CHRIST'S Commination against SCANDALISERS: OR, A Treatise wherein the Necessity, Nature, Sorts, and Evils of Scandalising are clearly and fully handled. With resolution of many questions, especially touching the abuse of Christian liberty: Showing that vengeance is awarded against such as use it to the grievance of their weak Brethren. By john Tombs. Minister of God's Word.  1 Cor. 8. 12. When ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 
Printed at London for E. Forrest, and are to be sold by Richard Royston at the sign of the Angel in Ivy-lane. 1641.   

To the RIGHT HONOURABLE JOHN LORD VISCOUNT SCUDAMORE.  
Right Honourable,  
IT is necessary that Christians should be warned of sin against God, lest they incur his wrath. And withal it is as necessary that the sins of which men are warned should be plainly, and distinctly declared. Without the one men's consciences will sin without fear: without the other they will fear where no fear is: the defect of the former will make consciences secure: the want of the la●ter perpetually unquiet, o● settled in error. And errors in conscience produce many great evils not only ad intra in men's own souls, but also ad extra in humane affairs. The endeavouring then t● direct men's consciences in practic cases cannot but be a needful and charitable work.  
And surely as it is useful in other arguments, so very needful in this of scandals. Few there be that heed the terrible commination of our Saviour against scandalisers, and therefore are affected as if by transmigration they had cain's spirit, when he said nunquid ego fratris mei custos? Whence it is that offences are multiplied daily, many souls perish, alienations of mind, schisms, jars and wars too arise. We wish, we pray, I would we might say we hope for a true union and consolidation of men's minds. Certainly it is not to be hoped without removeall of scandals. On the other side the grievous threatening of our Lord Christ doth so affright many consciences, that they are almost irresolute in every thing they do before men, as fearing least there be anguis in herba, some scandal in it. In my small reading and experience I find few doubts of conscience, concerning men's patent actions, in the resolving of which the difficulty hath not most of all rested on this point of scandals.  
Which considerations moved me to apply some part of my studies to clear this argument, and to remove this evil. And having in this form fashioned a treatise, I cannot say polished, it is now produced into the light for public good by discovery of truth. Such as it is I humbly present to your Lordship, as to a person made honourable not only by your high dignities, but also by your noble virtues, manifested abroad in your employments of State, and in this your native country (wherein as in your proper Orb you shined many years tanquam stella primae magnitudinis) by your eminent prudence and integrity in government, and by your rare, pious, and large munificence in restoring tithes, and bestowing lands and building on the Church, and endeared to myself by reason of that noble favour by which your Honour hath been pleased to cheer me in this very great, and very poor Cure, in and under which I now labour. Which I beseech your Honour to accept of as from him that rejoiceth in the prosperity of your Honour and your noble House, and studies to acquit himself  
Your Honours in most humble observance JOHN TOMBS.   

TO THE READER.  
Christian Reader.  
FOR preventing of mistakes I entreat thee to take notice. 1. That whereas I find the word [Scandal] in common speech & some writings used as if it did signify a slander or evil report, I conceive that such use of the word [Scandal] in that sense is different from the proper notation and use thereof: and therefore is omitted by me in this treatise. For though a slander may be a scandal, yet ratio nominis, or the notion and conceit of them is different; the one signifying a false report of another in respect of the speaker whether the party slandered know of it or not, be offended or not: the other generally signifies all such acts whereby men's minds are harmed in reference to the person harmed, as I have declared chap: 1. and 2. of this treatise. 2. That whereas I use the term [regard] sundry time's, especially chap. 4. in such a sense as it carries Rom. 14. 6. where our last translatours by it render [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] used there by the Apostle, and I say such a scandal is not to be regarded or not regardeable, my meaning is not as if it were not simply to be regarded, but in every respect to be neglected, so as that we should not at all be bound to be grieved for another's harm caused by his own wilfulness or ill disposition, nor to pray or use other Christian means to redress it, but only this, that we are not so to regard it as to conceive ourselves bound in conscience to omit our action, or to charge ourselves with sin if we do that thing upon which scandal follows in the cases there mentioned. 3. That there are in the print sundry faults escaped in the few Hebrew and Greek and Latin words, in the running title, in the numbers of sections in the margint, in the interpunctions, and letters, which because I conceive the learned will easily amend, and they are not likely either to hinder or pervert the understanding of the rest, I have thought best not to burden the table of Errata with them, but have collected these few that follow as the most material.   

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

The Contents.  

CAP. 1. Of the meaning of the Text, and the necessity of Scandals.  
Parag: 1. THe speaker and occasion of the words.  
Parag. 2. The partition of the Text.  
Parag. 3. The explication of the word Scandal in the proper acception.  
Parag. 4. Scandal in the Scripture use.  
Parag. 5. Of the sorts of effective scandal.  
Parag. 6. The necessity of scandals.  
Parag. 7. In respect of scandalisers.  
Parag. 8. Of persons scandalised.  
Parag. 9 Of Satan.  
Parag. 10. Of God.  
Parag. 11. For what ends ordered by him.  
Parag. 12. The application. 1. To justify religion notwithstanding the scandals of the professors of it.  
Parag. 13. To magnify the providence of God.  
Parag. 14. To teach men to walk circumspectly.  
Parag. 15. To wait for Christ's coming.   

CAP. 2. Of the woe belonging to scandalisers in general.  
Parag. 1. THe explication of the words of the second proposition of the Text.  
Parag. 2. That a woe belongs to scandalisers.  
Parag. 4. Who are scandalisers, and to what scandalising woe belongs.  
Parag. 5. What woe belongs to them.  
Parag. 6. 7. Why a woe belongs to them.  
Parag. 8. Application 1. to manifest the danger of scandalisers.  
Parag. 9 To admonish them of their sin.  
Parag. 10. Directions to avoid it.   

CAP. 3. Of scandalising in special by sinful example.  
Parag. 1. Scandalising distributed into four ways.  
Parag. 2. A woe belongs to them that scandalise by sinful example.  
Parag. 3. What actions of sinful example do scandalise.  
Parag. 4. How they do scandalise.  
Parag. 5. Why a woe belongs to such.  
Parag. 6. Application 1. to move them to mourn that scandalise by sinful example.  
Parag. 7. 2. To move men to take heed of scandalising by sinful example.  
Parag. 8. 3. And others that they be not scandalised by sinful example.  
Parag. 9 Directions to prevent it.   

CAP. 4. Of scandalising in special by abuse of liberty in things lawful.  
Parag. 1. A Woe belongs to scandalisers by abuse of liberty in things lawful.  
Parag. 2. Reason's thereof out of S. Paul's Epistles.  
Parag. 3. The difficulty of this point, and quaeres propounded to clear it.  
Parag. 4. Answer of the first quaere, what are things lawful and indifferent, and what is our liberty in their use.  
Parag. 5. What ways our liberty in things indifferent may be restrained.  
Parag. 6. The summary of the Apostles resolutions about scandal in the use of things indifferent delivered Rom. 14.  
Parag. 7. And 1. Cor. 8. 9 10. Chapters.  
Parag. 8. Quest. 1. Who are to avoid scandalising by abuse of liberty in things indifferent.  
Parag. 9 Quest. 2. Scandalising of whom by such abuse is to be avoided.  
Parag. 10. Quest. 3. Whether strong ones are obnoxious to such scandal.  
Parag. 11. Quest. 4. Who are to be accounted weak ones not to be thus scandalised.  
Parag. 12. Quest. 5. What evil consequent on our action makes scandalising of this sort.  
Parag. 13. Quest. 6. How long we are to forbear our liberty for fear of scandal.  
Parag. 14. Quest. 7. What foresight of scandal consequent is necessary to make a man capable of scandalising this way.  
Parag. 15. Quest. 8. Whether the restraint of our liberty for fear of scandal be universal.  
Parag. 16. Quest. 9 Whether scandal may be by omission of the use of our liberty.  
Parag. 17. Quest. 10. Whether a community or a Magistrate may be scandalised.  
Parag. 18. Quest. 11. What we are to do when there is danger of scandal one way, and of disobedience to the Magistrate another way.  
Parag. 19 Quest. 12. What we are to do in case of scandal either by using or not using our liberty.  
Parag. 20. Quest. 13. What we are to do when the forbearing of our liberty endangers the loss of it.  
Parag. 21. Quest. 14. What we are to do when there is danger of life by not using our liberty, of scandal by using it.  
Parag. 22. Quest. 15. What we are to do when there is fear of scandal to some, and hope of good to others by use of our liberty.  
Parag. 23. Quest. 16. How far we are to regard the scandal that ariseth from mere fancy without any probable reason.  
Parag. 24. Application 1. To manifest the uncharitableness of scandalisers by abuse of their liberty.  
Parag. 25. 2. To dissuade them from this sin, with directions against it.  
Parag. 26. 3. To admonish men that they be not scandalised by another's use of his liberty, and directions to that end.   

CAP. 5. Of scandalising in special by enticing practices.  
Parag. 1. A Woe belongs to scandalisers by enticing practices.  
Parag. 2. How men scandalise by enticing practices.  
Parag. 3. Difference of scandalisers by enticing practices in respect of the part they act therein.  
Parag. 4. Difference of scandalisers by enticing practices in respect of the motives which incite them.  
Parag. 5. Difference of scandalisers by enticing practices in respect of the matter wherein they scandalise.  
Parag. 6. The reasons of the woe due to this scandalising.  
Parag. 7. Application 1. To manifest the great guilt of scandalisers in this kind.  
Parag. 8. 2. To admonish men to take heed of scandalising this way.  
Parag. 9 3. And those that are apt to be scandalised.   

CAP. 6. Of scandalising in special by persecution.  
Parag. 1. A Woe belongs to scandalisers by persecution.  
Parag. 2. How beleivers are persecuted.  
Parag. 3. How persecutions do scandalise.  
Parag. 4. What woe belongs to scandalisers by persecution.  
Parag. 5. Application 1. To discover the danger of such scandalisers.  
Parag. 6. 2. To deter them from it.  
Parag. 7. 3. To advise them that are in danger of being scandalised by persecutions.   

CAP. 7. Of the aggravation of the woe belonging to scandalisers.  
Parag. 1. THe explication of the third proposition in the text.  
parag. 2. Those that believe in Christ are little ones.  
Parag. 3. Some less than others in spiritual gifts and graces.  
Parag. 4. In power and dignity.  
Parag. 5. Beleivers commonly less than others in the world.  
Parag. 6. Little in their own eyes.  
Parag. 7. Application 1. To advertise us of the estate of beleivers in this world.  
Parag. 8. 2. To teach beleivers contentedness in a low condition.  
Parag. 9 3. To quicken their hope after Heaven.  
Parag. 10. 4. To aggravate the sin of scandalising beleivers.  
Parag. 11. That the woe due to scandalisers of beleivers is greater than any temporal death.  
Parag. 12. Who are to be accounted beleivers in Christ.  
Parag. 13. Why so great vengeance is awarded to scandalisers of beleivers in Christ.  
Parag. 14. Application 1. To manifest Christ's tender care over his people.  
Parag. 15. 2. To teach us to commit our cause to him when we suffer for him.  
Parag. 16. 3. To advertise scandalisers of the greatness of their sin and punishment.  
Parag. 17. 4. To deter them from their sin.    

VAE SCANDALIZANTIUM.  Luke. 17. 1. 2. 
1 Then said he to the Disciples, it is impossible but that offences will come, but woe unto him through whom they come.  
2 It were better for him that a millstone were hanged about his neck, and he cast into the sea than that he should offend one of these little ones.  

CAP. 1.  
Of the meaning of the Text, and the necessity of Scandals.  
THe words of the wise (saith Solomon) are as goads, 
§ 1. Eccl. 12. 11 The speaker and occasion of the words.  and as nails fastened by the masters of assemblies: which are given from one Shepherd: Such words are these: the words of the wise, even of him who is Wisdom itself, given from one Shepherd, even him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief & only Shepherd, and Bishop of souls to the masters of assemblies, the holy Apostles, to be, as goads to provoke unto love, and as nails to fasten men in unity. All the words of this preacher were acceptable words, and although all are not written, yet all that are written are upright, even words of truth. This present speech was conceived so useful, that two of the Evangelists have preserved the first part: S. Luke here, and Saint Matthew Ch. 18. 7. and three the latter part▪ S. Luke here, S. Matthew with some inversion of the order used by S. Luke, and Saint Mark, ch. 9 42. The occasion of this speech is distinctly related by S. Matthew, to wit, the disciples disceptation about preeminence; to decide which controversy our Saviour sets before them a little child, as an emblem of humility, and upon this text reads a lecture to them, of which these words are part, S. Mark ch. 9 39 inserts another accident, to wit, S. john's forbidding some that were not in Christ's retinue, to cast out Devils in his name, together with our Saviour's reply. Saint Luke ch. 9 v. 46. etc. relates the same accidents, but not this part of his course in this place. In which it is in vain to seek for connexion. That which Maldonate hath observed is right, that the occasion is plainly set down, and the order right in S. Matthew; here in S. Luke the words are put loco alieno in another place.  
These two verses in S. Luke do contain three Categorical propositions: 
§ The partition of the text.  in S. Matthew there is a fourth put before two other, which is, woe to the world because of offences: which because my text omitteth I shall let it pass. Of the three propositions in S. Luke, the first is Modall, and declareth the necessity of Scandals: It is impossible but that offences will come: the second foretells the woeful condition of Scandalisers: woe unto them through whom they come: the third v. 2. aggravates that woe to them that Scandalise one sort of persons called little ones, by an uneven comparison of their woe with a less, but a very grievous one: 
§ 3. The explication of the word Scandal in the proper acception.  It were better etc.  
To begin with the first proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Saint Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used by Aristotle as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it doth here void an unavoidable necessity. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be or happen. That which most requires explication is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated offences: which word is originally a greek word, but by use taken into our English language, as it is into the Latin & other tongues: it is very frequent in the new Testament: Greek Grammarians tell us that originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified some part of a trap made to kill or catch wild beasts: Hesychius in his Lexicon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scandal, a part of mousetraps. The Greek Scholiast on Aristophanes his Acharn: 
Lexic. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Suidas after him tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were certain crooked pieces of wood, unto which wild beasts coming (because the bait was thereunto fastened, say some) did cast down on themselves, or cast themselves upon some frame of wood, by which they were hurt, killed, maimed, or made halt and so caught: and therefore they derive these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from halting which happened to the bast that dashed on them. Such accidents the Prophet Isaiah intimates to follow on the putting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay. 8. v. 15. where foretelling that Christ should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by S. Peter 1. Pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us that many shall stumble and fall, and be broken and be snared, and be taken: But what ever the original of the word be, certain it is, that in the new Testament it is Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that at which a man dasheth his foot, as Rom. 14. 13. S. Paul puts these two words as of the same sense, Rom. 11. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify a snare or toil, by which in hunting wild beasts are taken. By which words the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall (to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly answers) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Psal. 69. 22. Isai. 8. 14. 15. which signify a gin, or snare, are rendered by the Apostle. Out of that which hath been said, we may easily perceive that a Scandal in the notation of the word signifies such a block, piece of wood, stone or the like, at which a beast or man dashing or hiting themselves fall or otherwise catch harm, as by bruising maining, halting or the like.  
Scandal then properly is applied to that whereby the body is hurt the laying of which is forbidden Levit. 
§ Scandal in the Scripture use.  19 14. and therefore a woe belongs to him that lays it. But here doubtless our Saviour means not such a stumbling-block as hurts the body, but (as it is commonly translated to signify) such a one as whereby the mind or soul is harmed. Now the harming of the mind is by causing grief, and so Rom. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is grieved, is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalised, or stirring up anger, displeasure, enmity, as when our Saviour saith Math. 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may not scandalise them, that is, we may not provoke them to anger or enmity against us. But chiefly the mind or soul is harmed by committing sin, as the action of him that sat at meat in the Idols temple became a Scandal in emboldening others to communicate with Idolaters in Idol-service 1. Cor. 8. 9 10. and Balaam is said to teach Balac to lay a stumbling block before the children of Israel to eat things sacrificed to Idols, and to commit fornication, Revel. 2. 14. which hurt of the soul is by laying it open to God's wrath, and by defiling and wounding the conscience: And here is to be noted, that whereas in common use to offend is as much as to displease, in the Scripture use he is said to be offended who is induced to sin, though he be pleased thereby: so that to offend, is not only to displease, but also to harm the soul even by pleasing. Now this laesio animi, hurting of the mind is sometimes by a mere object without, at which the person offended dasheth himself, and hurteth his soul, the thing which is the scandal acting nothing to move the person to harm himself, which therefore may not unfitly be called an objective scandal. Thus images, 
Ps. 69. 23.  silver and gold are termed, 
Rom. 11. 9  Ezek. 7. 19 The stumbling block of men's iniquity. So was the Babylonish garment to Achan, Bathsheba's nakedness to David, the Altar of Damascus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Such are to many others a glass of wine, a wanton picture, a book of Magic, and the like. Now in this sort of scandal it is the person hurt that scandalizeth himself, as being active therein: and therefore most truly the scandal is in himself. In which respect S. john 1. Epist. Ch. 2. v. 10. tells us that he that loveth his brother abideth in the light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a scandal is not in him, that is, he doth not make his neighbour's prosperity his brother's preferment, etc. to be a stumbling block to him to make him covetous, envious, etc. For the antithesis, v. 11. and the coherence of the text show it to be meant not of scandal, whereby through defect of love a man causeth another to stumble, but of scandal whereby a man may cause himself to fall for want of light in himself. And to the same purpose it is said in that parallel place, Psal. 119. 165. Great peace have they which love thy law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no stumbling block to them, that is, by reason of their adhering to God's law, outward objects become not scandal to them.  
2 Sometimes the hurting of the soul is by the action of another, 
§. Of the sorts of effective scandal.  which I therefore call effective scandal, as jeroboams setting up the golden Calves was a scandal to Israel: David's sin a scandal in causing the enemies of the Lord to blaspheme. Now such actions may be scandal three ways. 1. In potentia, in possibility only, when the action is in its nature scandalous, or in the intention of the agent, but not so in the event, because of the steadfastness and uprightness of the person tempted. So was the action of Joseph's Mistress to joseph. Peter's persuasion to our Lord Christ, Mat. 16. 23. and this is termed Scandalum datum, sed non acceptum, given but not taken. 2. In actu, actually. In the event, but not from the nature of the action, or intent of the agent, but by accident by reason of the erroneous judgement, or evil disposition of the person scandalised, as Christ's preaching of eating his Flesh, and drinking his Blood was a scandal, john 6. 60. 61. and the preaching of Christ crucified is to carnal men. 1. Cor. 1. 23. and is termed Scandalum acceptum sed non datum, a scandal taken though not given. 3. In actu & per se, actually in the event, and of itself, that is from the nature of the action, as in David's sin, 1. Sam. 12. 14. Or intent of the agent, as in Balaams' fact, Rev. 2. 14. In Ieroboam's fact, 1. Kings 12. 29. 30. and this is termed, Scandalum datum & acceptum: a scandal both taken and given.  
Now although I conceive our Saviour intended specially this last sort of Sandals in this place, 
§. 6. The necessity of scandals.  they being the scandals by which a woe comes to the world, and a woe belongs to the authors of them, yet I know no absurdity in it to extend this proposition in the handling of it to all those sorts of scandals, by which the souls or minds of men are hurt. According to which the sense is this. It is impossible or it cannot be otherwise, but that men's minds or souls will be hurt with displicency, grief, anger, enmities, sins occasioned by outward objects & actions of men, which either by accident, or of themselves become scandals to them. So that our Saviour's assertion is in brief this: That while men live on earth there will certainly be offences and scandals to the harm of men's souls. When our Saviour tells us, Mat. 13. 41. That in the Consummation or end of the world, the son of man shall send his Angels, and they shall gather out of his kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all scandals, he doth plainly intimate that till than there will be scandals even in his Church; that the Church in its present condition on earth is but as a field in which wheat and tares grow together, scandals and good example: that it is a mixed company of good and bad; wise, and foolish▪ weak, & strong; and therefore scandals will arise. 
§. 7. In respect of scandalisers.   
This necessity of scandals is. 1. In respect of the second causes. 2. In respect of the first & supreme cause of all things. The second causes are, 1. The persons scandalising. 2. Scandalised. 3. Satan, who hath ever a finger in all mischievous things. 1. A necessity of Scandals is from Scandalisers; first, in general from viciousness of life which every where abounding makes scandals to abound. All sin against God is venomous: it being the very poison of the old Serpent. And all open sins are like the Basilisk infecting those that come within the sight of them, unless well fenced with Antidotes. It is so connatural to men, that they are ready not only to take, but even to suck in the infection. Faciles imitandis turpibus ac pravis omnes sumus. In open sins scarce any man sins alone: specially if their persons be eminent either in authority, dignity, or any other reputed excellency: One jeroboam is sufficient to make a whole kingdom to sin: the profaneness of one Hophni is enough to cause a whole Church to abhor the offerings of the Lord. And if persons be not scandalised with infectiou of open sins; yet doubtless they will be with grief of mind; so that one way or another all open sins sins will beget scandals, and therefore such sins being so many and so certain, it cannot be but that there should be an innumerous brood of scandals. 2. But besides viciousness of life in general, there are some special evils by which scandals are multiplied. As 1. by malice. There are that do data opera of set purpose lay snares for their brethren. It is the delight of some to be Satan's agents to harm the souls of their brethren, they sleep not except they have done mischief, and their sleep is taken away unless they cause some to fall▪ Prov. 4. 16. Balak hires Balaam, Balaam deviseth and teacheth Balak to lay a stumbling block before the children of Israel, Rev. 2. 14. jonadab the son of Shimeah directs Ammon how to commit Incest with his sister, 2. Sam. 13 5. And these promoters of scandals are likely none of the dullest, but the most active and subtle: Satan hath wit enough to choose the ablest instruments for his purpose. They use craft, eloquence, diligence usque ad extremum virium, to the utmost of their power to further evil. So devoted they are to the devil's service that he can have them ready to serve his turn at small wages, magna merces quieta movere. It's wages enough for them to do hurt. Their own disposition makes them active of their own accord. And this cause must needs be a fruitful mother of scandals. Secondly, proud contempt of their brethren causeth many scandals: while men slight the harm of their brethren, that they may have their own wills: As those, Rom. 14. 3. that despised them that did not eat as themselves & those whose knowledge puffed up, as the Apostle speaks, Cor. 8. 1. Thirdly, Imprudence in many causeth scandals: for so it may be that men may by their speech and actions scandalise through ignorance, as S. Peter did Mat. 16. 23.  
2 Nor are scandals more avoidable, 
§ 8. Of persons Scandalised.  if we consider the qualities of persons scandalised. For as some are prone to lay stumbling blocks, so others are as apt to stumble at them. First, Generally unmortified, or prevalent corruptions dispose men to fall by scandals. Silly women laden with sin, led away with divers lusts, are easily deceived by those that have a form of godliness but deny the power of it. 2. Tim. 3. 6. And those that receive not the love of the truth, that they might be saved, but have pleasure in unrighteousness, are not only by Gods just judgement, but also by their own propensity ensnared by signs, lying wonders, deceaveablenesse of unrighteousness and strong delusions to believe lies. 2. Thessaly. 2. 9 10. 11. 12. Corrupt qualities make men like straw or tinder, the least spark of evil example or counsel will set them on fire. Yea bare objects if seen or heard of will overthrow them. A voluptuous man shall not need to be invited to sports, merriments etc. Sponte sua properat, he runs of his own accord, he will smell them out himself as a vulture doth a Carcase. Even as sores of the body will draw corrupt humours to them, so will vicious hearts make scandals to themselves.  
Secondly. In special some particular sins make some accidents to become a stumbling block to them. Enmity against our Lord Christ his person, impatience to be rebuked, false opinions from example of others, common conceit, weakness from ignorance, dulness to conceive, mistakes of his speeches, caused the pharisees and others to stumble at Christ and his words. Math. 13. 57 Mat. 15. 12. joh. 6. 61. joh. 7. 3. 48. spiritual pride made the jews Rom. 9 32. to stumble at Christ: ignorance of their brethren's liberty made those weak ones mentioned Rom. 14. to stumble at their brethren's lawful practice, & fearfulness of heart caused Peter and the Disciples to be offended upon Christ's apprehension. Mat. 26. 31. Even as a mist afore the eyes, mistake of the unevenesse of the way, hasty going, a sudden weakness, and many more such accidents may cause the body to stumble, that otherwise hath not any settled debilitating sickness: so in the mind many scandals may arise from alienations of mind, mis-reportes, mistakes &c. both of them that are habitually depraved by a corrupt lust, and also of them that are otherwise right hearted.  
3 Nor may we forget the agency or working of Satan, 
§. 9 Of Satan.  in assigning the causes of Scandals. For he is the primus motor, the first mover, the incendiary in all these mischievous things. It is his employment to walk about seeking whom he may overthrow and devour. He hath a trap for a judas, a snare for a Simon Magus, a gin for Ananias and Sapphira. And he wants not a stumbling block for a David, a Peter, or any of the best of God's Saints. And these he lays thick, with much art and cunning, baiting each with his peculiar bait, that were it not for the wonderful care of the Almighty, by his preventing and sustaining grace, no man could escape overthrow by them: so that if we consider the second causes we see reason enough of the multitude of Scandals. 
§ 10. Of God.   
Let us raise our thoughts higher, from earth to heaven, from second to the first, from the subordinate to the supreme Cause, and from thence we shall see a reason of the necessity of Scandals. The prediction of them by God proves the necessity of them, for God's prescience cannot be deceived. But these following texts of Scripture do import more than a necessity by prescience, to wit, a necessity by appointment or ordinance of Gods will: And voluntas Dei est rerum necessitas, it's an axiom in the Schools, Gods will is the necessity of things: Christ is a stone of stumbling and a rock of offence, even to them which stumble at the word being disobedient, whereunto also they are appointed, saith S. Peter. 1. Ep. ch. 2. 8. Behold I lay in Zion a stumbling stone and rock of offence. Rom. 9 33. God hath given them the spirit of slumber, etc. Rom. 11. 8. 9 And for this cause God shall send them strong delusions, that they should believe a lie. 2. Thes. 2. 11. So that what ever be the way, 
Ezek. 3. 20.  it is from God that Scandals fall out: and therefore there is a necessity of them.  
But we may here ask with the Apostle, 
§ 11. For what ends ordered by him.  Rom. 11. 11. Have they stumbled that they should fall? Are scandals ordered by God only for the ruin of men? Doubtless no: There are other ends aimed at by God in the event of scandals, both in respect of himself, & of men. In respect of himself he order the happening of scandals to become subservient to the fulfilling of his own counsel. Pharoahs' stumbling was made an occasion to show God's power, Exod. 9 16. and the disobedience of Hophni and Phinchas for the inflicting of God's just vengeance, 1. Sam. 2. 25. & the unbelief of the jews, the showing mercy to the Gentiles, Rom. 11. 31. 32. In all of them there is a depth of wisdom, riches of knowledge in God, who by unsearchable judgements and undiscernible paths, brings his own counsels to pass, v. 33. Though we know not how, nor why God doth permit such pernicious evils as scandals in themselves be, yet the Almighty whose thoughts are above our thoughts, whose ways are higher than our ways doth know. This we are to hold as certain. God lets nothing, no not scandals to fall out without excellent, though unsearchable wisdom, for righteous and good, though undiscernible ends? And yet God doth not so conceal this matter, but that we so far know his mind, that he intends scandals, as for the intrapping of false hearted disobedient persons, so for the probation of them that are sincere: The wonders and signs of false Prophets, and Dreamers of dreams were permitted sometimes to come to pass, to try whether we love the Lord our God with all our heart, & with all our soul. Deut. 13. 3. And oportet esse haereses, there must be also heresies that they which are approved may be made manifest, 1. Cor. 11. 19 And in the business of the Ambassadors of the Princes of Babylon, who sent unto Hezekiah to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart, 2. Chron. 32. 31. So that one while God discovers a secret Hypocrite; another while manifests the hidden corruption or weakness that is even in a godly person. Here he lets a stumbling block be the destruction of an obdurate sinner, there it becomes to be the witness of the faith, obedience, patience and constancy of an upright believer. 
Enchir. ad Laur c. 96.  S. Augustine's saying is received in schools, Nisi esset hoc bonum ut essent & mala, nullo modo esse sinerentur ab omnipotent bono: unless this were good that there should be evils, they would by no means be suffered to be by the omnipotent good. Nor is the laying of scandals less evil in man, because God permits them to be for righteous & good ends. For however they be ordered by good intendments in God, yet they proceed from evil principles in men: and therefore are no whit the less vicious in men, because by accident to their intentions good is willed by God. As when it is said of Joseph's brethren, Gen. 50. 20. they thought evil against him, though God meant it unto good, their sin was not the less because God's goodness was the greater.  
For application of this truth. 
§. 12. The application▪ 1. To justify religion notwithstanding the scandals of the professors of it.  1. From hence we may frame some answer to those that accuse religion by reason of the Scandals that are given by them that profess it. If Scandals fall out among Protestants, presently the Papists infer, that we are not the true Church, the Separatist that we are but an Antichristian Synagogue, the Libertine, and Carnal worldling, that those that profess more piety, than themselves affect, are but a sort of hypocrites. As if where there fall out any dissensions between the Teachers, any evil practices in the Scholars, there could be no true doctrine, nor good men, nor holy society. But these inferences are indeed nothing else but the unjust accusations of malicious minds. For if malice did not blind them, they might by the same medium conclude against themselves, there being no sort of men among whom evil practices do not happen. Even among the disciples of Christ there was a thief, in the first Church of Christians there were a pair of Sacrilegious hypocrites, in the best Churches there were dissensions, variances, and Corruptions. The worst that can be hence inferred is that no Church on earth is pure without mixture of dross, that wheat and tares grow together until the harvest. They that imagine a Church on earth without Scandals in life, without corruption in discipline do but fancy an Utopia, an Idea of a Church in their brains, which neither is nor ever will be in rerum naturâ. We have wherewith abundantly to justify our Religion and Church notwithstanding the accidents of Scandals, in that they are condemned in our doctrine, punished in our government, disclaimed by most, practised by few. But that they are necessary by reason of men's corruptions, and Satan's working even where there is true religion, true Church, true Godliness, it's enough to answer them, that from the event of Scandals would argue, that our Religion is not true, or our Church false, or our piety hypocrisy.  
2 A better use of this point is to take occasion to acknowledge & magnify the wise and gracious providence of God in ordering of Scandals. 
§. 13. To magnify the providence of God.  That there should be multitudes and multiplicities of Scandals in the world, that every where Satan should, I say not lay, but sow, and that thick too, snares and 'gins to catch the Saints by the heels, that over and besides the world, both good and bad should cast stumbling-blocks in our way, either wittingly or by imprudence, & withal natural corruption be so apt to be busy with them, and yet the Saints escape hell, get to heaven, sometimes without any dangerous falls, sometimes without any wounds, this is the admirable and gracious providence of God alone. It's a thousand times more than to pass by the mouth of a hundred pieces of ordinance discharged against a man, and yet be unhurte, to break through the host of Philistines with safety, to walk on high pinnacles & not to fall down headlong, to sail in the most rough and dangerous seas, to shoot the most perilous gulfs, and yet arrive in safety at the haven. The Psalmist Psal. 107. extolles the immense goodness of God in his preservation of men from many dangers: but none of them all is equal to this of the delivery of his people from Scandals, & therefore none deserves greater thanks: on the other side, that the Almighty so order it, that the obdurate sinner is ensnared by Scandals to his perdition, yet no injustice, no fault in God, this is the wonder of God's providence, to be entertained by us with the Apostles exclamation. O altitudo! O the depth of the riches both of the wisdom and knowledge of God. Rom. 11. 33.  
3 But then though it be the ever-vigilant providence of God, 
§ 14. 3 To teach men to walk circumspectly.  that preserves the saints from ruin by Scandals, and his just judgement that leaves the wicked to his own perdition to be caught by them; yet this excludes not, but requires care in the Godly to take heed of them, and condemns the impiety of the wicked in yielding themselves to stumble at them. For it is the viciousness of the one, that makes scandals to be actually such to him, & the holy wisdom of the other, whereby God keeps him from being overthrown by them: wherefore it behoves them to learn to walk circumspectly, not as fools but as wise. Ephe. 5. 15. And to this end, 1. to get as much spiritual prudence as they can to discern them, to be acquainted with their own hearts by frequent examination, by through-knowledge of their natural corruption, to be well seen in the wills and methods, and artifices of Satan, whereby he seeks to deceive and devour, to know the dispositions of wicked men, and weakness of good men whom Satan may work by. 2. To be ever sober, and watchful, not laid a sleep by any lust of our hearts, any pride & selfe-confidence, or the like, as David, Hezekiah, Peter, etc. were, when they were scandalised. 3. That we study constantly in God's law, and cleave to it with upright hearts, which is a sure antidote against this poison of scandals; For great peace have they which love thy law, and nothing shall offend them. Psal. 119. 165. 4 That as we have one eye still to our way that we stumble not, so the other still on God in fervent prayer to him, who alone can, and will keep us when we seek him.  
4 Lastly, 
§. 15. 4. To wait for Christ's coming.  sith notwithstanding all the vigilancy and wariness of a Christian, scandals will be till the son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do iniquity. Mat. 13. 41. The righteous must learn with patience and longing desire, to expect the coming of the son of man. Even as the husbandman waiteth for the precious fruit of the earth, so must they be patient unto the coming of the Lord. james 5. 7. Till than there will be cause for them to be exercised, in humbling themselves, and mourning for the dishonour of God by scandals; as Let vexed his righteous soul with hearing and seeing the deeds of the Sodomites, & to possess their souls in hope and assurance that Christ will come, and bind up Satan, & remove all scandals, and perfect his Church, that they may follow the Lamb whither soever he goeth.   

