filth upon them, as they deserve, but they must needs fall foul upon the poor and good Mother, and the keenest and sharpest of their teen must be wreackt upon her, & she must be lashed with the Scorpions of men's malignant tongues, even to the very bones.  
What is this but the ancient jewish 
l Non ut principes vestri vivimus, etc. Quod si quos etiam inter nos tales esse sciatis, non continuo ea de causa Scripturas & Chri-tstum maledictis proscindite. justin. Mart. Dial. cum Tryph. judaeo.  practice against Christian religion? Who if at any time any of the Christians fell into any scandalous evil, fell a railing upon Christ, and the sacred Scriptures? And will we call this justice? Why rather as in other cases learn we not to pity and lament the case of a good Mother in the miscarriage of a lewd ungracious child? It should be the wisdom of men to set the saddle upon the right horse, let every man have the blame and shame of his own evil actions, but take we heed that we do not fly in God's face by falling fowl upon religion for men's scandalous miscarriages. It is not the religions but the man's fault, if one professing religion miscarry, had he held him to the rule of his religion, that had kept him from that evil.  
That which was of ancient pleaded with the Heathen on the behalf of Christians had a great deal of reason in it. They desired but the same equity and moderation towards them which was used towards their Philosophers. 
m 
Si convicti fuerimus puni amur non propter nomen sed propter crimen. Hoc modo illos etiam qui philosophiam profitentur iudicari cernimus. Nemo eorum ante causam iudicio cognitam propter scientiam vel artem suam bonus malusue iudici esse videtur, sed postquam improbitas alicuius dedetecta fuerit paen●s luit, nec ullu mex eo in philosophiam redundat crimen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ille enim malus qui non legitimè philosophatur, professu autem crimine vacat. Hoc ex aequo & nobis fieri cupimus. Athenag. legate. pro Christian.  
Quemadmodum nihil ad philosophiam crimen Sophistarum, Epic●reorum, Peripateticorum, aut quorumcunque falsa dogmata profitentium: ita in verum Christianismum non cadit crimen depravantium Euangelia. Origen contra Celsum, lib. 2.  
Si aliquis cui notum sit jesu praeceptum docentis temperantiam, & dicentis, Quicunque inspexerit mulierem ad concupiscentiam, etc. iam commisit adulterium in cord suo, videret paucos aliquot pro Christiani habitos libidinosc vivere merito eis praevaricationem impinget, sed iniquissim● faceret, si doctrinae jesu imputaret eorum flagitia. Orig. con. Cells. l. 3.   If any professing philosophy did commit any evil worthy punishment, after conviction and detection he was punished according to the desert of his fact, yet Philosophy received no impeachment thereby, and that was not presently cried out upon, when a Professor of Philosophy miscarried. Because they thus equally and wisely considered, That the wickedness was in him that was not a Philosopher according to his rule, but the profession itself was blameless, That it was the man's fault, and not his professions, that though the man were naught, yet his profession was good. This equity did the Christians desire the Heathen would show to them. And this equity I would Christians would show to those of their own religion, that the Heathen showed to Philosophers▪ Doth a man professing religion fall into any scandal? Learn to distinguish between the Man and his Profession, and let not the burden be laid upon religion and his profession, which is to be laid upon his own back. Learn thus to judge? that though the Man be deeply to be blamed, yet his Religion and Profession is blameless. We may justly in such cases blame the man, but we shall deal very unjustly to blame religion, because we know that nothing blames and condemns such courses more than that religion which they profess.  
We have a prophecy of the condition of the last times. 2. Tim. 3, 15 In which place the Apostle speaks not of Pagans, jews, Turks, but of Christians, and such Christians, Verse 5. That should have an outward form and profession of godliness. Now will any conclude that the profession of godliness is naught because some that profess a form of godliness are covetous, boasters, proud, unholy, etc. And shall I be  because some that have a form of godliness be so vile? or shall I distaste and condemn godliness, and all profession of it, because many professing godliness prove such and such? God forbidden. Yea, the Apostle sufficiently prevents the scandal when he says, Having a form of Godliness, but denying the power thereof, as if he should say, Let no man for these things stumble at religion and the profession of Godliness, for godliness and profession is not in the fault, but the fault is because there is but a form without power. It is not to be denied, but a man that hath the power of Godliness may fall into a scandal, and by violence of some strong tentation be rushed into some fowl action, but yet in that particular case, and at that time may want the power of Godliness. What is to be done then? Surely writing is not to be condemned because some Writers blot, and blur; nor Godliness to be condemned for some men's scandals, but formality and want of power. We may not resolve therefore that it is best not to meddle with godliness, but never to meddle with the profession of it, but joined with the power. Since therefore there must be scandals amongst such as profess Godliness learn we to be wiser than for scandals to cry down & condemn religion.  
2. Come we now to the second inference. divers zealous Professors fall into scandals, therefore they be all such, all alike naught, and unsound, only they are not discovered as some are.  
This is no new thing, this was the old practice of the 
n 
Ad quid enim aliud sedent isti, & quid aliud captant, nisi ut quisq●is Episcopus, vel clericus, etc. ceciderit omnes tales esse credant, iactent, contendant, sed non omnes posse manifestari.  
Cum de aliquibus qui sanctum nomen profit entur, aliquid criminis vel falsi sonuerit, vel veri patuerit, instant, satagunt, ambiunt ut de omnibus boc credatur. Aug. Epist. 137   ancient enemies of the Church, and God's people long ago. It is that which Augustine in his time complains to have been their guise, That if any that made profession of the holy Name of God did fall into any sin, if either some true thing were discovered, or some false thing were reported, oh, how they laid about them, and laboured tooth and nail to persuade men, and make them believe that they were All such, though they were not all discovered.  
The same spirit life's in too many still, and nothing more usual than such language, and such censures in the like cases. Now ye may see what these men are, Never a barrel better herring, all naught, all alike. An Inference miserably uncharitable, which must necessarily make the Church of Christ a very den of Hypocrites. For here we see that in the very Church of Christ there must necessarily be scandals a●d scandalous persons,  
And if where some be such all be such, tell me what the Church of Christ shall be but a collection and confluence of rotten and dissembling Hypocrites. What is ●his but to do that which David in an other case was afraid to do? Psalm 73. 15. If I say, I will speak thus: behold I should offend against the generation of thy children. In speaking thus, let men consider how they can wash their hands from that guilt. Fare is such dealing from that sweet and gracious dealing of the Lords, Is. 65. 8. that casts not away the whole cluster, for some corrupt and evil grapes, fare are men from that Spirit, who because now and then some one grape proves rotten, and offensive, do thereupon reject the whole cluster, and cry out upon the rest of the grapes of the bunch, as if they were like jeremies' naughty figs. jer. 24. 2. Which could not be eaten they were so bad.  
To stop the mouth of Iniquity, in such a case, let but these things be seriously and sadly considered.  
1. That there must be such amongst those that powerfully and savingly profess the Name of Christ. And therefore we shall never find the most holy and happy 
o Quantum libet enim vigilet disciplina domus meae homo sum et inter homines vivo, nec mihiarrogare audeo ut domus mea melior sit quam arca Noe ubi tamen inter octo homines reprobus unus inventus est, aut melior sit quam domus Abrahae. aut melior sit quam domus Isaac aut melior sit quam cohabitatio ipsius Domini Christi, in qua undecim boni perfidum et furem judam coleraverint, aut melior sit postremò quam caelum unde Angeli ceciderunt Aug. Epist 137.  societies to have been so happy as to be free from such. In Noah's Ark where but eight persons, yet one reprobate Cham, In Abraham's family, a bondwoman, and her son to be cast out; in Isaac's family a profane Esau; in jacobs' family an Incestuous Reuben; amongst David's children an Incestuous Amnon; a rebellious Absolom, in the sacred college of Christ's Apostles a judas a Thief. joh. 12. 6. a Traitor. Luk. 6. 16. a Devil. joh. 6. 70. Even in heaven Gods own house, and habitation, were found such Angels in whom God found not steadfastness; such Angels as kept not their first estate, but left their own habitation, and became Devils. Now then look back upon some of these Instances, and see if this kind of reasoning be safe. In Noah's Ark there was a graceless Cham, therefore all in the Ark were such as he. Amongst the twelve patriarchs Reuben was unclean, and Incestuous, therefore all your pillars of your Ancient Church were such also. Among the twelve Apostles of Christ the great professors, and preachers of his Name, judas was a thief, a traitor, a devil, therefore the whole company, is a college of thiefs, traitors and devils; Amongst the Angels in heaven, there were legions of Devils, therefore all of the same stamp, all alike: would not all men spit in that man's face that should thus reason? and yet how familiar is such reasoning in too many men's mouths. It is a sure thing that as 
p Simpliciter autem fateor Charitati vestrae— quomodo difficile sum expertu● meliores quam qui in monasterijs profecerunt: ita non sum expertus p●iores quam qui in monasterijs ceciderunt. Aug. Epist. 137.  there cannot be found better men in the world, then amongst those in the Church, professing Christ's Name, and Truth, so neither can there be found some times worse than those that in the Church fall into heinous scandals. The which since it must so be, why should the filth of some particular persons miscarriages be fling in the faces of all. What is this but for the 
q Nolite ergo propter amurcam qua oculi vestri offen duntur, torculariae detestari unde apothecae dominica fructu olei luminosio●is implentur Aug. Epist. 137.  lees, and the dregges to loath the presses from whence Gods storehouses are filled with oil?  
2. That though there be such, and that too many, yet fare many more there be of the same profession that are not such, what though Christ have one disciple that becomes a thief, a traitor, a devil, that brings scandal upon the Preaching, and profession, of his Master's Name, yet hath he not eleven others holy and right godly men, that live according to their profession, and do their profession honour and credit? What though one Christian Corinthian fall into the sin of Incest, yet why should the heathen Corinthians cast the disgrace of that his sin, upon all the Christian Corinthians? Are they so blind that they cannot see, that there be many Corinthians. Act 18. 8. and that God hath much people in that City. Act. 18. 10. Who are holy, gracious, mortified, and renowned for the power of Godliness, that do every way make good the religion they profess? what though, now and then we see a star falling from Heaven, yet see we not millions of those glorious lights of Heaven, keep their station and their lustre? And why have not men an eye as well to look at such, at the many such whose lifes suit with their holy profession, as they have an eye to look at such, at a few such as give scandal? why can they not see that 
r Quapropter et si contristamur de aliquibus purgamentis consolamur tamen de pluribus ornamentis Aug. Epist. 137.  there are that shine as lights in the midst of a froward, and a crooked generation, and so shine that they be ornaments of the Church, as well as they can see such, as are the disgracers and dishonourers of religion? Surely because they are a froward and a crooked generation, and out of that perverseness of Spirit for one, and by one will injuriously judge and condemn all.  
3. If all such, how is it that such more than all do condemn such scandalous offenders. Who so sharp, and so severe against them, for their scandals as such as profess the same truth with them. Others triumph over them, scorn and deride them, but who so sadly, and so sharply reproves, censures, and condemns them, as do they of the same profession? Who so discountenances, and discardes them once lapsed till their public satisfactions, and their unquestioned repentance, and humiliations do in some measure wash off the blur of their scandals. Sufficient to such a man is this punishment which was inflicted of many 2. Cor. 2. 6. And sufficient was the infliction of that punishment, by those many to acquit them from being all such. If they had all countenanced him, held fellowship and communion with him, pleaded his cause, and justified his practice, than had there been some colour to have said they had been all such. But now that the Corinthian Christians, deal so severely with him, for his offence, it is clear that they are not all such, for if all such as he, than should he have found more favour at their hands then so. And this was Augustine's answer unto, and defence against the Manichees. It was their fashion it seems to disgrace the Church, and cast reproach upon it, and to besmear it with the mire of the fowl actions of scandalous professors of Christian religion. 
s Nolite mihi colligere professores nominis Christian, n●c professionis suae vim aut scientes aut exhibentes. Novi multos esse qui luxuriosissimè s●pe● mo●tuo● bibent. Novi multos qui renu● iaverint verbis huic saculo. Nunc vos illud admoneo ut aliquando ecclesiae catholicae maledicere definatis vituperando mores hominum quos & ipsa condemnat, & quos quotidie tanquam malos filios corigere studet. August. de moribus eccl. Cathol. cap. 34.  He confesses that indeed there were many, that gave scandal by there lustful and luxurious lives, by their drunkenness, vile wordlines and earthliness, but yet gives them to understand that they were injurious, to reproach the Church with the condemning of the manners of those men whom the Church herself did condemn, and whom as evil children she daily endeavoured to reform. If indeed others of the Church professing the same Religion had winked at them, had slighted their offences, or had in any kind seemed to have countenanced their persons, or approved their courses, than might the Manichees have had some colour to have for their sakes condemned all professors, that they were all alike. But professors and the Church condemning and crying down their courses it was but malignantly and perversely done of the Manichees to twit and reproach the Church with such men's manners.   

CHAP. FOUR  
That Scandals are woeful and fatal events to the scandalised world.  
HItherto we have seen the Necessity, come we now to consider the Mischief of scandals. That mischief is twofold. The first is a woe to such as are scandalised that do stumble & are offended. Woe to the world because of offences. For the meaning of the words. To the world, that is to worldly and carnal men. Because of offences, or from offences. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from offences, not for offences, not as if scandals were the cause for which the woe comes, as if God brought a woe upon men for their scandals, but that scandals are the means and the Instruments by which, and from which God brings woe upon some men's heads. So that these words are not to be understood as threatening of woe to such as give offence by falling into scandalous sins, who are threatened in the former verse, and in the end of this, but it is a threatening of woe to men of this world, wicked and  men taking offence at the scandalous actions of such as profess Religion, that these scandals should prove to such matters of woe and sorrow, and from, and by them should much mischief come to worldly men. Which words so opened, afford us this point.  That the scandalous and offensive Actions of such as profess the Gospel and Name of Christ are fatal, dismal, baneful and woeful events to wicked and worldly men. 
God that hath a providence in all events, hath an alwise and overruling providence in events of scandal, and he in that providence of his orders and appoints them so to come, that they make way for some great woe to worldly men. Every scandal is a stumbling block, and when a scandal is given, there is a stumbling block laid, and such a stumbling block, at which some men shall not only break their shins, but their necks. But who lays this stumbling block? This stumbling block God lays, Ezek. 3. 20. I laying a stumbling block before him he shall die. When God in his justice means to make sure work with some men that they shall die, he first in his providence disposes of a stumbling block to be laid in their way, at which they may stumble so as they may fall, and be ruined, so as they may die. Amongst many other stumbling blocks that God disposes to be laid in men's ways, this is a very frequent, and ordinary one, the scandalous actions of some Professors of Religion. And when such stumbling blocks are laid, woe to the world, they are fatal, and mortal, I laying a stumbling block that he may die.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a scandal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè t●gillum in instrumentis qu●bus capiuntur lupi, aut vul●es, aut mures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Helych. M●lancth. ad Rom. 14.  the Grammarians say it signifies the crooked piece in a trap to which the bait is tied, at which a Mouse, Rat, Wolf, or any other vermin biting, the trap falls down, ensnares, and catches the beast. So that in scandalous events God sets up a trap, a gin, a snare, by which he purposes to catch and ensnare such vermin as men in a reprobate condition be. That look as when a man sets up and baits a trap he may say, Now woe to Rats and Mice, woe to the Foxes, Wolves, and the baggage vermin, so when scandals fall out, woe to the world, God's trap is set up to ensnare such withal as are made to be taken, 2. Peter 2. 12. And look as a man when he sets up a trap, he intends it purposely for the woe of vermin, so when God in his providence disposes of the events of scandals, he therein intends the woe, the ensnaring, the catching, kill, and destroying of such who had been happy, if they had been made the vilest vermin in the world.  
That which Solomon speaks of a wicked man's own sin, is also true of the scandalous sin of another, Prou. 29. 6. In the transgression of an evil man there is a snare, though he take a great deal of delight, and pleasure in it, yet it will prove a thrackling snare; so in the transgression, the scandalous transgression of a good man, or a seeming good man, there is a snare. Though evil men take a great deal of Content, and make themselves much mirth, and pastime at the falls, and scandals of such as profess religion, yet in that scandalous transgression there is a snare for them, a deadly, and a mortal snare; woe to the world because of offences.  
As it is in the case of Passive, so is it in the case of active scandals. Now in case of passive scandals it is true, woe unto the world from offences. Such offences work to worldly men's great smart, & sorrow. The Apostle speaks of Christ, 1. Pet. 2. 8. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rock of scandal, or offence. And Is. 8. 14, 15. the Prophet foretold that he should be for a gin, and for a snare to the inhabitants of jerusalem. So that it may be truly said of such, woe unto them that Christ the rock of scandal ever came into the world. For judgement and for woe, am I come into the world, john 9  
Thus also is it true in case of Active scandals for judgement do they come into the world, and for judgement unto the world. Woe be to the world for the scandalous sins of Professors of Religion, for they be set up to be stumbling stones and rocks of offence, against which men of the world shall dash themselves, they be set for begins and for snares in which they shall be taken. In the case of passive scandals, where offence is only taken, there the trap is baited with the bread of life. In the case of Active scandal, where offence is given, there the trap is baited with bane, and poison, with deadly poison, death is in the trap. Now if woe to the world when the trap is baited with the bread of life, how much more woe to the world, when it is baited with rank, and deadly poison?  
Scandals and offences are dismal and fatal to wicked men, because God in his intention and administration disposes and orders them as the means that shall make way for the surer and sorer punishment of them for their unprofitableness under, and their contempt of the Gospel, the means of grace and the holy examples of such as are truly godly. Therefore are they fatal and woeful events because they are sent as executioners of divine vengeance upon the disobedient rebels against the Gospel. God gives men his word & the Ministry of it to convert, and save them, the holy examples of his children to guide, and lead them. Now neither one thing nor another will reclaim men of the world, nothing will do them good, still will they go on in their unbelief and hardness of heart, notwithstanding the light of the Word, and the light of holy examples, notwithstanding the shining light of both, they will love, and live in darkness still. So then God seeing this that nothing will better them, but to Hell they will go, and damned they will be, let his Ministers, and his people do what they can, he thereupon enters into a resolution to make sure work with them, and to take such a course as shall infallibly, and irrevocably make way for their eternal ruin, and to this end in his providence disposes of these scandalous events, as stumbling stones, and stumbling blocks; at which they may so stumble as they may fall, and be surely ruined. As if the Lord should speak on this manner. I have given you my Word and Gospel, it hath been preached amongst you plentifully, and powerfully, all the means notwithstanding, you have not been one whit the better, but rather worse, ye are more stubborn, more rebellious, more malicious, and to Hell ye will, do my Ministers what they can.  
