abhorreant nunciatamque veritatem ob immania illorum facinora incredâ—bilem nequitiam repudient vt inquam frequentibus illorum sceleribus animaduersis eos quoque qui è sanctâ Dei Ecclesiâ sunt tales esse sibi persuadeant atque ita à verissima Dei doctrina aures auertant aut cerâ—e paucorum improbitate conspectâ in vniuersos eadem maledicta conijciant Atque ea demum causa est cur plerique Gentilium vbicunque istius sectae homines deprehenderint nullam nobiscum velint neque dati acceptique neque consilij neque audiendi diuini verbi societatem coniungere ac neaures quidem praebere sustineant vsque adeo nesarijs illorum flagitijs consternati ac deterriti sunt Ephiphan lib. 1. Haeres 27. Ad detrectationem diuini nominis Ecclesiae à Satana praemissi sunt vti quae sunt illorum audientes homines putantes omnes nos tales esse quertant aures suas à prâ—coâ—iâ— veritatis Iraen lib. 1. cap. 24. Now what was the ayme of Satans malice in bringing those Carpocrasians and Gnostickes tearming themselues Christians vnto such more then heathenish Impurities Surely none other but this that vpon the sight of their loathsome courses the heathen might abhorre the Church of God and might be so scandalized thereby that they might vtterly reiect the truth of God preached vnto them By their scandalous filthinesse they tooke occasion to rayle on Christian Religion and so to iudge all Christians of the same stampe that they would not onely none of their Religion but no manner of dealing with them no not in ciuill commerce So strongly by their scandalous lifes did Satan hedge and fence vp their way from comming into the Church and vnto Christ With these thornes did the Deuill hedge vp their way from entring into the Church 3. From the corruption falsenesse hypocrisie and deceitfulnesse of mens hearts There bee in the Church of God and in the number of such as professe the Name of God two sorts of persons 1. Such as professe his Name hypocritically such as make Religion but a maske and a cloake to hide and couer their rotten insides and take vpon them the profession of Religion for base and by-ends onely to aduance their credit and their profit as the Shechemites would bee circumcised for sheepe oxen and substance Some put on a c Quanam sunt istae pelles onium nisi nominiâ— Cbristiani extrinsecus superficies Tertull. de praescript aduers Haeret. Quae sunt vestimenta ouilia species videlicet simulatae religionis elceÌ„mosyna simulata oratio simulata ieiunium simulatum c. Chrys oper imperf in Math. hom 19. sheeps clothing but inwardly are rauening wolues Now where Religion is thus personated and men doe but act a part corruption restrained will breake out at last Yea and God in his Iustice will vncase and discouer such by giuing them vp to fowle and notorious grosse euils Iudas vnder hope of some temporall preferments both professed and preached Christ forsakes all and followes him and was as forward as the best of them But because all this was in hypocrisie therefore his corruption held in for a time vnder this violent restraint at the last breakes fowly out and because hee fowly takes Gods Name in vaine he is by diuine Iustice left to himselfe and falls into that fearefull scandal of betraying Christ Obserue that Matth. 7. 27. The house built vpon the sand fell and the fall of it was great When Hypocrites fall they fall not the ordinary fals of other men Great was the fall of it They fall into great and hainous scandals As Moses speakes of those Numb 16. 29. If these men die the common death of all men as euery man dies c. So these men fall not the common fals of all men not as euery man fals but when they fall their fall is great with great and notorious scandall Other men may fall on the ground but they fall into the kennell the puddle into the very mire The Sow that is washed to her wallowing in the myre 2. Peter 2. 22. She lies not downe in the dust nor in the dirt but in the myre and not onely lies downe or fals downe into the myre but wallowes in the myre and so becomes all ouer fowle and filthy It is so with Hypocrites they so fall as if a man fel into and wallowed in the myre so fowle and scandalous are their fals Now then inasmuch as it cannot be auoyded and it is impossible but that there will and shall be Hypocrites in the Church of God and Satan will be standing amongst the children of God Iob 1. and in as much as it cannot be but that rotten hypocrisie will breake out and in regard of Gods Iustice must sometimes bee discouered in this life therefore there must needs be scandals and therefore it is impossible but that offences should come 2. Such as professe sincerely and in Truth Now euen in these there are yet great remaynders of corruption the very best beare a bodie of sin and death about them And because they are not so watchfull as they should to looke so narrowly to their owne hearts as they ought therefore comes it to passe also that offences must needs come The heart of man is deceitfull aboue all things Ier. 17. therefore should Christians bee watchfull ouer it aboue all things But because they trust their false and loose hearts to much and grow remisse in their watch thence comes it frequently to passe that offences must needs come When they keepe not their own Vineyard their mothers children are angrie with them Cant. 1. 