CAP. 2.  
Of the woe belonging to Scandalisers in general.  
HAving handled the first proposition concerning the necessity of Scandals, 
§. 1. The explication of the words of the second proposition of the Text.  the second follows concerning the woeful condition of Scandalisers, which is delivered elleiptically by S. Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Saint Matthew fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woe be to that man by whom the scandal cometh, or is; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which proposition the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nevertheless, shows to be added in manner of a prolepsis: For whereas it might be urged, if there be a necessity of offences, than they are no faults, nor punishable; our Saviour seems to deny this consequence by telling us, that though they be necessary, yet they be voluntary in the scandalisers, who are therefore culpable, and punishable, Woe unto him through whom they come.  
Saint Hierome in his Commentary on Math. 18. 
§ 2. That a woe belongs to Scandalisers.  conceives that in this speech our Saviour specially pointed at judas. 'tis true that Christ doth pronounce a woe to judas Mat. 26. 24. But that these words in my Text should either aim at judas his particular fact, or be restrained to his scandalous action, agrees not with the words, which speak of woe or evil redundant 〈…〉 to the world by offences: not one offence, and of scandalising indefinitely any of those little ones that believe in him. Wherefore the meaning is, Woe, that is misery or evil shall befall him by whom the offence cometh, who ever he be. And the conclusion that it affords is this, That misery belongs to him that is the cause of scandals, or as in S. Matthew in that parallel place Mat. 18. 7. Woe shall be to that man by whom the offence cometh.  
To declare which truth we are distinctly to express. 
§ 3.  1. What scandalisers this woe belongs to. 2. What the woe is which is pronounced against them. 3. Why it is that they incur this woe.  
In answer to the first, 
§. 4. Who are Scandalisers, and to what Scandalising woe belongs  we are to consider, that that by which scandal comes is not a bare object, but a person, (woe be to that man, as it is in S. Matthew) and that as an agent in causing scandal. 2. That sometimes a man may be a scandalizer in overthrowing himself. As is manifest by that speech of our Saviour, Mat. 18. 8. If thy hand or thy foot scandalise, or offend thee, cut them off. That is as Interpreters conceive, if thy lust, or will cause thee to sin, deny them. For men's own carnal reason, the lusts of their own hearts do ofttimes cause them to fall, or to go away. An instance is the example of the Psalmist, Ps. 73. 2. Whose feet were almost gone, his footsteps had wellnigh slipped. For he was envious at the foolish, when he saw the prosperity of the wicked: His own understanding had in a sort tripped up his heels, or scandalised him. And this sort of scandalising may not unfitly be called internal▪ or immanent, and is so far from being excluded here, that our Saviour by subjoyning to the words, Mat. 18. 7. Woe to that man by whom the offence cometh, presently in the 8. ver. If thy hand scandalise thee cut it off, (which is meant of this inward scandal) seems to have plainly intended it: And therefore S. chrysostom in his Homily on Math. 18. 7 calls the scandals here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all hindrances of the right way, whether from within or without. And indeed a Woe doth undoubtedly belong to all such, as by their own vain imagination, their own evil affections do overthrow themselves; when as S. james speaks, a man is drawn away of his own lust and enticed: for as it follows, 
james 1. 14  than when lust hath conceived it bringeth forth sin, and sin when it is finished bringeth forth death. Accordingly occasion might be taken hence to consider the ways of selfe-scandalizing, which are in a manner infinite, and to show the woe consequent to them, and to give directions to prevent this danger. But this is besides my purpose in handling this text, and an immense task: it must be to show the deceits of every sin, its manner of working &c. and therefore letting this thing pass only with this admonition, that it behoves every Christian to be jealous of his own heart, and to watch it narrowly, lest it prove a judas to him, and how dear so ever his lust, or imagination be to him, yet it must be cut off, that it scandalise him not, remembering the Counsel of our Saviour, that it is better without them to enter into heaven, then with them to be cast into hell fire. 3. That sometimes and that most commonly, scandalising is a transeunt action, and he is said to cause offence, that harms another by his action, and this may be called external or transeunt scandal. And this is undoubtedly here meant, for he speaks here of scandalising one of these little ones that believe in him, and of such scandal as whereby a woe comes to the world, that is to the societies & ranks of men. And this sort of Scandalising is it which I intent to treat of. 4. That of this sort of scandalising divers definitions are given. There is this definition or description in Tertullian his book de velandis virginibus, where he defines scandal, Exemplum rei non bonae aedificans ad delictum, an example of a thing not good building to sin: which description though it do not unfitly express what is the scandal which is by evil example, yet doth it not sufficiently comprise all sorts of scandalising another, v. g. not the scandalising by abuse of our liberty in things indifferent, nor that which is by persecution. That definition which the schoolmen as Aqu. 2a. 2ae. q. 43. art. 1. do commonly follow taken from S. Hierome comment. in Math. 15. is more fit to comprise all sorts of scandal to another. Scandalum est dictum vel factum minùs rectum, praebens alteri occasionem ruinae; that is, Scandal is a saying or deed, less or not right, occasioning ruin to another. This definition is good enough, saving that the term of ruin being a metaphor (and according to Aristotle's rule in his Topics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All metaphors are obscure) is unfit for a definition till explained: wherefore it is needful we should show more plainly what is meant by ruin in this definition. By ruin, or falling, is doubtless meant here not corporal ruin or falling of the body, but spiritual ruin or the falling of the mind. Now this spiritual ruin is primarily understood of falling into sin, whether it be greater, as Apostasy from the faith, heresy, infidelity, Idolatry or the like; or lesser as by causing a slower progress in Religion, uncheerfulness therein, impediment to any other duty a Christian or an unbeliever should do. If any be asked whether any grief or displicency of mind, 
Qu.  or anger, which are the effects of Scandal, as is before showed may be called ruin of another, according to this definition? whereto I answer: 
Ans.  The grief displicency or anger that ariseeth from another man's saying or deed, is sometimes just and necessary, when the words or deeds be manifestly evil; such was the grief of the Corinthians for the scandal of the incestuous person; our Saviour's indignation at the hardness of the Pharisees hearts: such was the grief or vexation of righteous Lot, in hearing and seeing the ungodly deeds of the Sodomites, David's grief because men kept not Gods Law. And this grief is a necessary duty in them that mourn, but a sin and scandal in them that cause it. A ruin therefore it cannot be said to be in the primary sense, as ruin imports falling into sin, but ruin it may be said to be in a secondary sense, as ruin imports any affliction of the soul; and with this explication the term [ruin] may fitly enough express the effect of this scandal. Sometimes the sorrow, displicencie, and anger that ariseth in the person offended, from the sayings and deeds of another are unjust, both in him that is offended, and in him that offends: this is when a man is grieved at the use of another mans lawful liberty in things indifferent by reason of his own weakness of faith, thinking that to be unlawful which is not; as those that were offended at their brethren's neglect of days, and difference of meats, Rom. 14 which thing is unjust in him that is thus offended, and it is also unjust in him that offends, when without Charity to his brother he heeds not, as he ought, the avoiding of grieving his brother contrary minded. And this grief may be called, ruin of the person offended, not only in the secondary sense, but also in the primary sense, occasioning not only grief, but also uncharitable judging, dis-union, or diminution of affections, & sometimes further sins. Sometimes the grief is unjust in the person offended, but not in the person offending. As many were offended at our Saviour's, and the Apostles preaching, which yet were their necessary duties; such persons were not only angered, but sometimes forsook them and their fellowship, by reason of such preaching, and so the preaching was a scandal to them, and a ruin, both in the primary and secondary sense, but through their own default; and therefore unjustly on their part. With this explication I conceive the definition given to be sufficient, and right enough. 5. That sins of thought are not scandals, unless they break out into acts, whether of words or deeds. If smothered or stayed within they are sins, but not scandals. 6 That than an offence is said to come by a man, either when his intention is to harm his brother by his fact, as Balaam did Revel. 2. 14. or the nature and quality of the fact is apt to harm others, as in S. Peter's advice, Math. 16. 23. In either of these two Cases it is scandalum datum, or active scandal, and the man that is the agent in such facts or words, is one by whom the offence cometh. But if a man do his duty and men are scandalised, if the offence were neither intended by the agent of the fact, nor come from the nature of the action, but from the ill disposition of him that is offended, it is to be conceived to be only ex accident, accidentally, to him whose action did offend, and therefore it is in relation to him only scandalum passivum, a passive scandal, non datum sed acceptum, not given by him, but taken by the offended party, who is thereby the scandalizer of himself, or he by whom the offence cometh. Our Saviour's discourse concerning the eating of his flesh, offended the Capernaites john 6. 60. 61. But this was not by reason of Christ's sermon, which was of a necessary truth: but from their own perverse ignorance. In like manner the Pharisees were offended at Christ's doctrine concerning the cause of defilement. Math. 15. 12. but of this scandal not our Saviour's doctrine, but their own malice was the proper cause. The fact of the Reubenites offended the other tribes josh. 22. 10. 11. 12. but this was through their own mistake. Now the woe here denounced belongs not to those through whose actions scandal comes by accident: but those that give, or cause scandal, either in their intention, or according to the nature, quality, or manner of their action. So that, that to which this woe belongs, is not an object, but an agent, not only as scandalising himself, but another, not by an action of the imagination, but of word or deed, bringing ruin to another, either in a primary or secondary sense, not by accident, but either by direct intention, or by reason of the nature, quality, or manner of the action.  
In answer to the second quaere. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or woe is used in our Saviour's sayings to signify some grievous judgement or calamity, both temporal, as Mat. 23. 29. the woe denounced to the Pharisees is expressed v. 33. to be the damnation of hell. And that this woe is here denounced to scandalisers appears by the aggravation in the 2. verse, where to have a millstone hanged about his neck, and to be cast into the sea, is made less than the woe here denounced to the scandalizer, and Mat. 18. 7. when our Saviour had said, Woe ' to the man by whom the offence cometh, he adds immediately v. 8. that the hand offending should be cut off, that the scandalizer by retaining his two hands, be not cast into hell fire. Hell fire or the damnation of hell is the chief and greatest woe due to the scandalizer. But besides it there's a woe also of temporal death awarded sometimes to scandalisers. For this reason was Balaam the son of Peor slain with the sword Num. 31. 8. that God might be avenged of him for his practice in teaching Balaak to lay a stumbling block before the children of Israel. Elies' sons sinned greatly in their scandalous facts: for men abhorred the offering of the Lord, 1. Sam. 2. 17. The issue was, they were both slain by the Philistines in one day. Likewise other temporal woes on their souls, bodies, names, estates, posterity, etc. are inflicted by God on scandalisers. Thus was David filled with trouble of soul for his sin in the matter of Vriah, by which he caused the enemies of the Lord to blaspheme, so that he was fain to beg hard for restitution of joy & comfort, Psal. 51. 8. 12. And the incestuous Corinthian was so plunged over head and ears in sorrow that he was almost drowned with it. 2. Cor. 2. 7. he was cast out of the Church, delivered over to Satan. David for the forenamed sin was haunted with griefs in his children almost to his dying day, and it still lies as a blot upon his name. The Priests that make others stumble at the Law, and threatened with contemptibleness, Malac. 2. 8. 9 No active scandal escapes scot-free, there's none venial, every one hath its measure of woe; yet not all alike. For some of these scandals are more heinous than others, and therefore incur a greater woe. As for instance, some scandals consist in facts in their kind evil, and these are worse than other scandals which arise only from the abuse of our liberty, in things lawful. The scandal of Elies' sons in respect of the foul nature of their facts was worse than than the scandal of the strong in faith by the eating of meats with offence, mentioned. Rom. 14. 2. Some scandals are worse than other, ratione causae, in respect of the cause from whence they arise. As scandals from malice, and subdolous intents are worse than those that arise from ignorance and imprudence; Balaams' scandal by devising and counselling Balak how to entrap the Israelites was worse than Peter's advising of Christ to desist from his purpose of going to Jerusalem to suffer 3. Some scandals are worse than others in regard of the eminency of the person offending; because they bring a greater stain to the profession, and become a greater danger to men, apt to stumble: Thus David's sin in the matter of Vriah the Hittite was greater than the sin of the adulteress mentioned Io. 8. The scandalous fact of a Clergyman worse than of the people, of a Magistrate than a subject, of a noble person than one of the Commons. Vbi sublimior praerogativa ibi major culpa. 
Lib. 4. de gubernat▪ Dei.  Saith Salvian, where the dignity is higher, the fault is the greater. 4. In respect of the issue and event of the scandal, some scandals are worse than others, as when the event with a little heed might have been foreseen, when the issue is not only the alienation or grieving of another, but also Apostasy of some, hardening of others, occasioning others to blaspheme the name of God, to inveigh against the truth, Gospel, Religion, etc. Thus the incestuous Corinthians fact was worse than the fact of those that eat with offence to their brethren things offered to the Idols. 5. In respect of the number and quality of persons scandalised, the scandals of some are worse than of others. For it is worse to scandalise many than few, weak Christians than stronger etc. So that these and such like Considerations vary much the degree of the sin of scandalising, and consequently of the woe due it. Yet so that none, but hath its woe allotted to it. 
§ 6 Why a woe belongs to them.   
In answer to the third question. The reasons of this woe awarded to scandalisers are taken 1. from the nature of the sin. For all scandalising though but by abuse of our liberty in things indifferent is against charity, as the Apostle teacheth. Rom. 14. 15. For true charity should move us to serve, and help, and sustain one another, Gal. 5. 13. not to harm deject and grieve one another. Now the law of charity is a fundamental law, the law of Christ, Gal. 6. 2. and therefore in this respect scandalising is a sin against our brother, and against Christ, 1. Cor. 8. 12. Wherefore according to the rules of equity he that regards not to show love to others, deserves to be deprived of favour and love himself; there being no rule more equal than that of our Saviour, Mat. 7. 2. With what measure ye meet it shall be measured to you again. But when the scandalising is not by ignorance, but wittingly and willingly, than it is much more against charity, and therefore justly deserves a greater woe. As when men scandalise of set purpose either as the Pharisees that under pretence of long prayers and fasting devour widdow●s houses, by their show of devotion gained Proselytes, and made them twofold more the children of hell than themselves. Mat. 23. 14. 15. or as our Saviour says of false Prophets that put on sheep's clothing, but inwardly are ravening wolves. Mat. 7. 15. or Foxes in the deserts. Ezek. 13. 4. They shall receive the greater damnation, in that not only virtually, but formally, not only privatively, but also positively they sin against charity. Add hereunto that if the scandalous fact be such an act as is in its nature an enormous sin, which though it were done never so secretly, yet it would highly provoke God: than it is to speak with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excessively sinful, 
Rom. 7. 13.  in that it is both a grievous transgression, and a grievous scandal, and consequently compound iniquity. In which respect the sin of Hophni and Phinehas in their violent profanations, & their outrageous abusing of women even before the Tabernacle of the congregation, was very great before the Lord, for men abhorred the offering of the Lord. 1. Sam. 2. 17. And David's deed in defileing Bathsheba, and murdering her husband was exceeding grievous, in that he gave occasion to the enemies of the Lord to blaspheme. 2. Sam. 12. 14. 2. From the effects of it. 
§. 7.  The immediate and principal effect of scandals is the harm of our brother's soul, by wounding their conscience, as the Apostle speaks 1. Cor. 8. 12. and quantum ad scandalizantem, as much as pertains to the scandalizer the destruction of him, for whom Christ died, as the same Apostle speaks. 1. Cor. 8. 11. Rom. 14. 15. I say not that every soul that is scandalised doth eventually perish, nor do I meddle with the dispute concerning Christ's intention in dying for them that perish: But this I say that he that scandalizeth a soul, for which, for aught he knows Christ died, and for which he is to conceive Christ died, and thereby moves him to turn into the way of perdition, doth for so much as concerns his action, cause his brother to perish for whom Christ died, although he neither in the event perish not, nor Christ in his intention offered up himself as a sacrifice to his father to appease his wrath for him. For it is merely ex accidenti by accident to the scandalisers action, that either his brother perished not, or Christ died not for him. Even as he that maliciously intending to wound jason, Phaeraeus did by accident cure him of an Apostem, his fortune was admirable, but his malice nothing less in his wound by that accident. Surely every man ought to be tender of his brother's soul that it perish not by his action. And if notwithstanding his scandalous fact yet he perish not, this commends God's goodness, but lessens not his naughtiness. Every man ought to be tender of the soul of his brother, as if he were certain Christ died for him, when in appearance to him Christ died for him, and he that is not so, is injurious to Christ, whether Christ intended to die for the person scandalised or no: Even as he that does a thing lawful, which his own conscience judgeth unlawful, sins damnably, as if the thing were in itself unlawful Rom. 14. 23. Now doth not he that cares not to destroy another's soul deserve to have his own soul lost? should his soul be regarded by God, that makes no account of his brothers? If a Cain or judas betray or destroy another's life, who is aggrieved that they lose theirs? If a monstrous Caligula be so minded that he he care not though all men's heads were off so that his might stay on, who can except against God for letting vengeance loose upon him? Add hereunto that besides the principal and immediate effect of scandals many other evils by breach of charity, contentions, schisms etc. follow upon them, which as they bring woe to the world, so doth the woe brought on others justly rebound on the head of him that casts it. 
§ 8. Application 1. to manifest the danger ●f scandalisers.   
For application of this truth. 1. That which hath been said manifests unto us both the sinfulness and the danger of those that heed not their ways to avoid scandalising of others, that watch not over their words or actions lest they cause others to stumble. It is not to be denied but that there are some who through overfearfullnesse of giving scandal, do omit things fit for them to do, which ariseth through want of knowing in what cases scandal is to be feared, in what not, out of imprudence in not discernning the difference of persons. This error is the more pardonable in that it likely comes not out of an evil disposition, but out of a tender conscience, joined with a weak understanding. Nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous, & the exposing him to contempt and derision, in some, to pity in others; excepting when such scrupulosity causeth disobedience to the necessary commands of governor's, or breeds superstition, or the like evils. Yet this is an evil in that it is an error, and somewhat intrencheth on God's prerogative, in making that to be sin, which he hath not made sin: and therefore is to be shunned, not to be cherished. But such likely are but few. The most of people mind and prosecute their pleasure, profit, credit, preferment, content, etc. but little or nothing regard what scandal follows thereon, many are of that impetuous resolution that they will have their sports not unlawful in themselves, though they will certainly occasion drunkenness, quarrelling, bloodshed, idleness, undoing of families, and such like evils. So that in a sort they resolve like unto that Pope, who said that he would have his dish of meat in spite of God, so these are bend to have their sports in spite of their brethren; yea and of God too, that commands them not to offend their brethren. And as men are affected to their pleasure, so they are to their profits, preferments, credit, ends, yea their vain customs. So violent is the stream of their wills, that they will have their course, although they not only overthrow many lives, and states, but also drown many souls in perdition. Too too many are of cain's mind, who when he was demanded of God, where his brother was answered angrily Gen. 4. 9 Am I my brother's keeper? They care not whether they sink or swim, their consciences be whole or wounded, they stumble or go upright, they perish or be saved, would it could be truly said that there were no ministers of the Gospel, no Magistrates, no Parents, no masters, that by their courses show that they make light account of the stumbling of men's souls, so they may have their will? surely there should be (if there were any spark of true charity in men) a zeal to the good of their brethren's souls, and accordingly of some to have compassion, putting a difference, and others to save with fear, pulling them out of the fire: hating even the garment spotted by the flesh, that it may not infect others. jude 22. 23. Knowing that he which converts a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. james 5. 20. But alas: so great is the vicious self-love of men that for their own pleasures, profit, preferment, vain glory, and such like ends, they draw innumerable souls into hell with them, sometimes by perverting their faith, sometimes by corrupting their devotions, sometimes by vitiating their manners, and yet as if they were all Popes no man must say unto them what dost thou? To omit other instances of less account. To maintain the great Idol of latter ages the Papal Monarchy. What gross superstitions have been maintained, what practices have been devised, and used to the seducing of whole nations of people, holding them in blindness and superstition to their perdition, yea to the reproach of the religion of Christ even by jews, Turks, and Infidels; it were infinite to relate. How careless many others are to scandalise million of souls that they may attain to, or maintain secular greatness, I forbear to speak it being too manifest to the world. All which dispositions and practices, how damnable they be, oh that men would consider, that they may prevent the woe here denounced by our Saviour, and take heed how they slight their brother's spirit, lest they draw down eternal vengeance on themselves from the Father of spirits, and by valuing at so low a rate their brother's soul, make the market cheap for their own.  
Wherefore in the second place we are to be admonished, 
§. 9 2 To admonish them of their sin.  that as we are to look to our feet that we stumble not ourselves, so to take heed to our actions that they overthrew not others. The Almighty hath forbidden in his law to curse the deaf, and to put a stumbling block before the blind. Levit. 19 14. it being an unworthy, and injurious thing to take advantage from weakness, to hurt those whom humanity, & reason should cause us to help. But it is a thousand times more injurious and cruel, to lay a stumbling block before men's souls, in as much as the danger of a souls falling is incomparably greater than the ruin of the body. Surely he that hath any estimation of the preciousness of a soul, any love to it, any compassion, any sense of the evil of a soul's perdition, aught to be most tender of doing it any hurt, ready to do it any good. Wherefore it concerns us to be watchful over our words and actions appearing to men, that they become not Scandals. We are to look heedily to our thoughts, that we be not found hypocrites before God, and to every action we do that we may keep our peace with God: But for a farther reason we are to look to those that are in the view of the world, as it were on the stage. We are to be careful of our privy thoughts, as knowing that God sees us; and hates all uncleanness, in the inward parts. But of our open actions we are to be careful for a double reason, because God sees them, and men too; so that we may not only grieve God's spirit, but also hurt men's souls, if they be not right. For as there be likely some who as jeremiah speaks of himself, jerem. 20. 20. will wait for our halting if in any thing we stumble, that they may reproach us: so there are others, whom we shall probably make to halt to their ruin, if we cast any stumbling block before them. Besides we may safely conceive, that they are careless of their own souls, that are not careful to prevent the scandal of other men's souls: and that in foveam incident, quam foderint, they shall by divine justice fall into the pit themselves, who have digged it for others.  
Wherefore that we may not scandalise others, 
§ 10. Directions to avoid it.  let us learn, 1. To fear God as we are commanded Levit. 19 14. Thou shalt not put a stumbling block before the blind, but shalt fear thy God: I am the Lord. For he that fears God will not put a stumbling block before his brother, sith he is sure thereby to incur woe, and displeasure of God. Scandalising consists not with God's fear. 2. To love our brethren, with which Scandalising consists not. For how can he be said to love his brother, who spreads a net for his feet: especially when he ensnares his soul? And this is sure, that he which loves not his brother loves not God but walks in darkness. 1. john. 2. 10. 11.  
3. To get uprightness of heart, that thou mayst walk uprightly, and this will prevent both stumbling in thyself, and scandalising of others. For he that is not right-hearted, though he may in some things for a time do well, as jehu did, yet sooner or later he will stumble or fall. Even as a lame horse while he is heated will go well enough, but when he cools will halt downright: Even so an hypocrite though for a time he may go on fairly in his way; yet in the Conclusion likely, when he hath attained his ends, he falls foully. As jehu that seemed to be zealous for the Lord, until he had gotten the kingdom of Israel, but in the end showed his hypocrisy by serving jeroboams golden Calves. Now such a one will surely become a stumbling block and that a permanent one. Wherefore as it is necessary for our appearing before God with boldness, that we get upright hearts, so likewise for our living unblamably, and inoffensively to our neighbours.  
4 Last to get wisdom and prudence to consider the dispositions of men, who are apt to be scandalised, and the due circumstances and consequences of our actions, that they may be none occasion offence. In all our dealings that are obvious to men we must show ourselves innocent as Doves, wise as Serpents, in malice children, in understanding men.   