Well then since there is no re●, medie since ye will go, I will take an order to set you going surely. Behold, in my providence I will dispose of scandalous events to fall out that shall lie as stumbling blocks in your way; at which, stumble ye, and fall ye, and be ye remedilessly ruined. I gave you my word that you might have risen, but you would not be raised by it, I will therefore lay a stumbling block in your way, at which you shall be sure to fall. I gave you my word that you might have lived, but now I will lay a stumbling block that you may die, Ezek. 3. 20. You would not be drawn to Heaven by the holy examples and lives of my Saints, therefore shall ye be head-longed another way by the scandalous events that shall by my providence fall out. I sent my Ministers, whom I made fishers of men, with their nets and baits to catch you, but by no means would ye be caught in their nets, nor bite at their baits, nor be catcht with their hooks, therefore now will I dispose of scandalous events, which I will set as traps, and snares and begins for you: greedily and eagerly shall you come to them, & shallbe ensnared and held fast for ever getting out again. And thus do scandals come as messengers of wrath and death.  
God's dealing with wicked men in events of scandals, is clean contrary to his dealing with good men. Such as love the truth of God, and subject unto it, though scandals come shall not be ensnared by them, God will secure and save them from being ensnared, Psal. 119. 165. Great peace have they which love thy law, and nothing shall offend them, or, they shall have no stumbling block. Such as love God's truth have great peace, great security when scandals fall out, they shall have no stumbling blocks, God himself will keep them, that they shall not dash their feet against these stones, they shall have no stumbling blocks to hurt them. But now on the contrary great danger and mischief shall they have that love not the Law, they shall have stumbling blocks, and therefore because they love not God's law shall they have them, that God may be avenged upon them for the neglect and contempt of his truth. And because they love not God's Law, therefore shall scandals come, that shallbe fatal stumbling blocks for them. That look as Solomon speaks of the Harlot, Eccl. 7. 26. I find more bitter than death the woman whose heart is snares and nets, and her hands as bands, who so is good before God shall escape from her, but the sinner shallbe taken by her; So may it be said of scandals. More bitter than death, (woe unto the world because of scandals) are scandalous events, for they are as snares and nets, who so is good before God, an holy and a godly man shall escape, and be delivered from being ensnared by them, but the sinner, the neglecter and contemner of God's grace shallbe taken, and be ruined by them, and therefore woe unto the sinners of the world, because of scandals. It is in this case between men of the world and scandals, as it was in Ahabs' case between him and his false prophets, 1. King. 22. 20, 21, 22. God had a purpose out of divine justice and vengeance that Ahab should fall, and be ruined. Now God enters into counsel what course shall be taken to bring it about that he may fall and perish, Verse 20. Who shall persuade Ahab that he may go up and fall at Ramoth Gilead. There comes forth a spirit, Verse 21. and says, I will persuade him. The Lord asks, Verse 22. How or wherewith? He answers, I will go forth and be a lying spirit in the mouth of all his prophets, And the Lord said, Thou shalt persuade him and prevail also, Go forth, and do so. The case is the very same here. God bestows his Word, and the Ministry of it upon a people, it works them not to Faith & Repentance. Hereupon is the Lord provoked to anger, and upon that he enters into a consult of revenge. Here be a company of men that have had the means of grace, but they will not be converted, and raised up, I am therefore resolved they shall fall into Hell for ever. But who will now take some course that they may fall. Then steps forth Satan, I will take a course to make them fall fatally. And the Lord says what course wilt thou take? Satan answers. I will go forth and draw some noted Professor of Religion into some gross and scandalous sin. And that scandal of his will be such a stumbling block at which they will so stumble, that I will warrant them fall fare enough, and deep enough for ever recovering out of the pit. And the Lord answers, Thou shalt effect it and prevail, Go forth and do so. Go Satan, prevail with such, and such a Professor of Religion to bring him into some fowl scandal. And let that scandal be a fatal stumbling block to make such fall, and assuredly perish, that would not be wrought upon by the word.  
So that look what the false prophets were to Ahab, that are scandals to the world, means of their fatal falls and ruins, woe to Ahab because of the false prophets, and woe to the world because of scandals that make way for their mischief, as the false prophets did for Ahabs. So that by all this we see that God's disposal of scandals, is an Act of divine vengeance, and justice plaguing men's unprofitableness under the means of grace, that by this means their righteous damnation might be sealed up, and made sure.  
And therefore this is a point well worth our observation. That where God sends most preaching, and the greatest means of grace, there commonly fall out the greatest and foulest scandals, and where little or no means little or no scandal.  
Now what may the reason of this be? Not that the preaching of the Gospel makes men worse, as men of evil spirits are ready to slander and calumniate it in case of such events, but amongst many other reasons that might be given of it, this is one special one. Where God gives greatest means of grace, and salvation, there men's sin in their unprofitableness, impenitency, and unbelief is the greater. The greater men's sins are, the greater is God's wrath, and therefore out of the greatness of his wrath against men's great unprofitableness, God disposes it, that where the greatest means of grace are neglected and contemned, there shall be the greatest scandals, that so he may greatly plague great unprofitableness and contempt. God will have such as be unprofitable under great means, to have great falls, that they of all others may fall most lethally, and most dangerously, and fatally. Now a little stumbling stone causes but a little & an easy fall, but the greater the stumbling block is, the greater, and more woeful must the fall needs be. And therefore where greatest means not profited by, are, there are greatest scandals to bring the greater woe, and vengeance upon so great unprofitableness; therefore there the greatest stumbling blocks to fall by, where the greatest means to rise by, that such may not simply fall, but so fall that they may be dashed to pieces.   

CHAP. V.  
How Scandals come to be so woeful and Mischievous.  
NOw how Scandals make way for men's falls and ruins, and so for their woe will appear in these following particulars.  
1. In that they make way for their stumbling at Religion and godliness, the powerful and saving profession thereof. When men stumble at Religion and are so offended at Godliness as to dislike and reject it, and that with a peremptory resolution of spirit never to receive and embrace it, it must needs be confessed that such persons are in a woeful and miserable case. We find some that stumbled at Christ, 1. Pet. 2. 8. Some that stumbled at the word, 1. Pet. 2. 8 Some that stumble at the law, Mal. 2. 8. Some that stumble in their ways from the ancient paths, jere. 18. 15. Now to stumble at Christ, at the word, at the Law, at the ancient ways, at Religion, this is a woeful thing. There is but one true Religion in which a man can be saved, now therefore woe to him that stumbles at true Religion, for there is no way but infallible damnation for such a man. There is no way of salvation but by Christ, There is no other name under heaven to be saved by, Act. 4. 12. Therefore woe to that man that stumbles at Christ, for that man puts himself out of possibility of salvation. The word, is the word of grace, Act. 20. 32. the word of life, joh. 6. 68 the word of the kingdom, Mat. 13. 19 therefore woe to that man that stumbles at the word, for he puts himself out of possibility of grace, eternal life, and the kingdom of God. The Law of the Lord is perfect, converting or restoring the soul, Psal. 19 7. therefore woe to him that stumbles at the Law, for he is out of possibility of being converted, and restored. The old and the Ancient ways are the good ways wherein a man shall find rest to his soul. jer. 6. 16. Therefore woe to that man that stumbles at and from the ancient ways, because what possibility hath he of finding rest to his soul?  
Now by scandals and offences stumbling blocks are laid to make men stumble at these, and so to bring woe upon their souls. When professors of religion, of Christ, of the word, of the law, of the Ancient ways fall into fowl scandals, thereupon men of the world take occasion to stumble at that Religion, at that Christ, at that word, at that law, at those Ancient ways which they profess, and grow to a resolution never to make or meddle with these, and so make way for their own woe by refusing, and resolving against the ways of salvation: for look what the force of holy example and good life is to stop men's mouths, and gain their hearts to a love and liking of the truth and religion, of that force on the contrary, is evil and scandalous life to keep men of Godly and holy life, good conversation makes evil speakers ashamed. 1. Pet. 3. 16. Well doing puts to silence the ignorance of foolish men, 1. Pet. 2. 15. that they cannot speak evil of Godliness and Religion. Religious conversation wins and gains those that are without and brings them to a love of religion, 1. Pet. 3. 1. So contrarily, scandalous carriages embolden the faces, and open the mouths of enemies, stumbles, and offends them, and works in them such a disallowance of religion and dislike of the profession of Godliness, that they utterly resolve against it.  
And that scandals, do make men thus stumble at Religion, the word, etc. how plain doth daily experience make it? let such an one as professes Christ, his word, his truth fall into any scandal, and what follows? Oh! Say men, this is their religion, this is their profession, do ye not see what persons they are that are of this same holy religion, and profession? Are there any worse than these, more dishonest, and deceitful? If this be their religion, God bless me from their religion, I am resolved never to be of such a religion, I now plainly see that it is nothing but errant hypocrisy, lying, cozening, & dissembling. And thus through divine vengeance punishing them for their unprofitableness under the word, they so stumble at these scandals, as to fall into an hatred, and dislike of saving religion, and saving powerful profession of it. Into which who so falls, how woefully falls he?  
That scandals do bring this woe upon the world, and prove ruining stumbling blocks thus to make them fall, is further clear by that, Mal. 2. 8. Ye are departed out of the way. It is a charge upon the Priests. The 
u Misera eorum conversatio plebis tuae miserabilis subversio est. Bernard in convers. Pauli ser. 1.  Priests that preached; & professed the law, they departed out of the way, they committed gross and fowl scandals what was the issue of it? A great deal of mischief followed upon it, namely, a woe, an heavy woe, unto the people from their scandals. But what was that woe? Ye have caused many to stumble at the Law, that, is to stumble at true religion, and the ways of God. When the people saw the Priests that professed and preached the Law, and who so great Zelots' for the Law as they, when they saw these Priests to live so loosely, and so scandalously they began to start at it, and to question happily whether this Law, this religion they preached, and professed were of God or no. And if this were their law, and their religion, for their parts they were resolved never to have to do with such a Law, with such a religion. Thus their scandals did stumble them And thus did their scandals bring an heavy woe upon the people, for what a woeful condition was this, thus to stumble at the Law, at the true religion of God? what was this, but to seal up, and make sure their own damnation? for if they would none of the Law, they could none of Heaven, if shut out of Heaven, what remained but Hell? The Lord had, it is likely, a long while called upon the people by his Prophets, they would not hearken nor repent, nor embrace the truth of God. The Lord therefore in his justice resolves to be revenged upon them, by bringing a woe upon them. And what woe would God bring upon them! This woe of stumbling at religion that so he might make sure work with them, that since they would not be saved, when he offered them salvation, therefore now they should vever be saved. But now what course will God take to effect this, and bring this woe upon them. He will in his wise providence lay the stumbling block of the Priests scandals in their way, at which they shall so stumble as to dislike the Law, and to fall into an utter distaste of religion, by which they should make sure work against their own salvation. And so woe was unto the people from the Priest's scandals.  
2. Scandals make way for woe in that they make way to occasion, men of the world to fall into the fowl and woeful sin of blaspheming Gods holy Name. It is a woeful thing to fall into that sin, especially so to fall into it, as to make that the joy of our hearts which tends to the reproach and dishonour of his Name. The Name of God is a glorious and a fearful Name. Deut. 28. 50. and therefore how woeful and fearful a thing for a man to blaspheme that Name. What doth he better than cut himself off, from all communion with God that blasphemes his Name, that flies in his face, and triumphs in his reproach. It is said of the malicious jews. Act. 13. 45. that they spoke against Paul's doctrine contradicting, and blaspheming. And mark what follows, vers. 46. Seeing ye put the word of God from you, and judge yourselves unworthy of everlasting life, lo we turn to the Gentiles. See then when they blasphemed what they did, They put away the word from them, they judged themselves unworthy of life, they caused God to turn away the means of salvation from them. Such a case is a woeful case, and to this case will contradicting & blaspheming of God, and his truth, and Religion bring men. And therefore in this regard are scandals woeful events because they occasion men to blaspheme and speak evil of God and his truth. When David fell in to that foul Scandal, what followed upon it? See 2. Sam. 12. 14. By this deed thou hast given great occasion to the enemies of God to blaspheme. Those amongst the people that were haters of true godliness, and enemies to the powerful profession thereof and so enemies of God when David fell into this sin, they fell into a woeful case, they presently fall a blaspheming of Religion, and speaking evil of godliness, and he that blasphemes godliness blasphemes God, and so by this means causes God in wrath peremptorily to turn from them. So Rom. 2. 23. 24. through you the name of God is blasphemed a 'mongst the Gentiles. So that the scandalous sins of the jews were stumbling blocks to the Gentiles that made them fall into that fowl sin of blaspheming, that must needs make them unworthy of eternal life.  
3. Scandals make way for woe, in that they make way for the hardening of the hearts, and stiffening of the necks of sinful men in their evil ways. It is a very dangerous thing, for a man to be in a sinful way, but for a man to have his hand strengthened in his Iniquity, to be hardened in any sin, this is a woeful condition. It is the greatest woe, and curse that can be to have one's hart hardened. Lam. 3. 64. 65. Render unto them a recompense O Lord according to the work of their hands, Give them obstinacy of heart, thy curse unto them. Solomon speaks of the plagues in the heart. 1. King. 8. 38. The plague in the body, is a woeful disease, and what then is the plague in the heart. God threatens Pharaoh with this plague, Exod. 9 14. I will at this time send all my plagues upon thine heart, and see how God did it. Exod. 10. 1. Go into Pharaoh for I have hardened his heart. Therefore the Hardness, or Hardening of the heart is the plague of the heart. God sent ten plagues upon Pharaoh, but this plague of his heart, in the hardening of it, was ten times greater than all the plagues of Egypt. It is that which usually God premises, and fore-sendes when he means to prepare men to temporal destruction. When God means resolutely, to speed a particular person, or a whole nation, and to bring inevitable destruction upon them, God first makes way for it, by the hardening of men's hearts. Exo. 14. 17. When God would get himself honour in the destruction of Pharaoh and the Egyptians. I will saith he, harden their hearts, and they shall follow them, and I will get me honour upon Pharaoh. So Iosh. 11. 19 20. Not a City that made peace, with the children of Israel, save the Hivites the Inhabitants of Gibeon, They took all in battle. But why did not other Cities, do as the Gibeonites, why did not they submit, and seek their peace? Because God had a purpose, they should be destroyed, and to make the surer way for it, gave them up to an hardened heart, for it was of the Lord, to harden their hearts, that they should come out against Israel in battle, that he might destroy them utterly, and that they might have no favour but that he might destroy them. So that when God means that a man shall have no favour, but be utterly destroyed than God first gives men up to hardness of heart. Nay, it is that which is a woeful preparative to eternal wrath, it is that which locks men, and shuts them fast up, and keeps them sure for eternal vengeance. When God is so angry, as that he is peremptorily resolved that a man shall not be saved, but be damned without all peradventure, then God gives him up to the hardness of heart, under which he shall be surely reserved unto the day of wrath.  
When a Prince is resolved to put a man to death, he commands him first to be surely imprisoned, to be laid fast in fetters and irons. When Herod meant to execute Peter, see what sure work is made, He is delivered to four quaternions of Soldiers to be kept, he lies between two Soldiers, bound with two chains, and the keepers before the doors keeping the prison, Act. 12 4, 6. So that in reason there was an impossibility of his escape from death.  
So when God will make sure work with a man, and is peremptory for his execution, the Lord delivers him up to hardness of heart, and this hardness of heart will be as quaternions of Soldiers, as Chains, and Keepers, Locks, Bars, Bolts, and Fetters, to reserve a man sure for damnation. A man hath had the means of grace offered him, he hath slighted them, and he will go on, and he will do this and that, say all the Preachers what they will, and can to the contrary. When God sees this, he thus resolves. Here is a man that I would have saved, I offered him the outward means of grace, but he hath stubbornly & rebelliously stood out against the means, I am resolved he shall never be saved. I but perhaps the man life's still under the means of grace, and so long there is a possibility of his conversion, and if he be converted he must needs be saved. Therefore God to keep him from salvation will take a course sure enough to keep him from conversion. Now what course is that? God will have such a man's heart hardened. And if once the heart be hardened there is no possibility of Conversion, & if no Conversion, no Salvation. This process of Divine justice & vengeance we have. Is. 6. 10. Make the heart of this people fat, and make their ears heavy, and shut their eyes lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. We see in the end of the Verse, that God's full and final resolution is that they shall not be healed, that is, they shall not be saved, as appears, Mark. 4. 12. But how will God keep them from being saved, they having, and hearing the Word? They shall not be converted. But how will he keep them from Conversion? They shall not understand with their heart, though they hear. But how will he keep them from understanding with their heart? Go make the heart of this people fat, that is, Go harden their hearts. When the heart is hardened they cannot understand with the heart, when they cannot understand with the heart, they cannot be converted, when they cannot be converted, when they cannot be saved. And so the hardening of the heart is nothing else but the locking, and the shutting, and sealing of a man up, to keep him sure and fast for Hell. So that for a man to be given up to hardness of heart is a sign, and a woeful sign that a man is such an one, as on whose soul God is resolved to show no mercy, and that a man is in the woeful state of reprobation. Therefore see how the Apostle speaks, Rom. 9 18. Therefore he hath mercy on whom he will have mercy, and whom he will he hardens. See how hardening, and showing mercy stand in opposition. Whom he will he hardens, that is, he reprobates, and shows no mercy to. But why says he not, to whom he will show no mercy, he shows none, but in steed of that, whom he will he hardens? Because God makes way for the execution of his counsel of Reprobation by Hardening men's hearts. By all this than it is clear, that it is a woeful thing to be given up to the hardness of heart, woe to that man that hath his heart hardened.  
Now then Scandals are woeful events unto men of the world, because they be such snares and stumbling blocks, as make and occasion them to fall into this woeful condition of hardening their hearts. Therefore woe to the world because of scandals, because by scandals their hearts shallbe hardened, they shall have the woeful plague of the heart, they shall come under a woeful curse, be brought into a preparative condition for temporal and eternal ruin. For when men see such as make profession of godliness to fall into scandals, and heinous evils, it occasions them exceedingly to harden their hearts, and to bless themselves in their evil, &  ways, as if their ways were better than the ways of godliness, and their persons in a better estate and condition than theirs that make such ado with their profession.  
We may conceive the truth of this in the scandal of the Incestuous Corinthian, 1. Cor. 5. There were multitudes of Heathen Corinthians that had not yet received Christ, nor his Gospel. The Christian Corinthians had questionless been dealing with the Heathen Corinthians, to bring them to repentance for the sins of their Gentilism. What those sins were we may see, 1. Cor. 6. 10. Neither fornicators, nor Idolaters, nor Adulterers, nor effeminate, etc. nor Thiefs, nor Covetous, nor Drunkards, etc. And such were some of you. Namely, when they lived in their Heathen condition. Now out of these sins would not the Heathen residue be brought. Now when all means, and endeavours for their reclaiming were in vain, God in his justice would even give them up to that woeful condition of being hardened in those their sins.  