6. that is their naturall corruptions Sic Iunius which they brought from their mothers wombe with them when they watch not and looke not to themselues doe rebell and ouer-power them and so oftentimes carrie them into offensiue courses Dauid was a man after Gods owne heart and yet Dauid fell into a fowle scandal It is not alwayes safe to iudge a man to bee an Hypocrite because hee giues scandal Gods dearest seruants are not alwaies freed and secured from falling into scandalous sins Well but what made Dauid fall All the while Dauid was in his exile and affliction all that while Dauid was free enough Afflictions kept him awake But afterwards when Dauid came to be King and liued in a full estate at his ease then began he to be more remisse and therfore after his afternoones nap when hee was walking vpon the roofe the Deuill sets a snare and his owne remisse heart soone catches at the baite and he is presently ensnared We find Math. 13. 27 28. tares in the field amongst the wheate Sir didst thou not sow good wheate in thy field Whence then hath it tares He said vnto them An enemie hath done this These tares are Scandals Verse 40 41. They shall gather out of his kingdome all scandals Wee see whence these scandals come Verse 28. An enemie hath done this Satan hath
aut melior sit quam domus Isaac aut melior sit quam cohabitatio ipsius Domini Christi in qua vndecim boni perfidum et furem Iudam colerauerint aut melior sit postremò quam caelum vnde Angeli ceciderunt Aug. Epist 137. societies to haue bin so happy as to bee free from such In Noahs Arke where but eight persons yet one reprobate Cham In Abrahams family a bond-woman and her son to bee cast out in Isaacs family a profane Esau in Iacobs family an Incestuous Reuben amongst Dauids children an Incestuous Amnon a rebellious Absolom in the sacred colledge of Christes Apostles a Iudas a Theife Ioh. 12. 6. a Traytor Luk. 6. 16. a Diuell Ioh. 6. 70. Euen in heauen Gods owne house and habitation were found such Angels in whom God found not stedfastnesse such Angels as kept not their first estate but left their owne habitation and became Deuills Now then looke back vpon some of these Instances and see if this kinde of reasoning bee safe In Noahs Arke there was a gracelesse Cham therefore all in the Arke were such as hee Amongst the twelue Patriarches Reuben was vncleane and Incestuous therefore all your pillers of your Ancient Church were such also Among the twelue Apostles of Christ the great professours and preachers of his Name Iudas was a thiefe a traytour a deuill therefore the whole company is a colledge of thieues traytours and deuills Amongst the Angels in heauen there were legions of Deuills therefore all of the same stampe all alike would not all men spit in that mans face that should thus reason and yet how familiar is such reasoning in too many mens mouths It is a sure thing that as p Simpliciter autem fateor Charitati vestrae quomodo difficile sum expertuâ— meliores quam qui in monasterijs profecerunt ita non sum expertus pâ—iores quam qui in monasterijs ceciderunt Aug. Epist 137. there cannot bee found better men in the world then amongst those in the Church professing Christs Name and Truth so neither can there be found some times worse then those that in the Church fall into heynous scandals The which since it must so be why should the filth of some particular persons miscarriages bee flung in the faces of all What is this but for the q Nolite ergo propter amurcam qua oculi vestri offen duntur torculariae detestari vnde apothecae dominica fructu olei luminosioâ—is implentur Aug. Epist 137. lees and the dregges to loath the presses from whence Gods store-houses are filled with oyle 2. That though there be such and that too many yet farre many more there be of the same profession that are not such what though Christ haue one disciple that becomes a thiefe a traytor a deuill that brings scandal vpon the Preaching and profession of his Masters Name yet hath he not eleuen others holy and right godly men that liue according to their profession and doe their profession honour and credit What though one Christian Corinthian fall into the sinne of Incest yet why should the heathen Corinthians cast the disgrace of that his sinne vpon all the Christian Corinthians Are they so blind that they cannot see that there be many Corinthians Act 18. 8. and that God hath much people in that City Act. 18. 