CAP. 3.  
Of Scandalising in special by sinful Example.  
HOW grievous an evil active scandalising is in the general hath been declared. 
§ 1. Scandalising distributed into four ways  But because things that are more confuse in the Genus, appear more distinct in the species, my purpose is to consider the several branches of active scandalising, that we may the better discern the sin and danger of scandalising. Active scandalising is two ways; one, when a man in his actions, intending only to have his own will or lust, regards not the ruin of another by his action, & this may be called Exemplary scandalising, or Scandal by example, and of this kind of Scandal there are two sorts. The first is when the example is in a thing in its nature evil, and this may not unfitly be called scandal by sinful example. The second is when the Scandal is in a thing lawful otherwise, as being in its nature indifferent, but by want of Charity abused so, as that harm comes to another, and this may be called scandalising, in the abuse of things indifferent. The other way of scandalising is when an action is done for this particular intent, that other men's souls may be harmed, chiefly in drawing them to sin. And this may be called Scandalising by devised practice: which likewise is of two sorts: one when by inticeing means, as by counsels, persuasions, placing objects before men, and the like, men are overthrown; and this may be called, scandal by enticing practices. The other when by terrifying ways men are scandalised, and this may be called, scandal by persecution. According to this distribution in this method I shall speak. 1. Of scandalising by evil example. 2. Of scandalising by abuse of our liberty in things indifferent. 3. Of scandalising by enticing practices, 4. of scandalising by persecution.  
That sinful example begets scandal needs not proof; 
§ 2. A woe belongs to them that scandalise by sinful example.  Experience of all times proves it too abundantly. And that position of Solomon is plain, Prov. 29. 6. In the transgression of an evil man there is a snare, or scandal. For these two words are equivalent, as was declared before. A snare whereby to ensnare himself and to harm others. Whereupon it is that Solomon adviseth Prov. 22. 25. that we should make no friendship with an angry man nor go with a furious man, lest we learn his ways, and get a snare to our soul. So that the evil example of angry and furious men becomes a snare or scandal to men's souls, who go with them. Wherefore we may safely apply the woe of my text to this scandalising, and conclude. That misery belongs to those that scandalise others by sinful example. The wages of sin indefinitely is death Rom. 6. 23. even that death which is opposite to eternal life to wit eternal death of body & soul in hell fire. Which is much more due when it is not only a sin but also a sinful example, & a scandal by sinful example. But besides this eternal woe, that temporal woe belongs to it also, the story of the misery of Hophni and Phinehas, of David & others for their scandals by sinful example doth plentifully show.  
To explain this point more fully we are to consider, 
§ 3. What actions of sinful example do scandalise.  1. what actions of sinful example do scandalise. 2. How they do scandalise. 3. why a woe belongs to such. To give answer to the first quaere, I say. That in this sort of scandalising, the action scandalising is that which is of itself sinful, that is such as is prohibited by God to be done. For this is the difference between this and the next sort of scandalising, that this sort of scandalising would be sinful in God's sight, though no man were offended by it, and therefore when it becomes a scandal it is a double sin, 1. As it is such a kind of act as is forbidden by God. 2. As it occasions the ruin of another, as David's murder had been a sin if never known, but scandalizng others, it became a double iniquity. The next sort of scandalising is in an action not evil of itself, but by reason of scandal, so that were it no scandal it would be no sin, as the sin of the strong in faith mentioned Rom. 14. in eating indifferently any sort of meat had been no sin, the thing being in itself indifferent, had not the weak in faith been thereby offended. 2. It is requisite that the action scandalising be known. For privy actions do not scandalise. Actions do scandalise tanquam objectum à quo, as an outward motive, that provokes the mind; now such provocation cannot be but by the knowledge of it; I mean knowledge of the act, though perhaps the person scandalised know not the sinfulness of it, but rather the ignorance of the sinfulness of it, may be the cause that it doth ensnare him. 
Qu.  Perhaps it may be asked whether the living may be scandalised by the actions of them that are dead? I answer, 
Ans.  yes doubtless, though they were dead many ages before. Solomon's sin in harkening to his wives, and furthering their Idolatry, became a scandal to the succeeding Kings of judah; and jeroboam setting up the golden calves, was the scandal of the Kings of Israel that followed him in many generations. As the remembrance of the virtues of ancestors, may provoke posterity to do worthily, and thereby their memory be blessed as it is, Prov. 10. 7. so the remembrance of the cruelty, tyranny, and such like vices of Ancestors doth oft times revive their sins in their children, & cause their names to rot, and to stink above ground, when their bodies are low enough in the ground. As the valour of Miltiades at Marathon stories report, provoked Themistocles to do great exploits, and the relation of Achilles his prowess inflamed the mind of Alexander the Great, so the memorial of Sylla taught Caesar to oppress his country. For which reason it concerns all that desire to do good to those that come after them, to leave a good name behind them, lest the evil savour of their bad example infect the world in many generations. 
Qu.  Possibly it may be yet farther asked, whether sinful omissions of things we should do, may become scandals? 
Ans.  I answer, yes; Experience shows that the remissness of great Scholars in duties of Godliness, is often the cause of Coldness & lukewarmness in religion in others that lean much on their example: the negligence of governor's in frequenting God's service, causeth many times the subjects to think there's no necessity of Constancy and diligence therein. So that he that would not scandalise his brother, must not only be free from open sins of Commission, but also from sins of omission.  
For answer to the second quaere I say, 
§. 4. How they do scandalise.  that scandalising by evil example doth harm the minds of others unto their ruin many ways. 1. Because it provokes men to the imitation of that particular sin in which the scandal is, whereby their souls are harmed. Thus S. Peter by not communicating with the Gentiles, drew Barnabas in like manner to judaïze with him. Gal. 2. 13. The example of an eminent person is never single, if such a one do evil he carries with him others, as the stream doth that which floats upon it. Iter efficax per exempla, saith Seneca, the most prevalent way of drawing men is by examples, by which men are guided more than by Laws or reasons. In evil things examples are most forcible, sith they agree with our natural lusts: men need not to be urged to them, they learn them of themselves at the first sight, ut vident, pereunt. 2. The sinful example of men becomes a scandal to others, it that it hardens them in the sins they have committed. For the deceitfulness of sin, so infatuats men's hearts as that they are ready to imagine the sin of another man to be a good excuse or plea for their own. As it is said by the Prophet Ezek. 16. 51. That judah had by her abominations justified Samaria in all her sins. Not as if the sin of one man could be in truth a sufficient plea to acquit another that commits the same sin. But it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the opinion of men, who do allege nothing more commonly for defence of their facts, and consequently for hardening them in their evils, than this that others have their faults, all are sinners: good men have been overtaken with the same sins, eminent men in profession of religion have done as themselves, and therefore they hope they have done no great hurt, there's no such cause of others reproving them, or that their own consciences should be much troubled. 3. There is another way of scandalising which comes by evil practices, in that it makes men to stumble and fall one upon another, by jars, variance fightings. What was it which set the Benjamites, and the other tribes in such a combustion, but the horrible sin committed on the Levites Concubine. judg. 21. 12. The treacherous murder of the Sechemites by Simeon & Levi made jacob to stink among the inhabitants of the land, and to combine against him. Gen. 34. 30. so true is that of S. james that wars and fightings come from men's lusts that war in their members, and set men one against another james 4. 1. 4. Besides sinful examples create grief to the good, and thereby scandalise them. To this purpose speaks David Psal. 119. 158. I beheld the transgressors, and was grieved, because they kept not thy word. And S. Paul feared that when he came to the Corinthians God would humble him, and that he should bewail the uncleanness wherein they had sinned. 2. Cor. 12. 21. Righteous Lot, dwelling among the Sodomites, in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds. 2. Pet. 2. 8. As by stumbling sometimes there's fraction of a member, always anguish, so by scandals sometimes there's perverting of men from the right way, always dolour and pain even in the best and soundest. 5. Add here unto that sinful examples do most grievously scandalise, in that they cause men ill affected to blaspheme God, to reproach his ways, religion, service. Through the sins of the jews the name of God was blasphemed among the Gentiles. Rom. 2. 24. David by his foul crime in the matter of Bathsheba, had given occasion to the enemies of the Lord to blaspheme. 2. Sam. 12. 14. It is a frequent thing for evil men to set their tongues against heaven, against God, his word, true religion, as if they were none of them good, when any that seemed to follow them fall into gross transgressions. Wherein however they foolishly impute that to God, which he condemns and punisheth, and charge religion & godliness with that which is the fruit of men's corrupt lusts, contrary to Godliness: yet it serves Satan as an engine to stir up men's enmity against God & his ways, and an occasion for evil men to vent their venomous hatred of God's word, his people and religion. 
Lib. 4. de guber. Dei.  Salvian at large relates how frequent in his days, such speeches as these were in the mouths of Pagans, when they beheld the evil lives of Christians; Christians would surely do holy things if Christ had taught them holiness, look into the lives of Christians and you may know what is Christ's doctrine. In like manner by reason of the lewdness of Gnostics, Nicolaitanes and such like damnable teachers. Christian religion was much reproached by the heathen, and as S. Peter foretold 2. Pet. 2. 2. The way of truth blasphemed. And so it is still the viciousness of a Protestant in his life opens the mouth of a Papist, to diffame the reformed Religion, and the falling of any that seemed to be zealous of God's word, causeth the impure mouths of licentious persons, to speak evil of the truth which is according to godliness. 6. Lastly the sinful examples of men that have the name of God's people do scandalise, in making men to loath and to be averse from God's service, and the way of his fear. The sin of Hophni and Phinehas caused men to abhor the offerings of the Lord. 1. Sam. 2. 17. 24. The Cruelty and covetousness of the Spaniards in the west Indies, caused the miserable americans to abhor Christian religion. As a holy life in the professors is a great attractive, & inducement to draw men's hearts to the love of it; so an ungodly and unrighteous conversation is a certain impediment and dissuasive from it. Partly because as Seneca saith plus oculis quam auribus credunt, men are guided by their eyes more than their ears, partly because good religion and virtue of men that do evil things is taken to be, either nonens or nullius pretii, either nothing or of no worth, even as a pearl or gold covered with dirt is passed by as if it were not, or of no value.  
For the third quaere. 
§. 3. Why a woe belongs to such.  The reason why such woe as hath been said belongs to this scandalising by sinful example is.  
1 Because in every scandal by sinful example there is a double iniquity, one in that it is against the precept of cleaveing only to that which is good. Rom. 12. 9 an other in that it is against the precept of good example, in which we are enjoined that our light should so shine before men, that they may see our good works and glorify our Father which is in heaven Mat. 5. vers. 16. 2. Because it produceth two great evils, one in that thereby the name of God is dishonoured, & so is against the love that is due to God, the other in that it becomes the ruin of his brother, and so is against the love that is due to him. Yet for as much as all sinful example is not alike grievous, but some sinful examples cross the precept of love to God more, some less, some dishonour God more, some less, nor alike scandal, some being more against the love we owe to men, some less, some harming them more, some less; therefore the same degree of misery is not awarded to all scandalisers by sinful example. There are some that by a continued evil practice do scandalise others, who are accustomed to do evil, as if it were their occupation, others that scandalise by a foul sin, but into which they were brought by infirmity, as Noah when he was overtaken with drunkenness. Whose woe is doubtless less than the formers. Some there be that scandalise by total and final Apostasy; others by a grievous fall, but so as they recover by repentance, as S. Peter, and their woe is less. Some break out into sinful example after warning given them to take heed of it: others because they wanted a Monitour to warn them, and their woe is less. Some there be, whose scandals by reason of their eminency of place, gifts, or profession are more notorious, and more heinous▪ others whose evil example reacheth not far, and their woe is less. Some that overthrew many by their evil example, some but few, & their woe is less. Some that overthrow by their evil example their own children, their own natural brethren, their own flocks of whom they ought to be most tender; others overthrow strangers only, and their woe is less. Thus by variety of circumstances the scandals of some may be worse than others, and their woe greater; however there be a woe allotted to every one that scandalizeth by sinful example.  
For application of this truth. 
§. 6. Application 1. to move them to mourn that scandalise by sinful example.  1. Hence men are to be advertised, what reason there is, they should bewail, & mourn for such scandals as they have caused by sinful example. The greatness of the sin, and the greatness of the danger, should both cause this humiliation. If S. Paul saw cause to mourn, & to be humbled for the uncleanness, fornication, and lasciviousness of the Corinthians; how much more cause had the Corinthians to mourn for themselves! Every one that tenders God's honour, & his own peace, is to show his hatred of sin by mourning for the abominations he sees acted by others: such are marked and observed by God, Ezek. 9 4. Greater cause there is that the Actors themselves should mourn who have harmed others, and destroyed themselves suo gladio, by their own sword. 'tis true there are no small number of men, that make a sport of sin, that rejoice to do evil, and that they cause some to fall. It were fitter for them to learn S. james his lesson Ch. 5. 1. to weep and howl for their miseries that shall come upon them: For as all sins are mischievous, so doubtless scandals by evil example, will be very mischievous to the layers of them. You then that by your evil example, have made others dissolute, debauched, quarrelsome, brawlers, fighters, murderers, lascivious, prodigal gamesters, drunkards, liars, common prophaners of Gods holy name and time, deriders of God's word, holy services, & servants, idle, undutiful to superiors, froward, factious, contentious, deceitful, injurious, superstitious etc. oh go & bewail these sins as a double evil dishonouring God, & destroying men, overthrowing them, and bringing woe on yourselves, and therefore requiring double & treble mourning for such mischiefs. 
§. 7. 2. To move men to take heed of scandalizeing by sinful example.   
2 It concerns likewise all persons for the same reasons, to take heed of giving evil example, to the scandal of others, specially of those that should be near and dear to them. It much imports every Christian for the comfort of his own soul, the glory of God, the good of others, to have his conversation honest among men, that they which speak against him as an evil doer, may by his good works which they shall behold, glorify God in the day of their visitation. 1. Pet. 2. 12. It is exacted even of women the weaker sex, that their conversation should be such in their subjection to their husbands, that their lives should have the effect of a Sermon to win others to godliness 1. Pet. 3. 1. 2. The reaping of such fruit by well doing should be a great motive to make Christians abundant in good works, much more should the certainty of eternal life, assured to those that patiently continue in well doing. Rom. 2. 7. provoke them to love, and to good works. However humane commiseration should move us to take heed of destroying our brethren by our evil life. Should it not be a grief to thee to destroy him whom thou art bound to help? Can a man take delight to damn his Child, his friend to enjoy his lust? Should it not be a joy to a man to lead others towards heaven, to keep them from hell? Oh what a blessed condition would it be to every man, that of him it may be said as the Apostle of the Corinthians, 2. Cor. 9 2. that his zeal had provoked very many, his life had been a light to guide others into the way of peace!  
3 And as it concerns all men to take heed of scandalising others by evil example, 
§. 8. 3. And others that they be not scandalised by sinful example.  so likewise to take heed of being scandalised by such example. It is their sin that scandalise; it may be also their ruin that are provoked by them. They shall receive more punishment that lead into evil: they also shall have misery that follow, mark our Saviour's words Mat. 15. 14. If the blind lead the blind, both fall into the ditch. When we see evil examples, it were wisdom to conceive, that these are but for trial, as it is said of false prophets, Deut. 13. 3. the Lord proveth us to know whether we love the Lord our God with all our heart, and with all our soul.  
Though singularity be counted a reproach, yet undoubtedly it is a greater honour, and a surer happiness rather to be singular with Noah, then to be corrupt with a world of ungodly persons, to swim against the stream towards the shore, then to be carried down the current into perdition, to contend with the wicked for heaven, then to go down quietly to hell.  
For this purpose learn we, 
§. 9 Directions to prevent it.  1. not to glory in any man's holiness or learning, as if they were absolute, for if such fall thou wilt stumble too. It is an heavenly counsel of the Apostle. 1. Cor. 3. 21. that no man glory in men. Remember so to follow other men's example as they follow Christ to stick to their judgement, as they stick to his word. Blind obedience to men is a certain cause of stumbling. Conceive we the best may fall, and then the falling of some will not move us to reproach all, their lapse will not be our ruin.  
2 Endeavour to be rooted in knowledge, to be of a sound judgement, that thou mayst not need to lean on others judgement, or to make their example thy rule: weakness makes men easily to stumble, strong walls stand though the butteresse fall: A strong man can go though his staff break, a weak one falls presently, so a man weak in knowledge that leans on another's judgement or example if he err, errs with him, if he falls, falls with him.  
3. Avoid the company of evil men as much as thou mayst. Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways, and get a snare to thy soul. Prov. 22. 24. 25. Evil company will either infect or weary a man, one way or another scandalise him  
4. Favour, not any particular sin, such a one as favours a sin is like tinder, the least spark sets it on fire: he that loves sin will make any example, any shadow of reason a scandal to himself. An upright heart when he sees others fall, becomes more jealous of himself. A corrupt heart is secretly glad at other men's sins, as if they did patronise his own.   