To this end in his providence a scandalous event is disposed to come to pass in the sin of the incestuous Corinthian, which could not but turn to the great hardening of the Heathens heart in their sins, Then began they to say and think in their hearts, They told us our estates, and our ways were dangerous and damnable, but to be sure, our ways are as good as theirs. We are better yet then these professors of Christ, we are honester at the hardest, then are they, The fornication and filthiness that is acted and committed amongst them is not once named amongst us.  
We will therefore even keep us in these ways, and go on in these courses still. For if such as these profess themselves to be, if your holy and strict Christians may do such vile things as these, than I trow it is not such an heinous thing for us that make no such profession to be Drunkards, Adulterers, Swearers, etc. And thus by occasion of this scandal did they confirm, hearten, and harden themselves in their iniquities. Suppose any of the Christians had after the falling out of this scandal, but offered to have reproved an Heathen Corinthian for Fornication, Drunkenness, etc. what answer was he like to have had but such an one as this. Oh Sir, it is no marvel, you should find fault with me, though now and then I may be drunk, or commit fornication yet I am not such a beast, as such an one your fellow Christian, that made such ado with his holiness, that hath now married his father's Wife, I would you should know it, I am as honest as he, and as good a liver as he for his heart. And so shaken they off all admonition and reproof, & hardened their hearts against all remedies by occasion of that scandal. And so was there a woe to many an Heathen Corinthian, from the scandal of that Incestuous Christian, because they stumbled at it & were ensnared by it, so as to harden themselues in their sinful courses, & so by that hardness were sealed up to assured wrath.  
There is nothing hardens men in their Iniquity more, then to justify them in their sinful ways. There is a justification of a sinner from his ungodliness, and there is a justification of a sinner in his ungodliness.  
The first is a blessed thing, and makes a man happy, Psal. 32. 1, 2.  
The second is woeful, dismal, and dangerous. justification of a sinner from his sins is called a justification of life, Rom. 5. 18. But justification of a sinner in his sins is a justification of death, that seals up a man to damnation. justification of a sinner from sin is an Act of God's grace, and mercy, and so he justifies the , (Rom. 4 5. on him that justifies the ) by acquitting, discharging, and absolving him from the guilt of his ungodliness. justification of a sinner in his sin is an act of Gods woeful vengeance punishing men for former ungodliness, and making way for the infallible ascertaining of his damnation. And for justification of a sinner in his sins is way made by scandalous events. And that scandalous events do justify  men in their sins, and so harden them therein, may appear by that, Ezek. 16. 51. Neither hath Samaria committed half thy sins, but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all their abominations which thou hast done. Samaria was one of judah's sisters; The Samaritans were an idolatrous wicked people, judah she professed herself the people of God. Now judah that professed herself God's people, fell into foul, and scandalous abominations. Samaria committed not half her sins. Upon this, Samaria gins to Saint herself, and to justify herself, being justified by judah. Which may be understood not only of the event, that Samaria was less unjust, and unrighteous in comparison of judah, but also of the effect or consequent of that event, because Samaria in comparing herself with judah, finding herself more just, that is less unjust, did thereby positively justify herself, as if she were in a good case, and a good way, because Iudah's abominations were so many and so great, and because judah is blacker than she, therefore she begins to imagine herself Lily white. I, says Samaria, it is no marvel that judah is so godly, so religious, so holy a people, and that I am so idolatrous, and so sinful, I am sure I am not half so bad as she. For all their godliness, and Religion they talk of, for any thing I see, my life, courses, dealings are as good, and honest, nay, more justifiable than theirs. And if judah that professes such singular holiness, do thus and thus I hope my ways being better than hers, my condition is better. I am therefore resolved to ride on in the old road still, I will not change lives and ways with judah for all her godliness and Religion. Thus questionless, did judah's abominations occasion Samaria to justify herself, and by such justifying of herself, she hardened and strengthened herself in her sins, and so were judah's scandals and abominations woeful events to Samaria, because thereby her heart was hardened to her destruction.  
It is with scandals as it was with those false Prophets, Ezek. 13. 22. Ye strengthened the hands of the wicked that he should not return from his wicked way. Men cannot be saved if they be not turned from their evil ways, men cannot be turned from their evil ways, if their hands be strengthened in them, and their hearts hardened. Now here was the mischief and the woe that came by those false Prophets, they strengthened men's hands, and hardened their hearts in their evil ways that they could not be saved. Such is the mischief and the woe of scandals, men cannot be saved, unless they return from their wicked way, they cannot return from their wicked way so long as their hands be strengthened, and woe to the world because of scandals, for they strengthen the hands of the wicked, and so make way for their fatal ruin.  
Scandals are that to the World, that those things were to the jews, Rom. 11. 9 Let their table be made a snare, a trap, and a stumbling block, and a recompense unto them. When no means of grace will soften hard hearts and bring them to Repentance, God in his justice disposes of scandals, and they are made snares, traps, and stumbling blocks, and a recompense unto them that God may recompense them for their unprofitableness; and by those scandals, occasion them to harden their hearts to their ruin, that would not be softened unto life.  
It is otherwise to the World from the scandals and falls of Professors, than it was to the Gentiles from the fall of the jews from Christ. The fall of the jews was for the happiness of the Gentiles. Rom. 11. 11, 12. Have they stumbled that they should fall? that is, fall quite and clean off, God forbidden, But through their fall, salvation is come unto the Gentiles, The fall of them is the riches of the world. But now in scandalous falls of Professors into foul sins it is contrary, Through their false damnation comes to many, and they are the mischief, misery and undoing of many. And that on this manner. God many times vouchsafes the means of grace and repentance to a people, in those means strives a long time with them, but strives in vain. Therefore he resolves thus, My spirit shall strive no longer with them, but since they will not, they shall not be saved, I will take a sure course for their damnation. I am resolved they shall not be saved, and because they shallbe sure never to be saved, I will make sure they shall never be converted, And that they may be made sure for ever being converted, I will take a course that they shall not understand the word they hear with their hearts, and that they may not understand the word they hear, I will take a course for the hardening of their hearts, & for the through hardening of their hearts some professor of religion shall fall into scandal, and thereby shall their hearts be hardened seven fold more than ever, they shall justify themselves in their sins, and so by an hard heart shall put themselves out of all possibility of Conversion, and so out of all possibility of salvation. How often would I have had you risen, and ye would not rise? therefore now shall you fall into hell, for he that ●ardens his heart shall fall into mischief, Prou. 28. 14.  
That therefore ye may fall into a mischief, and with a mischief; ye shallbe hardened, and that you may fall into greater hardness of heart, some man shall fall into scandal; his fall into scandal shall make way for a woe to fall upon your heads. His scandal shall harden you, that hardness shall make you fall into mischief. And thus woe to the world because of offences, because they come to stiffen, and harden their spirits, and as messengers of wrath to bind them sure, hand and foot, that they may be prepared, to be thrown out into utter darkness.  
Thus woe to the world, because of offences, because the world is occasioned by them, to reject the saving profession of Religion, to fall fowl on God's holy Name, to justify themselves in their sinful ways, and so by these things to make hell sure their own. So that the fall of a professor of religion, is as the fall of an oak upon underwood, and smaller trees, that be near it: woe to them, when the oak falls, because it mischiefs, brushes and breaks them in pieces by its fall. It is just in this case, as it was in the overthrow of that Army. jer. 46. 12. The mighty man hath stumbled against the mighty, and they are both fallen together, first one fell, he being fallen; another stumbles at him, and so they both lay on the ground together. Thus falls it out in scandals. First one falls into some great sin, others come and stumble at him being fallen, and so both fall, and the first man's fall is the last man's ruin. And therefore woe to the world because of scandals.   

CHAP. VI  
What little reason men have to triumph at, and what great reason to be cautelous in the event of scandals.  
ALl this well weighed, and duly considered will give us to understand two things: the little reason of joy, and the great reason of fear and caution in case of such scandalous events.  
1. It lets us see what little reason men of the world have to triumph, insult, and 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just Mart. Epist. ad Zen. & Seren.  rejoice as they use to do, in the falls and scandals of such as profess religion. When my foot▪ slippeth they magnify themselves against me. Psal. 38. 16. If such an one do but tread awry, or his foot but slip, their enemies let not their slips slip, but take occasion from small slips to make great triumphs, And if they be so ready to magnify themselves against them, when they but slip, how much more when they fall, and fall into the puddle, into the mire? How do they magnify themselves against them then? The reproach and disgrace of their sinful falls yields adversaries such content that they project and lay on purpose for it. Neh. 6. 13. Therefore was he hired that I should be afraid, and do so & sin, and that they might have matter for an evil report, that they might reproach me. And therefore projecting for they falls, and laying plots before hand for them if it may, be no wonder that they so rejoice and triumph if at any time they fall into such sins, whereby they may have matter for an evil report tha● they may reproach them. So true is that which 
y Papistae caelumniandi studio ●otam nostram conversationem abseruant Si quid ergo humani patimur, sicut profecto infirmi sumus, & patimur nostra incommoda, ibi demum tanquam famelici porci immergunt se in stercora nostra, & ex ijs delicias faciunt, dum infirmitatem nostram exemplo maledicti Ham aperiunt & traducunt, vere enim esuriunt & sitiunt scandala nostra, Luth. in Gen 9  Luther speaks that they hunger and thirst, after the● scandals of the Godly, and if at any time, through humane frailty they do fall into an evil, like hungry hogs they nuzzle in their excrements, and feast upon them as upon dainties, There being nothing that so glads their hearts, that so opens their mouths with so much insolency and triumph. And as Luther compares them in this regard to hogs, so 
z Hos ergo de nostris do●oribus suavitatem suae malae linguae captantes; facile est ut ill● canibus comparemus, si forte ●n male intelligendi sunt, qui lingebant vulnere pauperis illius qui ante ianuam divitis iacebat etc. Aug. Epist. 137.  Augustine to dogs, namely to the rich gluttons dogs that lay licking, and sucking Lazarus his sores and wounds. It pleased not those dogs so much to be licking Lazarus sores as it pleases some men to have their tongues in the scandalous wounds and sores of such, as profess godliness. As it is the sorrow, and grief of good hearts, and that which makes them droop and mourn to see Christ, his Gospel, and truth reproached, and disgraced by scandals; so contrarily, it is meat & drink to wicked ones, and the very joy of their hearts, when such events fall out. 
a Proinde charissimi in isto scandalo quo de Bonifacio pr●sbytero no● nulli perturbantur, non vobis dico ut non doleatis. Qui enim ista non dolent, non est in eyes charitas Christi, qui autem de talibus gaudent, abundat in eyes malignitas diaboli. Aug Epist. 137.  As such as are filled with the love of Christ, do grieve and mourn, so they that are filled with the malignity of the Devil, do rejoice in the event of scandals. Any thing that makes to the disgrace of God's Church, his cause, and religion, that sets and puts them into ecstasies of rejoicing. 2. Sam. 1. 20. Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. Why? what was it, that should make them triumph and rejoice? That verse 19 How are thy mighty fallen? Saul and jonathan were fallen, not by scandal, but by the sword, but that fall such as it was, made to the disgrace of Israel, to the reproach of the God of Israel, and hence their joy, and Triumph. Mark by the way, who they are that rejoice in such cases, uncircumcised Philistines, the sons and daughters of uncircumcised Philistines. And well becomes it such, and none but such to rejoice. And such do and will rejoice. Now truly all before considered, we see what little cause they have to be so over-ioyed, there is a great deal of joy, and merriment more than there is cause. All considered, we may truly say unto them, as jam. 4. 9 Let your laughter be turned into mourning, and your joy into heaviness. Woe unto the world because of scandals. When scandals come into the world, a woe comes unto the world, messengers of vengeance to do executions of justice are sent by God. And will the world be so blind and witless, to rejoice and triumph in that which comes to be their bane and ruin, their sorrow and their smart? Hath the silly beast any cause to leap and frisk when he sees the trap set up and baited that will ensnare and murder him?  
It is probably thought that when Noah fell so foul and shamefully in his drunkenness that Canaan Cham's son first 
* Hebreus etiam id tradebat, & ratione confirmabat, primum Chanaan verenda avi sui vidisse, suoque solum patri narrasse tanquam desene ridentem. Theodoret. Quaest. in Gens. 57  saw his grandfather in that case, and so went and told his father Cham of it: for else why should Noah curse Cham in his son Canaan rather then in any other of his sons. He had other sons beside, Gene. 10. 6. And the sons of Cham, Cush and Mizraim, and Phut and Canaan. Why therefore cursed be Canaan rather than Cush, Mizraim, or Phut? Like enough that Canaan as the jews probably conjecture first espied Noah in that case, and he being an ungracious youngster, one without all Religion, and possibly an hater of all goodness, one that had like enough been often sagely admonished, and sharply reproved by Noah. And little content did the holiness, austerity and religious carriage of Noah give either to Canaan or to Cham. Now therefore Canaan when he sees him in his drunkenness, and in that shameful pickle in his nakedness, he tells it to his father, and his father after to Sem and japhet, and that with joy and gladness, with mocking and derision: for otherwise for Canaan to have seen it occasionally and to have told it his father, or for his father to have seen it occasionally and have told it his brethren, had been no matter of offence, but questionless they both told it with much joy, and rejoicing. Like enough Canaan when he first espied it, came running to his father, with much joy in his face, Oh father I can tell you excellent News, the bravest News that can be, News that will do you good at the very heart, do but go along with me, and I will show you such a sight as you never saw. Look where that old Dotard lies drunk, and in what a base and shameful fashion? This is he that always telling me of my swearing, censuring me for my want of religion, this is he that was so holy, so full of his religion, and godliness, see there how like a beast he lies. And surely if Canaan did tell Cham of it, Cham's fact was exceeding unnaturally villainous. The text says. Gen. 9 22. And I'm the father of Canaan saw the nakedness of his father, not occasionally and at unawares, so might Shem, or japhet have done. But if Canaan did first tell Cham of it, as very probably he did, then I'm like an ungracious varlet as he was, could not be content to hear of it, but to rejoice, and glad his heart the more, he must go see the sight, he must go feed his eyes with it, and that he might be sure of it, and observing all the several circumstances he might have the more to make up his mouth. And then after this in scorn, and derision and with insulting insolency goes & reports it to Shem and japhet. So that what between an ungracious son, and a graceless grandchild there was sure no small jubilation, and exultation in Noah's scandal, and drunkenness. But now as merry and jocund as Cham and Chanaan were, let us see a little what cause they had for it, and consider if there were not that in it, that was enough to mar their merriment, and to have turned their mirth into mourning. Alas all considered, full little cause had they to be thus upon their merry pins. It could not be but the scandal of Noah's drunkenness must come, but woe to Cham & Canaan because of that scandal. God had a purpose to bring a woe, and a curse upon Cham and Canaan and upon the Canaanites his posterity, that they should be rooted out, and cut off by the sword of Israel. But how now should way be made to bring this curse upon the heads of them? Noah shall fall into a scandal, thereby shall they be occasioned by reason of their naughty spirits to do as they did, and then no sooner shall Noah awake from his wine but he shall awake with a solemn curse in his mouth, which should be as the oracle of God, Cursed be Canaan, a servant of servants shall he be unto his brethren. And now I pray what cause have 
b Sed O miser, Ham quam b●a●u● es qui nunc demum invenisti quod quaere●●● venenum scili●et in sal●berrima rosa, Luther in Gen. 9  Cham, and Canaan so to rejoice at their father's fall? Woe be to them because of this offence, because in this offence of his there is a trap, and a snare set to catch them, and a way preparing to bring a sorrowful curse upon them both. And have they then think we any great cause of merriment? will any man that is in his wits rejoice at that event, whose errand purposely is to bring God's curse upon him. So little cause had Cham, and Canaan to rejoice at Noah's fall. And every whit, as little cause hath the world to rejoice when scandals come, for then woe comes, God is setting his begins, and snares, & traps to catch some, he sends forth his messengers of wrath, to do severe justice upon persons that have been unprofitable under the Gospel.  
Suppose God should send the sword amongst men, would men rejoice and be glad at it? See Ezek. 21. 9, 10. A sword, A sword is sharpened, and also furbished, It is sharpened to make a sore slaughter, it is fourbisht that it may glitter, should we then make mirth? I trow not. And why not make mirth in such a case? Because the sword brought woe and mischief with it, because it came to be dismal, and fatal, because it was a messenger of wrath and vengeance. And why then make men mirth at scandals when they come? May we not truly say of this laughter, Thou art mad, and of this mirth, what doth it? Eccl. 2. 2. Come not scandals with a woe as well as the sword? And is he not as mad that rejoiceth at the coming of scandals, as he is that rejoices at the coming of a sword? Say, a scandal a scandal, it is fowl and heinous, it is come with woe, to make a sore spiritual slaughter, should we then make mirth, and rejoice at it? God forbidden. Woe unto the world because of scandals, and shall we laugh, and sport with God's woes? This makes scandals doubly woeful.  
That same is good counsel which Solomon gives Prou. 24. 17, 18. Rejoice not when thine enemy falls, and let not thine heart be glad when he stumbles. If a man have an enemy that hates him, if any cross or calamity befalls him a man may not rejoice at it, nor be glad of it not only when he falls, and God utterly ruins him, but if he do but stumble, and God lay but some smaller cross upon him. Now mark the reason, lest the Lord see it, and it displease him, and he turn away his wrath from him, and so turn it upon thee. So that the sum of the reason is, lest God should be angry, and his wrath should be against thee. Mark then; If I may not rejoice at a man's outward stumbling and fall, then how much less may I rejoice in a man's spiritual stumbling and falling, how much more will that displease and anger God? If I may not rejoice at his outward fall lest God should be angry, then much less when in another man's spiritual stumbling and fall God is angry with me, and out of his anger against me disposes his fall. Little cause have I to rejoice at another's stumbling and falling, when God in wrath disposes of another man's stumbling to make me stumble, and of another man's fall to make me fall. What cause have I to rejoice at his stumbling and falling, who therefore stumbles and falls that I may stumble and fall at him. And this is the very case here. Such as do give scandals do stumble that others may stumble at them, do fall that others may fall at them, jerem. 46. 12. The mighty man hath stumbled against the mighty: and they are both fallen together. It is spoken of the Egyptians ruined in war. It may be that one Captain that hated his fellow might see him fall by the sword of the enemy. Now though he were his enemy that he see fall, had he any cause to rejoice? Not any at all. Why so? Because God providence disposed that the fall of the first should make way for the fall and ruin of the next. He that fell first should lie in his fellow's way as a stumbling block at which he should stumble and fall also. Thus we saw before that the falls of such as profess Religion, are but as stumbling blocks in other men's ways to precipitate them into ruin. And judge then what cause they have to rejoice thereat. If a man should see a stumbling stone, or a stumbling block laid on purpose at a pits brink to topple him headlong over into the pit, would that man rejoice that that block were laid there? I think not. This is the case here. Scandals are stumbling blocks laid at hell pits mouth to precipitate, and headlong worldly wicked men down into hell. So that to rejoice at scandals is to rejoice at the matter, and instrument of their own sorrow to rejoice at that which will surely send them to Hell. He that rejoices in such a case, Much good may his joy do him, I envy no man such joy.  