10. Who are holy gracious mortified and renowned for the power of Godlines that doe euery way make good the religion they professe what though now and then we see a starre falling from Heauen yet see we not millions of those glorious lights of Heauen keepe their station and their lustre And why haue not men an eye as well to looke at such at the many such whose life 's suite with their holy profession as they haue an eye to looke at such at a few such as giue scandal why can they not see that r Quapropter et si coÌ„tristamur de aliquibus purgamentis consolamur tamen de pluribus ornamentis Aug. Epist 137. there are that shine as lights in the middest of a froward and a crooked generation and so shine that they bee ornaments of the Church as well as they can see such as are the disgracers and dishonourers of religion Surely because they are a froward and a crooked generation and out of that peruersnesse of Spirit for one and by one will iniuriously iudge and condemne all 3. If all such how is it that such more then all doe condemne such scandalous offenders Who so sharpe and so seuere against them for their scandals as such as professe the same truth with them Others triumph ouer them scorne and deride them but who so sadly and so sharpely reproues censures and condemnes them as doe they of the same profession Who so discountenances and discardes them once lapsed till their publique satisfactions and their vnquestioned repentance and humiliations doe in some measure wash off the blurre of their scandals Sufficient to such a man is this punishment which was inflicted of many 2. Cor. 2. 6. And sufficient was the infliction of that punishment by those many to acquit them from being all such If they had all countenanced him held fellowship and communion with him pleaded his cause and iustified his practise then had there beene some colour to haue said they had beene all such But now that the Corinthian Christians deale so seuerely with him for his offence it is cleare that they are not all such for if all such as hee then should he haue found more fauour at their hands then so And this was Augustines answer vnto and defence against the Manichees It was their fashion it seemes to disgrace the Church and cast reproach vpon it and to besmeare it with the mire of the fowle actions of scandalous professors of Christian religion Å¿ Nolite mihi colligere professores nominis Christian nâ—c professionis suae vim aut scientes aut exhibentes Noui multos esse qui luxuriosissimè sâ—peâ— moâ—tuoâ— bibent Noui multos qui renuâ— iauerint verbis huic saculo Nunc vos illud admoneo vt aliquando ecclesiae catholicae maledicere definatis vituperando mores hominum quos ipsa condemnat quos quotidie tanquam malos filios corigere studet August de moribus eccl Cathol cap. 34. He confesses that indeed there were many that gaue scandal by there lustfull and luxurious lifes by their drunkennes vile wordlines and earthlines but yet giues them to vnderstand that they were iniurious to reproach the Church with the condemning of the manners of those men whom the Church her selfe did condemne and whom as euill children shee daily endeauoured to reforme If indeede others of the Church professing the same Religion had winked at them had slighted their offences or had in any kind seemed to haue countenanced their persons or approoued their courses then might the Manichees haue had some colour to haue for their sakes condemned all professours that they were all
the argument carries more strength Be willing and readie to doe all Christian Offices of loue and shew tender respect to little ones and so receiue them and you shall receiue not Angels but Christ himselfe How willingly would men receiue Christ Receiue these and you receiue him And if little ones must be thus tenderly receiued and regarded how warie should men bee of doing any thing that may offend them Therfore our Sauiour doth not onely aduise to receiue such but also to take heed of doing any thing that may proue vnto young belieuers matter of offence scandal And so he takes occasion to enter vpon a large discourse concerning scandal This Verse is part of that discourse and in it there be two principall points 1. The necessitie of scandals 2. The mischiefe 1. The necessitie of scandals for it must needs be that offences come 2. The Mischiefe and the miserie that comes by them And that is a twofold woe 1. A woe to such as are scandalized that doe stumble and are offended Woe to the World because of offences Offences shall come and must come but to the sorrow and smart of some men shal they come They shall come to make way for the greater woe to some persons Such euents shall be but yet they will proue euents of woe to men of the world 2. A woe to such as do cause and giue the offence But woe to the man by whom the offence commeth As if he had said It is necessarie that offences come and infallibly they will fall out but yet this necessitie of the euent shall no whit at all excuse or protect the offender but as a woe to them that take the offence so a woe to them that giue the offence Woe to him by whom the offence commeth To make way for what followes it is fit to consider what is heere meant by Scandal or Offence That we call a scandal which is or may be in it selfe an occasion of falling vnto another Any thing whereby wee so offend another as that hee is hindred from Good drawne into or confirmed in euill is a scandal Now a scandal may be 1. First in doctrine and this is scandal giuen in heresies false doctrines Secondly by the abuse or the vnseasonable vse of Christian libertie of which kinde of scandals the Apostle speakes Rom. 14. 