CAP. 4.  
Of scandalising in special by abuse of Liberty in things lawful.  
THe next way of scandalising is by abuse of our liberty in things lawful concerning which we affirm, 
§. 1. A woe belongs to scandalisers by abuse of liberty in things lawful.  That a woe belongs to them that scandalise others by abuse of their liberty in things lawful against charity. It is frequently forbidden by the Apostle, and therefore undoubtedly a woe appertains to the doing of it. Rom. 14. 13. The Apostles precept is, Let us not judge one another any more: but judge this rather that no man put a stumbling block or an occasion to fall in his brother's way: which precept though it be delivered in terms appliable to scandal in general, yet the series of the Apostles discourse shows it was specially intended to admonish them, that they lay not a stumbling block in their brother's way in their use of meats and days, things indifferent, which is more plainly expressed. 1. Cor. 8. 9 Take heed least by any means this liberty [about meats] of yours, become a stumbling block to them that are weak. And Gal. 5. 13. Brethren ye have been called unto liberty, only use not your liberty for an occasion to the flesh. But by love serve one another.  
And there are many reasons of this precept, 
§. 2. Reason's thereof out of S. Paul's Epistles.  expressed in those scriptures. As, 1. it is a corruption of our good, when it becomes another's harm. Our good will be as no good to us, when it is thus perverted. Plus aloes quam mellis habet. As wine mixed with gall and wormwood; so is the use of a Christians liberty in things lawful tending to the ruin of his brother. Wherefore the Apostle warns us that our good be not thereby evil spoken of. Rom. 14. 16. All things indeed are pure, but it is evil to him that eateth with offence. v. 20. 2. It is a depraving of our knowledge of our liberty. Our knowledge of our liberty should serve us to direct ourselves in our way: but not be made an ignis fatuus to lead others out of the way. But rather as a Mercury, or hand to direct them in it, as a candle to enlighten us how to remove stones and stumbling blocks out of the way of God's people, that the weak be not cast down by them. We know saith the Apostle, 1. Cor. 8. 1. that we all have knowledge, yet we are to take heed that through our knowledge our weak brother perish not for whom Christ died. v. 11. 3. it is an unreasonable, and unequal thing, and so against justice, that the privilege of one should be the undoing of another, that the benefit of one should become the detriment of another, that one Christian's liberty should be enjoyed so as to harm others. Our liberty is not res tanti, a thing of that value, that it should at all times be used even to the ruin of our brother. The pleasing of our own wills should not be so accounted of, as to have them, what ever mischief ensue to our brother. 'Tis true if the use of our liberty did make us accepted with God, than it were equal we should please him, though we displease all men. But the kingdom of God is not meat and drink: but righteousness and peace and joy in the holy Ghost. Rom. 14. 17. Meat commendeth us not to God: for neither if we eat are we the better, neither if we eat not are we the worse. 1. Cor. 8. 8. And the like may be said of other indifferent things, wherefore the good of enjoying our liberty is not such as may countervail the evil of scandalising our brother. justice in the Emblem weighs with even scales: So should we in the use of our liberty, not account our liberty so weighty, as that our brothers good be accounted light. 4. To abuse our liberty to the scandalising of another, is against the charity we owe to him. If thy brother be grieved with thy meat: now walkest thou not charitably, saith the Apostle Rom. 14. 15. The property of true charity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 13. 4. To be kind and beneficial to others, not to be hurtful, and unkind: It seeks not her own. v. 5. When it may wrong another. He than that shall be so settled on this resolution, as that he will not abate an inch of his conveniency for the preventing of a mischief, or at least a vexation to his brother shows that he loves himself much, his brother little or nothing at all. 5. And as this offensive use of our liberty discovers want of charity, so it doth also want of mercy. For it is a kind of spiritual slaying or wounding of our brother. The Apostle 1. Cor. 8. 11. 12. saith that by such offences the scandalisers do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beat and wound the weak conscience of their brother, as a man that doth kill another with a destructive weapon, and that consequently the offended person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perisheth, that is quantum per ipsum stat, as much as pertains to him. And to the like purpose dissuading from using our liberty in meats with offence he forbids it in this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 14. 15. Destroy not him with thy meat, and again, v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For meat destroy not, or dissolve not the work of God, that is the soul of thy brother. As if scandalising were a destroying or murder, such as a soul is capable of. For what is the murder of the soul but grieving it, perverting it, causing it to sin, to feel God's anger? This is that which the scripture calleth Death, as being indeed the only death of an immortal spirit, so that to cause this by using of our liberty is against the mercy we are to show to our brother's soul, which is also aggravated in that it is a destroying of God's work, that is, the soul, which is divinae particula aurae, that particle as it were of God's breath. Gen. 2. 7. That image of the invisible God, far surpassing in worth the whole mass of corporeal beings, and therefore the destruction of it much exceeding the destruction of the body. 6. Add hereunto, that this scandalising must needs hinder the peace, the sweet peace that should be between Christians that are members of the same body. For whereas they should follow after the things that make for peace. Rom. 14. 19 This course is opposite thereto. Peace is to be followed by yielding somewhat to other men's desires, by being indulgent to their weakness, by relaxation of that rigour we may stand upon. But in this way of scandalising another by the use of our liberty there's no yielding to the desires of others, no indulgence to their weakness, no remission of rigour, yea besides it causeth a jealousy in the offended person of his enmity towards him, who would do that which he is so much offended with. Which apprehension will assuredly cause him to look obliquo oculo, awry on him, that offends, and instead of embracing him, fly off farther from him. 7. And indeed whether there be enmity or evil will or no in the scandalizer, surely there is some pride, and contempt of his brother in this sin. For the Apostle when he speaks of the fountain of this evil, derives it from the swelling of knowledge, that his knowledge puffeth him up. 1. Cor. 8. 1. And again when he forbids the cause of scandalising in the use of things indifferent he chargeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let him not despise or set at nought his brother. Intimating that if he were not puffed up, with his knowledge, nor set at nought his brother, but esteemed him as he should, he would prise him above his own conveniences, and remit his use of them for his sake. Now pride whereby a man despiseth another as it is a great evil in itself, so is it the greater in that by it cometh contention. Prov. 13. 10. 8. Furthermore the obligation of christians binds them to the utmost of their power to further the kingdom of God in men; his glory, and their salvation. The mercy we have ourselves received should move us to endeavour to make others partakers of the same, we being called should call others, as Philip having found the Messiah invites Nathaniel to come to him john 1. 45. Peter being converted was bound to strengthen his brethren. Luke. 22. 32. Wherefore for such a one not only not to strengthen, but even for unnecessary things, in which the kingdom of God consists not, to weaken them is very contrary to to the heavenly calling wherewith we are called, to the unspeakable grace we have received: doubtless the Apostles rule is most equal for such, That whether they eat or drink, or whatsoever they do, they do all to the glory of God, giving none offence neither to the jews, nor the Gentiles, nor to the Church of God; But as he himself did, who pleased all men in all things, not seeking his own profit, but the profit of many that they may be saved. 1. Cor. 10. 3. 32. 33. 9 Unto which the example of our Lord Christ should yet more forcibly urge us, as the same Apostle presseth it. Rom. 15. 1. 2. 3. We that are strong aught to bear with the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself, but as it is written, The reproaches of them, that reproached thee, fell on me. How much do they degenerate from Christ's example, whom they ought to follow, who are unwilling to suspend the use of their liberty for their pleasure, whereas the Lord Christ laid aside his glory, emptied himself, and became of no reputation for their sake. 10. Finally what is scandalising our brethren for our liberties sake, but a forgetting what love Christ vouchsafed them and us in that he died for them and us? Christ died for them that he might save them, we let them perish for our pleasure. Such practice is doubtless not only a sin against the brethren, but against Christ much more. 1. Cor. 8. 12. All these reasons put together declare how great a sin this kind of scandal is, and therefore, how justly a woe belongs to it. And so much the greater a woe is awarded to such scandalisers as it is committed with, and so much the greater pride, wilfulness, or wantoness: when it is done data opera, of set purpose, or with evident foresight of the grievance & harm ensuing thereby to their brother. For these things make it the more voluntary, and therefore the more sinful.  
But than it is a very hard and knotty point in many cases to know when a christian doth thus abuse his liberty in things indifferent, 
§. 3. The difficulty of this point, and quaeres propounded to clear it.  when not: it being a hard thing to understand, when men are weak, when wilful: a hard thing to determine what to do when the harm of another by our use of our liberty is only suspected or feared it may be, but on the other side probably may not be: what is to be done when it is likely that there may be scandal either way in using or not using our liberty; what regard is to be had to our brethren in case the Magistrate interposeth his authority. From these and sundry more such difficulties arise many doubts to the disquiet of tender consciences, and sinful presumptions in some, superstitious fears in others, which beget no small evil, which points nevertheless I find handled ex professo by few: only incidentally to other arguments here and there writers clear some of the doubts belonging to this argument: wherefore I have conceived it may be of good use to endeavour the clearing of such difficulties incident to this argument as I have either by reading, meditation or conference met with, not discouraged by the conscience of mine own insufficience, but trusting in gods assistance, & with all assureing myself that among readers there will be some, that conceive esse aliquid prodire tenus. And that the order I use may appear, 1. I shall briefly say somewhat of things lawful and indifferent, and our liberty in their use. 2. Of the ways whereby a christians conscience may be restrained from using this liberty. 3. because the fourteenth chapter of the Epistle of S. Paul to the Romans, and the eighth, ninth, and tenth, of the first Epistle to the Corinthians, are the seat of this argument, I shall deliver as rightly as I can a sum or the Apostles resolutions concerning this point in those chapters. 4. Out of these things premised, and such other passages of holy scripture and reasons as I find pertinent thereto, I shall endeavour to resolve sundry questions or cases of this matter needful to be cleared: yet not magisterially obtruding these resolutions on others, but submitting them to examination, as remembering that the spirits of the Prophets are subject to the Prophets. 1. Cor. 14. 32.  
In answering the first of these points, 
§. 4. Answer of the first quaere what are things lawful & indifferent, and what is our liberty in their use.  we are to take notice that there are some things lawful, which are in themselves duties, and commanded by God to be done, which yet are to be omitted at sometimes, for the avoiding of scandal. As for instance, reproving of our neighbour is a duty enjoined by God, yet to be omitted at some times, when the person to be reproved would be likely rather hardened, then amended by reproof. In like manner may it be said also of excommunication, when there is danger of schism; of punishing malefactors, when the issue would be the overthrow of the common wealth. Pro vitando scandalo cessat rigor dissiplinae, is an old rule and a good one, To avoid scandal the rigour of discipline ceaseth. This truth is grounded 1. On that rule, which is among Divines received, that praecepta negativa obligant semper, & ad semper, they always bind and to always, that is, what is forbidden by God may at no time be done: no man may sin to avoid scandal; Their damnation is just, saith the Apostle, Rom. 3. 8. that say, Let us do evil that good may come. But on the other side affirmative precepts obligant semper, sed non ad semper, They always bind, but not to always, that is though they stand in force always, yet not so as to tie us to do the things required at all times. As for instance though Gods command always binds a christian to pray, to give alms etc. yet not to do these always: but when the glory of God, and the good of our brethren require it. The knowledge of which time is partly to be taken from rules and examples in holy scripture, partly from godly prudence and reason, which every man should have as a light to guide him in discerning the circumstances, which make such actions necessary. 2. On this consideration, that those actions of reproof, punishing vice, and the like to them are commanded principally to this end, that they may do good to men for the curing of their evils, the furthering of virtue in them. Wherefore when prudence shows that such actions would be either fruitless in respect of their end, or chose harmful, they are to be forborn: in this case there is Libertas non faciendi, a liberty not to do them, or rather he ought not to do them. Concerning this sort of things lawful, wherein our liberty is to be restrained to avoid scandal, there needs not much more to be said, but that when according to true prudence they appear to be necessary for God's glory, our own salvation, or our brethren's good, than they are to be done without regard of scandal consequent; if to the contrary to be omitted. Few scruples there are in men about these things, and such as be, may find some satisfaction from the resolutions of the Cases concerning things indifferent. The second sort of things in which we may abuse our liberty to the scandal of our brethren are things indifferent. Now by things indifferent I understand not according to the vulgar acception of actions indifferent, such actions as are neither much praise worthy, nor much to be reproved; because there is no special matter of goodness or hurt in them; as for a man to eat when he is hungry, to drink when he is thirsty, to keep due hours for meals, or on the contrary to omit these: which though they may be in common acception called indifferent, yet according to exact speaking they are not indifferent, but either right or sinful as they are clothed with circumstances. But by things indifferent I mean such actions as in their nature, in se, of themselves, are neither right nor sinful, neither commanded nor forbidden, as to eat or not to eat such meats, to eat sweet meats or sour, to go or not to go on foot, to go on foot or to ride, to wear such clothes or not to wear them, to wear linen or woollen, to express our mind by word of mouth or writing, to write on paper or parchment, to speak in Latin or English. In which, and a thousand such like, a christian hath both the liberty which is called Libertas contradictionis, liberty in contradictories, to do or not to do, as to eat eggs, or not to eat them, to wear a cloak, or not to wear one; and also the liberty which is called libert as contrarietatis, liberty in contraries, as in eating sweet or bitter food,; in wearing white or black In which there is a greater liberty than there is about duties. For though we are not bound to do all duties at all times, yet we may not at any time do the contrary: as, though we are not at all times bound to reprove, yet at no time to flatter. But in things indifferent there is Libertas ad utrumlibet, liberty in either of which we like, to do this or not to do it, to do this, or the contrary to it. That there are actions of men that are in se, of themselves abstracted from particularising circumstances in their nature indifferent as hath been said, I take it as a certain truth, grounded on the speech of the Apostle. 1. Cor. 8. 8. Neither if we eat are we the better, neither if we eat not are we the worse; like unto which are those Rom. 14. 5. 6. 14. 20. and on plain reason. For the contrary assertion must needs suppose that God's laws do command or forbid every action in special, which is not so, as may appear by induction, in the particulars before mentioned, and thousands of the like; I have read of some that have gone about to maintain, that there is nothing indifferent: but this opinion either hath been retracted by the author, or conceived so absurd that it hath had either none or very few followers. In the manner that I have declared I take it as certain, That there are indifferent things. It is granted that all humane actions in individuo, in the particular or singular, that flow from deliberate reason are either morally good, or evil, as agreeing to, or disgreeing from God's law. I said signantèr to be marked, that flow from deliberate reason, to exclude such particular actions of men as being natural actions from natural instinct, or force of imagination, are not of moral consideration; such as are the handling of the beard, rubbing the nose, shaking the leg when a man thinks not of them, talking or walking in sleep. These as not coming from reason, nor having any end are accounted not as rational actions, but as animal only, though they be done by men, and therefore neither good nor bad. But for all singular actions which are not of moral consideration, that come under a law, being clothed with circumstances specificating and singularizing them, as they come from reason, as Aquin. 2a. 2ae. q. 18. art. 9 or as Paraeus in Rom. 14. dub. 10. ratione principij, hoc est ratione electionis & intentionis quâ fiunt, in regard of their principle, that is the election and intention by which they are done, are either good or bad, agreeing or disagreeing from God's law. Thus every act of eating, or wearing apparel, or going a journey with this or that intent, in this or that manner, is either good or bad, right or sinful. But than it is as certain that many actions of men in the general, or in specie, in the kind of them considered without restraint of particularising circumstances afore they are in actu exercito, that is, actually done are indifferent, as I have declared. And it is further to be observed, that in these indifferent or middle things, as they are called, the christian Church hath greater liberty than the jewish Synagogue. For many things were not indifferent to them, which are indifferent to us: It was not indifferent to them to eat swine's flesh or not, to wear a garment of linsey-woolsey or not, with many more. But it is to us indifferent to eat swine's flesh or not, to wear a garment of linsey-woolsey or not. The ordinances whereby the jews were restrained in their liberty, were a yoke which they were not able to bear. Acts. 15. 10. But it is removed from our necks by Christ's death, who hath abolished the law of Commandments contained in ordinances Ephes. 2. 15. And in this liberty we are commanded to stand fast that we be not entangled again with the yoke of bondage. Gal. 5. 1. A liberty than we have in things indifferent, & to renege and deny, it is to put on our necks that yoke that Christ hath freed us from.  
Nevertheless though God hath not made these indifferent things intrinsically, 
§. 5. What ways our liberty in things indifferent may be restrained.  or in their own nature good or evil, yet extrinsecally they may be made good or evil: and that sundry ways. 1. By the command or prohibiting of the Magistrate. For though the Magistrates authority cannot make, (for examples sake) the eating of flesh, or the wearing of a weapon unlawful to me, as a thing prohibited by God, and thereby intrinsically evil: yet if he forbid them, who is the lawful governor, and hath power to make laws, or ordinances, it is sin against God to do these things: because he contemns the law of the Magistrate, against the common good, which is the ground of it, and the authority, concerning which God hath commanded. Rom. 13. 1. Let every soul be subject to the higher powers: For there is no power but of God: the powers that be, are ordained of God. Whosoever therefore resisteth the power resisteth the ordinance of God: & they that resist shall receive to themselves damnation. The same is to be conceived of the commands of Ecclesiastical governors according to their authority, of natural parents, of tutors, teachers & Masters according to the flesh, to the which God hath commanded us to be subject. Ephes. 6. And elsewhere. Whence it was that the Rechabites would drink no wine because of jonadab the son of Rechab his command not to drink wine. jerem. 35. 6. For though by such mandates they cannot take away our original liberty, yet they can restrain the use: the liberty we have in things indifferent being the proper matter for the Magistrate or Governor to show his authority of making laws in. 2. By a vow whereby a man binds himself to do or not to do, to use or not to use his liberty in such or such an indifferent thing. For by vows and promissory oaths, a man may make that necessary or sinful to himself, which neither is intrinsically good nor evil, necessary nor sinful nor would be to him such, but for the vow he made: because God hath enjoined Deuter. 23. 21. When thou shalt vow a vow unto the Lord thy God: thou shalt not slack to pay it, for the Lord thy God will surely require it of thee, & it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. And Psal. 15. 4. it is made a requisite condition of him that shall dwell in God's Tabernacle, that though he swear to his own hurt, he change not. 3. Likewise a man may by his own opinion make that extrinsecally evil which is not so intrinsically. For though a man's opinion cannot make that to be duty which is not so: yet it may make that to be sin which otherwise would not be so, according to the Apostles resolution. Rom. 14. 14. To him that esteemeth any thing to be unclean, to him it is unclean. ver. 23. And he that doubteth is damned if he eat: because he eateth not of faith: For whatsoever is not of faith is sin. 4. The good or evil of our neighbour binds us to use or not to use our liberty, as it may further their good, or be a scandal to them. For though we are called to liberty, yet we may not use our liberty as an occasion to the flesh, but by love serve one another. Gal. 5. 13. Now it is to be observed that which is intrinsically good by virtue of God's command, is intrinsically good to all, to whom that command is given (who are the whole world) and that which is intrinsically evil, is evil to all to whom God's Commandment forbids it, (who are the whole world) and therefore it is sin to any to do that which he forbids, as to lie, blaspheam etc. But that which is extrinsecally good, is not good to all, but only to those to whom the obligation reacheth, and for the time it lasteth; nor that which is extrinsecally evil as being contrary to the governor's commandment or to the restrained parties vow, or the verdict of his own conscience, or being scandalous and hurtful to his neighbour, is extrinsecally evil to all, but only those who are under that government, that vow, that opinion, to whom it happens that their use of their liberty may become the harm of their neighbour. That which is evil for a subject of the King of England to do, may not be evil to the subject of the King of Spain, who hath made no such law as the King of England: And that vow that binds him that made it, binds not another which hath made no such vow; and that opinion which one man hath, and that harm of our brother which restrains one man from the use of his liberty, restrains not another, whose action would cause no such harm: in whose mind is no such opinion.  
Having premised these things I am next to inquire into the Apostles resolutions delivered, 
§ 6. The summary of the Apostles resolutions about scandal in the use of things indifferent delivered. Rom. 14.  Rom. 14. 1. Cor. 8. 9 10. chapters concerning the forbearing of the use of our liberty in case of scandal, which was then in agitation, and determined by the Apostle in those chapters. Which that we may the better understand, we are to take notice, that, as appears by S. Luke's history of the Acts of the Apostles, and likewise by other histories of josephus, Suetonius, Tacitus, and others, the nation of the jews was, in those days wherein S. Paul wrote his Epistle to the Romans, dispersed over many countries of the world, in Asia, Egypt, Greece, Italy: and particularly that many of that nation dwelled in Rome. In which city at that time, the great city, which had dominion over a great part of the earth, the jews retained the religion and rites of their nation prescribed by Moses, and were for their Sabbaths, Circumcision, abstaining from swine's flesh, and such like rites derided by the Satirists of those times famous at Rome, Horace, juvenal, Persius and the rest. Now of these jews at Rome it pleased God to convert some to the Christian faith, as well as some of the Gentiles. We are likewise to remember that while the Ceremonial law of Moses was in force, the jews conceived themselves as strictly bound to the observances of meats and days, and other ordinances of Moses, as of the decalogue, unless in such cases as wherein the observing of them was against a moral duty. For then that of the Prophet took place, I will have mercy and not sacrifice, as our Saviour determines Mat. 12. 7. Whereupon the godly jews made conscience of obedience to the ceremonial laws, as to other moral precepts. When in a vision all manner of four footed beasts of the earth, & wild beasts, and creeping things and fowls of the air were presented to Peter to kill and eat, he replied, not so Lord, for I have never eaten any thing that is common or unclean Acts. 10. 14. Hence they thought themselves bound rather to suffer any torment, than to eat so much as a bit of swine's flesh, as appears in the example of Eleazar, and the mother and her seven sons, in the history of the Maccabees. 2. Maccab. ch. 6. & 7. wherefore when the Gospel began to be preached, and the ceremonies of Moses his law to be disclaimed, and neglected, much contention arose between the Christians that were of the Circumcision, and those of the Gentiles, concerning the necessity of observing Moses law: in so much that it was thought necessary to call a counsel of the Apostles and Elders at Jerusalem to decide this difference. Acts. 15. So that although by Christ's death the necessity of observing them was taken away: and the Gospel being promulgated, their observation became dangerous, as we read Gal. 5. yet such esteem had the ceremonies of the law gotten, partly by their original institution, and partly tractu temporis, by a long tract of time in which they had stood in force, that many Christians not sufficiently instructed in their liberty feared to neglect or break them after their initiation into Christianity: as on the other side those that were well instructed in their liberty did neglect them securely, they made no scruple of eating meats, of neglecting new moons, and the like Festivals. And thus was it among the Romans when S. Paul wrote this Epistle to them. There were some that would not eat meats prohibited by Moses law, but rather eat herbs; nor would they omit the observation of days, as not knowing their liberty therein, so that if it happened they did eat such meats, or neglect such days it was with doubting and regrete of conscience. These the Apostle calleth weak brethren, weak in the faith. Others there were among the Romans, who made no question of eating any sort of meats, nor regarded days as knowing they had lawful liberty therein. And these are called strong in the faith by the Apostle: Now if this diversity had been only in practice, or opinion, it had been somewhat tolerable. But the difference in opinion, and deformity in practice bred among them (as usually it doth) discord and division. For whereas Christian charity and holy wisdom should have prevented all quarrel between them, all harming each other, chose it so fell out that the strong despised the weak as more scrupulous than needed, and the weak with an aggrieved mind judged the strong as licentious, and unholy; and whereas sometimes the weak by the example of the strong might be induced to do that Which, though lawful, they doubted whether it were so or not, their consciences were thereby wounded. To ease the Christians of this grievance the Apostle as an equal arbitrator thus decides the controversy. In this case, the strong should take to them the weak in faith, showing kindness & love to them, but not imprudently entangle them with disputes which bred more doubts in them, while they sought to cure their error about meats and days: that they should not despise or slight them for their weakness, but show them all respect as believers: that they should enjoy their knowledge to themselves, but not use their liberty to the grievance of their brethren: that they should not so look to their own much content in the use of their privilege as to damnify their brethren, and to wound their conscience. On the other side the Apostle admonisheth the weak, that they neither censure nor judge their brethren, in the use of their liberty, nor yet venture upon the use of their lawful liberty, with doubting consciences, but be sure that they be well resoved in their judgements afore they enter on the practice.  
Concerning the other Scripture in which the Apostle sets down his resolutions in point of scandals the case was thus, 
§ 7. And 1. Cor. 8. 9 10. chapters.  Corinth was an eminent beautiful city called by Tully lumen Graeciae, the eye of Greece, but a Pagan city. In which the people were wont to worship Idols of jupiter, Mars, Minerva etc. to these they built Temples, and offered sacrifices of oxen and other beasts, as we read they would have done at Lystra. Acts. 14. 13. Of these oxen and other sacrifices some part of the flesh the Priests of the Idols had for their share: some part was eaten by the people that offered, at the Feasts called Lectisterma in the Idols Temple, some part was perhaps sold in the shambles, and bought by any that would, and eaten in private houses. Concerning Idolothytes or things sacrificed to Idols: it was the sin of the Israelites in Shittim, Numb. 25. 2. Psal. 106. 28. That they did eat the sacrifices of the dead. And Revel. 2. 14. in the Epistle to the Church of Pergamus the angel of that Church is accused that there were some that held the doctrine of Balaam to eat things sacrificed to Idols, and in the Apostles decree it was given in charge to christians. Acts. 15. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To abstain from things sacrificed to Idols, called v: 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pollutions of Idols. Now it pleased God to gather to himself in Corinth much people by the ministry of S. Paul, Acts. 18. 10. although in that, as in other cities where christians were a part remained infidels. The converted christians were for the most part of the meaner sort of people, as the Apostle tells them, 1. Cor. 1. 26. ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. In this calling it happened that sometime the wife was converted to the christian faith, the husband remaining in unbelief; sometime the husband converted, the wife unconverted, sometime the servant converted, and not the Master, the child and not the Father, this man a christian, his next neighbour a Pagan, as appears by the Apostles suppositions. 1. Cor. 7. 13. etc. Insomuch that christians were mingled with Pagans, as in some countries, Turks and Christians, jews & Christians, or as in England Protestants & Papists, excepting that the Pagans were the greater number, & more potent party. This vicinity, and these relations caused a necessity of civil converse between them: For otherwise the christians must needs go out of the world. 1. Cor. 5. 10. These things likewise occasioned the Pagans sometimes to invite the christians to go with them to their Feasts at the Idols Temple: sometimes to their own tables. The meat that was dressed at their Feasts and other meals sometimes happened to be such meat as had been offered before in sacrifice to the Idol, either bought in the shambles, or sent by a neighbour as a gift. The christians were of divers sorts, some that had knowledge 1. Cor. 8. 10. some that had not the same measure of knowledge, but were weak, had weak consciences v. 7. 9 The case standing thus, the doubt was how the christians in the city of Corinth were to carry themselves upon these occasions. The resolution of the Apostle is this. That they might by no means eat Idolothytes or things sacrificed to Idols, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Idols temple. For that is to partake of the table of Devils. 1. Cor. 10. 21. an Idol service, and likewise a scandal to a weak brother to embolden him to eat those things which are offered to Idols. 1. Cor. 8. 10. And so this scandalising is by evil example, in a thing manifestly evil. But if christians were invited to a private house by an unbeliever, they might go, and eat the meat that had been offered to Idols, either wittingly, or unwittingly, or if the meat offered to the Idol were to be sold in the shambles they might buy it, dress it, eat it ask no question for conscience sake. For the earth being the Lords, and the fullness thereof, the flesh by the offering to the Idol could not be so alienated from him, but that God's people might eat it as God's creature given them for food. Nevertheless if any were present, that being weak in knowledge should think it unlawful to eat such meat, and by saying, This is offered in sacrifice to Idols, should intimate to thee his opinion of unlawfulness to eat it, and his grief to see thee partake of it, in this case the christian were to forbear eating to avoid offence, which might be taken by his brother, being grieved, or else by his example in eating that meat which he knew to be offered to an Idol, emboldened to think that in some sort he might communicate with an Idolater in Idol-service, that there is no unreconcilable difference between Paganism and Christianity. Which might easily happen to a weak christian not fully instructed in the truth of his christian liberty, 
§. 8. Que. 1. Who are to avoid scandalising by abuse of liberty in things indifferent.  how far it extendeth, and where it endeth.  
In this brief manner I have as rightly and clearly as I could, gathered the matters of those chapters: from whence we may draw sundry things useful for the resolving of questions incident to this point, to which I now hasten; where first it may be asked, who are bound to avoid scandalising of others by their use of their liberty in things lawful? Answ. Whereto the answer is: All christians as christians: for this is a fruit of christian charity which all are bound to have. They that are called to liberty are not to use their liberty for an occasion to the flesh, but by love to serve one another. Gal. 5. 13. The same God that hath by his letters patents given his people so ample a privilege, as leave to use all indifferent things, hath thought good nevertheless to limit it by the law of charity.  
A second question may be, 
§. 9 Que. 2. Scandalising of whom by such abuse is to be avoided.  whether a christian be bound to avoid scandalising of evil, or unbelieving persons by the use of this liberty? Answ. whereto I answer: That although the Apostle in the places Rom. 14. and 1 Cor. 8. which I called the seat of this argument, speak only of not scandalising our weak brother by the use of our liberty, that being sufficient for the present occasion: yet in the conclusion of his dispute. 1. Cor. 10. 32. He chargeth christians to give none offence neither to the jews, nor to the Gentiles, nor to the Church of God, but as he himself did, who pleased all men in all things, not seeking his own profit, but the profit of many that they might be saved. Which rule of S. Paul is conformable to the practice of our Lord Christ who paid tribute money to the Collectors who were neither themselves, nor their masters any of Christ's Disciples, but evil persons, and that for this end lest he should offend them. Mat. 17. 27. And if the scripture require (as it doth 1. Pet. 3. 1. and that of women) good conversation that those who obey not the word may without the word be won by good conversation, undoubtedly for the same reason it requires we should not scandalise them by abuse of our liberty, lest they be farther off, from being won, There is a kind of charity or love due to them, and consequently some care of not offending them. There's not due the same tenderness of offending an unbeliever or evil person as of a christian brother; but as there is due to a christian brother a more affectionate love, so likewise a more tender regard of not scandalising him. Servants are to be careful of not hurting their Master's cattle, but most careful of their children: so ought christians to be careful of not offending evil men, who are Gods creatures, but most careful not to offend the godly, who are his children. Yet that the resolution of this question may be more full, I conceive, that unbelievers or evil persons are differently considerable in this matter of not scandalising them, according to the diversity of their estrangedness from the true faith, or obedience. For, 1. there are some who though they yet profess not the truth, nor show themselves to be regenerate, have yet some beginnings of affection to the truth we profess, and the obedience we practise: that are less vicious, more inclinable to hearken to the truth then some others that begin to perceive some part of the truth. As our Saviour said of the Scribe that answered him discreetly, telling him, that to love the Lord with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love our neighbour as ourselves is more than all whole burnt offerings and sacrifices (whereby he showed that he had not the dregs of Pharisaisme in him, which was to conceive themselves righteous by observing the outward ceremonies, and duties of the law) that he was not far from the kingdom of God: Mark. 12. 34. Now of such we are to be tender that we scandalise not them by intempestive use of our liberty. If a Nicodemus among the Pharisees be but a listner to his doctrine, our Saviour thinks good not to reject him, but to draw him on further: if a Papist yet remaining in the Roman Church begin to mislike the Idolatry of that church, their magnifying their own merits etc. and yet out of a reverend esteem though erroneous of the Church of Rome's orders mislikes the eating of flesh on a friday, Charity should make me rather forbear in such a ones presence to eat flesh at such a time then to give occasion to such a one to count our religion licentious, and thereby estrange him the further from the truth. For sith a principal end of not offending our brother by the abuse of our liberty, is that we may seek his profit, that he may be saved, if in true judgement, or our opinion, the not scandalising him would tend to that end, we ought to forbear out liberty, that we may not offend him. It being a sure rule, Finis dat mediis ordinem, mensuram, & amabilitatem. The end gives order, measure, and desireableness to the means thereto tending. 2. Some unbelieved, evil, or unregenerate persons are further off from the kingdom of God being plain, and professed adversaries to the way of truth, and righteousness, but yet not out of wilful malice, but blind zeal. As the jews of whom the Apostle speaks, that they had a zeal of God, though not according to knowledge. Rom. 10. 2. Now the scandalising of such men is not so much to be regarded as of the former: because there is less likelihood that our forbearing our liberty should alter their judgements, or practise, yet for as much as according to the nature of vehement persons out of ignorance though they be impetuously carried in that they do, yet if they discover their error they are as soon turned: therefore it is probable that some yielding to them may win upon their affections, and make way for such insinuation as may give opportunity to discover to them the truth, we ought so far to abstain from our liberty as not to confirm them in hard conceits of the truth, and so far to please them in the use of our lawful liberty, as may serve to make way for the recovering of them out of error. As for example sake: If we should meet with a zealous Papist that never understood the truth of our profession: but is an adversary to it upon misinformation of his Priest, his parents, acquaintance, as that our religion is mere novellisme, carnal, licentious etc. We ought so far to abstain from our lawful liberty, or to please him in a thing lawful which he affects, as in our apprehension we conceive may make way to our reducing him into the right way. And this I find agreeable to the Apostles resolution. 1. Cor. 9 19 20. 21. 22. Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the jews I became as a jew, that I might gain the jews; to them that are under the the law as under the law, that I might gain them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gain them that are without law: To the weak became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some. Lively exemplifications of which professions were his practice of taking a vow on him related Act. 21. of his forbearing his power, 1. Cor. 9 18. 1. Thess. 2. 6. 9 wherein he did not show hypocritical policy, like those that Proteus-like can transform themselves into any shape for evil purposes: but serpentine wisdom joined with dovelike innocency, commended by our Saviour Mat. 10. 16. the end being not his own advantage but the salvation of others. 3. Some are adversaries to the truth out of malice, being settled therein, by love of unrighteousness, and hatred of righteousness. The converting of these being in a sort desperate, the scandalising of them by the use of our liberty is not to be regarded. Our Saviour's example Mat. 15. 14. is a sufficient rule to direct us in this case. When the Pharisees were offended because of his doctrine, that that which goeth into the mouth defiles not a man, our Saviour bids let them alone; sith they are wilful, and incurable, Let them fall into the ditch. 'tis true we are bound by God's law not willingly to provoke any to anger, much less to provoke any greater sin in him: but rather to avoid such things as may cause these evils. But when we meet with such enemies as being wholly possessed by Satan, are settled in their enmity against us, and the truth we profess: we then are to be careless of offending them by enjoying our conveniency, as knowing that our restraint may be uncomfortable to us and unprofitable to them. 
§. 10. Que. 3. Whether strong ones are obnoxious to such scandal.   
A third question may be: whether strong ones may be scandalised by the use of Christian liberty? Aquin. 2 a, 2ae, q. 43. art. 5. propoundes this question, whether passive scandal may befall the perfect, and he denies it, alleging a saying of S. Hierome, majores scandala non patiuntur: Those that are stronger suffer not scandals. But I conceive there's need of a fuller answer. That the strongest may be tempted by scandal is no question. Our Saviour was tempted by a scandalous advice of Peter to forsake the work which he had received from his Father, and for which he came into the world. That men of great strength for knowledge, and godliness, may be overcome by scandal, the falls of David, Solomon, and others show. The best strength of a Christian is but weakness without a continued supply of strength from above. But concerning a scandal from the use of Christian liberty it may either arise from an evil will, jealousy, prejudice, whereby the mind prepossessed is offended with that which another doth: or else it may arise from ignorance of the lawfulness of such liberty. Scandal proceeding from the former motives may be in them that are strong in knowledge, or in the faith. Evil will or evil prejudice may cause such a one to misinterpret another man's action, and to take offence thereat. But this offence comes à malo ingenio, from an ill mind in him, wanting charity and wisdom, & therefore he is in true estimation the scandalizer of himself. As for scandal of the latter sort from ignorance the strong are not liable to it. For if a man bestrong he is sufficiently instructed in the truth of our liberty, and therefore mistakes it not, nor excepts against it.  
A fourth question may be: 
§ 11. Que. 4. Who are to be accounted weak ones nec to be thus scandalised?  who are to be accounted weak brethren whom we may not scandalise by the use of our Christian liberty? I answer: In the Apostles reasonings in the chapters before abridged, those are reputed weak brethren who either because of their late conversion had not time to learn the doctrine of christian liberty, or otherwise for want of right information knew it not. It is the speech of Dr Ames l. 5. de consci. c. 11. §. 14. pusilli habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram: They are to be accounted little or weak-ones, who are not sufficiently instructed about our liberty. And for this he citys 1. Cor. 8. 7. And indeed in that place the Apostle opposeth the strong to them that have not knowledge. Whence it follows that those that have been taught the doctrine of Christian liberty, and yet are offended are not the weak ones of whom the Apostle speaks. For if after instruction they still stumble it hath more of wilfulness in it then of weakness, if they may be said to be weak, yet not merely weak, because their ignorance is either from negligence, or averseness of mind, and so is ignorance affected, or weakness ex prava dispositione, out of an ill disposition. Dr Aims, ubi supra, §. 15. tells us they may be accounted weak to whom the reason of our liberty hath been rendered. For they may be not capable of conceiving. Which speech of his hath need of further consideration. For the incapacity he speaks of may be conceived to be either from weakness of natural parts of understanding: And indeed such incapacity may make men weak notwithstanding instruction: but than it is not to be imagined, but that they which have natural parts sufficient to conceive the mysteries of faith, have natural parts sufficient to conceive the doctrine of the lawfulness of christian liberty: if they can understand the one, they may understand the other: if they understand neither, they may be termed more rightly infidels, then weak in faith; blind, than dim-sighted: or else such incapacity as he speaks of may arise out of preconceived opinions, alienation of mind, prejudice against the teacher, è study partium, from an addictednes to some peculiar party, or from such other cause. For such motes or beams rather in men's eyes will mar their sight of that which they should perceive, and so make them uncapable for the time of discerning that which is right. But than it is to be considered, that this incapacity is vicious and voluntary, at lest ratione causae: in respect of the cause of it, and therefore such persons are not to be reputed such weak ones as the Apostle speaks of, who were simple hearted, not wilful, whereas these are rather wilful then weak, and have more in them of evil will, than of little wit. And this may be known by sundry signs of their perverseness. As namely by unwillingness to be taught in the truth of christian liberty contrary to their opinions: despising all that is said or written to clear that truth, which is against their minds: declining the hearing or reading of that which is said for it, or hearing and reading unequally, not weighing or considering the one, but with rashness continuing in the former, perverting, misconstruing, misreporting, that which is written or spoken, keeping in the same time after such declaration as might convince, wrangling, and censuring, & quarrelling with those that vary from them, zeal for their own opinion, resolution even to suffering for their way. By which and such like signs men's wilful weakness may be discerned from simple ignorance. 