There fell out a scandal in the Church of Corinth, 1. Corinth. 5. Now whereas upon the event of it they should have been mourning and heavy, they were in another vein, Verse 2, 6. They were glorying, and rejoicing. They did not rejoice in, or at the scandal, that such a man that made such a profession was fallen, but they rejoiced in their own gifts, in the gifts of their Preachers. What Church had such Preachers, what people had such gifts? And rejoice they might in these things, but now it was unseasonable, they should now rather have been mourning, because of this scandal. Therefore the Apostle sharply takes them up, Verse. 2, 6. And ye are puffed up, and have not rather mourned, your glorying, or rejoicing is not good. If then the Apostle reproves them thus for rejoicing when there was a scandal, though they rejoiced not at the scandal, how much more vehemently, and sharply would he have reproved them if they had rejoiced at, and for the scandal? How much more in this case would he have said, your rejoicing is not good. Woe to the world because of scandals, and yet many make these matters of woe laughing matters, but woe unto them that in such a case laugh, for they shall weep, and aftertime, and afterwit will teach them, that never had they greater cause of weeping, then even then when they were upon their merry pins, because that at which they made themselves so merry, came with a woe unto them.  
2. Secondly, this lets us see what great cause of fear, wariness, and caution there is in case of scandalous events. Since they be such dangerous events, let men have a special care they be not ensnared, and entrapped by them. When scandals fall out, we see there is a trap, and a snare set, there is a stumbling block laid, therefore it should be a man's wisdom, and watchfulness that he be not caught in the trap, that he be not ensnared in the gin, that he stumble and fall not at the block. We see that God hath put that wisdom, wariness, and shinesse into some creatures, that if a trap, or a snare be set for them, they are very , & jealous of coming near it, or meddling with the bait, and out of a fear of being taken, they will decline and shun the snare, though tempted and alured thereto by such baits as otherwise they have a full good mind unto. Such, much more should be the shinesse, and wary jealousy of men in the case of scandalous events. Do we see at any time such as profess religion to fall into any fowl evils, then think thus with thyself. I had thought that when such events had come to pass, the danger of them had been only a personal danger to the party Delinquent, that it had been only for the discovery, and for the disgrace of him, I never dreamt of any further matter, and therefore I thought I might have made a may-game of them, and have rejoiced and triumphed in their falls. But now I see there is a further matter in them then I was ware of, I see that they come to pass by Divine Providence, to bring a woe upon other men's heads. I see they come, that some may be occasioned to stumble at Religion, at the Law, at the Word, and from the ancient paths, that hereupon they should resolvedly reject & renounce saving Religion, and the saving powerful profession thereof to their own assured ruin for ever. I see now that they be disposed by a Divine Providence, that some men being occasioned to blaspheme God's Name, & Truth, may feel the weight of God's revenging hand. I now see there is a Divine finger in them, and that they come to occasion some men to harden their hearts so, as they may fall into mischief; and be put out of possibility, and the reach of mercy. These be great dangers and heavy woes, for I see now they be but stumbling blocks, at which some men shall break their necks into Hell. I confess, I did never conceive them to be half so dangerous events, I never apprehended them such dangerous traps and snares, as now upon the opening of this point I see they are. Believe it, I see it is good wisdom in such events to look about me, and to take heed how I come within the reach of these snares.  
Since Divine Providence sets them to make way for Divine vengeance, though such a man professing Religion, have committed a foul scandal, 
c juxta semit●● scandalum posuer●n● mihi; non in semitis sed iuxta s●mita●. Semitae tuae praecepta Dei s●nt. Illi scandala iuxta semitas posuerunt: tu noli recedere à semitis & non irrues inscandala: permisit Deus ponere scandal● iuxta semitas ut tu non recedas à semitis. juxta semitas scandala posuerunt mihi & quid restat? Quid remedium inter tanta mala, in istis tentationibus, in istis periculis? Dixi Domino, Deus meus es tu. Aug. Psal. 139. Ergo cum audis vae mundo à scandulis, noli terreri, dilige legem Dei, non tibi erit scandalum— teneamus indeclinabilem confessionem, diligamus legem Dei, ut evadamus quod dictum est, vae mundo à scandalis. Aug.  yet I will by God's grace take heed for all that of stumbling at Godliness, or thinking ere the worse of the profession of Religion; Nay, I will be so fare from flying off, that I will cleave the closer and the faster to God, and the ways of Truth. I will hold my profession so much the faster, and love that Word so much the more, that so I may avoid this heavy woe. Do in this case when scandals fall out, and so snares be set as David did when wicked men hid a Snare for him, and laid Nets to catch him, Psal. 140. 5. The proud have hid a snare for me, and cords, they have spread a net by the way side, they have set grins for me. And what doth David now do in this case? See Verse 6. I said unto the Lord, Thou art my God. So when Scandals fall out, Snares and Nets, and Grinnes are laid: What shall we do then? Shall we distaste and dislike Godliness and Religion? No, by no means, that is the way to be ensnared and caught; But then specially say unto the Lord, Thou art my God, I will cleave close to thee and to thy Truth, these events shall not cause me to dislike of Godliness, and Religion, Say of wisdom, notwithstanding such events, that she is & shall be thy sister.  
Though 
d Illa (scilicet jobi uxor) scandalum erat, sed illi non erat. Aug. in Psal. 141.  these persons be scandals, yet shall they be none to me, 
e Non egredia● à Christo, non incidam in muscipulam. Ibid.  I will not for all this go from Christ, Godliness, and Religion for then am I caught in the trap. I will take heed for all this of blaspheming God and his Truth, I will for all this take heed of justifying myself in any evil ways, and how I harden myself in my sins, for if I do thus, then am I in the trap, than I stumble at the stumbling block, then hath the woe of the scandal light upon and taken hold of me, God give me grace, and wariness to look to one.  
Because scandalous events are dangerous events, this should be therefore our wisdom, wariness, and caution when they happen. Surely, the more dangerous they are, the more cautelous should we be, and in their events be so far from being staggered, as to stick closer to religion, and to persevere the more resolutely. 
f Scandala non defutura praedixit quibus fidem nostram exerceri & probari oporteret. Ait enim quoniam abundavit iniquitas, refrigescet charitas multorum, sed continu subijcit, Qui autem perseveravit usque in finem saluus erit. August. Epist. 136.  Because Iniquity shall abound, the love of many shall wax cold, Math. 24. 12. It so commonly falls out that when iniquities, scandalous iniquities of such as profess the truth fall out, that many that (it may be) had some good affection to, and liking of goodness are started, and stumbled at Religion, and their love grows cold. But how should it be with us in such cases? But he that endures to the end shallbe saved, Verse 13. As much as to say, that even great and foul scandalous iniquities abounding, men's love and liking to Religion should not be abated, but they should for all that cleave close to it, and hold out and endure to the end, and not be started, and stumbled by scandals.  
Are scandalous events then woeful events? And when scandals come, doth woe come? Then be so wise, though thou couldst not prevent the scandal, yet to prevent the woe, that the woe it brings with it, may none of it light upon thine head. In every scandal there is a guilt, and a woe, a sin, and a curse. The guilt and the sin is the persons that offends, but the woe, and the curse falls upon others. Now when scandals do come, so look to thyself, that thou mayest have as little share in the curse and the woe, as thou hast in the guilt and the sin. Adders, Snakes, Serpents how  are men in meddling with them, and all because they are venomous, and have a sting? Every scandal caries a sting with it, a woe with it, and when they come they come to sting some men mortally to the very death.  
Scandals to many prove as those fiery Serpents to the Israelites, Numb. 21. 6. And the Lord sent fiery Serpents amongst the people, and they bitten the people, and much people of Israel died. Therefore concerns it men to carry themselves as warily when they meet with scandals, as if they met with Serpents, and be as much afraid of a Scandals woe, as of a Serpent's sting. Amongst the extraordinary signs that should follow them that believe, this is one, that they shall take up Serpents, and they shall not hurt them, Mark 16. 18. Now, such should our wisdom, and wariness be, that when these fiery Serpents come, we might so take them up as they might not hurt us, that we might see the Serpent, but not feel the sting.  
Scandals are like Ezekiel's roll. Ezek. 2. 10. There was written therein lamentations, and mourning, and woe. Ezekiel he was commanded to eat the roll. Had it been a matter left to his own choice, like enough he would scarce have meddled with it. See how it fared with him when he had eaten it, Ezek. 3. 14. I went in bitterness, in the heat of my spirit. All Scandals when they come are rolls of woe, it is great wisdom for a man to take heed how he eat such rolls, lest a man get away with bitterness in the end. A wise man sees a plague, and hides himself, but fools go on and are punished, Prou. 22. When the plague comes how wary are men, how cautelous, and careful to look to themselves? And what makes them so, but only because it is a woeful, and a fatal disease. By the same reason should men be no less cautelous, and wisely wary in the event of Scandals, because when they come a woe comes with them, and therefore should people be as fearful of the woe that comes with a Scandal, as they would be of the infection that is in the plague.   

CHAP. VII.  
The sharp and severe justice of God upon such as give Scandal.  
ANd thus have we seen the first Mischief and Woe that comes by Scandals, namely, that which comes to the scandalised World: now follows the second mischief and woe, that which is to the party's scandalising, and to such as give the offence, But woe to the man by whom the offence cometh, that is, A necessity there is of scandalous events, but that necessity shallbe no excuse, or protection to the offender, but as there is a woe for the taker, so there is a woe for the giver of the offence, woe be to him by whom the offence cometh.  
In which words take notice of.  The severe and smart justice of God upon all Scandalisers of the Gospel and Religion. 
God will assuredly be meet with such persons as break out, and fall into foul notorious scandalous Actions, and will meet with them sharply, and severely. Woe unto him by whom the offence cometh. God threatens Eli very sharply, I have told him that I will judge his house for ever, 1. Sam. 3. 18. But why would God deal so severely? Because (say some Translations) his sons run into a scandal, and he restrained them not, or frowned not upon them. If God would punish Eli for not punishing Scandals, how much more will he punish them that give scandals. The practices of Elies' sons were monstrous scandalous, 1. Sam. 2. 22. and what did they by so doing? Because his sons bringing a curse upon themselves, So junius. So that by those Scandals they brought a curse upon themselves, A woe came upon them by their Scandal.  
The woe that pursues such is threefold. First, Temporal. Secondly, Spiritual. Thirdly, An eternal woe.  
1. God will pursue such with temporal woes. And they are these three.  
1. With a woe upon them in their Name. A good Name is exceeding precious. For the worth and value of it preferred before Silver, Gold, and great riches, Prou. 22. 1. For the sweetness, comfort, and contentment of it before sweet ointment, Eccles. 7. 2. So that for a man to lose his good Name, is as great a loss as to lose a great estate of great riches. It would be judged a woeful condition for a man that had a great estate, and abundance of wealth, if God's hand should follow him, and consume him, and bring him to nothing. It is no less a woe to be bereft of ones good Name, and to have the smell of that ointment taken away. Now in this thing is there a woe to him by whom an offence and a scandal cometh. Not only the sweetness of this ointment is taken away, but that sweetness is turned into a loathsome and a noisome savour, Eccles. 10. 1. Dead flies cause the ointment of the Apothecary to send forth a stinking savour, so doth a little folly him that is in reputation, for wisdom and honour. Let a man have the honourable name of a wiseman, yea, of a godly, religious, zealous man, which give the greatest honour in the world to a man, yet, if he be guilty but of a little folly, that little folly impeaches his Name, as much as a dead fly will do a box of ointment. Let ointment be ever so sweet & good, yet if but a dead fly, or two be in it, they do not only take away the sweetness of the ointment, but cause it to stink, and to have a vile savour, so that a man will not only not smell to it, but stops his nose at it.  
Now if a dead fly will do so much in a box of ointment, what will a dead dog, or some such filthy carrion do? If a little folly will stain a man's reputation what will a great deal do? Specially when it is folly in a high nature, not folly slipped into at unawares, but artificial, and deliberate folly, folly lain in and practised a long while, how much more will that stain, & make a man's name stink? That same speech of Thamar's (but that Lust hath no ears) had a great deal of weight in it, when Amnon was bend upon the commission of a foul scandalous fact, 2. Sam. 13. 13. And as for thee thou shalt be as one of the Fools in Israel. Indeed that had been enough to have stayed him, if his Lust would have given him the liberty of deliberation. It was as if she had said. If thou dost this thing, woe be unto thee. But what woe? Now thou art a man of some credit and esteem, but if thou do this scandalous Act, God will blast thy name and credit, Thou shalt be as one of the Fools of Israel. This is the just hand of God upon such, that they shallbe smitten with the loss of their credit and Name, and be counted of the number of the Fools in Israel. It is a vile disgrace to be a Fool any where, but to be a Fool in Israel, to be of vile, and base report, and repute in the Church of God, this is an heavy punishment. Amnon was afterward stabbed by Absoloms' Servants, had Amnon had but any sense left after that sin of his, the Sword of Absoloms' Servants could not be so cutting, and so piercing, as was this, There goes Amnon that base man, that vile person, There goes one of the Fools in Israel. When Amnon could not stir, nor be seen in the streets, could not be occasionally mentioned in ordinary talk, but one or other would be throwing the mire of his base action in his face, and the mention of him had been as the stirring of an unsavoury excrement, What He? Ah vile man, ah wretched fellow; Why, these things were fare more keen and cutting, than the very Swords that murdered him.  
We may see the truth of this, Mal. 2. 8, 9 The Priests were scandalous, and by their scandalous courses had caused many to stumble at the Law. Well woe be to them, God would meet with them for it. What woe doth God bring upon them? Therefore have I also made you contemptible, and base before all the people. God brought a woe upon them in their credit and esteem, that they were vile in the esteem of all, one and another, good and bad. And herein the Lord serves men but justly, and pays them with their own coin. By scandals God's Name is defiled, Gods Name disgraced, & blasphemed, therefore for their Scandals God smites them in their Names, that in the woe lighting upon their Names, they may see what it was to dishonour, & pollute the Name of God; God will pollute their Names that pollute his, and will cause that pearl of theirs to be trod in the dirt, and mire. Yea, God so takes to heart the dishonour of his Name by scandals, that though there may be true Repentance, yet still some stain may lie upon the Name. David made his peace with God, and truly repent, so as the Prophet tells him his sin was forgiven him, and yet 1, King. 15. 5. after David is dead and gone, that fact of his is mentioned as some blur. David did that which was right in the eyes of the Lord, save only in the matter of Vriah the Hittite. David did other things that were sinful, the Numbering of the people, the giving of Mephibosheths Lands to Ziba, why then says the text, save in the matter of Vriah? Because though the other were sins, yet they were not scandalous sins. The other was a scandalous sin, and a scandalous sin is of that heinous nature, that though the guilt be taken away, yet after the wound hath done bleeding and is closed up, and healed, there will remain some scar in the Name, and credit. So that of foul scandalous offenders it may be said as of the Adulterer, Prou. 6. 33. A wound, and dishonour shall he get, and his reproach shall not be wiped away. So long as he life's his reproach will live with him, yea and outlive him too, his reproach will last as long as his memorial. And as jeroboam is seldom named in Scripture without dishonour, jeroboam that made Israel to sin, so such feldome be mentioned, but with the remembrance of their scandal, oh that was he that made such a profession of Religion, and yet played that heinous prank. We have a case, Deut. 25. 9, 10. that when a man refused to do a brother's office, his brother's wife must lose his shoe from off his foot, and spit in his face, And his name shall be called in Israel the house of him that hath his shoe loosed. Now all this was great disgrace, and matter of great reproach, But what was this to the reproach that comes by a scandal? How much more reproach is it to have all men ready to spit in ones face, to have it said, the house of him that had his conscience loosed, the man who deserved to have his face spit in, because he occasioned so many to spit on, and spit at religion and the Gospel.  