1. Cor. 8. 10. Thirdly Scandal may be giuen by mens lifes when their lifes and actions are such as crosse and thwart the Religion professed by vs and dishonours the Name of God which we haue taken vp As when a man professes the Name Faith of Christ and professes it zealously and yet fals into vncleannesse drunkennesse into grosse and notorious acts of fraude and coozenage these bee scandals and offences because they be occasions to make others fall they hinder some from comming towards goodnesse and Religion and they harden and confirme some in their sinfull and euill courses Thus Dauids murther and adultery Noahs drunkennesse the incestuous Corinthians marriage were scandalous actions Now though this text reach to offences of all kinds yet I will onely meddle with offences of this last kinde such as bee the grosse and foule courses and practices of any such as haue taken vpon them the profession of the Gospell and the Name of Christ To come then to the first point The Necessitie of scandals It must needs bee that offences come Theâ—e must and there shall assuredly fall out scandalous and offensiue actions in the Church of God euen amongst those that professe Religion and godlinesse For that our Sauiour speakes of the sinnes of those that are in the Church it is plaine by that Verse 15 16 17. If thy brother shall trespasse c. therefore he speakes of the offences of brethren If hee shall neglect to heare them tell it to the Church Now if not of the Church why should he be complained of to the Church What hath the Church to do to iudge those and exercise discipline vpon those that are without And againe scandals properly so called can be no where but in the Church and amongst such as professe the Truth of God CHAP. II. The Necessitie of scandalous euents in Gods Church THe point we haue then first to handle is this That there is a necessitie of scandalous euents in the Church of God That scandalous euents and offences shall assuredly and infallibly fall out amongst those that professe the Name of Christ It must bee and it must needs bee that offences come So Luke 17. 1. It is impossible but that offences should come And as the Apostle speakes of heresies and of offences giuen in that kinde 1. Cor. 11. 19. There must be heresies so is it true of these kinds of offences which are giuen by sinfull and foule actions that there must bee scandals This Necessitie arises from a threefold ground 1. From the decree and councell of God and his secret but most Iust Iudgement for God that brought light out of darknesse can bring good out of euill and can worke out his glory euen from those things which in their euents seeme to make exceedingly to the impeaching and obscuring thereof God can gather grapes of these thistles and figs of these thornes and therefore his pleasure it is and so will he haue it that such thornes and thistles should grow and come vp in his garden His wayes are not as our wayes nor his thoughts as our thoughts Hee can make that which for the present and in our eye and apprehension is for the great dishonour and disgrace of his Name and Truth to turn at the last to the greater honour and glorie of both Hee by his permissiue decree orders all such scandalous euents to worke together to bring him in a great and a rich returne of glory Therefore Ezek. 3. 20. God is said to lay a stumbling blocke before a man And I lay a stumbling blocke before him God hath decreed that there shall bee scandals Not a Sparrow falls on the ground without our Father Math. 10. 29. And therefore not a Professour of his Name falls into scandal without him And therefore God hauing decreed that scandals shall be there is a necessitie of the euent It is impossible but that there should be offences But yet this decree doth in no wise make God the authour of these euils because his decree hath no necessitating influence into the wils of men It is a necessitie of infallibilitie and certaintie of the euent but not a constraining forcing necessitie to make them to doe that which shall giue scandal Scandals shall necessarily that is infallibly come to passe but yet such as giue scandal shall not bee forced and necessarily constrained by the decree of God to doe that they doe They shall worke freely and voluntarily in that which they doe or else it were iniustice in God to bring a woe vpon him by whom an offence comes if hee by a Superiour power from Heauen were forced and