§ 12. Qu. 5. what evil consequent on our action makes scandalising of this sort.   
A fifth question may be, what effect upon the use of our liberty, either consequent or likely to be consequent, is necessary to make the use of our liberty a Scandalising of our brother? In answer whereto it is needful that that be remenbred which I declared before Ch. 2. § 4. in the explication of the definition of Scandal, to wit, that ruin or falling which is made the adequate effect of scandal, must be understood both in a primary, and a secondary sense, and that the action causing either sort of ruin may be called scandal; so that if by the use of our liberty, we either draw our brother to special sin, as by eating meats offered to Idols, to be partakers of idol-service, or hinder them in their progress of grace, or cause them to fall away, or cause discords, schisms, alienation of affections, it is scandal. For any of these effects are sufficient to make our brother stumble, offend or be weak, which are forbidden by the Apostle as the effects of Scandalising Rom. 14. 21. Whereto we are to add, that it is plain by the 15. verse, that the grieving of our brother by our eating is a scandalising, though as I said before, in a secondary acception. In that speech of Abigail to David, 1. Sam. 25. 31. that which our Translators read [grief of heart] is if the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scandal or stumbling of heart. But if there be any other effect unpleasing, as simple dislike by dissent in opinion without grief I find not that such effect is sufficient for the denomination of a scandal. For the Apostle doth not speak of that effect in the places where he treats of scandalising: nor doth it produce any hurt to our brother, unless it proceed to some further evil. So that if a Christian should do that, as suppose wear such fashion of clothes, which his brother hath an opinion that it is not convenient or lawful, and therefore dislikes it, yet because the thing is doubtful, wisely keeps himself from mourning for it, censuring him, with drawing affection and communion from him, I think such a Christian should not by wearing of that fashion be said to scandalise his brother. But if through weakness he be grieved at it, than it is scandalising of him that is so grieved.  
A sixth question may be: 
§. 13. Que. 6. How long we are to forbear our liberty for fear of scandal.  how long we are to forbear the use of our liberty for fear of scandal? Answ. Aqu. 2 a 2ae qu. 43. art. 7. resolves that the Scandal of weak ones is to be avoided quousque reddita ratione scandalum cesset. si autem post redditam rationem hujusmodi scandalum duret jam videtur ex malitia esse, that is, until a reason being rendered the scandal may cease. But if after a reason given such a scandal continue, it than seems to be of malice. Peter Martyr loc. come. class. 2. c. 24. Imo neque semper in ipsis mediis rebus etc. yet we may not always yield unto the weak in things indifferent, but only until they be more perfectly taught: but when they have understood, and yet still stand in doubt, their infirmity is not to be borne. Bucan. loc. come. 33. quaest. 14. Rerum mediarum usum ad proximi adhuc ex ignorantia infirmi, & in Christi Schola pusilli, captum moderemur, idque tantisper dum rudes isti possunt erudiri: we ought to moderate our use of things indifferent to the capacity of our neighbour as yet weak by ignorance, and a little one in the School of Christ, and that so long until such ignorant persons may be instructed. The reason of which resolution is, because after instruction in true interpretation of reason, as I said before in answer to the fourth question, they that are scandalised are accounted rather wilful then weak, and therefore not to be regarded. Whereto I add that unless we pitch here, there can be no certain rule given when men are weak, when froward: when we must forbear our liberty, when we may use it. Yet by instruction, or giving a reason, I mean not a mere Magisteriall avowing of our liberty, much less a jesting at the weakness of him that doubts of it, 
§. 14. Que. 7. What foresight of scandal consequent is necessary to make a man culpabie of scandalising this way.  but an humble, loving, and solid manifestation of it, to the understanding of the weak.  
A seaventh question may be: whether that a man may be guilty of sinful scandal in the use of his liberty, it be not requisite that he should have some foresight, or preconceite of it, or at least such particular advertisement of the scandal consequent, as if he had heeded it he might have prevented the scandal? Ans. Whereto I answer, that if a man use his liberty, and such scandal follow as he did neither foresee, nor imagine would follow, nor had any advertisement of it fit to foremind him of it, sin is not to be laid to his charge in respect of such unexpected and unthought of scandal. In this case it may be infortunium non peccatum, his mishap that his action should occasion another's hurt, but not his sin, to whom the scandal was by no default of his, no defect of charity, but by mere nescience in a sort unavoidable. This answer may be gathered from the Apostles resolution, 1. Cor. 10. 27. 28. In which the Apostle tells the Corinthians, that if any of them that believe not should bid them to a feast, and they were disposed to go, they might eat whatsoever was set before them, ask no question for conscience sake. But if any man should say to them. This is offered in sacrifice to Idols, they were not to eat, for his sake that showed it, and for conscience sake, yet not his own conscience, for he might use his liberty in respect of his own conscience, who knew the meat offered to the Idol, to be still nevertheless God's creature, whose the earth is and the fullness thereof; but the others conscience, who was ready to conceive some honour given to the Idol by eating the idolothite. Now from hence it is plain, that if there had been none to give notice of the exception of the weak, there would have been no sin in him that had eaten though offence had followed, which argues that then a man only is guilty of sin in the scandal consequent on the use of his liberty, when he hath had fore-notice thereof. Add hereto that the scandalising of weak brethren reprehended Ro. 14. is called a despising, or setting at nought of a brother, ver. 3. 10. which implies manifest knowledge, that the weak were apt to be grieved by the strong ones eating of meats: yea in reason, and agreeably to the cases resolved. Rom. 14. 1. Cor. 8. & 10. ch. it's not a man's sin unless he know the futurition of the scandal with some moral certainty, so that if it fall out though we conceive it not likely it would, our Consciences need not to be troubled for that accident: because however facts done by ignorance of those precepts which God hath enjoined are sins: yet contingent events not foreseen by us, cannot make those facts of ours which are otherwise lawful, to become sinful though the event be harmful. God who hath tied us to know his will which he hath enjoined us, hath not tied us to know these accidents, which caliginosa nocte premit, he reserves in his own breast. As it is in slaying by mere chance mentioned Deut. 19 5. the kill of a man is a grievous misfortune, and in that respect to be lamented, but not a sin, nor in that respect be repent: so in like manner such casual scandal (as I may so call it) is to be bewailed as a mishap, but not to be mourned for as a sin.  
An eight question may be: 
§. 15. Que. 8. Whether the restraint of our liberty for fear of scandal be universal.  whether the restraint of using our liberty by reason of scandal be universal? Ans. No: scandal upon the use of our liberty, restrains us only hic & nunc: in this place at this time: it doth not take away, but suspend the use of our liberty. So that though a man may not use his liberty where and when there are persons apt to be scandalised: yet he may where & when there are none, or he knows of none that are apt to be scandalised. In such cases the reason of the restraint ceasing, the restraint ceaseth. And this is agreeable to the Apostles determination 1. Cor. 10. 27. 28. resolving that a man that might not eat meat offered to an Idol, when it was showed him by another that it was an idolothite, had yet his liberty of his own conscience entire: which were not true if he might eat at no time such meat, because he might not eat it at that time. To conceive otherwise infers this absurdity, that the likelihood, or accident of one scandal utterly extinguisheth his gracious Charter of Christian liberty in that thing by which he was or might be once a scandalizer. 
§. 16. Que. 9 Whether scandal may be by omission of the use of our liberty.   
A ninth question may be: whether there may be scandal by omission of the use of our liberty in a thing indifferent? Ans. Omission I oppose here to positive action: As for instance, eating meats allowed by God is a positive action, and the use of our liberty: not eating that which we might is a privation and omission of the use of our liberty. Now that a man may be guilty of sinful scandal by the omission of a duty I determined before, c. 3. §. 3. To which I add that sith the lawful Magistrate hath power about indifferent things to restrain, or require our use of our liberty for the public good, and we are bound to make conscience of obeying such commands, not for the things sake so commanded, for that is in itself indifferent, but by reason of the authority to which God hath made us subject, and the end for which such orders are established, which all members of a commonwealth ought to seek: therefore the omission of doing such things commanded is an omission of a duty (rebus sic positis) and the scandal consequent upon it, a scandal of the first sort, to wit of sinful example. Moreover for a punctual answer to the present question, I conceive that there may be scandal by the forbearing the use of our liberty, when that forbearing though otherwise lawful, occasions men to conceive some alienation of affection, some evil intentions, some superstition, or the like evil in them who do forbear it, our Saviour Math. 17. 27. would have tribute money paid for himself, & Peter, though he were free, and that because the not-paying would offend them. S. Peter's not-eating with the Gentiles was a scandal to Barnabas Gal. 2. 13. Frequent experience confirms it that the forbearing of some actions which are in their kind indifferent, at some times doth grieve weak brethren, and offend others, when they are apt to conceive such forbearance to arise out of a malevolent mind, superstitious opinion, humour of singularity, contempt of others, or the like cause.  
A tenth question may be: 
§. 17. Que. 10. Whether a community or a magistrate may be scandalised.  whether a community, a nation, the public Magistrate may be scandalised? Ans. The use of excommunication presupposeth that scandal may be of the whole Church by sinful actions of one member. Yea further it is determined art. 34. of the Church of England. Whosoever through his private judgement willingly and purposely doth openly break the traditions, and ceremonies of the Church, which be not repugnant to the word of God, and be approved, and ordained by common authority ought to be rebuked openly (that other may fear to do the like) as he that offendeth against the common order of the Church, and woundeth the conscienees of the weak brethren. Moreover experience shows that whole nations or societies are sometimes offended with those who observe not their customs, or orders, which are in their use indifferent, 
§ 18. Que. 11. What we are to do where there is danger of scandal one way and of disobedience to the Magistrate another way.  and not confirmed by any public ordinance, but by use only received: and that such varying from them occasions anger, enmity, and such like evils.  
An eleventh question may be: Whether sith the Magistrates authority is one way of restraining or requiring the use of our liberty, and the danger of scandal another, upon supposition, that the lawful Magistrate commands the doing or omitting of that which is indifferent, & on the other side there is danger of scandalising, the question is which of these respects I am to be ruled by? Ans. There is no doubt, but that a good and wise Magistrate will remit in many cases the rigour of discipline to avoid scandal, as I said before §. 4. As the love-feasts, kiss of peace, vigils at the tombs of Martyrs, and other orders of the Church were in process of time evacuated, when they occasioned scandal. But if the Magistrate do not suspend his commands, than it is a hard case. For either on the one side there is danger of nullifying the power of the Magistrate, or on the other side of wounding or destroying our brother: Possibly it may so fall out that a man's conscience may without much difficulty wind itself out of this straight, by finding some circumstances preponderating either one way or other. As for ininstance, if the Magistrates command be about a matter of great consequence, for the safety of the Commonwealth, to avoid a present evil: or if it be in a smaller matter if urged peremptorily, & vehemently, on the other side the effect of the scandal be not likely to be plain Apostasy, or the like great sin, but some grievance of mind, or discontent of the party scandalised, it is without doubt that then the Magistrates command is to be performed. On the contrary, if the Magistrates command be in a smaller matter, not bringing any great evil, nor likely to infringe the power of authority though the command be not followed, if it be not peremptorily, and strictly, but remissely urged: on the other side, the effect of scandal of the greatest sort of evils, very probable, and in a manner present, giving no time to find a way to redress it, then in this case the danger of scandal may prevail for that time. But if we make the scales even: and propound the case thns: what if the danger of scandal be great, and manifest, on the one side, and the Magistrate peremptory in his command, and the thing commanded of great moment on the other side, the doubt is, whether of these two is to be regarded? I determine that the Magistrates command should in this case sway our consciences: and that for these reasons following. 1. Because by the Magistrates command the thing required is made a necessary duty though in itself indifferent. For the command that ties every soul to be subject to the higher powers, Rom. 13. 1. requires obedience to them, which is the chiefest part of subjection. And this obligation of obedience is antecedent to the consideration of the scandal. For the sanction of the law precedes the accident of scandal. Now in things that are our duties we must not omit them, or neglect them for fear of scandals. Therefore the Magistrates command in the case propounded is not to be neglected for fear of scandal. Against this argument Dr Ames. lib. 5. de consci. c. 11. §. 16. seems to except in these words: Nulla authorit as humana etc. No authority of man can either take away the nature of scandal from that which otherwise should be scandal, or the nature of sin from scandal given. For no man can command our charity and consciences. Vel periculum scandali dati praestare, which I render thus, or counter veil, or be preferred before the danger of scandal given. Whereto I reply that it is not true that the lawful authority of the Magistrate may not in things indifferent make the doing of that action not to be a scandal given, which otherwise might be. For if it may make the thing commanded a duty by virtue of the command, the scandal consequent will be passive, or taken; not active, or given. As we determine of preaching, and many other duties that they are to be done though scandal follow: so we are to say of obedience to the Magistrate in that wherein God hath made us subject to him we are to obey him, though scandal follow. If it be said that preaching is a duty immediately enjoined by God, the doing of that which the Magistrate commands only mediately: I answer. Though it be true that for this reason the thing which the Magistrate commands is not so strictly our duty, as that which God commands: the Magistrates commands belonging only to his own subjects, Gods commands to all: the Magistrates constitutions binding us only in reference to a superior authority, and a superior end, the public good, and therefore when they are contrary to the law of God, or nature, when there is some pressing necessity that cannot be avoided by reason of which we cannot do the thing commanded, if the necessity be true, and not feigned, and the not-doing of the Magistrates command be without contempt of authority, or ill example to others, or if the thing commanded should be in truth plainly contrary to the public good, as it may happen sometimes some commands may, if strictly urged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the letter, But God's commands bind absolutely, without limitation. I say though for these reasons the thing which the Magistrate commands be not our duty so strictly as that which God immediately commands: yet when it is a duty (as it is when it opposeth not God's law, the law of nature, or the public safety) there is a necessity of obeying the command of the Magistrate, as of obeying Gods immediate precepts: nor may the one be omitted to avoid scandal any more than the other. As for that which is said that the Magistrate cannot restrain our charity. 'Tis true: for charity is an inward affection of the soul, which none but God can command, as none but he can search, and punish, yet the Magistrate may restrain the showing of our charity somewayes, as in forbidding to relieve malefactors, rebels, vagrants &c. so that he should sin that should prefer such a work of charity, before a work of obedience to the governor, which is a work of piety to a public person, and the Father of the country: whereas the other is to a private person of common respect. But the Magistrate cannot command our consciences. Answ. That the commands of men do in no sort bind the conscience, cannot be said without contradicting of S. Paul. Rom. 13. 5. Ye must needs be subject not only for wrath, but also for conscience sake: They that say least for governor's, say they may by their laws bind the conscience mediately, and by virtue of God's precept, although not immediately and of themselves. Now this is enough to prove that it is the duty of Christians to do the lawful commands of the Magistrate. As for that which is said that the danger of scandal is before the disobedience to the commands of men. I suppose not: for the evil by disobeying of the Magistrate is as certain, if not more certain than the evil of scandal, the evil of scandal more remediable than the evil that follows on the disobeying the Magistrates command: for the one is likely only some transeunt harm in the mind or conscience of the scandalized person, the other a constant permanent harm in the common wealth, such as many times overthrows government, and in fine dissolveth a commonwealth: the one usually extends to few, the other to the whole community. And it is taken for a plain truth. Praestat ut pereat unus, quam unitas. Or as Caiaphas once said, It is expedient that one should die for the people, and that the whole nation perish not. 10. 11. 52. Add hereto that there is a scandalising of the public Magistrate and others by disobedience, as §. 17. was determined, which is as regardable as well as the scandalising of private persons, unless too much partial respect sway men, that they will not judge righteous judgement. 2. I argue thus, If it be not determined that the obeying of the Magistrates command were to be preferred before the declining of scandal, that may happen by such obedience, than it will follow that both the Magistrate is bound to revoke or suspend his laws, when there is likelihood of scandal to follow. For he is not to urge men to do that which is evil; Now this would make all governor's that make conscience of their commands almost perpetually uncertain, whether they may command any thing or no: or make their constitutions invalid, sith they can seldom make any orders, but that scandals will arise, as experience in all ages hath proved. And subjects also shall have power to neglect such constitutions, and so to make them as no laws in the same case. The consequent of which being granted, I suppose can be no less than Anarchy, and confusion. The mischief of which is greater than I can express, and such as the avoiding of scandalising of some souls cannot countervail: wherefore as it is said in the case of exacting an oath of a person, that (its likely) will forswear himself. Fiat justitia & ruat coelum. Let justice proceed, though the heaven fall: so say I, let government stand though subjects be scandalised. 3. Lastly, If a man in doing any lawful thing make it known that he must do it by reason of the command of authority, or it be otherwise manifest that that is indeed the reason of his doing, surely he that is offended is rather unrighteous, and evil minded, then weak, that will think that laws must be broken to please him: and therefore the scandalising of such not regardable.  
A twelfth question may be: 
§. 19 Que. 12. What we are to do in case of scandal, either by using or not using our liberty?  If it fall out that in the doing or omitting of a thing indifferent some will be scandalised if it be done, others if omitted, some offended if it be done this way, some offended if not done this way, so that there is apparent danger of scandal either way, what is to be done in such a case? Ans. D. Ames. l. 5. de conscientia. c. 11. §. 18. denies the case and says, nulla datur talis perplexitas, ut necessarium sit pio homini sive hoc vel illud faciat, sive non faciat scandalum alicui dare: There can be no such perplexity, that it should be necessary for a godly man, whether he do this or that or not do it to scandalise some one. Which assertion of his is both against experience, and reason. Against experience: For the contrary fell out in S. Peter's case, Gal. 2. 12. in which it is plain in the carriage of that matter, that if he did eat with the Gentiles he was in danger of scandalising the jews, if he did not eat with them to scandalise the Gentiles. And it falls out too frequently in our own days, that in the use of some rites in themselves indifferent, some are offended with the use of them as Popish, some with the not using them as arguing the affectation of Novellisme and singularity: Against reason. For sith scandal ariseth from the opinion that is had of a thing indifferent, when the action of him that offendeth dasheth against it, and it is undoubted that even godly men, may have opposite opinions of things indifferent, one thinking them fit, another unfit: one thinking them needful, another evil, it is plain in reason that it may so fall out that the doing or not doing of something indifferent may cross the one or the other of the opposite opinions, and so scandalise either the one or the other. The resolution of Calvin, Epist. 379. is right and good, that a scandal of a few must not sway us in a thing not repugnant to God's word. Vbi major numerus pervincit, where the greater part is on the contrary, no not though it draw an evil consequence after it.  
And in like manner may it be said, ubi potior numerus pervincit, where the better part is on the contrary, as the governor, the most wise, learned, and faithful Christians. Likewise consideration should be had to offend those rather whose offence is easier remedied, or the consequence of their scandal less pernicious, than those whose offence is more hardly redressed, or the consequence of their scandal more pernicious. For in such cases prudence must rule our consciences to respect primarily the more considerable par, & to avoid the more dangerous consequence.  
A thirteenth question may be: 
§. 20. Que. 13. What we are to do, when the forbearing of our liberty endangers the loss of it.  It may so fall out that either by the frequent, or incommodious forbearing of the use of our liberty at some time, our lawful liberty may be so endangered, that an opinion may thereby be settled as if it were unlawful simply, which we forbear only by reason of the fear of scandal, or as if it were necessary which we only do to avoid scandal, what is a christian to do in this case? Answ. The example of S. Paul is commonly by Divines produced as a resolution of this question. We read Acts. 16. 3. that Paul took and circumcised Timothy to avoid the offence of the jews though the law of circumcision, and other legal ceremonies were then abolished: and he had liberty to omit it. But he tells us Gal. 2. 3. 4. that Titus was not compelled to be circumcised, and that because of false brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ jesus, that they might bring us into bondage. To whom saith he: v. 5. We gave place by subjection no not for an hour, that the truth of the Gospel might continue with them. While the liberty of uncircumcision was unchallenged he did with security circumcise Timothy to avoid offence: but when the truth of christian liberty was challenged and endangered he would not yield to do the same to Titus. From which practice avouched by S. Paul, and therefore propounded by the holy Ghost as imitable by us, this rule may be safely inferred: that when by use or disuse of our liberty, the truth of our liberty is in danger to be impeached, we are then rather to put ourselves on the hazard of scandal, then to lose our liberty it self. For it is a more precious thing not to have our consciences in bondage or the truth impaired, then can be countervailed by the pleasing of some men. Truth is an unvalluble jewel, which we are not to forfeit to win men's affections. Praestat ut scandalum admittatur, quam veritas amittatur: is the approved rule of S. Augustine. Better admit scandal then loose truth.  
A fourteenth question may be: 
§. 21. Que. 14. What are we to do when there is danger of life by not using our liberty, of scandal by using it.  whether if on the one side our life should be endangered by forbearing the use of our liberty, and on the other side there be likelihood of scandal if we use it, is our liberty to be used to save our lives, or to be forborn to avoid scandal? Answ. It is a rule received, which Aqu. 2 a, 2ae, qu. 43. art. 7. citys as out of S. Hierome, that that which may be omitted, Saluà triplici veritatescil. vitae, justitiae, & doctrinae, a threefold truth of life, righteousness and doctrine being preserved, aught to be omitted to avoid scandal. According to which exception it follows that we are not to omit our liberty when our life is endangered. And there is plain reason for it, from the precedency of ourselves among the objects of charity before others: we are to love others as ourselves, not afore ourselves. 2. In respect of the greatness of the danger of losing our life above the danger of scandal. For, 1. the danger of losing life may be more certain in forbearing our liberty, when natural necessity requires us to use it, than the event of scandal can be, depending on the changeable mind and will of man. 2. The evil of losing life is plainly remediless: life lost cannot be recovered by man: but the evil of scandal is not simpliciter irremediabile, simply remediless, but that instruction, advise, example, prayers may by God's blessing restore the person scandalised. If it were so that it were revealed by God that by using my liberty to save my natural life, I should inevitably cast my brother into everlasting fire, surely charity binds me to lose my life rather than to damn my brother. But this no man doth by using his liberty, at least God reveals no such thing. But what means the Apostle than 1. Cor. 8. 13. when he saith; If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend? I answer: The Apostles resolution is not to abandon all meat and die to avoid offence: but to eat no flesh, without which he might live. And accordingly we are to forbear our conveniences, and privileges which serve us ad benè esse to our well-being: but not our lives or livelihood that is necessary ad esse, simpliciter, that we may have a being.  
A fifteenth question may be: 
§. 22. Que. 15. What we are to do when there is fear of scandal to some and hope and hope of good to others by use of our liberty.  whether if there appear danger of scandal to some in using our liberty, and likelihood of opposite good to others by using it, we are to forbear it? Ans. No: For in this case the use of our liberty to that end is a duty, as being a greater exercise of charity, the scandal being not remediless, unless by reason of a perverse mind: which kind of scandal is not to be regarded.  
A sixteenth question may be: 
§ 23. Que. 16. How far we are to regard the Scandal that ariseth from fancy without any probable reason?  whether we are bound to forbear the use of our liberty to avoid the scandal of our weak brother offended with our action as conceiving it evil without any probable ground? Answ. I think not. For there was probable ground of the evil of eating the Idolothytes 1. Cor. 8. and of the eating of the meats and neglect of days mentioned Rom. 14. And in reason, if a man's conceit without show of reason on mere fancy shall hinder me in the use of my liberty, my liberty is no liberty in effect. Besides if he conceive ill of my action without some probable reasons moving him thereto, his conceit is rather to be interpreted an effect of self-will, or ill will then of weakness, and so not to be regarded: If it be objected, as frequently it is, that the Apostle 1. Thes. 5. 22. chargeth christians thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abstain from all appearance of evil, and therefore we are not to do that which seems to be evil to another, whether upon probable reason or fancy though it be not in itself evil. I answer, 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the sort or kind of things, answering to genus and species, as Cicero renders it, and that Tremellius out of the Syriak translates it ab omni voluntate malâ fugite, fly from all evil will, that is, as he interprets it in the Marginal note, negotio malo, sive re malâ, evil business, or evil thing, so that it might be translated, abstain from every evil thing, or every sort of evil. 2. That though Beza with others read ab omni specie mali, from every appearance of evil: and expound it not only of that which is evil in it self, but also of that which though not evil in itself, yet seems so to others: yet more plainly according to the original it is translated by the vulgar and Tigurine translators, ab omni specie mala, from every show which is evil. According to either of which readings this text will prove only that we are to avoid that which is an evil thing or appearance itself evil, and makes nothing to prove that we ought to abstain from a thing or appearance not evil but indifferent. 3. That chrysostom, the Greek Scholiast, and others apply it only to false doctrines, or lies of false prophets. As if the Apostle had said, Though you are not to quench the spirit, yet you are to try all doctrines, and to abstain from that which appears evil: which would be nothing to the abstaining from the use of things indifferent, when they seem evil to another. 4. But let it be granted, that it is meant of evil appearance in respect of practice, yet it may be doubted whether the Apostle means it of that which appears evil to another or to a man's self? surely the series of the text doth best suit with this interpretation. Abstain from that which appears to yourselves to be evil: for having said, Try all things, whether doctrines or practices, to direct them what to do he adds, Hold that which is good, that is what you find upon trial to be good, and abstain from all evil appearance, or appearance of evil, which so appears to you upon your trial. Which exposition besides that the words of Calvin in his Commentary imply he so conceived it, hath other learned men that approve it, and so far as I see into the text seems to be most genuine. Now if this exposition stand, it makes nothing for the abstaining from the use of our lawful liberty which appears evil to another, but from that doctrine or practise which appears to be evil to ourselves, that we may not sin against the light of our own conscience. Lastly, if it were granted that the Apostle forbids us to abstain from all that which appears to be evil to another, yet no interpreter that I meet with understands it of such appearance of evil, as is conceited to be such upon some erroneous principles in him that conceives it to be such, or by reason of the mere fancy, or rigid austerity, or evil will, or such like cause of him that thinks it evil: but they usually apply it to such causes or signs of manifest evil as are means of drawing to some notorious sin, as going to hear a Mass, which is a cause and sign of Idolatry, or wanton dalliance which is a cause or sign of whoredom. And they apply hereto that saying of julius Caesar, that Caesar's wife should be free not only from evil, but also from the suspicion of it. So that even in their intent, this Scripture is not appliable to this purpose, as if the Apostle did prohibit a Christian to use any thing that another thought evil, whether he thought so upon probable reason, or no reason, upon some ground or none. And to speak truth, the application of this text in that manner as it is by some, as if the Apostle did forbid us the use of any thing though indifferent in itself, when it appears as evil to another, without farther restraint, is very absurd and so unreasonable as that it will bring a yoke upon men's Consciences impossible to be borne, sith there is scarce any thing a man can do, but some or other, Infidel or Christian, weak or strong in the faith, orthodox or superstitious will think it to be evil, that saying by experience being found true, quot homines, tot sententiae, so many men, so many minds: nor shall a man's own conscience only make a thing evil to him, but the conscience of any other man in the world. These are the most material questions which have occurred to me. Which having finished, I pass on to application & so to the concluding of this point. 
§. 24. Application 1. To manifest the uncharitableness of scandalisers by abuse of their liberty.   
First then we may hence perceive how evil and uncharitable their dispositions are, who use their liberty in things lawful without heeding of scandal, surely there are every where a great number of men of this temper, that will eat and drink and play, & clothe themselves, and do innumerable other acts without the least thought, or regard whether others be pleased or displeased, scādalized, perverted by their actions. Alas! said I they will do these things without respect of avoiding scandal? I might have added, there be not a few that make but a jest of scruples concerning scandal, yea that of set-purpose with delight do such things as they know will offend, that they may provoke and offend their brethren. All such persons do undoubtedly walk after their own lusts, who neither for God nor for man's sake deny themselves any thing. It is manifest that it is their Lust that rules them, not obedience to God, not charity to men, not advised reason: and it shows a heart in them ready to do unlawful things for their lust, who will do lawful things so unlawfully. My brethren we are most apt to offend in things indifferent: it's easy to slip from the mean to some extreme or other; and so much the rather because in such things men usually walk not with much wariness; In things plainly evil, men's consciences will easily check and correct themselves, because the evil is so apparent: but in things indifferent, men fall into evil afore they are aware. Wherefore those that are wisehearted, and right-hearted christians, will so much the more watch themselves in the use of such things: they are careful neither to offend God, nor men, neither to abuse their privileges against God's glory, nor their brethren's good; only men whose lust is their law, will have their sports, feasts, fashions, and the like things in themselves lawful, after their own wills, though God be provoked, or their brethren damnified.  
Wherefore it concerns us all to take heed of scandal in the use of our liberty in things indifferent: 
§. 25. 2. To dissuade them from this sin, with directions against it.  I mean of scandal both active and passive: And therefore this admonition is to be conceived as pertaining both to them that use their liberty, and them that may be offended with it. 1. Those that are to use their liberty are to take heed that they mar not their good by evill-handling, to wit by using it to destruction, and not to edification of their brethren. Our liberty is a great blessing of God: it is no small benefit that we may have his creatures to use, that he hath made us under himself Lords over the works of his hands: And though he require obedience of us, yet he hath given us a large scope in things after our own wills, enough to satisfy us if we have any reason: we may eat this or that, wear this or that, dwell here or there, and a thousand more such things are left to our own choice: But what then? Shall we grow petulant and wanton? Shall we be like an ungracious son, who when his father hath put an estate in his hand, follows his own pleasure, regarding neither parents nor brethren? God forbid we should thus requite the Lord! Nay rather it becomes us, as we have all our privileges from God, so to do as a good child to a kind father, a generous Favourite to a munificent Prince, even to lay all our gifts at the donours' feet, to devote them all to his honour that gave them freely: to spend that for his service which he hath so frankly endowed us with. It's to be remembered that we are not Proprietaries, but Usufructuaries of God's creatures: they are his goods still, though put into our hands, to occupy: the earth is still the Lords and the fullness thereof: we may not say of it, we may do with our own as we list. That we ought to do which the Apostle infers hereupon, Whether we eat or drink, or whatsoever we do, do all to the glory of God. 1. Cor. 10. 31. Not forgetting our brethren, but as it is added v. 32. giving none offence, neither to the jews, nor to the Gentiles, nor to the Church of God: or as we are admonished. Gal. 5. 13. Though we are called to liberty, yet not to use our liberty for an occasion to the flesh: but by love to serve one another. It will be but a miserable advantage to us to use our liberty, so as to spurn at God's honour, and to trample our brethren's good under our feet: to obscure the lustre of God's glory, or to make gashes in our brother's conscience. Shall a man because he is strong, kick the weak under his feet? Shall a man use his own happiness no better, but to make others miserable? No, no, (Brethren): Mercy, justice, Charity, our Calling, Christ's example, all these and more than these should teach us better, to seek not our own, but one another's wealth, to use our own good, so as not to spoil another's peace. We are to remember, that as our Saviour said, we should have the poor always with us, so it is true also, that we shall have the weak in faith always with us, and therefore it will be a perpetual duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 35. to support, not to supplant the weak.— To this end, 1. get a tender, and compassionate love of thy brother in thy heart: thou art bound to love all men: but thy christian brother chiefly. Let the love of Christ to thee, and him be thy pattern: he would not break a bruised Reed, nor quench smoking Flax: Isai. 42. 3. He fed his flock like a shepherd: he gathered the Lambs with his arm and carried them in his bosom, and gently led those that were with young. Isai. 40. 11. Oh get such a tender love, that ye may be as the Apostle requires, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 10. Inclined to tender affectionate kindness one to another in brotherly love, that thou mayst communicate to them the warmth of thy bosom, that they may have heat by thee, and the kissing of thy mouth, that they may have delight by thee, and the strength of thy arms, that they may have safety by thee, not be exposed by thee to dangers, much less bitten and devoured by thee: you are not borne for yourselves: you have not your goods only to serve your own turns. They are thy bone, and thy flesh, yea thy spirit too, if a christian. If there be any excellency in thee: yet both are of the same kind: If thou differest from him, yet who made thee to differ from him? Or what hast thou that thou hast not received? Love him therefore and despise him not: be tender over him, and not contemn him: 2. Get much prudence also to know the condition, inclination, mind of thy brother. Much charity may make us willing, but there must be much prudence also to make us able to avoid scandalising. There's such variety of dispositions, opinions, and conditions of men that it is no small difficulty to avoid scandalising of some one or other. Nevertheless if we do what lies in us, the Almighty will accept of the integrity of our hearts, and not impute to us our defects of imprudence.  
And here I could heartily wish that all christians, especially those that are set apart for the ministry of the word, would take heed of one evil to which in these times men are very prone. I mean the teaching of many things to be evil, whose abuse only is evil, not the things themselves, For what ever be the cause whether it be facility of sliding into extremes, or unskilfulness to distinguish between the use and abuse of things indifferent, or the debility that is in many to reason, and to gather right consequences, or the preoccupating of men's minds with erroneous principles, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St Basill calls it, the immoderate drawing things to a contrary way, as to think that to be most right which seems most contrary to Popery, profaneness, or the viciousness of the times, or the addictedness that is in men to hold that which their affected teachers do vent, or studium partium, a desire to promote some party, or to have, and to entertain opinions peculiar to such a party as a Cognizance for them to be discerned by from others, or an affectation of singular opinions, I say what ever be the cause the great Charter of christian liberty is too much enlarged by the licentious, who make that indifferent which is evil, or necessary, to the confirming of themselves in sin: and on the other side is too much straitened by others, in making things evil which are not so, expunging that out of this gracious Charter, which God hath indulgently granted us therein. Both which are contrary to God's precepts, which require us neither to call good evil, nor evil good. Isai. 5. 20. to turn neither to the right hand nor to the left. Deut. 5. 32. And therefore as the one is a transgression against God, plainly violating his precepts: so the other is an intolerable presumption against the sovereign authority of the great Lawmaker to impose laws on men's consciences which God hath not made: and in the effects of it, it is dangerous. For it is in truth a seminary of superstitions, which do always attend errors of conscience, and the great nursery of scandals, in intangling men's consciences with unnecessary scruples, disquieting and discomforting men thereby, occasioning the neglect of necessary duties whilst zeal is bend on things unnecessary, raising many jealousies, alienation of affections from others, rash judging, separation from communion, and a world of other evils, which according to the fruitfulness of error arise from this one root. Wherefore I beseech all christians, specially ministers of the word in the bowels of jesus Christ, to be very well advised either how they allow of that as lawful which is indeed sinful, or condemn that as sinful which is indeed lawful, and in their invectives against sin, so to attemperate their speeches, that the abuse and use of things be distinguished, that corn be not pulled up for the weeds sake.  
2. As for those that are apt to be scandalised, 
§. 26. 3. To admonish men of being scandalised by another's use of his liberty, and directions to that end.  it concerns them to consider that their taking offence at their brother's liberty is their own weakness, and danger. It's sure thy weakness of judgement, or affection that thou art so apt to stumble at thy brother's actions. And is not weakness burden enough to thyself, but that it must also become thy brother's burden? Wilt thou make thy ignorance his punishment? Learn better that most necessary lesson, descendere in teipsum, to look into thyself, and to know thyself: to take a right measure of thy knowledge, and to submit thyself to the reasons and judgements of the stronger. It concerns the Father to be indulgent to his child's weakness: but the child should learn to submit to the Father's judgement. The stronger should favour the weaker, but the weaker should prefer the stronger before themselves. 2. It's thy danger also: How dost thou by such stumbling incommodate thyself! Thou mightest learn good by thy stronger brother, thou takest harm: he might be a staff to stay thee, thou makest him a stumbling-block to overthrow thee: he might ease thy conscience, so as to walk more comfortably: thou makest use of him only to fetter thy conscience that it may walk more heavily: he might heal thy sores: he doth but would: there's disagreement from that which should promote charity, a breach where there should be strongest affection. Do not thyself so much harm, thy brother so much wrong. To this end receive from me these directions. 1. Acquaint thyself with the difference that is to be made between superstructures and fundamentals of Christian doctrine, whether of faith or practice: Know this, that though he is no true believer, that believes not all God's truth which he knows to be God's truth, nor truly obedient that obeys not all God's precepts, which he knows to be such, yet he may be a true believer, and truly obedient, who believing and practising fundamentals, things necessary to be known and practised by all, yet believes not, or practiseth not sundry superstructures, not out of unbelief of God or enmity to his will, but simple ignorance. Be not then hardly conceited of him that knows not, or practiseth not through ignorance things not fundamental, especially if they be remote from the foundation. Let not thy zeal be equal for the smaller and the greater matters of the Law, as our Saviour distinguisheth them, Mat. 23. 23. 2. Be not rash or too stiff in thy opinion, when it is circa disput abilia, about disputable points, such as honest and learned men do vary in, so that it can be hardly discerned, who is in the right. Let thy conceits of thyself be modest: and be willing to learn from any one that which is truth. 3. Be not apt to suspect another's unsoundness: judge not that thou be not judged. Mat. 7. 1. Who art thou that judgest another's servant? Rom. 14. 4. Why dost thou judge thy brother? We shall all stand before the judgement seat of Christ. vers. 10. 4. Lastly wherein thou agreest with thy brother, what thou hast learned as he hath done, profess that; practise that with concord, and wait till God shall join you together in one mind, and one way for the rest. Remember that golden rule of the Apostle. Philip. 3. 15, 16. Let us therefore as many as be perfect be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk by the same rule, let us mind the same thing.   