2. A second temporal woe which God will bring upon them, and follows upon the former is eiection and casting of them out of the society & communion of God's people. That which David complains of as injustice in his friends, shallbe their righteous portion. Psal. 31 11, 12. I was a reproach amongst all mine enemies, but specially amongst my neighbours, and a fear to mine acquaintance, they that did see me without fled from me, I am forgotten as a dead man out of mind, I am like a broken vessel. Not only shall their enemies despise, and scorn them, but their neighbours, not ordinary neighbours, but their familiar acquaintance shall discard them, yea they shall be afraid and ashamed of them, and shall shun all society, and converse with them, as judging it a matter of discredit to be seen in their company. They shallbe as dead men out of mind, nay worse, for dead men may be mentioned with honour and regard, but they shallbe as dead men in regard of society, their society no more desired than the society of a dead man, which every man abhors. They are like a broken vessel. A vessel whilst it is whole is useful, and , and whilst whole, use is continually made of it, it is called for, enquired for, and is at every turn in request. But now let such a vessel be broken, it is thrown by, thrown out of doors, cast on the dunghill, none once meddles with it, nor looks after it. So whilst such persons are whole vessels, they are vessels of use, and honour they have the honour of communion and society, but if once such vessels get a knock, fall into scandal, & take such fowl falls as that they break their credits & their consciences, & so become broken vessels, they are then cast out of the hearts, out of the society, out of the fellowship of God's people. See how these go together jerem. 22. 28. Is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed. So that when a man becomes a vessel wherein there is no pleasure, than he is cast out. So was Coniah. And such is the case of scandalous persons, they become vessels wherein is no pleasure, and so are cast out. That same is threatened as an heavy woe to Israel. Hos. 8. 8. Now shall they be amongst the Gentiles as a vessel wherein is no pleasure. When they were in their own country, they were  vessels, they were as vessels of silver and gold, as vessels of plate that are for service, set upon the table, had in great account, and precious esteem. But, now they should be carried amongst the Gentiles, and there should be as vessels wherein is no pleasure, that is, as base abject vessels, put to the most sordid services, such as God would make Moab to be. Psal. 60. Moab my washpot, olla lotionis meae: Now this was an heavy woe denounced against Israel, that he should be amongst the Gentiles as a vessel wherein there is no pleasure. If to be such a vessel amongst the Gentiles be a woe, and an heavy thing, what then is it to be such a vessel amongst the Israel of God, and amongst his people, to be a reiectitious refuse vessel, that a man hath no pleasure to meddle with-al? Salt is good, that is, whilst it is savoury, but if the salt have lost its savour, than it is cast out, no longer set upon the table, no nor suffered in the house but it is cast unto the dunghill. A scandalous person is salt, that hath lost his savour, unsavoury salt, not only wanting good but having a stinking savour, & therefore fit for the stinking dunghill, until his extraordinary, & deep humiliation have brought him to recover his savour again. Such is the case of scandalous ones. It is God's justice, and it is Gods command it should be so. If a man walk disorderly he is thus to be dealt withal. 2. Thes. 3. 6. We command you in the name of the Lord jesus Christ, that ye withdraw yourselves from every brother that walks disorderly, and that disorderly walking, what it is, we see in the words following. It was living idly. Now if men must withdraw themselves out of the company of Idle disorderly persons, how much more than should they withdraw themselves from such as be scandalous? What is disorder to scandal? Therefore mark how punctual the Apostle is, Rom. 16. 17. Now I beseech you brethren mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that cause or commit scandals, or offences. And to what purpose should they mark them? That they might decline and shun their company, Mark them, and Avoid them. And therefore we see the Apostles severity, in the excercise of discipline in the case of the Incestuous Corinthian; In the name of God he doth excommunicate & cast him out not only from society in holy things, but makes a rule upon it; that if any that profess religion live in any scandalous course, that they should not afford him civil familiar converse. 1. Cor. 5. 11. If any man that is called a brother be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner with such an one no not to eat. It is not to be denied but upon good & sound evidences of true repentance a broken vessel may be mended, unsavoury salt may regain his savour, and so there may be an healing of their error, and a receiving of such into public and private communion again, for I press not 
g Marcianus se Novatiano coniunxit tenens haereticae praesumptionis durissimam pravitatem: ut seruis Dei poenitentibus, & dolent●bus, & ad ecclesiam lachrymis, & gemitu, & dolere pulsantibus divinae pietatis, & lenitatis paternae solatia, & subsidia claudantur, nec ad fovenda vulnera admittantur vulnerati, sed sine spepacis, & communicationis relicti ad lu●orum ra●inam & praedam ●iaboli proijciantur. Cypr. Epist. 67,  Novitian rigidity, but yet till such repentance do appear, all scandalous persons though not touched with Church censures are to stand excommunicate out of the hearts, and familiar fellowship of all God's people. What difference between a leprous and a scandalous person, and the leper during his leprosy, till he were cleansed was to be shut up, and kept apart. If thy right hand scandalise thee cut it of, and cast it from thee, Math. 18. 8. This hath a truth in this case. If a man that hath been dear & precious fall into scandal, yet spare him not but let him be cut of, and cast out of society till he be brought to such truth of repentance as becomes 
h Adeo non pudet aut piget admissorum, et tamen audent venire in ecclesiam sanctorum, audent missceri gregi Dominico. Tales interdum tolerat ecclesia ne provocati magis etiam perturbent populum Dei. Sed quid prodes●, non eijci caetu piorum, si merueri● eijci? Nam eijci remedium est, & gradus ad recuperandum sanitatem: eiectionem meruisse summa malorum est. Ac frustra miscetur catui sanctorum etc. Cyp. de dupl. Martyr.  And however men fallen into some fowl scandal may escape the public censure of eiection, and excommunication, and by intrusion have fellowship in holy duties of worship yet little comfort shall such men's consciences have, so long as public satisfaction is not given to the Church of God, for what shall it profit a man, not to be cast out of the congregation of the faithful, so long as he deserves to be cast out: for for a man to be cast out, is a remedy and a degree towards the recovery of spiritual health. But to deserve casting out (as all scandalous persons do that will not, and do not subject to God's ordinance of public satisfaction and confession) is the height of all evil.  
Such was the ancient 
i 
Nam cum in minoribus delictis poenitentia agatur iusto tempore, & exomologesis fiat inspectâ vita eius qui poenitentiam agit, nec ad communicationem quis venire possit, nisi prius illi ab expiscopo, & clero manus fuerit imposita, quanto magis in his gravissimis, & extremis delictis ante omnia & moderatè secundum disciplinam Domini obseruari oportet. Nemo ab hinc importuno tempore acerba po●●a decerpat, nemo navem suam quassatam & perforatan fluctibus, priusquam diligenter refecerit in alone denuo committat, Nemo tunicam scissam accipere & endure properet, nisi eam & ab artifice perito sartam viderit, & a fullore curatam receperit Cypr. Epist. 12.  
Legimus literas— quod Victori Presbytero antequam poenitentiam plenam egisset, temere Therapius collega noster immaturo tempore & praepropera festinatione pacem dederit. Quae res nos satis movit, recessum esse a decreti nostri auctoritate ut aen●e legitimum, & plenum tempus satisfactionis, & sine petitu & conscientia plebis— pax ei concederetur Cypr. Epist. 59   severity of discipline, that such as had given scandal were neither suddenly nor easily readmitted into Communion, but there was first public confession, and a time it seems of the trial of their repentance before they had a fresh admittance into Church-fellowship. Green apples too soon gathered, they thought, might set one's teeth on edge, and it was dangerous to set a ship to sea that had been cracked, & flawed, before it were thoroughly repaired again.  
Yea and it was strange to see the 
k O si possess frater charissime istic interesse cum pravi isti & perverside schismate revertantur, videres quis mihi labor sit persuadcre patientiam fratribus nostris ut animi delore sopito recipiendis malis curandisque consentiant— vix plebi presuadeo, imò extorqueo, ut tales patiantur admitti. Cypr. Epist. 55.  ancient zeal of the people against such with how much ado they suffered such as had given scandal, and had not yet given sufficient evidence of their repentance, to be readmitted and received into the Church again.  
Nay further we shall find that in 
l Inter christianae religionis professores ordinati sunt aliquot qui inquirunt in vias et mores accedentium, ut non concessa sacientes candidatos religionis arceant á suis c●nuentibus &c: peccantes, praecipuè libidine contaminatos e suâ republicâ reijciunt nostri— rursum vero re piscentes haud secus quam rediviuos recipiunt tandem, ca tamen conditione ut quoniam lapsi sunt, excludantur in posterum ab omnibus dignitatibus & magistratibus ecclesiasticis. Origen. count. Cells. lib. 3.  origen's time their were some appointed to look into the ways and manners of the people professing christian religion, that if they carried themselves offensively, they might be kept out from the public meetings. And further if any were found sinning scandalously, especially if defiled with lust, and uncleanness they cast them out of the Church. And when upon their repentance they were received again yet was it with this condition, that because they had fallen into scandal, they should be excluded for ever after from all ecclesiastical dignity and government. And we see that in 
m See Cyprian Epist. 64. 68  Cyprians time, also it went for good discipline, that a Bishop that had fallen into Idolatry, & defiled himself with that scandalous sin though he might communicate as Lay persons, yet might he have no more to do with Episcopal or Ministerial function. And this Discipline of theirs wants not foundation in Scripture; It seems to be the same thing that God himself constituted, Ezek. 44. 12, 13. Because they ministered unto them before their Idols, they shall bear their iniquity, and they shall not come near unto me to do the office of a Priest unto me, nor to come near to any of mine holy things in the most holy place, but they shall bear their shame, and their abominations which they have committed. Upon their Repentance they were received again to some other places, Ver. 10, 11. but they must meddle no more after that scandal of Idolatry with the Priesthood. And this Discipline did josiah put in practice, 2. King. 23. 9 Some privileges upon their Repentance were granted unto the Priests of the high places, that had defiled themselves with Idolatry, but the office of Priesthood they were quite excluded from it. And this was the ancient Discipline against the givers of offence, and indeed such zeal, and such severity it did concern, and ever will concern the Church of God to show to scandalous delinquents. Facility, and an over easy readiness to comply with such, breeds a fresh scandal to the world, and gives them just cause to 
n Et quoniam audio, charissimi fratres impuden●ia vos quorundam premi, & verecundiam vestram vim pati oro vos quibus possum precibus ut evangelij memores— vos quoque solicit & cautè petentium desideria ponderetis, utpote amici domini & cum illo post modum iudicaturi, inspiciatis & actum & opera & merita singulerum, ipsorum quoque delictorum genera & qualitates cogitetis, ne si quid abrupte & indignè vel a vobis promissum vel a nobis factum fuerit, apud Gentiles quoque ipsos eclcesia nostra crubescere incipiat. Cypr. Epist. 11  reproach the Church, and opens the mouth of iniquity to say, you be all such; Whereas discommoning, and discarding such from our familiar and private society, and when need and power is, from communion in holy things, gains the Church a great deal of honour and stops the mouth of iniquity from calumniating Gods people to be favourers, and countenancers of such persons. Such will be pressing in, to gain their credit, and to recover their respect, but when such suddenly and easily get into credit it is no whit for the honour and credit of the Church.  
God will bring woes upon them in their outward state, their peace, their posterity. Elies' sons run into foul Scandals, 1. Sam. 2. 22. It was scandalous for private persons, much more for Priests to be unclean, and adulterous. It was scandalous to have done so  an act in any place, but to do it in a sacred place with women coming thither upon devotion, this was egregiously scandalous. God therefore takes them to do, and does execution upon them, and cuts them both off in one day by the Sword of the Philistines, God brought the woe of the Sword upon them. Nay, when they ran into Scandal because Eli did not restrain them, see what God threatens upon his Posterity, 1. Sam. 2. 36. that he would plague them with such base beggary and misery that they should beg their bread. If God thus punish him for not restraining, how much more would he have punished him for the committing of a Scandal? If it go thus hard with Eli that restrains not, how hard will it go with Hophni and Phinehas that commit the scandal?  
We cannot have a more pregnant and full example in this kind, than David himself. He after his scandal committed was truly penitent, the guilt of his sin pardoned, a solemn absolution and discharge given him by the Prophet. And yet for all this we shall see how terribly this woe pursued him in temporal crosses in this kind. First, God smites his child with death, then follows his daughter Thamar's defilement by her brother Amnon, than Amnons' murder, than the treason of Absalon, in which the hand of God was exceeding smart, God turns him out of house and home. Whose heart would not earn, and bleed to see his doleful departure from jerusalem, 2. Sam. 15. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot, and all the people that was with him covered every man his head and they went up weeping, as they went up. Who could have beheld so sad and so woeful a spectacle with dry eyes? But this was not all, his life is endangered, his Concubines defiled in open view on the house top. And what think we was the ground of all this? For the child's death we see, 2. Sam. 12. 13, 14. The Lord hath put away thy sin, thou shalt not die, howbeit because by this thy deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is borne unto thee shall surely die. It is very much that fasting and praying can do, it can cast out devils, This kind goes not out but by fasting and praying, Mark. 9 29. And yet fasting and praying could not keep off this woe that David's scandal brings upon him in the child's death, woe unto David by whom that offence came, therefore shall his child die. And for all the rest of all those woeful sorrows 2. Sam. 12. 9 10. 11. 12. we see the cause of them all, these woes were upon David for his scandal. And if God's woe in these temporal, & outward calamities will thus pursue and follow a repenting, & an humbled scandalous offender, how much more will that hand of God pursue that man, upon whose scandal follows no Repentance and Humiliation. If David the man after Gods own heart must not escape, what then shall others look for? If a beloved David shall have his teeth on edge with his own sour grapes of his scandalous courses, who then shall think to go scotfree that is guilty of scandalous transgressions? what a sure & irresistible woe is that which Repentance itself cannot keep off from a man's children, his life, person and goods? And thus temporal woe is to him by whom offences come.  
2. God will pursue, and pinch such as give offence with spiritual woe. God will fill such men's hearts, specially if they belong to him, with much spiritual woe, and bitterness of soul. He will awaken conscience to smite, pinch and gripe them at the heart; He will so load, and burden their consciences that in the anguish and bitterness of their spirits they shallbe forced to cry out, woe is me vile wretch that I was borne, that ever I breathed thus to dishonour God. It is true that there is an happiness in this woe, and it is singular mercy that men are not seared, and hardened in their sin, but yet for all that there is a great deal of smart, & sorrow, and a great deal of woeful bitterness in the work of Repentance after a scandalous fall, And before such shall recover their peace with God, he will give them many a woeful gripe of Conscience, and many a bitter potion to drink. We have an example of it in the Incestuous Corinthian. He indeed recovered his peace, and his pardon, but yet how woeful was his case before it was done. 2. Cor. 2. 7. Lest such an one should be swallowed up of over much sorrow. See then in what a woeful plight he was even in a sea and gulf of sorrow, ready to be absorbed, and swallowed up therein. The Lord therefore plunged him into the deeps of bitter sorrow of spirit, and plunged him so deep as that he was ready to despair, and to be wholly cast away. Thus God would make his soul smart, and his heart ache for this scandal of his, would make him feel the truth of Christ's saying, woe unto him by whom the offence comes. It was David's case before him. When he had fallen into scandal, in the matter of Bathsheba, and Vriah, before he comes to a redintegration of his former condition, God brings him upon the rack. Ps. 51. 12. Restore unto me the joy of thy salvation, therefore that was taken away & gone, that sweet sunshine was overclouded, yea that sun was dreadfully eclipsed, and how fearful such eclipses be, they know that see them. It is no less woe for the present to lose the joy of ones salvation, then to lose salvation itself. But that was not all. See Verse 8. make me to hear joy, and gladness that the bones which thou hast broken may rejoice. God therefore not only taken away his joy, but God broke the bones of him. What an exquisite torture is the punishment of the wheel, when a Malefactor hath his bones broken one to day, another to morrow? Such is the woe that God will bring upon scandalous ones, specially if they belong to him, He will bring them to the wheel, he will crack and break their bones, he will have them to the rack, and fill their consciences with so much anguish, that they shall undergo as much woe as if all the bones in their bodies were broken in pieces, That the bones which thou hast broken. Yea their bones shallbe so broken, that they will not quickly, nor suddenly be healed again. Nathan in the Name of God did that which one would have thought might have set David's bones and given them ease, Thy sin is forgiven thee, and yet we see after this he cries out of his bones, It lay in his bones still.  
When men after Scandals are over-quickly whole again, crank, and jolly, it is to be feared, their bones were never broken to the purpose. Well thus we see what a woe there is for givers of offence, woe be to the man whose bones God will break, and therefore woe to him by whom the offence cometh. If he belong to God, God will break his bones, if he belong not to God, but were an Hypocrite God, will then happily harden his heart that he may break his neck.  
3. God will bring eternal woe upon them. That is, if the person falling into scandal did before his scandal but act a part & personate religion, and were no better than an Hypocrite, then though possibly he may escape some of the former woes, yet God will pay him with with advantage, make up all forbearance with doubling, and trebling the principal. The greater his fall was here, the deeper shall his fall be into Hell. 
o Vniuscuiusque casus tanto maior●s est criminis, quanto prius quam caderet maioris erat virtutis. Barn. de interior. Dom. cap. 50.  The higher the place is from which a man falls, the deeper a man plunges into the pit of mire into which he falls. A man that makes profession of Religion, is set higher than another man is, and if he profess in hypocrisy, and fall into scandal, he by reason of the height from whence he falls, falls deeper into wrath & hell, than another doth. At this happily our Saviour aims, Matth. 18. 6. It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.  
A man so used were but in an ill case, and yet it is a better case than the case of some scandalous person. A man cast into the Sea in any place of it is but in an ill case, for suppose he be not drowned, yet will he be shrewdly doused, and cannot but be in danger. But cast a man into the depth of the Sea, into the huge Deeps which cannot be bottomed, and there is but little hope of such a man's life. But yet such a man may scape. jonas was cast into the deep, in the midst of the seas, the depth closed him round about, jon. 2. 3, 5. and yet he escaped. A man by providence may meet with a plank or a piece of a mast in such vast depths and possibly may escape. But take a man & cast him not only into the Sea, but into the depth of the Sea, and not only into the depth, but cast him in with an heavy stone, specially a millstone, specially with such an heavy millstone as cannot be turned about with a man's hand, but must be turned about with the strength of a beast (and such a millstone some think is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mola asinaria, such a millstone as is turned about by the help of an Ass) and let him be cast into the depth of the Sea with it (as Hierome says some Malefactors in those Countries used to be served) and what possibility is there to escape drowning.  
Now this is the case of scandalous Hypocrites. If scandalous persons be Hypocrites then will their judgement, and woe be great, and inevitable. Their scandal is a great heavy millstone about their neck, with this millstone God casts them not into the shallow, but into the depth, the gulf of Hell. And this millstone sinks them, and this millstone holds them down for ever rising again. Millstones do not make surer work for the drowning, than Scandals do for the damning of personating gross Hypocrites.   

CHAP. VIII.  
Why God is so smart, and so severe in his justice against those by whom Scandals come.  
WE have seen how sharp, and severe the justice of God is in punishing such by whom offences come. Consider we a little, as we have seen the severity of his justice, so the justice of his severity, and why God doth deal thus roundly with offenders in that kind. I conceive there be four special reasons of Gods so dealing.  
1. Because by Scandals Gods holy and glorious Name is polluted, and blasphemed, and so God in a high measure wronged. God is a jealous God, and he will not hold him guiltless that takes his Name in vain, that is, he will surely meet with, and be revenged upon such as do it. It is a greater matter to pollute, and profane Gods Name than it is to take his name in vain. If therefore God will deal so severely with them that do but take his Name in vain, how much more will he make them smart that do pollute his Name, and cause it to be blasphemed by the malignant enemies of his truth. The defiling of God's Name is an heinous thing, we see how sharp God was with Moses and Aaron, they must both die, and not come into the Land of Canaan. But what was the reason? See Deut. 32. 51. Because ye trespassed against me amongst the children of Israel. But what was that trespass? Because ye sanctified me not in the midst of the children of Israel. And must they die, and not enter Canaan because they sanctified not, what if they had polluted his Name? If it be so heinous not to sanctify, what is it to pollute, and defile God's Name? And this sin is 
p Numquid dici de Hunis potest. Ecce quales sunt qui Christiam dicuntur? Numquid de Saxonibus aut Francis. Ecce quae faciunt, quise asserunt Christi esse cultores? Numquid propter Maurorum efferos mores lex sacro-sancta culpatur? Nunquid Scytharum aut Gepidarum inhumanissimi ritus in maled●ctum, atque blasphemiam nomen Domini Saluatoris inducunt?— Hoc autem, ut dixi, malum peculialiter tantum Christi●●●rum est, quia per eos tantummodo blasphematur Deus, qui bona dicunt, & mala faciunt. Salu. de Prou Dei lib. 4.  proper and peculiar to the Professors of the Name of God, and Christ to defile his Name.  
Other men sin in those evils which they commit, but yet this sin they are not guilty of. They only commit the sin of polluting Gods Name, that do profess his Name. This is properly a Church-sinne, and befalls not such as are without. When men take the Name of God, and the profession of Religion upon them, and yet live lewdly and loosely, or fall into any scandalous practices they do, thereby defile the Name of God, and pollute it. We find the people charged with this sin, Ezek. 36. 20. That they profaned or polluted Gods holy Name amongst the Heathen whither they went. Now how could they pollute God's Name? That they did by that which follows in the same Verse. They profaned my Name amongst the Heathen when they said of them, These are the people of the Lord, and are gone out of his Land. The jews where ever they came professed themselves the people of God, that they had the God of Heaven for their God, and that they had his Law, and Oracles, and that they were an holy people, near unto him, hereupon the Heathen looked for some singular thing from them, singular holiness in their lives, singular fidelity in their dealings, etc. But when they observed their lives, many of them to be lose and scandalous, they began presently to open their mouths against God, and against his Truth, oh these be the people of the Lord, these be your holy people, that worship such an holy God, that have such an holy Law. No marvel their God, their Law, their Religion is so holy, for aught we see by these men's lives, there is no more in their God, and Religion then in ours. Thus spoke the Heathen when they saw the wicked lives and practices of some of the people of the jews. And indeed it is an Heathenish trick in such cases to fall foul upon God and Religion, It is heathenish language to say, These be the people of the Lord, and this is their religion and their zeal.  
And thus by their evil life's occasioning the heathen to blaspheme God, and to throw the filth of their base actions upon Him and his Name, they thereby polluted his Name.  
Thus was Gods Name polluted by the Spaniards among the Indians? When they first came amongst the West Indians, the people enquired of them whence they came, and what they were, They told them that they were come down from Heaven, and that they were the sons of the God of Heaven. Whereupon the poor Saluages observing their covetousness, cruelty, and uncleanness, answered, that he could not be a good God that had such evil sons, and so was Gods Name polluted by their polluted lives. 
q Sicut enim nomen Dei glorificatur vita piorum hominum in quibus ipse per spiritum suum operatur quicquid faciunt boni: ita è diverso polluitur & infamatur malefactis eorum quise Dei cultores profitentur. Cypr. de dupl. Mart. Postremò sancta à Christianis fierent, si Christus sancta docuisset. Aestimari itaque de cultoribus suis potest ille qui colitur. Quomodo enim bonus magister est, cuius tam malos videmus esse discipulos? Ex ipso enim Christiani sunt, ipsum audiunt, ipsum legunt. Promptum est omnibus Christi intelligere doctrinam. Vide Christianos', quid agant, & evidenter potest de ipso Christo sciri, quid doceat. Mimesis Pagan. Salu de Providen. lib. 4.  For look as an holy & honest conversation sanctifies, & glorifies the Name of God, 1. Pet. 2. 12. I beseech you abstain from fleshly lusts, Having your conversation honest amongst the Gentiles, that when they speak against you as evil doers, they may by your good works which they shall behold glorify God in the day of visitation; So contrarily, God's Name is unhallowed, and polluted by the evil and scandalous lives of such as profess his Name. When Gods Name is blasphemed it is polluted, God's Name is blasphemed when the Truth is blasphemed. The truth comes to be blasphemed by reason of the evil lives of such as profess the Truth, 2. Pet. 2. 2. And many shall follow their pernicious ways by reason of whom the way of truth shall be blasphemed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now God will not put it up at men's hands that occasion others to pollute his Name. God is very tender of the glory of his Name. He hath prescribed, Hallowed be thy Name, to be the leading petition in our Prayers, and if therefore the glory of his Name be any way impeached by men's scandalous actions, he will repair and make his glory whole by his justice upon their persons who have by scandal wronged it. When men do pollute God's Name, God who is always ready to vindicate his own glory, will sanctify his own Name, and rescue it from the pollutions, and profanations wherewith scandalous persons have defiled it.  
That passage is worthy our observation, Ezek. 36. 20, 23. When they entered unto the Heathen whither they went, they profaned mine holy Name: And I will sanctify my great Name which was profaned amongst the Heathen, which they have profaned in the midst of them, and the Heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. See then that God will sanctify his Name when men pollute it, and he will one way or other take order to wash off that pollution, wherewith men have defiled it. God would be sanctified in them before the eyes of the Heathen.  
Now God's Name is sometimes sanctified in his works of Mercy, as Ezek. 20. 41.— and sometimes in the works of justice. Ezek. 38. 22, 23. Now though in that forenamed place it is spoken of sanctifying his polluted Name by his works of Mercy in the eyes of enemies, yet it is also true that God will sanctify his polluted Name in the eyes of Adversaries by his works of justice, That is, he will do such exemplary justice, and such smart woe upon such as by their scandals polluted his Name, that he will recover himself as much glory in their punishment as they lost him by their sin, and so remarkably will he do it in enemies eyes, that they who before opened their mouths to dishonour his Truth, shall now open their mouths to acknowledge his glorious justice, and by that justice be drawn at least to a secret acknowledgement, that this Religion and this profession is the truth, the Scandalisers whereof God doth so severely punish.  
This we shall see in David, 2. Sam. 12. 14. There was no remedy, though David fast and pray, and seek the child's life, yea though David have repent, and Nathan have pronounced the pardon of his sin, yet no remedy but the child must die. 
r Quam gravis aut●m & piaculi singularis malum sit nomen divinitatis in blasphemiam Gentiumdare etiam David beatissimi exemplo edocemur qui— cum aeternam pro offensionibus suis poenam per unam confessionem meruerit evadere: huius tamen criminis veniam non per poenitentiam patrocinantem potuit impetrare. Nam cum ei proprios errores confitenti Nathan Propheta dixisset, transtulit Deus peccatum tuum, non morieris, subdidit statim veruntamen quia blasphemare fecisti inimicos Dei propter verbum hoc fili●● qui natu● est morietur, & quid post hac? Deposito scilicet diademate, proiectis gemmis— fletu madidus, cinere sordidatus vitam paruuli sui tot lamentationum suffragijs peteret, & pijssimum Deum tanta precum ambitione pulsaret, sic rogans & obsecrans obtinere non potuit, ex quo intelligi potest quod nullom penitus maioris piaculi crimen est quam blasphemandi causam Gentibus dare. Salu. lib. 4. de Provide.  What was the reason? Because by his scandal he had given great occasion to the evemies of God to blaspheme. His scandal was great. Any scandal gives occasion of blaspheming, but great scandals give great occasion of blaspheming, therefore as he by his great Scandal hath polluted God's Name, so God by his great justice would sanctify his name in the eyes of those enemies that had blasphemed.  
We find a Law Deut. 22. 19 that a man in that case specified in the text, should be sharply amearced, and a good round fine set upon his head, and the reason is given because he hath brought up an evil Name upon a virgin of Israel. Now in cases of scandal there is an evil Name brought up not upon a virgin of Israel, but upon the God of Israel, upon his Gospel, and truth. If then God would have a man so severely punished, that should bring up an evil name upon a Virgin of Israel, how much more will God himself set smart fines upon their heads as bring, as do occasion the bringing up of an evil name upon the Religion, & the God of Israel. Amongst men, how ever other offences scape, yet how great is the severity of the Law in punishing Scandalum Magnatum. Now in scandalous offences of Professors, there is a right Scandalum Magnatum, in regard of the wrong, and injury that God's great Name suffers.  
No marvel, that God is so severe in punishing scandals. For where God suffers greatest wrong, there justice requires that men under go severest punishments. Now no sins do God greater wrong than scandals. Other sins, and other men's sins are breaches of his Law, and pollutions of men's Consciences, but yet are not pollutions of God's Name. But scandals, and the notorious offences of Professors are not only breaches of God's Law, and pollutions of the offenders Consciences, but are pollutions of God's Name. What wonder then, that such severity follows scandals? It is but justice that where the guilt is ˢ double in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de Bapt. lib. 1. q. 10.  the offence, there should be a double, and a proportionable measure of punishment.  
Now in every scandal there is a double guilt.  
First, the guilt of breaking of God's Law, and polluting a man's own Conscience. And secondly, the guilt of profaning, and polluting Gods Name. And this latter is the fare greater, and more provoking guilt. God will worse brook the pollution of his Name, than the breach of his Law. And therefore it is a sure truth that he that commits a greater sin which yet is secret, shallbe less punished than he which commits a smaller sin, which breaking out proves scandalous. We have an instance, Numb. 11. 21. compared with Deut. 32. 51. We have in these two places two offences of Moses his committing. Let a man weigh them together, and questionless in their own nature compared, that offence Numb. 11. 21, 22. was the greater, there is in it not only unbelief as in the other, but a kind of murmuring contest with God, as it were to his face. The latter hath reference to that History, Numb. 20. 10. where we find Moses to contest with some impatience, and unbelief with the people. Is it not a greater sin to murmur and contest in unbelief and impatience with God, then to grow into passion with a rebellious people? Is it not a greater matter to have one's spirit stirred at God, then with sinful men? Consider both passages together, and any one will judge the first miscarriage in it own nature the greatest. And yet all that God says to the first is this, Is the Lord's hand now waxed short? Thou shalt see now whether my Word shall come to pass unto thee or not. What could have been said less? But now come to the other which in itself seems nothing so great, and see what follows upon it. Because ye believed me not to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this Congregation into the Land, Numb. 20. 12. But shall die because ye trespassed, and sanctified me not in the midst of the children of Israel. Now then here may be a question, why the lesser sin hath the sharper reproof and the greater punishment.  
Is it equal dealing to wink at 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. pelus. lib. 5. Epist. 261.  and pass by a greater, and to be so severe in the lesser? Yes most equal, for though the fomer sin in it own nature were greater, yet that was happily ᵗ private between God and Moses, and so no scandal in it, but the latter was public before all the people, and so a scandal in it, God not sanctified, his Name dishonoured, and for the scandal sake the punishment so smart in this rather then in the other.  
A small sin scandalous hath a greater punishment than a great sin close, and secret, because there is in the scandal a pollution of God's Name, an Impeach of his honour, besides the guilt of the breach of his Law. So then therefore is God so severe in punishing scandals, because God is more wronged by them then by simple sin, because they pollute his sacred Name.  
2. God is thus severe in the punishing of scandals, because soule-bloud is not cheap with God. They that spill the blood of souls shall pay full dear for it, God will require it at their hands. Now in the commission of scandalous sins there is a great deal of spiritual 
u Si quis simplici ment & desiderio veniat ad Ecclesiam ut proficiat, ut melior fiat: iste si videat nos qui multo iam tempore in fide fletimus, vel non recte agentes, vel cum offendiculo loquentes efficimur nos illi lapsus ad peccatum. Cum autem peecauerit trucidatus est, & sangxis animae eius profluit, omnis ab eo virtus vitalis abscedit— Scandalizati animae sanguis effunditur cum ceciderit in peccatum. & propterea dixit, quia requiretur sanguis eius à fratre, frater tuus est qui fudit sanguinem tuum. Origen. in Psal. 36. hom. 3.  bloodshed, and murder. Paul speaking of Scandals of an inferior nature, such as are given to weak brethren in the use of Christian liberty, in the use of things in their nature indifferent makes them bloody and murderous, Rom. 14. 15. Destroy not him with thy meat for whom Christ died, 1. Cor. 8. 12. Through thy knowledge shall thy weak brother perish.  
If Scandals in such cases be so dangerous in their issue, & of such mortal consequence, then what are Scandals in a higher nature in the offensive, and evil lives of such as profess Religion? How much more are they of deadly consequence, and how much more is blood spilt by them? If a man may have his hand in the blood of souls by giving scandal in the doing of things in their own nature lawful, then how much more by giving scandal in the doing of such things as in their own nature are sinful and unlawful? There is a Law Exod. 21. 33, 34. that if a man open a pit, and cover it not, and an Ox or an Assefal therein, the owner of the pit shall make it good. Now in every Scandal given there is a pit digged, and opened, every one that gives a Scandal opens, and digs a pit, into which many a soul falls headlong. If he that opened the pit must make good the Ox or Ass, that fell thereinto, that is, must pay the full price and worth of it to the owner, what must he do that opens a pit into which a soul falls? Surely God will require it at his hands, and it must be made good. Doth God, saith the Apostle, take care for Oxen? So here, will God require Oxen at their hands through whose default they fall into pits? then how much more doth he take care, and will he require souls of men at their hands, that by Scandals have opened pits into which they are fallen, and ruined? There is another Law in the same place worth our noting to this purpose, Exod. 21. 22, 23. If men strive & hurt a woman with child so that her fruit departed from her, & yet no mischief follow, he shall be surely punished, etc. And if any mischief follow thou shalt give life for life, or soul for soul, as the words originally are; If no mischief follow either to the woman or the child, yet a punishment was due in such a case, but if mischief followed, than life for life, soul for soul, Now in the case of scandals it is a sure thing that Mischief doth follow, we saw before what a deal of Woe, and Mischief they bring with them. He that gives a Scandal is as a man that smites or spurns a woman with child. He that doth so, a hundred to one but he causes mischief to follow.  
It may be there was a man that began to have some good in him, some hope that Christ began to be form in him. Now a man gives some heinous Scandal, and thereupon mischief follows, all those hopes are dashed, this man flies quite off, and casts off all thoughts of meddling any more with godliness, here is one with child spurned, and a mischief follows, therefore life for life, soul for soul will be required. 
x Vae illi qui scandalizaverit unum ex pusillis istis. Vae pregnantem calcanti. Ambros. in Psal. 118.  Woe be to him that spurns a woman with child, and causes mischief to follow, and therefore Woe to him by whom an offence comes, because by him mischief comes, mischief comes to many a soul, the mischief of rejecting religion, or the mischief of an hardened heart. And therefore is God thus severe in his justice upon such because they do bloody mischief, and therefore they must give 
z Qui scandali conscius est animam dabit pro anima eius quem scandalizanit, Origen.  soul for soul.  
It may be that many a man was like to be brought on to Religion, might have some 
a Factus sum opprobrium & vicinis meis nimium] vicinis meis nimium opprobrium factus sum, id est, qui mihi (Ecclesiae) iam appropinquabant ut crederent: hoc est, vicini mei nimium deterriti sunt mala vita malorum & falsorum Christianorum. Quam multo● ènim putatis, fratres mei, velle esse Christianos', sed offendi malis moribus Christianorum. Ipsi sunt vicini qui iam appropinquabant, & nimium opprobrium illis visi sumus. Augustinus in Psal. 30.  thoughts of embracing, and receiving the truth, but now some Professor of Religion falling foul, he falls off and will none, all these thoughts are dampt, and so laid aside. There be so many souls lost, and kept out of Heaven by that Scandal, Here is the blood of souls spilt. How many might have come to have been godly and religious Christians, if it had not been for the Scandal of some one man professing godliness, and religion. Such a deal of mischief follows by such a scandal. And for this cause, was that woe, upon the Priests that they were base and contemptible, because they had caused many to stumble at the law, and to fly off from religion which was not without the mischieving of their fowls for ever.  
It may be many a man's mouth was shut, and though he said no good, yet he could say no evil of the way of truth, now that a man falls into scandal, his mouth is opened against God, & against Religion, and he blasphemes full mouth. Now is this man's soul by his blasphemy miserably endangered, here is soul blood spilt. What a deal of mischief is done to his soul, but who is guilty of that mischief, but he that gave that scandal? and therefore the 
b Qui enins sine blasphemiae aliorum graviter erraverit sibi tantum adfert damnationem: Qui autem alios blasphemare fecerit multos secum praecipitat in mortem, & necesse erit ut sit protantisr eus quantos secum traxerit in reatum, Salu. lib. 4. de Provide.  blood of that blaspheming soul shallbe required at thine hands that gave the scandal which rushed him into that mischief.  
It may be many a man began to mislike his evil ways, many men's hearts began to misgive them, but now a scandal is fallen out, their hands are strengthened, their hearts are hardened, and so they sealed up to hell. Here is soul blood spilt again. Here be many stumbled and fallen into the pit of hell, I, but who laid this stumbling stone, that hath toppled them over? Here be a company of souls undone, and cast away, I but who hath undone, and cast them away? Here is mischief done, but who hath done it? Even he that hath committed such a scandal; he it is that hath done this mischief, he hath (as much as in him lies) damned and destroyed these souls. And is it nothing to damn souls? Is it any wonder that God should be so severe, when their sin is so bloody, when they have destroyed who knows how many souls? God will punish such as do not endeavour to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys ad Rom. Hom. 25.  save other men's souls what in them lies, what then deserve they at his hands, that castaway men's souls as scandalous sinners do. And what wonder that heavy justice follows heavy sins.  
Thou shalt not put a stumbling block before the blind. Levit. 19 14. But what if a man do it? Then shall a woe, and a curse fall upon him, Deut. 27. 18. Cursed be he that makes the blind to wander out of his way. Now when men do give scandal they do lay stumbling blocks in the way of many blind ones, they cause them to wander out of the way, and to stumble so that they fall into eternal ruin. And therefore is God so sharp with them. We shall see an heavy woe denounced against those false prophetesses. Ezek. 13. 18. Thus saith the Lord God, Woe to the woment that sow pillows to all armholes, etc. But why doth God threatnen a woe against them? See the reason, Verse. 22. Because with lies, ye have made the hearts of the righteous sad, and strengthened the hands of the wicked that he should not return from his wicked way. Now such as give scandal do both these things, they do grieve & sad the hearts of the righteous, and strengthen the hands of the wicked that they return not from their wicked ways. And therefore upon the same ground that the woe was threatened against the false prophetesses, is it due to the givers of scandals. They are guilty of the same evil, and therefore under the same woe. If the false prophetesses deserve a woe because by strengthening the hands, and hardening the hearts of wicked men, they were guilty of the blood of their souls, then because scandalous ones, are guilty of the self same evil, they righteously come under the same woe.  
It is a dangerous thing to have an hand in other men's 
d Igitur & tu quoque si reliquis perditionis causa fueris, graviora patieris, quam qui per te subver si sunt. Neque enim peccare tantum in se perditionis habet, quantum quod reliqui ad peccandum inducuntur, Chrysost. ad Rom. Hom. 25.  sins, and so in other men's damnations. A man's own personal guilt, will be heavy enough, he shall not need to load himself with other men's guilt. Now this is the case of scandalous persons, they stand answerable for others men's sins, as the causers of them, and many times the causers may smart as much, if not more than the committers of them.  