CAP. 5.  
Of scandalising in special by enticing practices.  
THE next way of scandalising is by devised practices intended to beguile men's souls, 
§. 1. A woe belongs to scandalisers by enticing practices.  and to harm their consciences: to which also the general assertion is to be applied, and a woe is to be pronounced as belonging to them that by cunning and subtle devices, by counsels, persuasions, laying before men alluring objects, do scandalise others. Such a one was Balaam, Revel. 2. 14. Who taught Balaak to cast a stumbling-block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication. But God's vengeance followed him, he was slain with the sword by the Israelites, Num. 31. 8. And St jude vers. 11. tells us, a woe is to them that run greedily after the error of Balaam for reward. Of the same stamp was jeroboam the son of Nebat, who caused Israel to sin, by setting up two Calves of gold, one in Bethel, and the other in Dan, instituting high places, and Priests of those Calves, offering sacrifices, and keeping a feast to them. 1. Kings 12. 30. etc. The issue of which was the cutting off his house, and destroying it from off the face of the earth. 1. Kings. 13. 34. And he his still styled by the holy Ghost jeroboam the son of Nebat which caused Israel to sin. The like woe in some one way or another belongs to all those that tread in the same steps.  
To conceive more fully of this sort of scandalising, 
§. 2. How men Scandalise by enticing practices.  we are to consider that this kind of scandalising hath divers acts. The first and principal is in the brain, that contrives some pernicious device to ensnare men's souls by, for the most part intended to that end: but if it stay there, and show not it●selfe in outward act, it is only a scandal inchoate or begun. The outward acts by which it shows itself, are either of words, or of deeds. We may see it in the scandal of Balaam & Balak: Balaam deviseth a way to scandalise the Israelites by sending the whorish daughters of Moab among them, thereby enticing them to commit whoredom, and to join with them in their Idol-feasts: Balaam deviseth this, he imparts it to Balak, and He puts it in practice: in this Balaam was the principal, Balak the accessary: Balaam began the scandal, Balak perfected it. jonadab the son of Shimeah deviseth a way for Amnon to practise his incestuous lust with his sister Tamar, & adviseth him to execute it, by which he committed a foul sin. 2. Sam. 13. 5. This counsel of jonadab was a scandal to Amnon by a subtle way. julian the Apostata abstaines from the shedding the blood of Christians which Diocletian, & other Emperors before had shed: he saw that it did but increase Christianity, men being ambitious of death that they might have the honour and Crown of martyrdom. But he useth sly and cunning devices to ensnare men in Paganism, he promotes the most zealous Pagans, makes the schools free only for them, countenances them, jeers at the doctrine of Christ, scoffs at the rites of Christians, foments their contentions, and thereby draws many to Apostasy; many to a love of Paganism, and thereby scandalizeth them. Innumerable of the like subtle devices are used in every age to ensnare men's souls by enticing them to do evil. And this sort of scandalising differs from that scandal which is by sinful example, in that the action of such scandal is intended only for to satisfy the doers lust, though it becomes scandalous by its venomous nature: the scandal by an enticing practice is sinful, and intended also to further sin, though sometimes the scandalizer know not the thing he persuades to, to be sin. It differs also from scandal by persecution in that that scandal is by force, the other by fraud.  
Now all such kind of scandalising by enticeing practices in sinful and deserves woe, 
§. 3. Difference of scandalisers by enticing practices in respect of the part they act therein.  but all is not alike sinful: nor hath the same degree of woe awarded to it: For difference is to be made between scandalisers according to the part they act in this tragedy, or mischief of scandals. For there are some that are the contrivers, & Counselors of such devilish machinations: others only moti movent, being set on work they execute. The inventor & persuader in this thing is deeper in the guilt of the scandal than the mere actor. For it is more voluntary in him that contrives, more of his own motion, than it is in him that acts what another suggests. He that leads and rules the other is the principal, he that consents and follows is but a second. Wherefore the scandalising of the children of Israel by the daughters of Moab is rather in scripture imputed to Balaam, who taught that wicked device, then to Balak who put it into execution: and jeroboam that devised the golden Calves is rather said to cause Israel to sin, than the workman that made and set them up.  
Secondly, 
§. 4. Difference of scandalisers by enticing practices in respect of the motives which incite them.  difference is to be made between scandalisers of this kind in respect of the several motives which lead them to offend others. For first, some do scandalise others out of craft for their ungodly and unrighteous ends. Thus Balaam the son of Peor devised a way to scandalise the Israelites that he might gain the wages of unrighteousness. 2. Pet. 2. 15. jeroboam the son of Nebat sets up two golden Calves at Dan & Bethel, which became a snare to the people of Israel, & this was done to maintain his rebellion against his Prince, and confirm the kingdom to himself, 1. Kings. 12. 26. 27. Jonadab the son of Shimeah persuades Amnon to ravish his sister, & this was done that he might the more ingratiate himself to Amnon his friend. 2. Sam. 13. 3. The Pharisees devised ways of superstition and hypocrisy that they might devour widow's houses. Mat. 23. 14. 15. Elymas the Sorcerer with subtlety seeks to turn away the Deputy from the faith, that he might retain his power with him. Acts. 13. 8. 10. The false Apostles sought to corrupt the faith of the Galathians concerning justification by the law that S. Paul being excluded, themselves might be affected. Gal. 4. 17. Those of whom the Apostle says, 2. Tim. 3. 6. that crept into houses, and lead away silly women laden with sins led away with divers lusts, did it no doubt to make a prey of them. And with the same spirit at this day do many seducing Jesuits and Seminary Priests bred of the smoke of the bottomless pit scandalise many ignorant or corrupt souls by drawing them to their impious Idolatry, & superstition, their Antichristian errors and deceits, that they may maintain the unrighteous tyranny of the Roman Bishops, maintain themselves, their Colleges, and fraternities in a rich and plentiful manner by Drurifying (as the secular Priests call it) that is by cheating their proselytes. And no better are the ends of many other Heretics, as Socinians, Anabaptists, Familists, Separatists and the rest of the litter of grievous Wolves, as S. Paul calls them, Acts 20. 30. that enter among Christians and spare not the flock. Cosin-germanes to which are all that for wicked ends corrupt men's consciences: as the harlot that enticeth lovers to her for gain: that corrupt young heirs in their manners by humouring them, pleasing them in their vain lusts of swaggering and gallantry (as they call it) that they may in fine cheat them of their lands or money by gaming with them, or some such practice: that make their neighbours drink, put the bottle to them, and make them drunken, that they may see their nakedness; an use in Habakkuks' times. Hab: 2. 15. That they may discover their secrets, rob their pockets, draw them to suretyship for them, and such other evil purposes. Now all these do scandalise plenâ voluntate, with full will, wittingly & deliberately, and thereby show themselves to be full of Satan, throughly diabolized professors of his art, which is to make it his business, to go about seeking whom he may devour: they are as S. Paul called Elymas, Acts 13. 10. children of the Devil, enemies to righteousness, that cease not to pervert the right ways of the Lord. 2. Some do scandalise others by enticing practices not out of any oblique or indirect ends contrary to their pretences: but out of love and zeal to their errors, or other things wherein they scandalise them. Of this sort are many Heretics and schismatic, and Idolaters that solicit men to embrace the errors they hold, or the superstitions they practise out of mere zeal to their errors and superstitions. jezabel was zealous for the worship of Baal, and therefore she entertains and promotes the Priests of Baal at her own table, that she might further her superstition, out of the mad affection she had to the Idol. Saint Paul says of the jews that went about to establish their own righteousness that they did it out of a zeal of God, though not according to knowledge, Ro: 10. 2. There are not a few that corrupt others by enticing them to drunkenness, idleness etc. For no other end but because they love their sin, and would have as many companions with them in their sin as they can infect, to build up the Devil's kingdom. The adulteress with much fair speech draws the simple young man to commit lewdness with her, only to satisfy her immoderate Lust, Pr. 7. 21. These are very grievous scandalisers harming and destroying their brethren's souls to further their sin, and to make others children of hell like themselves. And it shows in them a wicked disposition that loves and delights in evil. Yet because it is out of some ignorance (though it be such as is pravae dispositionis, of an evil disposition) it is therefore less voluntary than the former, and thereby less evil, and less obnoxious to woe. 3. some do scandalise others by fair words out of misguided love to the persons they scandalise: so that the motive hereof is an affection of love compounded with ignorance, and imprudence. Thus Peter advised Christ to decline his sufferings, out of love as he thought: but ignorantly, and therefore our Saviour rejected counsel as savouring of a mere carnal and humane affection. Mat. 16. 23. telling him that he was a scandal to him. In this manner many carnal parents have dissuaded their children from Martyrdom, from zeal, and forwardness in Religion, lest they should be lost, as they think, become melancholy, unfashionable, miss their preferment, be mocked by men of the world etc. wherein they think they show much love to them, but do indeed scandalise, or harm their souls, as Peter did Christ. But the woe due to this is less than the former, because it is less voluntary, as being not out of a love to the evil, but to the persons they persuade through simple ignorance of the evil to which they persuade.  
Thirdly difference is to be made of scandalizeing in this kind according to the matter or thing wherein they scandalise them. 
§. 5. Difference of scandalisers by enticing practices according to the matter wherein they scandalise.  For sometimes men do lay a stumbling block by seducing men from the truth, in credendis, in matters of faith. As those of whom S. Peter speaks, 2. Pet. 2. 1. that brought in damnable heresies, or heresies of perdition: and those of whom S. Paul speaks, that sought to deprive Christians of their liberty in Christ, that they might bring them into bondage, Gal. 2. 4. those that corrupted men's minds from the simplicity that is in Christ. 2. Cor. 11. 3. Some do scandalise others in agendis, in matters of practice, whether pertaining to Religion, or to civil conversation. As Balaam that corrupted the Israelites in both: and all others that draw men to superstition, intemperance and the like sins. Now the former are (caeteris paribus, other things being alike) the worse sort of scandalisers: for as much as a pernicious error in matters of faith is more dangerous, as more easily spreading and infecting the minds, than a corrupt practice that hath less colour for it, and likely more resistance.  
The reasons why a woe belongs to such Scandalisers are 1. Because they are plain and manifest agents and factors for Satan and his Kingdom. 
§. 6. The reasons of the woe due to this scandalising.  Our Lord Christ called Peter Satan, when he was a Scandal to him, though but out of imprudence. Mat. 16. 23. much more justly may the title be fastened on him that scandalizeth out of craft, who is ingeniosè nequam, wittily wicked. For this reason S. Paul styled Elymas the Sorcerer a Child of the Devil, because he did not cease to pervert the right ways of the Lord, Act. 13. 8. For what do such but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face declare themselves for Satan, and associate themselves to him in promoting his work, which is the devouring of souls: and therefore may expect his pay, to whose service they have addicted themselves. 2. because they are direct enemies to God. S. Paul styled Elymas, an enemy to all righteousness. Acts 13. 8. And what is an enemy to righteousness, but an enemy to God, Who loveth righteousness and hateth iniquity? what do such Scandalisers but apply themselves to seduce men from their subjection to God's kingdom: and as much as in them lies, overthrew his dominion? Now such as show enmity against God may justly expect hostility from him against them, wrath in requital of their unrighteousness, and that in proportionable measure, answerable to the measure of their iniquity.  
For application of this truth. 
§. 7. Application 1▪ To manifest the great guilt of Scandalisers in this kind.  1. We may hereby discover the great guilt that lies on them, that by this way scandalise others, and the great misery that belongs to them. Surely there are every where many, who at least through imprudence do scandalise men to their ruin by insinuating practices: many carnal parents that relish not the word of life themselves, out of prejudice against Godliness, and holy zeal dissuade their Children from diligence in duties of godliness, prayer, reading, hearing, meditating on God's word, as conceiving that these things will make them silly, unfashionable, unsociable, dejected, melancholic, opinionative, that it will hinder their credit and preferment. And therefore divert the current of their minds to the reading of Poems, playbooks, amorous writings, acquaint them with merry company, pregnant wits, that they may learn gallantry of behaviour, whet their wits, erect their spirits. But instead of learning these things, they learn for the most part the damnable Arts of swearing, whoring, sighting, drinking, riot, scoffing at religion, and the rest of those hellish courses, which are in these days vailed under the name of bravery of spirit, and gallantry of carriage. And this falls out by God's just judgement, that while parents are enemies to that noble service which their children by their godliness, and holy zeal might do for God the sovereign Lord; to that Heroical fortitude of mind, in contemning the world, and bearing the extremest evils for Christ's sake, which faith produceth; that incomparable joy, that true liberty which a holy life begetteth, that surpassing wisdom, and useful worth that attend the knowledge of God, and an upright heart towards him: their children should fall into the basest services of their own lusts, & of Satan's will: enslave themselves to whores, and drink, and such like effaeminating things, be filled with mere vanity, empty of real worth, and prove a grief to their parents, a burden to their country, the ruin of their houses, and which is yet worst, Children of hell. And as this is the course of too many ill-advised parents, so it is the manner of too many unfaithful friends, and misguided masters, who being led by the same spirit endeavour to quench the beginnings of new birth in their friends, and servants, by their counsels: if they perceive in them any sense of sin, any degree of humiliation, any application of their minds to religion, any alienation of their minds from the profaneness & vanity of the world, they set their wits on work how to prevent them, conceiving they shall do them a pleasure, when as their Counsels tend to their perdition. And thus they do as they say apes do to their young ones, amplexando strangulant, by hugging them, they kill them. Unhappy men! that thinking to do good, destroy those whom they love, and procure a woe to their own souls in recompense of their counsels, that under the covert of friendship act Satan's part: and precipitate themselves and their followers into perdition: But besides these there are not a few, who are zealous for corrupt opinions, for superstitious traditions, for drunken usages, for profane libertinism etc. And others who out of crafty reaches, and subdolous intentions, for worldly advantages apply themselves to seduce others. Of which sort are no doubt many emissaries out of Popish seminaries, agents for separation, and other seedesmen of tares. Shall I take up the Apostles wish, Gal. 5. 12. I would they were cut off that trouble us? So indeed we wish, but my text puts me out of hope of attaining it in this life, & therefore I can do no more but only read their doom, that a heavy direful woe hangs over their heads, which will as surely fall on them, as God is true. For how can it be otherwise, but that God's wrath should break forth against those that continue practices against him as his enemies? Can any Prince brook the sowers of sedition, the seducers of his subjects from their allegiance, the underminers of his authority? If Claudius Caesar were so blockish, we shall seldom meet with such another. Certain it is, God will not so put it up, he hath proclaimed himself to be a God that will by no means clear the guilty. Exod. 34. 7. that he will repay them that hate him to their face: Let no man deceive himself, God is not mocked. There is a treasure of wrath reserved for all such factors for hell. The same cup that Balaam and jeroboam, and jannes' and jambres and Elymas drank of shall all seducing jesuits & inveigling Sectaries and promoters of licentiousness drink of. The same judgement abides them: the same hell must hold them.  
Wherefore in the next place admonition is needful. 
§. 8. 2. To admonish men to take heed of scandalising this way.  1. To those that out of imprudence do scandalise, that they consider what they do. Thou that disswadest from that which is good, out of ill-advised love, consider better what thou dost. Wilt thou dissuade that which God commands? Wilt thou go about to cross his work? Gamaliels saying should lesson us better: That which is of God we cannot overthrow, lest haply we be found even to fight against God. Acts 5. 39 Wilt thou destroy thy brother's soul whom thou thinkest to benefit? Wilt thou do the Devil service under show of a good office to thy friend? S. Peter's case should be a memento to thee, that thou mayst deserve the title of Satan by such officiousness. 2. To those that out of zeal to their opinions and affection to their ways do scandalise, that they look well what it is they are zealous for, It is good always to be zealous in a good thing, Gal. 4. 18. But in evil the more zeal the worse. Nothing worse than jezabels' zeal for Baal; nothing better than Elijahs zeal for God. In a wrong way, the faster a man runs, the worse; in a right way, the better. It is mischievous enough to scandalise others ignorantly; it is more mischievous when it is done with zeal: for that is done with more activity, and after a more pernicious manner. It is pity good mettle should be ill placed. It might do much good were it rightly used, use thy zeal for God, it will be thy happiness; if thou use it for evil, it will be thy madness. 3. To those that scandalise others out of crafty and evil intendments, that they do but wove a net to catch themselves. Thou that art willingly the Devil's agent, take this with thee, that the devil will overreach in the end. What wages have witches, the devil's covenant servants, but confusion? And what reward canst thou that art the Devil's hired servant expect but destruction? Thou hast sold thyself to work wickedness: and iniquity shall be thy ruin: while thou dost destroy thy brother's soul, thou dost by the same labour damn thine own. Oh take this wholesome counsel: repent of this thy wickedness: and pray God, if perhaps the thoughts of thine heart may be forgiven thee: Acts 8. 22. use thy wit and zeal for God who will do thee good: debase not thyself to do the Devil service, who loves thee only as a Savage doth, that he may devour thee.  
§. 9 Lastly for those that are in danger of being scandalised by such practices, 
§. 9 And those that are apt to be scandalised.  it concerns them 1. to walk by the light of God's word. For it is light that must keep us from stumbling: If a man walk in the day he stumbleth not, because he seeth the light of this world. But if a man walk in the night he stumbleth, because there is no light in him. john 11. 9 10. So it is concerning the soul, if there be ignorance and error in it, it is easily scandalised, but light and understanding preserve a man safe. 2. To look well to thy goings, without which thou mayst stumble though thou have light before thee. Remember then that of Solomon, Prov. 14. 15. The simple beleiveth every word: but the prudent man looketh well to his goings. Be not easily credulous then of men's counsels: trust not lightly to their judgements: Try their spirits, examine their counsels, & opinions afore thou embrace them. Forget not S. Paul's rule, Rom. 16. 17. To mark them which cause divisions, and offences contrary to the doctrine which is delivered to us, and avoid them. For they that are such serve not our Lord jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple   

CAP. 6.  
Of scandalising in special by persecution.  
THe fourth way of scandalising in the distribution before made is scandalising by injuring or persecuting. This way Maldonate conceives our Saviour specially intended vers. 2. and he gathers it from the Antithesis as it is set down by S. Mat. ch: 18. 5. 6. for having said v. 5. who so shall receive one such little one in my name, receiveth me. Adds immediately v. 6. But who so shall offend one of these little ones which believe in me etc. Where scandalising vers. 6. is opposed to receiving, that is entertaining with kindness, and therefore imports injuring or persecuting. And indeed scandalising is an effect of persecution, even such scandalising as causeth Apopostasie. Our Saviour says of the stony ground which resembles such hearers as have no root in themselves, when tribulation or persecution ariseth because of the word, by and by they are offended, Mat. 13. 21. and that when many shall be delivered up to be afflicted, many shall be offended. Mat. 24. 10. Wherefore we conclude, That misery or woe belongs to those that scandalise others, 
A woe belongs to scandalisers by persecution.  by afflicting, injuring, or persecuting them. Which woe belongs to all that shall cause enmities, griefs, and other harming of men's minds, by terrifiing them with threats, by wronging them in spoiling their goods, by giving them blows, or other ways, whoever the persons thus harmed be. For such works being the works of unrighteousness shall have their due vengeance. Unto them that are contentious, that obey unrighteousness shall be indignation and wrath, tribulation & anguish upon the soul of every man that doth evil. Ro. 2. 8. 9 But yet in a higher degree the woe belongs to them that offend beleivers in Christ, who are the chief object of persecution, which are chiefly meant in this place. Of whom the Apostle says, 2. Thess. 1. 6. It is a righteous thing with God to recompense tribulation to them that trouble such. To clear this truth I shall distinctly▪ answer these 3 questions. 1. wherein persecution is exercised, and how believers are persecuted, 2. how scandalised by persecution. 3. What woe belongs to such as thus scandalise them.  
For an answer to the first of these questions; 
§. 2. How beleivers are persecuted.  persecution in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly signify an eager swift motion, as in running a race, or in the chase of an enemy flying, with an hostile mind: by translation it signifies any eager pursuit, or seeking after a thing which we would obtain, as when we are commanded Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, follow after peace, & the Apostle Phil. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I pursue if I may comprehend or attain to, he means the knowlgdge and grace of Christ. But in the Ecclesiastical use of this word it is appropriated to those afflictions which unbeleiving and ungodly men do set themselves to inflict on the godly and believers. In this sense it is used Mark. 10. 30. where our Saviour says that the loss of things left for him shall be recompensed with an hundred fold in this time, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without persecutions, that is afflictions and hard usages from evil men. And S. Paul 2. Tim. 3. 12. They that live godly in Christ jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be persecuted, that is, be ill handled by the ungodly which thing they do many ways. Sometimes by seeking after their lives; so that nothing will satisfy them but the shedding of their blood, as if nothing else could quench their thirst, but a draught of a godly Christians blood. Yet not all in the like cruel manner: To some it's enough that they can destroy them: to others it's not sufficient unless they can cause them sensim mori, to die a lingering death by torture, so as to be long a dying, or that if it be shorter for the time, it may be with the extremest pain, or with the extremest ignominy. Nor are the impulsive causes the same in all: it's in all hatred of the godly, but not for the same reason: and therefore the bitterness of this hatred is in some greater and more lasting: in others less, and sooner removed: S. Paul persecuted the Church of God: but he did it out of ignorance and unbelief, and therefore was the more capable of repentance and mercy, 1. Tim. 1. 13. jezabel persecuted the Prophet Elijah out of zeal for her Idolatry, 1. Kings 19 2. Herodias, because john Baptist had preached against her companying with Herod, Mark. 6. Herod persecuted james and Peter that he might please the people. Acts 12. In all there's malice, but upon different reasons. And for the kind of death which they inflict on them, it is different according to the divers degrees of their malice, wit and power, some they stone, others they saw in two, others they slay with the sword. Heb. 11. 37. some they hang on a cross, some they cast to wild beasts, some they drown in the sea, some they boil in oil to death, some they broyle on a greediron, some they burn at a stake, some they make away in secret, as the Histories of the Church do abundantly testify. Sometimes persecution reacheth not to the taking away the life, but to bonds and imprisonment, as it befell Paul and Silas Acts 16. to banishment, loss of goods, as it befell the Saints, Heb. 11. 37. to excommunications, and casting out of the Synagogue, as our Saviour foretold, joh. 16. 2. to threatenings and hard speeches, jude 15. to slanders, and false accusations, Mat. 5. 11. to scoffs, insulting Sarcasmes, which are called cruel mockings, Heb. 11. 36. and with which it is said Ishmael persecuted Isaak. Gal. 4. 29. In a word all those ways of inflicting evil, whereby the malignant spirits of wicked men do harm the godly in their bodies, outward estates, & name, are acts of persecution. Such kind of evils sometimes happen to the godly by voluntary undertake, as death, and danger, and wants by reason of travail to promote the Gospel, or the like cause: but then they are acts of persecution when they are by others inflicted on them to do them mischief. It falls out sometimes that believers and godly persons do molest and practise one against another, by reason of private discord, and grudges from corruption prevailing although they agree in the worship of the same Lord. Sometimes such kind of practices are between unbeleivers themselves, who seeks one another's lives, vex, spoil, expel one another, by reason of private enmities: sometimes they do the like to believers upon private quarrels arising from ambition, covetousness or the like cause. By all which there may harming and scandalising come; But it is then in the usual Ecclesiastical acception of the word, persecution, when ungodly men inflict those evils on godly and believing persons, quâ tales, as they are such, for their piety or faith's sake, for righteousness sake. Mat. 6. 10. 1. Pet. 3. 14. For Christ's sake and the Gospels, Mark. 10. 29. More distinctly when men inflict evil on others for their profession of Christ, and his Gospel, for not serving Idols, as when the Emperor did put to death Christians for refusing to offer incense to their heathen Gods. And Nabuchadnezzar cast into a fiery furnace, three jews for not bowing down to his golden Image, or when they bring evil on them for doing their duty, the reproving of sin, delivering God's message, as when Ahab and jesabel made Elijah to fly, Micajah to lie in prison, Herod cast john Baptist in prison for declaring their sins to them, and foretelling their judgement, when the Princes of Darius procured Daniel to be cast into a den of Lions for praying to God three times aday, when the jews drove the Apostles from one city to another for preaching the Gospel, than it is persecution; And thus even at this day those that have power do persecute christians in some places by cruel torments, in some by expulsion from their dwellings, spoiling their goods, in some by taunts, mocks, threats, disgrace, slanders etc. For their embracing the word of life, rejection of Idolatry, publishing of the truth, nonconformity to the vices of the world. For it is the lot of God's people which our Saviour requires us to remember, john 16. 20. The servant is no greater than the Lord, if they have persecuted me, they will also persecute you.  
Now these persecutions do scandalise, 
§ 3. How persecutions do scandalise.  as our Saviour tells us Mat. 13. 21. And the reason of their scandalising may be gathered from our Saviour's words, who tells us that the good hearers persevere, because they bring forth fruit with patience. Wherefore on the contrary the scandal of the temporary beleivers is for want of patience: Defect of patience to bear the assaults of persecution is that which causeth the persecuted beleiver or hearer of God's word to be scandalised. For the heart of man is swayed by pains and delights. Arist. lib: 2. Ethic: ad Nicom: makes voluptatem & dolorem, pleasure and grief, the general objects, or matter about which virtues, and vices are conversant. The reason of which is because in all moral things pleasure and grief do move and sway men to or from a thing. Hereupon it is that when men have not root of faith, and strength of patience, their resolutions are altered, their courses changed, their minds broken by suffering hard things: so that rather than undergo them, they will yield to that sin which is their ruin. The spirits of strong men are apt to be broken with calamities, even as a strong Oak by a mighty wind, yea the fear of things grievous doth oft prevail ●o scandalise men. S. Peter who was a man of great resolutions, was dashed by the charge of a weak maid, when it tended to bring him into danger, and all the Disciples were offended because of Christ, as soon as he was apprehended, Mat. 26. 31.  
As for the woe that belongs to such scandalising, 
§ 4. What woe belongs to scandalisers by persecution.  it is the same which is awarded unto other sorts of scandalising; if not greater: Forasmuch as this kind of scandalising hath more of malice in it then the rest. For all persecutors are moved by bitter malice towards the godly to injure and molest them. 'Tis true, sometimes their malice is pure malice, sometimes mixed: but always malice. The Pharisees who persecuted our Lord Christ out of pure malice, they said, he had an unclean spirit: Mark. 3. 30. they called him a Samaritan, a Wine-bibber, a friend of Publicans and sinners. They sought to entangle him, to destroy him though his miracles convinced them, that he was a teacher sent from God, and that God was with him, john 3. 2. But others persecuted out of malice compounded with ignorance. Luk. 23. 34. saith our Saviour, Father forgive them, for they know not what they do; compounded with blind zeal; The time cometh saith our Saviour john 16. 2. That who soever killeth you will think that he doth God service. S. Paul says that out of zeal he persecuted the Church, Philip. 3. 6. This malice is less than pure malice, and the woe due to this scandalising by persecution, less than to the former; 1. Persecution out of blind malice is the more pardonable, and the less punishable, then that which is done out of pure malice, which may perhaps be utterly unpardonable, when it is the sin against the Holy Ghost. Whereas S. Paul allegeth for himself, that though he were a persecutor, and a blasphemer, yet he obtained mercy, because he did it ignorantly in unbelief, 1. Tim. 1. 13. Nevertheless all persecution of the godly, all scandalising by evil handling of men, without repentance, hath eternal death for its wages. It is a righteous thing with God to recompense tribulation to them that trouble you, saith S. Paul. 2. Thes. 1. 6. & what is the tribulation? He tells them v. 9 They shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. And though God suffer such enemies of his Church to prevail for a time, yet few of them in the end escape his hand, but by some exemplary death, or other grievous judgement they bear the punishment of their iniquity. Neither Pharaoh, nor Saul, nor Herod, nor Nero, nor Domitian, nor any of the Chaldaean, Syrian, Roman persecutors have escaped without deserved vengeance. As it is just with God to recomdence tribulation to them that trouble his people. So he doth undoubtedly inflict it seriùs aut citiùs, sooner or latter, unless his revenging hand be held up by the repentance of the persecutor.  
For application of this truth, 
§ 5. Application. 1. To discover the danger of such scandalisers.  first we may hereby discern the danger of those that this way scandalise others. The impetuous malice of persecutors carries them violently with rage against beleivers, so that they neither perceive their sin, nor the woe due to it. Even like a horse that runs furiously and violently, observes not into what precipices, pits, down-falls it casts itself; so a persecutor that is driven by malice and blind zeal to breath out threatenings and slaughter against the Disciples of Christ, and to spoil the Church runs (as we use to so say) without fear or wit, neither considering whom he persecutes, nor how hard a thing it is for him to kick against the pricks: they see not what a tempest hangs over their heads, what a pit they are falling into. For even then when they study cruelty, devise mischief on their beds, while they act it with their tongue cutting like a sharp razor, weigh the violence of their hands in the earth, use their strength, authority, power, as men that know not the way of peace, but destruction & unhappiness are in their ways, while they hire soldiers, arm executioners, invent torments for the Saints, even then & all that while God is whetting his sword and bending his bow and making it ready, he is preparing for him the instruments of Death; he ordaineth his arrows against the persecutors, that their mischief may return upon their own head, and their violent dealing may come down upon their pate. Ps. 7. 12. 13, 16. God is diging up a pit for the wicked, Psal. 94. 13. And as sure as Pharaoh, Saul, jezabel, Herod, Nero, Domitian, and the rest of persecutors have suffered divine vengeance: so surely shall all cruel Inquisitors, barbarous Turks, unjust oppressors, ungodly scoffers, devilish belyers of God's people perish. It is determined in heaven: upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. For the Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth, Psal. 11. 5, 6.  
2. This may justly deter men from this way of scandalising by persecution. 
§ 6. 2. To deter them from it.  A way of scandalising it is that Satan, who useth all practices to stumble men, vi & dolo, by force and Craft, hath set on foot in all times, in all Churches. where princes are infidels or heretics he seeks to raise them up to waste the Church to vex the godly. where they have professed, and Countenanced the Gospel, and godliness, there he sets on work some or other as secret underminers of their peace, such as may reach at them with their tongues, if they cannot with their hands. And it is so still: as in some places there are persecuting soldiers, and persecuting judges, so there are in other places persecuting scoffers, persecuting accusers, whose business is to discourage believers, to affright the godly. not only infidel princes, and heretical Prelates, but also the whole rabble of vicious men, riotous livers, sons of Belial will be out of their malignity practising against the Saints that are opposite to their ways. And the devil knows this to be a prevailing way by reason of the love men have to their lives, goods, ease, and quietness. But for such as thus do scandalise, it behoves them take notice of the woe following, to remember what our saviour said to Saul, Act. 9 4, 5. It is hard for thee to kick against the pricks. If they be able to fight with God, let them go on: if not, let them remember julian's end betimes, that they may not be forced to confess as he did, vicisti Galilaee; Christ hath overcome them, though to their perdition.  
3. Lastly for those that are apt to be scandalised by persecutions it concerns them to get root in themselves, 
§ 7. 3. To advise them that are in danger of being scandalised by persecutions.  strength of faith, stability of patience to stand in the time of trial, that they be not overthrown in their goings by violent scandals.  
The fiery trial must not be, as if some strange thing had happened to us; but as men prepared for such a combat, we are wisely to foresee the assaults of such temptations, that we be not surprised by them, and to fortify ourselves with faith and courage, that we be not forced by them. We must watch, stand fast, quit ourselves like men, be strong. 1. Cor. 16. 13. remembering that the favour of God, the peace of our consciences, & salvation of our souls, depends upon our victory: that the fearful shall be without: to him that overcometh shall be given to eat of the tree of life, which is in the midst of of the paradise of God. We must break through terrors; look beyond death; and by faith overcoming the world, and the Prince of it, as Christ and the Saints have done, enter into glory.   