3. God is so severe in the punishment of scandals, because by them is brought a blur, a disgrace, and a Reproach upon a whole Church. As God is tender of this own, so is he also tender of the honour of his Church. It is not safe to bring disgrace but upon one good man, nay, we saw before that he must smart for it, that brought up an evil report, but upon one virgin of Israel, Deut. 22. Is God so tender of the honour, and credit of one virgin of Israel, what is he then of the honour of all Israel. If not safe to bring up an evil report upon one member of the Church, then much less to bring up an evil report upon a whole Church. We find Numb. 14. 37. some there that brought up an evil report upon the land, and what was the sequel? They died of the plague before the Lord. If God were so severe in his justice to smite them with present death that brought up an evil report upon the Land of Canaan, what severity may they expect that bring up an evil report upon his Church. What comparison between Canaan and God's Church? Now this all scandalous offenders do. If the reproach of their actions, and the Infamy of their practices, were but only personal, the matter were not so great, they have but their just deserts, but the reproach of their scandals redounds to the disgrace of the whole 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Apol. 2. a pro Christianis.  Church of God and the excrementitious filth of their actions is thrown in the face of the whole Church. David hath a prayer. Ps. 69 5. 6. O God thou knowest my foolishness, and my sins are not hid from thee, let not them that wait on thee O Lord God of hosts, be ashamed for my sake O God of Israel. As if he had said. Thou knowest O Lord, what heinous things mine enemies lay unto my charge, thou that knowest all my foolishness and sins, knowest that they lay them falsely upon me, But what ever sins they charge upon me, yet Lord keep me and preserve me, that I may not fall into any such scandalous sin, that may bring shame, & reproach upon thy people, Let me not so sin, that for my sake thy people should have any shame. Mark then that when any that profess the Name of God fall into any gross evil, it turns to the shame not only of him that falls, but it brings shame upon all that wait upon God, and seek him. All God's people suffer, and share in the reproach of one miscarrying. We have an example of it. 1. Cor. 5. 1. It is reported commonly that there is fornication amongst you. 
f Pungit ac ferit et quoad eius fieri potest commune profert probrum criminis. Non dixit enim curille, aut iste▪ est fornicatus, sed auditur inter vos fornicatio, ne ut qui essent nulli reprehensioni affines, pigri esset ac socordes, sed utpote communi percusso, & in crimen vocatâ ecclesia ita essent animi dubij & anxij. Nemo enim dicet inquit quod ille aut iste fornicatus est, sed quod in ecclesia Corinthiorum admissum est illud peccatum. Chrysost. in locum.  He doth not say, men do report that such a man hath committed fornication, but the report goes that fornication is committed amongst you. If it had been reported that such a man had committed fornication, that had been but a personal reproach, and disgrace to that one particular man. But; It is reported that fornication is committed amongst you, so went the report. There is fornication amongst the Christians, and in the Church of Corinth, And so the reproach was general to the whole Church of Corinth, and common to them all, So that by his Incestuous fact he brought a reproach upon the whole body of believers. And the heathen questionless so reported it as to blur them all, as if they were all a like. So the whole Church of Corinth suffered by that one man's scandal. And this is the ordinary practice of enemies to disgrace all with one man's folly. Thus was it the Devil's policy and malice to raise up those Impure 
* His igitur diabolus usus est— ut gentibus qui erant à fide alieni ansam praeberent sacrosancto Dei verbo petulanter impieque obtrectandi: eo planè consilio ut fama de flagitiosa eorum vitae ratione passim dissipatâ turpem ignominiae notam universae Christianorum multitudini inureret, Euseb. Hist. Eccl. lib. 4. cap. 7.  Gnostickes, that the heathen might have occasion of speaking against the Gospel, and that the report of their flagitious courses being every where spread, he might brand the whole multitude of Christians, with the mark of their Ignominy. There is the same spirit reigns in all enemies that was in Haman, Mordecay had offended him, but it would not serve his turn nor, satisfy his malice to lay hands on Mordecay alone, for they had showed him the people of Mordecay, wherefore Haman sought to destroy all the jews, even the people of Mordecay. Esth. 3. 6. Mordecay had done him no wrong nor committed any offence, but when Hamans' choler was up, the quarrel is not at Mordecay alone, but at his people. So is it in cases of just offence, when scandals are given, the shame and blame is not laid upon the offender alone, but upon his people, not upon that professor alone but upon all professors, not upon that member of the Church, but upon the whole Church. It is a true thing which 
g Quid tam time●dum quam cum vidi● homo multos male viventes, & de quibus bene sperabatur in multis malefactis inventos? Timet ne tales sint omnes quos putabat bonos, & veniunt in suspicionem malam prope omnes bo●i. Qualis vir? Quomodo cecidit? Quomodo ingenious est in illâ tu●pitudine, in illo scelere, in i●●o facto malo? Putasnè tales sunt omnes?— Quanta mala dicunt in malos Christianos quae maledicta perveniunt ad omnes Christianos'? Nunquid enim dicit qui maledicit aut qui reprehendit Christiano●, Ecce quid faciunt, non boni Christiani? Sed ecce quid faciunt Christiani. Non separate non discernit. August. in Psal. 30.  Augustine observes, that when some one man falls into some gross evil, that gave some hope, and made some show of goodness, that such as are without, are ready to judge others like them, and that an evil suspicion lies upon all good men. Oh what a man? say they. How foully is he fallen? how is he found in such a filthiness, in such a wickedness, in such a vile fact? do ye not think that they are all such? how great and foul evil things, saith he, do they speak against evil Christians, which evil sayings reach unto all Christians? for, doth he thus speak, that speaks evil of, or falls foul upon Christians, Behold what they do that are not good Christians? No, but, Behold what the Christians do▪ he puts no difference at all. And so the scandals of one Christian, tends and trenches to the disgrace of all Christians, even to the dishonour of the 
h Sed quosdam audio inficere numerum vestru●, & lauden praecipai nominis pra●a conversatione destruere— Cum quanto enim nominis vesiri pudore delinquitur quando alius aliquis te●ule●tus & l●sci●ien● demoratur, etc. Cypr. Epist. 7.  Christian name, the fall of one scandalous professor to the reproach of all.  
4. Lastly, God is so severe in punishing such as give scandal, because their sins therein are greater than other men's. Though other 
i Ex ipso utique deteriores sumus si meliores non sumus, qui meliores esse debemus. Criminosior enim culpa est ubi honestior status: si honoratior est persona peccantis, peccati quoque maior invidia, furtum quidem in homine est malum facinus, Sed damnabilius absque dubio si Senator furatur aliquando. Cunctis fornicatio interdicitur, sed, gravius multo est si de clero aliquis quam si de populo fornicatur. Ita & nos qui Christiani esse dicimur, si simile aliquid barbarorum impuritatibus facimus gravius: erramus atrocius enim sub sanccti, nomnis professione peccamus. Vbi sublimior est praerogativa, maior est culpa, Ipso enim, errores nostros, religio quam profitemur, accusat. Criminosior eius est impudicitia qui promiserit castitatem, foedius inebriatur, sobrietatem fronte praetendens. Nihil est Philosopho turpius vitia obscaena sectanti, quia praeter eam deformitatem quam vitia in se habent, sapientiae nomine plus notatur, & nos igitur in omni humano genere philosophiam Christianam professi sumus, ac per hoc deteriores nos cunctis gentibus credi atque haberi necesse est, quia sub tam magno professionis nomine vivimus, & positi in religione peccamus. Salu. de Provide, lib. 4.  men commit the self same sins they do, yet are they not so great in other men, as they are in such as profess religion. Their sins are greater than other men's, because theirs, because the sins of such as honoured with an high and holy calling to be the people of God, to be a people near unto him. And the greater a man's honour is, the more it aggravates his guilt in case of offence. Theft is foul in any man, but most foul in a Magistrate. It is a fouler offence for a Minister then another man to commit fornication. The dignity of the person adds to the foulness of the guilt. So here, such whom God hath called with this high calling to be his peculiar people, have a dignity, & excellency above other men, & the dignity of their persons adds to the indignity of their facts. Speak unto the children of Israel and say unto them, when any man hath a running issue out of his flesh, because of his issue he is unclean, Leu. 15. 2. 4. But why, speak unto the children of Israel? Because they only were unclean, and made others unclean by running issues. Heathens as some observe out of the jewish Rabbins, did not make unclean by an issue, or childbirth &c: but Israelites did. An issue was an issue in an heathen, as well as in an Israelite, but in an Israelite only an unclean and a defiling issue. Sins are sins in other men as well as in professors of Religion, but in professors they be horirible sins, jer. 18. 13. Ask now among the Heathen, who hath heard such things? The Virgin of Israel hath done a very horrible thing. The sins of God's people are horrible sins, because 
k 
Quanto enim honoribus alios antecellunt, tanto quoque ipsorum peccatum, etiamsi alioqui idem sit, gravius efficitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. pelus. lib. 4 Epist. 15.  
Quo grandius nomen, eo grandius scandalum Ber. Epist 200.   their persons are honourable persons, Isai. 43. 4. As God speaks of the Prophets of Samaria and jerusalem, jer. 23. 13, 14. So it may be said of the people of both. I have seen folly in the Prophets of Samaria, I have seen also in the Prophets of jerusalem an horrible thing: and yet in effect the sins of both were the same, but the same sins diversely circumstanced may differ much, and so by reason of the persons one being Prophets of Baal, the other professing themselves the Prophets of the true God, that which was but folly in the Prophets of Samaria, was an horrible thing in the Prophets of jerusalem. So is the case amongst the people, that which is but folly in such as are ignorant, irreligious, and live without God in the World, is an horrible thing in a man that makes profession of Religion. And therefore hence, it is just with God to be so severe in the punishment of such, and God will be sanctified in them that come nigh unto him, and before all the people will he be glorified, Levit. 10. 3. If he be not sanctified by their singular and special obedience towards him, he will be sanctified by his justice upon them, and will be glorified before all the people, that is, publicly and openly, he will do such severe exemplary justice upon them, that all shall take notice of it. It suits with that, Amos 3. 2. You only have I known of all the Families of the earth, therefore I will punish you for all your iniquities. How smart was God's justice upon jerusalem? Dan. 9 12. For under the whole Heaven hath not been done, as hath been done. upon jerusalem. Why so? for under the whole Heaven had not been done, as had been done in and by jerusalem. jerusalem was the holy City, Math. 4. 5. The City of the great King, Math. 5. 35. The City of God, Psal. 87. 3. Such she professed herself, so that she sinning, her sins were out of measure sinful, and therefore God most righteous, though most severe against her.  
It is in this case of the people's sufferings, as it was in the Priest's Offerings. We shall see that in some cases the people sinning, they might bring for their Offering a Kid of the Goats, Levit. 4. 23, 28. But still for the sins of the Priests there must be offered a Bullock, Levit. 4. 3. Levit. 16. 6. Exod. 29. 10. What might the reason of this be? The Priest's person being more excellent, and nigh unto God, their sins were greater than other men's, so much greater as a Bullock is greater than a Kid, and therefore whereas a Kid would serve another man, the Priest must bring a Bullock. So here in case of suffering justice. All that profess themselves God's people do profess themselves Priests unto God, and therefore their sins are as much above other men's, as is a Bullock above a Kid, and therefore when other men's punishment which they suffer shall be but the weight of a Kid, that punishment which they suffer shall be the weight of a Bullock. Woe, even a weighty, and an heavy Woe to him by whom the offence cometh.  
Profession of Religion gives no man a licence or dispensation, as if because men will own and countenance Religion, God were beholding to them, and they may take liberty to do what they please, but profession of Religion is the strongest 
l Religio autem est scientia Dei, ac per hoc omn●● religiosus hoc ipso quod religionem sequitur Dei se volun●●tem nosse testatur. Professio itaque religionis non aufert debitum, sed auget. quia assumptio religiosi nominis sponsio est devotionis, ac per hoc plus quispiam debet opere quanto plus, promiserit professione. Saluian. contra Auarit. lib. 1.  obligation, & the deepest engagement unto godliness & holiness that can be. That bond and obligation being broken, God will assuredly both sue the bond, and take the forfeiture to the utmost.  
And thus we see the reasons of Gods so sharp severity in punishing Scandals, and scandalous offenders.   

CHAP. IX.  
The great care we should have of giving scandal, and sorrow for them given, and the cause of humiliation they have by whom offences come.  
THe justice of God being thus smart and severe upon such as give offence, consider we for the close of all, what use may be made of it. It serves therefore to teach three things:  
1. God's justice being so severe against the givers of scandal, how wary and how careful should it make us, and with what fear and trembling should we walk, least at any time an offence should come by us. Let this Woe pronounced against all scandal-givers' be as the flaming Sword of the Cherubims to scare us, and make us afraid how ever we do any thing, or come near the doing of any thing that may prove offensive and scandalous. Since the Woe is so heavy and so smart, let it make us listen to that counsel, Rom. 14. 13. That no man put a stumbling block, or an occasion to fall in his brother's way. If Christ have denounced a Woe, and a Curse to him that lays a stumbling block in another's way, then as we fear that Woe, and that Curse to light on our heads: so take heed of laying a stumbling block for another man's feet.  
Let us learn to live by that rule, 1. Cor. 10. 32. Give none offence, neither to the jews nor to the Gentiles, nor to the Church of God. Have a care so to carry ourselves, that neither the Church of God may be grieved, nor the enemies of the Church be either hindered from good, or hardened in evil to their ruin and destruction.  
We see, Reuel. 2. 14. That Balaam taught Balak to cast a stumbling block before the children of Israel. He did not himself cast the stumbling block, but he taught Balak to do it. And yet God met with Balaam, and taught him by his justice upon him, what it was to teach others to cast stumbling blocks in his people's ways, Numb. 31. 8. Balaam was slain by the Sword of Israel amongst the Midianites. He had taught Balak to make them stumble and fall, therefore God in his justice makes him fall by the Sword.  
Now, what if he had put stumbling blocks himself, how much more would God's justice have pursued and overtaken him? Now scandalous persons do themselves put stumbling blocks before men, and therefore, we know what Paul's resolution is, 1. Cor. 8. 13. Wherefore if meat scandalise my brother, and lay a stumbling block in his way, I will eat no flesh whiles the World stands, lest I scandalise my brother. What is eating of flesh to the works of the flesh, to the sins of uncleanness, fraud, and notorious deceit? And if Paul rather than he would give offence would not eat flesh, which was 
m Caeteru● cum remade● formidabilem esse demonstratum sit in ij● quae in potestat● nostra posita sunt fratrem scandalizare, quid de ijs dicendum erit qui rebus vetitis faciendis loquendisue scandalizant. Basil. Sivero in licitis tale est iudicium, quid diceadum est de vetitis. Ibid.  lawful to do in its own nature, how much more would he have resolved never to have given offence by foul and notorious practices? Surely he implies this much more, I will never commit uncleanness, I will never be a fraudulent dishonest dealer whilst the world stands lest I give an offence, and lay a stumbling block in another's way. Why would Paul forbear flesh for ever, in case of Scandal? Certainly he had an eye to this Woe, and and therefore chose rather to eat no flesh then to eat it so sauced. It might prove no better than the Israelites Quails, Psal. 78. 27, 29, 30, 31. He reigned flesh also upon them as dust▪ so they did eat and were filled, But while their meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them.  
A man had been as good have fasted as have had their dainties with that sauce. So Paul knew that meat eaten with Scandal, would have been sauced with a Woe, and therefore, wisely resolved rather never to eat flesh then to eat it on such terms. Upon the same ground since such a Woe follows upon giving offence, dread we to do any thing that may be scandalous, and resolve never to do it whilst the World stands.  
Our Saviour Christ was not bound to pay Tribute, or Custom, but yet he is willing to part with his right upon this ground, Math. 17. 27. Notwithstanding lest we should scandalise them, etc. To prevent Scandal he parts with his right, and rather works a miracle, than he would give them offence.  
How much more then, there being so heavy a Woe, should we be careful to avoid that which is sinful and unlawful, lest we should scandalise men, and lay ruining stumbling blocks in their ways. Woe to him by whom the offence comes.  
Now then as we would fear to meet with this woe, so take heed of giving any offence. As we would fear to have a Woe come upon us, so let us fear to have an offence come by us. This is the very use our Saviour makes of it, Luke 17. 1, 2, 3 Woe to him through whom offences come, Verse 1. But, why so? Because of that which follows, Verse 2. And thereupon infers that, Verse 3. Take heed to yourselves. As if he had said, since there is such a Woe follows upon giving offence, therefore let me advice you in any case to take wondrous heed to yourselves, that you give no offence, nor fall into any Scandal.  
It should be the care and endeavour of all God's people to do their best to remove all stumbling blocks and stones out of the way, Isa. 57 14. Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people, Isa. 62. 10. Prepare you the way of the people, cast up, cast up, the high way, gather out the stones. Therefore if they must gather out the stones, they must take heed of laying stones in the way, if they must take stumbling blocks out of the way of the people, then must they not lay stumbling blocks in their way. Woe unto him that doth not his best to take up a stumbling block out of the way, therefore much more a Woe to him that shall cast a stumbling block in the way.  
Quest. What may a man than do, and what course may one take to keep and preserve one's self from falling into Scandals.  
Answ. To save ourselves from falling into Scandals, do these things.  
1. Walk with Selfe-iealousie, and Selfe-suspition. In a conscience of our own frailty be we ever jealous and suspicious of ourselves. That which our Saviour speaks of securing ourselves in case of tentation, is to be done, to secure ourselves from the danger of Scandals. Watch and pray least ye enter into tentation, Math. 26. So watch and pray least ye fall into Scandals. Now nothing will keep our eyes open in watching, nor our mouths open in praying, more than a fear and an holy jealousy, and suspicion of ourselves by reason of our frailty, lest we be overtaken and ensnared.  
The profession of religion 
n Non quisquam wiretur, dilectissimi fratres, etiam de confessoribus quosdam ad ista procedere, inde quoque aliquos ●am nefanda, quam gravia peccare. Neque enim confessio immunem facit ab infidijs diaboli, aut contra tentationes— adhuc in seculo positum perpetuâ securitate defendit. Caeterum nunquam in confessoribus frauds, & stupra, & adulteria, post modum videremus, quae nunc in quibusdam videntes ingemiscimus & dolemus. Cypr. de unit. Eccles.  secures no man from scandals, neither is it any protection from that danger. Men are deceived that so imagine. Nay, no men in more danger of fowl offences than such, & they in most danger that are men most eminent, and of greatest note for profession. We saw before what special reason Satan hath for it to seek the ensnaring of such. Profane, and irreligious persons are not so beset, nor haunted so with importunity of Satan's malice as those are & shallbe, that take upon them the profession of Godliness. Profane and Godless persons are his own sure enough already, and as he 
o Quidan pastoris fungens munere in pago Durweiss circa Esweiler puellam nomine Helenam diabolt obsidione pressam liberare velle elato supercilio promittebat atque se operam ludere videns indignabundus tandem in haec verba erupit, quae non intellecturum doemonem fortasse sperabat. Si ullam habes, potestatem transmigrandi in Christianun sanguinem transmigra ex illa in me. Cui incunctanter latinè, & quidem iuridicè respendit Diabolus, Quem pleno iure in pastrem● die possidebo, quid opus est illum tentare. Wier de praest. Daemon lib. 5. cap. 24.  answered that exorcist taking upon him to dispossess a maid of the Devil, and adjuring him to come out of her into himself; What shall I need to tempt, and possess him of whom I shall have full possession at the lastday, So what cares he to tempt those that he hath already possession of, and are taken and led captive at his pleasure. And besides nothing the advantage and gains comes in by such men's sins as do by the fowl, and notorious falls of such as profess religion. Therefore the Devil seeking a new possession, and withal the raising of his Kingdom by their falls, it is apparent that they are in greater danger of Satan's malice then the other. It therefore concerns them out of the Conscience of this malice, of his, and their own frailty, to be very jealous and suspicious of themselves, and out of that fear and jealousy to watch and pray.  
Our hearts are false and fickle, exceeding ready to close with Satan, therefore keep so much the more strict watch over them. We are exceeding weak and frail, look up to God, and beg his help. It is God that keeps the feet of his Saints, and the wicked shallbe silent in darkness. 1. Sam. 2. 9 Except the Lord keep the City the watchman watches in vain, and except the Lord keep the feet of his Saints, all their watching is in vain. Alas if we trust to our own keeping how soon will our feet be ready to slip, how fowl shall we fall, and into what scandals shall not we run? And then how fare would wicked ones be from being silent in darkness? Indeed when God keeps his Saints feet, he silences, & stops wicked men's mouths, because than they have nothing to say against Godliness. But if God keep not the Saints feet, how soon and how wide are wicked mouths opened to clamour and blaspheme? Therefore out of an holy fear and jealousy of our own weakness, let us daily petition God by prayer that he would keep us that our feet may not stumble, that he himself would take the charge of us that we dash not our foot against a stone. There is a promise jer. 31. 9 I will lead them, I will cause them to walk in a straight way wherein they shall not stumble. Now when men out of a fear and jealousy of their own infirmity and frailty, do daily look up to God, and beg guidance, and safe conduct from him, he will lead them and make them walk in a straight way wherein they shall not stumble. This was David's practice. Psal. 5. 8. Lead me O Lord in thy righteousness because of mine enemies, or mine observers, as junius renders it, make thy way straight before my face. He saw that he had many eyes upon him that observed, and watched him narrowly, he knows his own readiness to turn aside into by and crooked ways, his suit therefore to God is, that he would lead him. Whilst God hath a man by the hand how safe is a man from falling? And God that keeps the feet of his Saints. 1. Sam. 2. 9 hath his Saints in his hand. Deut. 33. 3. All his Saints are in thine hand. It is good daily by prayer to put our selves into God's hand. It is just with God to check selfe-confidence & to let such men slip & fall too, that by their falls they may know their frailty. 
p Laudo Petrum sed prius erubesco pro Petro. Quam prompta anima, sed nesciens se metiri. Aug de diverse. ser. 39  Peter's case is well known, Though all, yet not I, he was of a forward spirit, but knew not how to measure himself, if he had had more fear & jealousy he would have been more watchful, and have sought more to God, and would have said rather, If all men should yet Lord by thy grace keep me that I may not deny thee. He had been more secure if he had been less secure. But now that he stands wholly upon his own legs, how soon, & how miserably falls he? The child that cares not to be led but will go of himself, gets many a knock, and many a shrewd fall, but the child that is fearful, and out of his fear will be in the mothers or nurse's hand, and will cry to be led, that child escapes many a broken face.  
2. Mortify your dearest lusts. A fostered and a cherished lust doth exceedingly endanger a man, puts him into great danger of falling into scandal. Let a lust be loved, and cherished and it will so befool, and bewitch a man that he will maintain, and sockle it though it be with the hazard of the credit of Religion, and the Gospel, it will grow so strong at the last that it will headlong him into some scandal or other. Therefore deal severely with these lusts, that will bring thee happily to do that which will cause God to deal severely with thee, be sure to make sure work with them by mortification, that is a good way to preserve thee from scandal. This is the very course our Saviour here prescribes. Having in this seventh verse shown the woe that falls upon the givers of scandals, see what he infers, Verse. 8. 9 Wherefore if thine hand, or thy foot offend thee cut them off, and cast them from thee, etc. And if thine eye offend thee pluck it out, and cast it from thee. etc. Mark then what it is that makes men offend. Namely men's lusts, their right hands, eyes, feet. These be the scandal-breeders. If a man would be free from giving of offence he must out, & off with that which causes him to offend. Now lusts when they are made much of, when they be made dear, hands, and eyes, and right eyes, assuredly they will cause men to offend. Therefore the way to save ourselves that they cause not us to offend, is to offend them, the way is by mortification to cut off, and cast away, such hands, feet, and eyes as will cause us to offend. Were but this done how happily might many fowl scandals be prevented? If David had presently pluck out his wanton eye, and cast it away; how easily had he been secured from that great offence he gave?  
It may be many a man out of the great pride of his heart, and his abundant self-love makes his credit and esteem amongst men to be his right hand, his right eye, his very Idol. Now this is a lust that will cause a man to offend. A man in this pride and self-love to maintain and uphold his good opinion and esteem, runs into this and that secret evil practice, and rather than his esteem, and credit should sink in the world, uses a number of shifts, and dishonest courses, and a company of deceitful guiles to uphould his esteem, and runs so far in at last, that he comes not off, with fowl scandal. Now mortification and self denial had prevented it. If such a man had plucked out this eye, cut off this hand and foot, he had not halted, nor stumbled nor fallen into scandal. The not cutting of this foot caused the stumble, the fall. One chop had saved and prevented all, for if he had but denied himself, and thus thought with himself, If it be God's will that I shall be low, and mean in the world, if he will have me come down and be in an inferior estate, his will be done, I will humbly submit to his pleasure, and I will not to uphold my credit in the world for a time, hazard and wound the credit of the Gospel, and religion, I will tread my credit under foot, rather than bring any discredit upon the Gospel; If thus by selfe-deniall a man could have submitted to God's wisdom and administration, & could have mortified his self-love, so as to have laid his credit and respect in the world at God's foot, how happily might a fowl scandal have been prevented? Every unmortified lust is a scandal that will cause a man to offend, so many lusts so many tares. Therefore burn, and fire those tares, gather out and cast out those scandals that will breed scandals and cause offences. Math. 13. 40. 41.  
3. Labour for sincerity, and fruitfulness in the ways of God. I dare not say that all that fall into scandal are Hypocrites, & barren. But yet sure it is, that God many times punishes these two things with scandalous falls. When men are not so sincere and so fruitful as they should be, God leaves them to themselves, that by such scandalous falls they may be humbled, for not walking so sincerely and so fruitfully as they should have done, and as their profession required at their hands. Therefore the more sincere, and fruitful we are, the more are we out of danger of scandals. See Phil. 1. 10, 11. That ye may be sincere and without offence till the day of Christ, Being filled with the fruits of righteousness. So then the way to be without offence is to be sincere, and to be filled with the fruits of righteousness. So long as we adorn the Doctrine of God our Saviour in all things, we shall keep ourselves from giving offence. Now sincerity, fidelity, and fruitfulness do adorn the Doctrine of God, Tit. 2. 9, 10.  
4. Think always upon those two texts. First that, Neh. 4. 9 It is not good that ye do, ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies? Are we by Satan tempted to any sinful course that specially may prove scandalous, think we thus with ourselves. It is not good that we are about to do, the thing is naught and sinful. If we do thus how will enemies of godliness and Religion triumph, how will they reproach and scorn Religion and therefore to prevent their reproach, and to prevent the opening of their mouths, how ought we to walk in the fear of God. I will rather die then give them just occasion to reproach. If they will needs be reproaching, let them do it at their 
q Abundet hospitalit as vestra, abundent bona opera vestra Quod iubet Christus faciant, Christiani, & tantum suo malo blasphement pagani. Aug. Hom. 10. in append serm.  own peril, they shall have no cause from me to open their mouths in reproachful wise. And this is the very argument the Apostle uses to persuade women to a godly, discreet, chaste, and obedient carriage, That the word of God be not blasphemed, Tit. 2. 4, 5. Secondly, consider that text, Neh. 6. 11. Should such a man as I flee? And who is there that being as I am, would go into the Temple to save his life? I will not go in. It were an happy thing in these cases if men would know themselves, what they are, and would stand upon it with Satan. Should such a man as I do thus? Nehemiah we see would not go into the temple to save his life, when he considered what he was, Such a man as I? Being as I am? It is no pride in these cases to stand upon what we are, but much safety were in it. Should such a man as I? Why what a man is he that professes religion? He is one that hath the Name of God called upon him, If my people on whom my name is called, 2. Chron. 7. 14. He is one that is called with an high calling. Phil. 3. 14. He is one that is called to Holiness. 1. Thes. 4. 7. He is one that is precious and honourable Isa. 43. 4. He is one of the Saints of the most high, Dan. 7. 18. 22 He is one of the Sons of God. 1. joh. 3. 1. And now shall such a man as he run into fowl and base actions? Who, being as he is, would not rather lose his life, then dishonour such a profession, then disgrace such and so many dignities? Why did jeremy so willingly subject to God's word? For thy name is called upon me O Lord God of hosts. jer. 15. 16. And should such a man as he not give all obedience to God? Why was Ezra ashamed to require of the King a band of Soldiers, and horsemen to help against the enemy? Because it would not stand with that profession he had made before the King, Because we had spoken unto the King saying, The hand of our God is for good upon all them that seek him, but his power & his wrath against all them that forsake him. 1. Ezra. 8. 22. He had made this profession before the King, and should such a man as he, that had made such a profession do a thing so contrary thereunto? What a fowl shame had that been? No wonder, having made such a profession, that he was ashamed to do it. If men would but seriously consider what kind of persons they are, and what kind of profession they make, oh how would they for shame not meddle with base actions. What was the reason that Mordecay, would not bow to Haman? They spoke to him daily, and he harkened not unto them. And what was his reason. Reason good enough, He told them that he was a jew. It would not stand with the religion he professed to bow to Haman as they bowed to him. He was a jew, one of the people of God, that professed the worship of the true God alone, and should such an one as he bow down to Haman, not only a mortal man but an accursed Amalekite? Who would being as he was, if it had been to have saved his life, have wronged not so much his nation as his religion, and profession as to have bowed to him What made Abraham that he would not take any thing that was the King of Sodoms from a thread even unto a shoe latchet, but because the King of Sodom should not say, I have made Abraham rich. Gen. 54. 23. Like enough Abraham had upon all occasions, and in all places professed that God whose name he professed had made him so rich, therefore would he do nothing that might be any prejudice to that his profession, he had a care so to carry himself that the enemies of God should not have any thing to say that might disgrace his profession. Thus if a man would consider the highness of his calling, the honour of his profession, and would in all tentations unto fowl and shameful actions but think, should such a man as I do this? or who being as I am, would do this? how might he be preserved from many a foul scandal? Mordecay told them he was a jew, do thou in all tentations to foul actions, tell Satan thou art a Christian, and should such a man as thou do so?  
5. Look upon other men's falls, 
r Propone nihil esse quod tibi accidere. non possit. Vita foveam in quam vides alium coram te incidisse. Aliorum perditio tua fit cautio. Bern. de Inter. Dom. cap. 45.  and tremble, and take warning by them. Say not in the pride and carnal boasting of thy spirit, rather than I would have done as he hath done, I would have died a thousand deaths; To condemn such as fall scandalously, is not a thing to be condemned, who shall dare to justify such? But a comparative condemning of other men's evils, so to condemn them as to commend and brag of ourselves, what in such cases we would have done, and have been, so to condemn others, as thereby to raise our own praises, what good ones we are, and would have been to them, so to make others black, as to make ourselves show the whiter, this is very dangerous. This savours of much pride, and in such cases it may be 
s Tamen si alicui tanta est fiducia de immobilitate propriae infirmitatis saltem sollicitus reformidet ne ipse sit scandalum visibus alienis, sed terreatur voce Domini comminantis, vae huic mundo à scandalis, Cypr. de singul. Cleric.  just with God, so to give us up to the power of our own corruptions, that we may fall into the selfsame evil so condemned.  
That Proverb of salomon's would be thought upon in all such events, Prou. 27. 19 As in water face answers to face, so the heart of man to man. Let a man look into the water, he sees in it a face in all points answering to his own, the same spots, Warts, Moulds, and blemishes that he sees in the face in the water, they are all in his own, there is face answering to face. So doth the heart of a man answer to a man.  
The same evils, corruptions, lusts, and sins that thou seest in another man's heart, breaking out in his life the very selfsame are in thine own heart, his heart to thine is but a face answering thy face, his heart is but as the face in the water to thy face, therein mayest thou see what is in thine heart. And therefore his heart being the very picture of thine own, look not upon his falls, but with fear & trembling, considering lest thou also thyself mayest be tempted, and fall as fowl as he. His heart naturally is as good as thine, and thine naturally as bad as his, and therefore no better course in the view of his fall, then to fear and tremble, lest thine heart may serve thee as slippery a trick as his heart hath done. Such humble fear and trembling will awaken to an answerable caution, and so may prove a good preservative against the danger of Scandals.  
2. A second thing, this point of God's severity may teach, is to stir us up to mourn and grieve when Scandals fall out. There be diverse grounds of mourning in such cases.  
As first in regard of the woe that is to the world from offences, and the great mischief that will be done by them, That so many will start at and fly from Religion, that so many will blaspheme the Name of God, that so many will be hardened to their own ruin, here is cause enough of mourning to all good hearts. There is a compassion and there be bowels to be shown to mankind, even to reprobate ones, and a sorrow should there be for the loss of their blood. And secondly, a sorrow should there be for God's dishonour, the Church's reproach. But thirdly, there is yet another ground of sorrow arising from this point, a sorrow there should be in such events in regard of the woe that will fall upon such by whom the offence comes. If their case be such that so many woes will pursue them, then how should men's bowels earn with compassion towards them, and out of Christian pity commiserate their condition?  
The course of the World is to rejoice, and insult over such. That is not lawful in sinless cases, Prou. 24. 17. Rejoice not when thine enemy falls, namely, into some outward affliction, neither let thine heart be glad when he stumbles; Therefore much more unlawful in cases of sin, and scandal. This highly displeases God. Others it may be rejoice not, are not glad, but in the mean time they mourn not, neither are they in sorrow for God's dishonour, or the offender's danger. Surely, as there is joy in Heaven when one sinner reputes, and rises, so should there be sorrow on earth, when one man professing Christ, sins, and falls fowl. This was the Corinthians fault, 1. Cor. 5. 2. And you are puffed up and have not rather mourned. They should therefore in that case have mourned, and sorrowed as for God's dishonour, so for the danger into which that man by his scandal had brought himself. And this being done might be a great help to stir up a man fall'n into a scandalous sin to mourn for himself. For when he shall see others lay his case to heart, and to be so sensible of his ill condition, how may it stir up himself to take his condition to heart much more. It is said that Samuel mourned for Saul, now when Saul should hear that Samuel mourned for him, if there had been any grace in his heart it could not but have made him mourn for himself. It must needs have thus wrought upon him. Doth Samuel mourn for me, and lies my case heavy at his heart? Alas than what cause have I to mourn for my self. It is I that have sinned, and it is I that must smart. What is it to Samuel, that I must undergo such woe, if therefore he, how much more should I mourn. Thus others sorrow might provoke such to mourn.  
3. Lastly, this severity of God's justice considered, it serves for the terror, and the humbling of such by whom offences come.  
Here is that which may break the hearts of them, and make them melt into godly sorrow. Woe unto him by whom an offence comes. Is an offence come by thee, and art thou fall'n into a scandal? behold here a woe out of Christ's mouth pursuing thee, and ready to arrest thee. Behold a woe posting after thee to blast thee in thy Name, to brand thee with Infamy and Reproach. A woe following thee to cast thee out of the hearts, and society of God's people, A woe following thee to smite thee with poverty and sickness, A woe to smite thy Family, thy Children. And shall not such a woe terrify, and mightily humble thine heart? How should the dread of such a woe hanging over thine head lay thee in the dust? If a man had no care of his own soul, or no care of his credit, or no care of society with the faithful, yet if a man had but any bowels of nature towards his poor children, here is that which may make his bowels earn and roll within him. Alas what have I done? I have brought a woe upon myself, and children. Ah, says David, These sheep what have they done? So mayest thou, Alas, these poor babes, and innocent Lambs what have they done? An heavy woe may overtake and smite them for my folly. Woe is me, the cause that my soul hath to be humbled, Oh the cause that I have to put my mouth in the duft? Here is that which should make a man hang down his head 〈…〉 sorrow to think of that woe, 〈◊〉 is pursuing him at the heels. If a man had a Bailiff o● a Sergeant always watching▪ and dogging of him at the heels, that he could not stir out of his doors, but he would be ready to have him by the back, in what a deal of fear would a man be in such a case? What a deal of care would he take to make his peace, and compound with his Creditors? Now when a man is fallen into a Scandal presently, a woe is sent out to pursue and attach such a sinner, oh then the fear, the depth of humiliation and sorrow, that the dread of this woe should work in such a man? It should make him do as in that case, Prou. 6. 3, 4. Go humble thyself, Give not sleep to thine eyes, nor slumber to thine eyelids, till thou hast made thy peace with God. 
t Grandi plagae alta & p●●●●xa opus est medicina. Grande scelus grandem habet necessariam satisfactionem. Ambros▪ add Virg. laps.  Go and do as Lam. 3. 28, 29, 30. He sits alone and keeps silence, he puts his mouth in the dust if so be there may be hope, He gives his cheek to him that smites him, he is filled full with reproach. Sat alone and keep silence, and never wonder, nor murmur that thou art left alone, but Levit. 26. 41. accept of thy punishment. And certainly, where a man is truly humbled he will do so. Sat alone? I cannot find fault with it, I deserve it, accept it. Oh put thy mouth in the dust, thou that hast laid thine honour in the dust, thou that hast laid the honour of religion in the dust. Give thy cheeks to him that smites. Art thou reproached, and filled therewith? take it as the due desert of thy ways, and say with Ecebolius lying, and howling at the Church door, 
u Calcate me salem insipidum. Socrat. lib. 3. cap. 11.  Trample upon me that am unsavoury salt. If at any time thou begin to have but a cheerful thought in thine heart, a cheerful look in thy face, a cheerful word in thy mouth, dash all cheerful thoughts, looks, words, and behaviours, dash them all with the thoughts of this woe. Think still where ever thou art, what ever thou art doing, that thou hearest the sound of this text, and the sound of this Woe, ringing in thine ears, Woe to him by whom the offence comes. What, I laugh? I be merry and jocund? I be chearie and jolly, that have such a Woe hanging over mine head? Oh my soul! droop, and hang down thine head, and be in bitterness of spirit, and 
y Inhaere poenitentiae usque ad finem vitae. Ambros. ad virg. laps.  never have one lightsome look, till the light of God's countenance shine upon thee. Who knows if God should see a man thus droop under the Conscience of his sin, thus laid low under the fear of this Woe, but God of his mercy might in some measure mitigate this Woe, at least might show mercy to the soul in its peace and pardon.   
FINIS.