CHAP. 7.  
Of the aggravation of the woe belonging to Scandalisers.  
HAving finished the two first propositions contained in the first verse, 
§ 1. The explication of the third proposition in the text.  there remains only the third and last proposition containing an aggravation of the woe due to scandalisers by comparing it with a lesser though very grievous affliction, It were better for him etc. For the reading & meaning of which, much needs not be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in English it is profitable, to which answers in S. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is behooveful) is translated by our translators according to the phrase in Saint Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better for him. Now in the aggravation itself we are to consider the persons whose offence is spoken of, and the grievous punishment with which the woe due to such offenders is compared. The persons of whose offence our Saviour speaks are these little ones. Now by little ones are not meant little ones in age: For although our Lord Christ took occasion from the presence of little Infants to use this phrase; yet chiefly by the addition of Saint Matthew which adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That believe in me, by the condition of these little ones, that they are converted and become humble as little children; and because not little children in age, but little ones in disposition are apt to be scandalised in that manner our Saviour here speaks of, it is plain that our Saviour means by (these little ones) believers in him, who are called little ones, not from their age, or quantity of body, but from their disposition or condition, because they are little in their own eyes, or in the esteem of the world, or because some of them that believe on him are less than others: The grievous punishment with which the woe due to such offenders is compared, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t, oh be drowned in the deep of the sea, as it is in S. Matthew; in S. Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrown into the sea, in S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cast into the sea, & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that an asse-milstone be hanged about his neck, in S. Mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a millstone be put about his neck, in S. Luk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that an asse-milstone be about his neck. Critics busy themselves about this asse-milstone, what it was, and why so called; some conceive it to be the lower millstone, because that is the greater, and our Saviour would express the weight of the fall by the greatness of the stone: Therefore they say the lower millstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ass, either because in manner of an ass it bore the burden, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move, or bring about, because the upper millstone is turned about it, as jansenius conceives. But Suidas in his Greek Lexicon in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the upper millstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ass, and this is more likely, and that the reason why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was because it was turned about with an ass, and thereby distinguished from mola trusatilis, that millstone that was wont to be turned about with the strength of men's arms: Which is the opinion generally of interpreters, Ambrose, Hilary, Erasmus, jansenius, Maldonate etc. However we conceive of this millstone, the intent of our Saviour was to show by this addition the certainty of his perishing, the weight of his fall, and the irrecoverableness of it; For a man that is cast into the sea, and hath a millstone hanged about his neck, is sure to perish, there being no possibility for him to use his arms or body to stay himself from sinking, and he hath a most heavy downfall, the weight of the millstone carrying him most violently into the bottom of the deep, and his fall is irrecoverable, no man being able to prevent his fall, or to recover him thence. For this reason in the Revelation of Saint john ch. 18. 21. Where the irrecoverable destruction of Babylon is signified, the resemblance is the same with that in my text, And a mighty Angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be thrown down: and shall be found no more at all. Hierome in his Comment: on Math: 18. 6. says this manner of casting men into the sea was secundùm ritum provinciae quo majorum criminum ista apud veteres judaeos paena fuerit, ut in profundum ligato saxo demergerentur: according to the manner of that province, in which that was among the ancient jews the punishment of greater crimes, that they should be drowned in the deep with a stone bound about their necks. But this punishment we find no mention of in the old Testament, though of stoning often. what other writers relate I cannot speak, nor upon what evidence S. Hierome found this to be the manner of the ancient jews to punish great crimes by drowning the malefactors in the deep of the sea, with a millstone hanged about their neck. Casaubon in his notes on Matthew 18. 6. proves by a passage or two which he citys out of Diodorus Siculus, and Athenaeus, that the greeks used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowning in the Sea, as a punishment among them, but he finds not that it was by tying a stone to their neck, but rather by putting the malefactor into lead. And it may seem by a passage which he citys out of Polybius, that it was rather reckoned among the easier, then more grievous sorts of punishment. Maldonate conceives it might be that our Saviour in using this resemblance did allude unto the pride which he here censures, as he did Math: 11. 23. when he said; And thou Capernaum which art exalted to heaven, shalt be brought down to hell. What ever the allusion be, Saint Hierome rightly notes, that our Saviour meant hereby to let us understand that it were better for scandalisers to receive a short punishment here, then eternal torments. Or that though to be cast into the sea with a millstone about the neck, be a certain, grievous, irrecoverable destruction, yet the woe of scandalisers is more certain, more grievous, more irrecoverable. And it is considerable that the Emphasis of our Saviour's words in averring this, seems to intimate that He spoke this with some vehemency, as if he had said to this purpose: though it be that those that believe in me are little ones in their own and others eyes; yet I tell you it will be more tolerable for a man to be thus dolefully cast into the sea, then for him to incur the punishment of offending these little ones, as little as they be, yea though he offend but one of these little ones.  
Now from this speech of our Saviour, we may observe that those that believe in Christ, 
§ 2. Those that believe in Christ are little ones.  are little ones; which is true, whether we compare them among themselves, or with others; for Magnum & parvum are relatives, as Aristotle observes in his Categories in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now compared among themselves, they are some less than others. Our Saviour Math: 25, 40. by saying, In as much as ye have done it unto one of the least of these my brethren, ye have done it unto me: Intimates that some of his brethren are less than others: 
ones 3. Some less than others in spiritual gifts and graces.  And indeed so it is.  
1 In respect of spiritual gifts and graces some are less than others. Our Saviour in his charge to Peter concerning his pastoral office distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little Lambs, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sheep, joh. 21. 15, 16. and requires Peter to do as it was foretold of himself, Isay 40. 11. that he should feed his flock like a shepherd, that he should gather the Lambs with his arms, and carry them in his bosom and should gently lead those that are with young. The Apostle distinguisheth between the strong in faith and the weak in faith, Rom. 14. 1. and 15. 1. Thus it hath been, and it is still. Some are Christians, come to maturity, others are in the blossom and bud: some are novices, Catechumeni, youngling in Christ; some are confirmed Christians & strong men in Christ. Which thing happens, First because of the suitableness of it to the condition of a body: For as it is in the natural body, all members are not of equal growth, so it is in the mystical body of Christ, it is fitly joined together and compacted by that which every joint supplieth according to the effectual working in the measure of each part. Ephes. 4. 16. There is a different measure of each part, that there may be a meet Symmetry in the whole. Secondly Besides all members have not the same office: And therefore God's spirit gives not to all a like measure of knowledge and other gifts, Rom. 12. 4, 6. Thirdly, Again all parts have not a like means for growth, not a like instruction and nurture, not a like time for growth: There is a different working in the several parts, and accordingly a different growth, Ephes. 4. 16. Fourthly, If all Christians were of equal strength, Faith, wisdom, and other graces, there would be a subtraction of the matter of sundry principal duties; there would be no need one Christian should edify one another, bear with one another, avoid the offence of another, give help to another, restore one another, etc. Whereas God hath so tempered the parts of the mystical body as well as the natural, that the members should have the same care one of another, 1. Cor. 12. 25.  
2. In power, 
§ 4. In power and dignity  dignity, authority, wealth etc. Both in the Church, and in the world, some believers in Christ exceed others. Among many mean Christians, some are noble in birth and dignity: among many Christian subjects there are some sovereign Kings and Princes that are Christians: among many illiterate believers there are some learned believers. In which thing God hath admirably ordered that as there should be some nobles, some Princes, some learned among his people, that they may help & defend his Church: so there are not many nobles, not many mighty, not many wise after the flesh, that the support and raising of his Church may appear not to be by an arm of flesh, not by might, but by his spirit, that no flesh should glory in his presence. 1. Cor. 1. 26, 29.  
If we compare them with others they are but little, 
§. 5. Beleivers commonly less than others in the world.  I mean in dignity, secular honour, power, strength among men. Except a David or a Constantine, and some other christian Kings, how few of God's people have enjoyed any eminent degree of worldy glory? the triumphant Conquerors, the mighty Monarches of the world have been most of them Infidels. The Almighty (that intends a better inheritance for his Saints even a kingdom that cannot be shaken, Heb. 12. 28.) bestows not on them the great Monarchies, Dominions, and dignities of this world, which are meaner gifts. And accordingly the world makes small account of beleivers, as if they were but contemptible persons: For the men of this world have eyes of flesh, and fleshly minds: they magnify and admire the world and the pomp thereof, sumptuous palaces, gorgeous attire, great command, great observance and attendance: But the worth of spiritual excellencies, the glorious privileges and endowments of God's sons they know not: even as Christ was unknown in the world, so are his members, 1. john 3. 1, 2.  
Lastly those that believe in Christ are little in their own eyes, 
§ 6. Little in their own eyes.  that is humble, which (its likely) was chiefly here meant by our Saviour. For to this Christ specially applies the Emblem of a little child, Math. 18. 4. And in this sense Saul is said to have been little in his own eyes, 1. Sam. 15. 17. Thus certainly are all the Saints: David was as great in the eye of others as any man in the world in his age: yet he was not so great in the eyes of others, but he was as small in his own. Who am I (saith he to God) 2. Sam. 7. 18. and what is my house, that thou hast brought me hitherto? And Psal. 131. 1. etc. Lord my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself as a child that is weaned of his mother: my soul is even as a weaned child. The reasons hereof are 1. Because by faith they behold Gods infinite greatness, and then comparing themselves with him, they cannot but think themselves as nothing. Abraham was a great man in his time: he had great wealth, and was so potent that by the forces of his own household he overthrew four conquering Kings: yet when he comes to speak with God, he doth in most humble manner acknowledge his own mean condition: Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes, Gen. 18. 27. When a man surveys the earth by itself, it is a great and vast body▪ but when it is compared with the heavens, it is instar puncti, but as a small point that hath no quantity. So for those men that look on themselves, or compare themselves with other men, or inferior creatures, they are apt to imagine themselves to be some great ones, as Simon Magus vaunted himself, Acts, 8. 9 But those that acquaint themselves with God, walk and converse with him, they find such an infinite disproportion between God and themselves, that they conceive themselves as nothing, even lighter than vanity itself. 2. As by faith they behold Gods infinite greatness, and thereby find themselves as nothing: So by faith they behold Gods infinite power, riches and sovereignty, and thereby see that they have nothing, that the things they have are not their own but Gods: that they have them from him, not by any merit of their own, But ex dono, of free gift: Nabuchadnezzar he swells when he looks on his greatness as his own, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? Dan. 4. 30. But holy David is in another tune, Thine O Lord is the greatness, and the power, and the glory, and the victory, and the Majesty: for all that is in the heaven and in the earth is thine: thine is the Kingdom (O Lord) and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. But who am I, and what is my people etc. 1. Chron: 29. 11, 12, 14. And godly jacob, Gen: 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am little (the phrase of my text) in respect of all the mercies, & all the truth which thou hast done to thy servant. All was mercy and all the truth of God which he had, and therefore he was but little: the apprehension of this that all was to be ascribed to God's truth and mercy, caused him to see nothing he had that might puff him up, though he had much to be thankful for: He doth not say, this is my house, my land, my dignity, my wit, etc. But these are the lands, the children etc. which God hath given, that he hath lent me. He doth not take himself to be a proprietary, but a borrower, not a gainer of them, but a receiver. And therefore as a borrower thinks not himself rich because he hath much substance in his hands of other men's, so neither do beleivers think themselves to be great, because that which they have, they know it is but borrowed.  
For application of this truth, 
§. 7. Application 1. to advertise us of the estate of beleieurs in this world.  1. We may hereby be advertised what is the estate of beleivers in this life: some are less than others, and all little in this world: so accounted by others, and by themselves. The present condition in which they are is not the estate of men come to ripe years, but of children in their minority: of whom the Apostle says, Gal. 4. 1. that though they be heirs, yet as long as they are children they differ nothing from a servant, though they be Lords of all: It is so with the Saints in this life, all things are theirs, they are Christ's, & Christ is Gods, 1. Cor. 3. 22, 23. yet they have command of nothing: nor perhaps the use of so much as wicked men. As it is with the heir of all his father's goods, while he is young, he is set to school, there corrected, fares harder and hath less money in his purse, less to manage then many of his Father's servants: and yet all is his, and for him; so it is with God's children, they are held hard to it, they have little in hand, they are low in the eyes of men, and in their own, and yet this is no impediment to their future glory: it's a preparative to their receiving their inheritance. The men of this world do grossly mistake the case of God's people: they imagine God neglects them, because they are not in high places, and great power on earth: but this is their folly, while they measure God's love, and care of his people by their own affections, not by God's judgement, they imagine those unhappy who are most blessed, and themselves happy who are most accursed. 
§. 8. 2. To teach beleivers contentedness in a low condition.   
2. Christ's little ones should be wiser, they should know that their present condition is to be little, and accordingly to be contented with small things, not mind great things in this world, as if they could not be happy without them; It was the end wherefore our Saviour used the Emblem of a little child, Mat. 18. 2. (to which the phrase of little ones in my text alludeth) that he might admonish his Disciples not to strive for dignities, and precedencies, in this world. And S. Paul Rom. 12. 16. changeth christians not to mind high things, but to condescend to men of low estate. Excellent was the advice of jeremiah to Baruch, Jerem. 4. 55. Seekest thou great things for thyself? Seek them not. We must remember for the present our condition is to have our allowance, and to be stinted by God: and therefore aught to be contented with it, though it seem little, sith we know God is our Father, and though now we be little, yet hereafter he will make us great, though now we be humbled, yet hereafter we shall be exalted: though we be now poor in this world, yet we are rich in God: 
§. 9 3. To quicken their hope after heaven.  and heirs of all things.  
3. Answerably hereto it concerns them to quicken their hope, and to excite their endeavours after those great things which God hath prepared for them: The less beleivers in Christ are now, the more should they long for, and pant after their greatness in heaven. By this they must comfort and support their souls in their present condition: If they look for great things on earth, they shall be sure to miss them, if they look for great things hereafter they shall be sure to have them. Heaven is their country, there is their preferment. On it they must fix their hopes, by it they must sustain their souls.  
Lastly this consideration that scandalising of them that believe in Christ is the offending of little ones aggravateth much the sin of scandalisers. 
§. 10. 4. To aggravate the sin of scandalising beleivers.  To trample little ones under foot, to injure, and harm little children, argues much pride and much unmercifulness. smallness should be the object of mercy, not of insolency. And therefore in this respect the sin of persecutors is great who scandalise Christ's little ones, and accordingly their woe is great, which is the principal point of this verse, and is now to be handled.  
The second observation and that which is the main point in these words, 
§. 11. That the woe due to scandalisers of beleivers is greater than any temporal death.  is this: That the punishment due to them that scandalise believers in Christ is greater than any temporal death though never so grievous. This assertion needs no other confirmation than the words of the text rightly understood according to the explication before made. To which nevertheless may be added this argument: The punishment due to scandalisers of believers in Christ is eternal punishment in hell. For that such is due to this sin, hath been proved before in declaring the woe due to scandalising in general, and to each particular branch thereof. But it is certain that no temporal death is or can be so grievous as eternal punishment in hell; none so sharp, and tormenting; none so constant and lasting: the bitterest pains of the most lingering temporal death, being sufferable, and finite, the other being intolerable, eternal, and so in a sort infinite; now finiti ad infinitum nulla proportio, there's no proportion between a thing finite, and a thing infinite. Therefore no temporal death can be equal to the punishment of scandalisers of beleivers in Christ. But that I may distinctly handle the conclusion, it will be needful to consider, 1. Who are to be accounted beleivers in Christ. 2. Why to the scandalising of them there is so great vengeance allotted.  
To believe in Christ is to acknowledge in heart that he is the Messias that was to come into the world, 
§. 12. Who are to be accounted beleivers in Christ.  to assent to the doctrine of the Gospel which he published, and to trust in him for remission of sins and salvation: From hence men are denominated beleivers in Christ. So that they are indeed beleivers in Christ, who do acknowledge in heart that he is the Christ, the son, the living God, that assent to his doctrine, and trust in him for righteousness & salvation. My purpose is not to take occasion to consider exactly the nature and sorts of faith in Christ, nor the signs whereby that which is true and genuine is distinguished from counterfeit, imperfect, or defective. For at this time we are only to consider whom another man is to take for a beleiver in Christ, whom he ought to take heed of scandalising. Only thus much may be fit to be considered, that beleivers in Christ may be so called either according to God's estimation, as they are in his sight; And in this acception they only are beleivers in Christ, who have the most excellent grace of faith planted in their hearts, by God's spirit, by which they are united to Christ, dwell in him, live by and to him: which all that acknowledge the truth of the Gospel in their profession of it, or that yield to it in mind a light and uneffectuall credulity to it, do not. But these are only known by God, Who alone searcheth the heart and reins. Or else beleivers in Christ are called such according to that estimation man may make: And thus we are to account all those as beleivers in Christ, who knowing what they profess do without compulsion profess themselves beleivers in Christ, and do not openly renounce either by speech or practice the truth of Christian faith, though they have much weakness of knowledge, many errors in opinion, and many sins in their practice. In general the number of those who profess freely their assent to the Articles of the creed, that join in the worship of Christ, and profess subjection to his precepts are to be accounted by men as beleivers in Christ, the scandalising of whom is so woeful.  
The reasons why so great a degree of punishment belongs to such as scandalise beleivers in Christ, 
§. 13. Why so great vengeance is awarded to scandalisers of beleivers in Christ.  are 1. Because Christ doth love them dear, and they are of near relation to him. The love of Christ to them is abundantly manifest in that superlative expression of it, his dying for them: he loved us, saith the Apostle, Eph. 5. 2. and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour. And in like sort are they most tenderly beloved of his Father, Who so loved them, that he gave his only begotten Son, that whosoever beleiveth on him, should not perish, but have everlasting life, john 3. 16. And for their relation there is no relation of dearness by which their indearednesse to God the Father, and the Lord Jesus Christ is not expressed. They are his little flock, Luke 12. 32. And a good shepherd is tender over his flock: they are his servants, john 12. 26. And of these, good masters are careful: they are his friends, john 16. 15. and true friends are very mindful of their friends: they are his peculiar people, Tit. 2. 14. 1. Pet. 2. 9 and a good Prince is very tender of his people's safety: they are his brethren, Heb. 2. 11. and truehearted brethren are very regardful of their brethren's good: they are his children, v. 13. the sons of God, 1. john 3. 1. heirs of God, joint heirs with Christ, Rom. 8. 17. and strong is the affection of a Father to his Child, his son, his heir: they are the spouse of Christ, Eph. 5. 23. 25. and what is a man more zealously affected to, then to his beloved spouse? they are his members, v. 30. and what is it that a man will not give or do to save his members? whence it is that he that showeth kindness to them doth it to Christ, Math. 25. 40. the neglecting of showing mercy to them is a denial of it to Christ, v. 45. And an offence to them a sin againg Christ, 1. Cor. 8. 12. Their sufferings Christ's sufferings, Coloss. 1. 24. This was the reason why Christ when he spoke to Saul from heaven, going about the persecuting of beleivers at Damascus, said thus to him, Saul, Saul why persecutest thou me, Acts 9 4, 5. Saul thought that he had bend himself only against a company of peevish refractory people, whom he thought worthy of all punishment for their obstinate adhering to their profession, by him conceived impious superstition, and heresy: but it was indeed Christ himself who was persecuted, and struck at in their persecutions. And so it is in all the persecutions of beleivers for their faith and obedience. Now than Christ must needs be provoked greatly by the scandalising of them whom he loves so dear, accounts so near to him: Doubtless what was said of the jews, Zech. 2. 8. He that toucheth you, toucheth the apple of his eye, is truly verified of all true beleivers, he that toucheth them toucheth the apple (if I may so speak) of God's eye, which he will not let pass unrevenged. 2. The sin of scandalising beleivers in Christ as it is against those whom Christ loves, and are near and dear to him, so it tends directly to the overthrow of Christ's kingdom. For to what end are they persecuted for the faith and service of Christ, to what end are they tempted to sin, harmed in their consciences, but that they may be alienated from Christ, withdrawn from subjection to him, hindered in his service? Saul's persecuting of David is construed as if he had bid him go serve other Gods, they have driven me, saith David, out this day from abiding in the inheritance of the Lord, saying go serve other Gods. 1. Sam. 26. 19 Nor can it be otherwise interpreted but that they which scandalise little ones that believe in Christ for their faith and obedience sake, do as good as say, believe not, obey not Christ. Now all such cannot but fall heavily under the wrath of God, and of Christ jesus the universal judge. What he said, Luk. 19 27. will be verified of them: As for those mine enemies that would not that I should reign over them, bring them hither, and slay them before me. For lo thine enemies O Lord, Lo thine enemies shall perish, and all the workers of iniquity shall be scattered. Psal. 92. 9 3. As it tends to the overthrow of Christ's kingdom, so especially in the last sorts of scandalising it ariseth out of hatred of Christ, his people, kingdom, and Gospel; which shows a most wicked heart, and causeth intolerable provocation to anger. 4. In the practice of this sin, especially by persecution, what are scandalisers but as Satan's hands to execute what he instigates them to? Our Saviour in his Epistle to the Church of Smyrna, Revel. 2. 10. tells that Church that the Devil should cast some of them into prison that they might be tried, and they should have tribulation ten days. Are we to think that the Devil did in his own person lay hands on any of the beleivers of that Church, and by might hale them to prison, as Saul intended to do at Damascus? Nay, we find no record for any such thing, nor is it agreeable to the course of God's providence whereby he rules the world. But rather we are to think that the Devil is said to cast them into prison, because he excited the Infidel rulers of those times to do it, who therein took on them the person of the Devil as judas did, when he betrayed Christ, and Peter (though in another manner) when he dissuaded Christ from his willingness to suffer. Now that which is promoted by Satan, who is the Father of all evil, and the grand enemy of Christ cannot but be most odious to him, and procure his wrath, specially when men suffer themselves to be made Satan's professed Agents and servants to do his will.  
For application of this truth. 
§. 14. Application 1. To manifest Christ's tender care over his people.  1. we may hereby perceive the tender care which Christ hath over his people. He takes their scandals as if he himself were scandalised, their injuries as his own injuries, the persecuting of them as the persecuting of himself, which he will not suffer to escape unpunished. Precious in the sight of the Lord is the death of the Saints, saith the Psalmist, Psal. 116. 15. Their lives are precious, and their death is precious. I may add, even their reproaches, their injuries, their false accusations, their scandals are precious, not sold for nought, nor valued as no loss. Albeit sometimes it may seem so, yet it is not in truth so as the Psalmist complains, Psal. 44. 12. Thou sellest thy people for nought, and dost not increase by their price. Nay rather their hairs are numbered, Luke 12. 7. He that values sparrows, doth not account his children as nought worth: doubtless the meanest of his Saints hath his tears bottled; and his flittings numbered, and all his injuries booked. Psal. 56. 8. And that to some end, even that they may be recompensed in them, revenged on their adversaries. A great Cordial this should be to Christ's little ones, to persist in the faith notwithstanding their scandals, sith this light affliction, which is but for a moment, worketh for them a far more exceeding, & eternal weight of glory: 2. Cor. 4. 17. And as it hath been some content to some spirits dying, that they knew their death should not be unrevenged; so it may be a comfort to beleivers, that their persecutions shall be required, he will do right to them, justice on their enemies.  
2. It should further direct us when we are scandalised to commit our cause to God, 
§ 15. 2. To teach us to commit our cause to him when we suffer for him.  to our Lord Christ. Thus did Zechariah when they stoned him with stones, he said, The Lord look upon it, and require it. 2. Chr: 24. 22. And thus did our Lord Christ 1. Pet. 2. 23. when he suffered he threatened not, but committed himself to him that judgeth righteously. So should we: else we intrence on God's prerogative, who hath said, vengeance is mine and I will repay. Rome▪ 12. 19 we disadvantage ourselves by hindering the recompense of our patience, we mar our cause by making it evil, which otherwise would be good, we harm ourselves by moving God to anger for our miscarriage. It's our wisdom to forbear avenging our selus, else we shall show that we remember not Christ's love to us, nor trust his care over us.  
3. From hence scandalisers may take the right measure of their sin: 
§ 16. 3. To advertise scandalisers of the greatness of their sin, and punishment.  and the greatness of their punishment. They think commonly when they persecute beleivers, godly preachers, faithful christians, they do but speak against, and vex, and oppose a company of peevish, precise, silly weak folk. Thus did Paul imagine when he persecuted the Church of God. But Christ told him otherwise, I am jesus whom thou persecutest. Acts. 9 5. And so do all that are moved by the same spirit, and walk the same way. For wherefore are beleivers hated? Is it not for their constancy in the faith, their profession of the truth, their zeal to Christ's kingdom, their obedience to his precepts? The scandalising of them then can be no other but an offence of Christ. There may be some that may think they love Christ, and yet scandalise his little ones. But this cannot be: the love of Christ and of the brethren go together, as S. john strongly proves, in his first Epistle. Know then, that scandalising of Christ's members is no less than the offending of Christ, and will be punished, as if his person were directly struck at. Behold the Lord cometh with ten thousands of his Saints to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, and of all their hard speeches, which ungodly sinners have spoken against him. jude 14. 15.  
Lastly this may startle those that practise this course of scandalising: 
§ 17. 4. To deter them from their sin.  those that believe in Christ are in appearance little ones, of small power, contemptible, and therefore they are ready to think they may harm them with impunity. But it were good for them to remember Solomon's caveat Prov. 22. 22, 23. Rob not the poor because he is poor: neither oppress the afflicted in the gate. For the Lord will plead their cause, and spoil the soul of them that spoiled them. Consider what a doom is here threatened to scandalisers of beleivers. Be assured that God's righteousness, his love to his people, his own cause requires this severity at his hands. Know that there's no escaping unless they could fight against God, and were stronger than he. Provoke not then a courageous Lion, stir not up the wrath of the Omnipotent God. Touch not his anointed, do his Prophets no harm. Show them all kindnesses on earth, that what they cannot, their Saviour may recompense in heaven: that when ye fail they may receive you into everlasting habitations.  
FINIS.