a great hand in sowing these tares But obserue when this enemie sowes these tares Verse 25. But whilst men slept the enemy came and sowed tares The time of mens securitie is the Deuils seedes time their sleeping time is his sowing time So that because men sleepe euen good men oftentimes fall asleepe and are not so watchfull as would become them hence comes it to passe that tares must needs be sowne and that offences must needs come Thus we see the grounds of the necessitie of scandalous euents in Gods Church CHAP. III. An Apologie for Religion and the professours thereof against the scandal of scandals GIue me leaue now for vse of all that hath beene said to doe that which all the children of wisdome are bound to doe Wisedome that is Religion is and ought to be iustified of her children Luke 7. 35. Giue me leaue to iustifie her by whom I hope to bee saued Open thy mouth for the dumbe open thy mouth and plead their cause Pro. 31. 8 9. much more then open thy mouth and plead the cause of condemned Religion Neuer doe scandalous euents come to passe but wisdome and her children doe suffer and Religion and religious ones are instantly condemned and cried downe But let this that hath beene spoken serue to teach vs not to be offended at offences not to bee scandalized at scandals It is true indeed that God should neuer bee offended but it should deeply offend vs. It should be a trouble to vs when our brother is offended 2. Cor. 11. 29. Who is offended and I burne not How much more then when God is offended and that by grosse scandals But my meaning is this that wee should not so take offence at the scandals of such as professe Religion and godlinesse whether they doe it sincerely or hypocritically as to bee offended either at the Religion or the persons of all others professing the Truth and power of godlines Two things here may stay vs in this case 1. First because our Sauiour hath d Vnde te admoneo ne granius perturberis his scandalis quae ideo ventura praedicta sunt vt quando venirent reminisceremur esse praedicta non eiâ— valde commoueremur Nam haec ipse Dominus ita praedixit vae mundo à scandalis c. August Epist 209. foretold vs that they should come wee are told of it before hand and therfore nothing in such euents falling out but what was before told why should any start oâ— stumble at them when they come to passe Why should not this preuent scandal in this case as well as in the case of the Crosse Thus Christ preuents the scandal of the Crosse and afflictions that should befall his Disciples Iohn 16. 1 2. These things haue I spoken vnto you that ye should not be offended They shal put you out of their Synagogues c. And thus also the Apostle 1. Thess 3. 3 4. That no man should bee moued by these afflictions for verily when wee were with you wee told you before that we should suffer tribulation So here our Sauiour hauing e Non te ista conturbent fili dilectissime haereses enim scandala futura praedicta sunt vt inter inimicos erudiamur ac sic fides dilectio nostra possit esse probatior Aug Epist 50. Atqui plures ait Trypho qui se Iesum profiteri dicunt Christiani nominantur audio simulachris mactata manducare *** Cui respondens eo quoque inquaÌ„ quod eiusmodi extent viri qui se profitentur Christianos Iesum crucifixum Dominum Christum laudant sed non illius doctrinas docent nos qui purae verae Jesu Christi disciplinae sectatores sumus in spe ab ipso annunciatâ fide constantiores reddimur Nam quae praedixit futura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixit enim c. Iust Mart. Dial. cum Tryphone Iudaeo told vs before that scandals should come why should wee bee offended thereat as if some strange thing that had neuer beene thought of had falne out No man should be moued with scandals so as to stumble at the euent of them because Christ when hee was with vs told vs before that they should come and therefore told vs before because we should not be stumbled and offended Yea these things being foretold that they should fall out amongst those of the Church and of the true Religion we should â—â—ereupon bee so farre from being stumbled that we should rather be so much the more stablished and confirmed in the truth of our Religion and Profession because wee â—â—e those things so truely fulfilled which the High Priest of our profession hath foretold 2. Secondly because we see that â—ere is a Necessitie of them Since â—ere must bee offences and since â—ere must bee scandals therefore â—ould wee not for scandals bee so stumbled as to conclude that Religion to be false and that professioâ— to bee naught where some Professors thereof giue scandal For tâ— speak properly and truly there caâ— bee no scandal giuen but by thosâ— that are Professors of true Religioâ— and godlinesse A Turke a Mahometan a Iew a Papist cannot iâ— proper and strict phrase of speeâ— giue a scandal for there is scandâ— giuen where occasion of stumblinâ— at the Truth and Power of godlinesse is giuen So that scandal iâ— onely properly giuen by the Professors of Truth whose sinnes aâ— such as make the truth of God anâ— the sauing profession thereof to bâ— stumbled at And therefore theâ— onely are scandals to bee found where Religion and Godlinesse arâ— profest And therefore when such scandal is giuen wee must not take offence at Religion because we seâ— there is a necessitie of scandaloâ— euents in the Church of God and amongst such as doe professe true Religion Indeed when scandals do fal out this is the conclusion the Deuill would haue men infer vpon them and it is the thing hee aymes at in bringing men into scandals to haue men thereupon iudge such Religion naught and all of the same outward profession to bee alike f Ecce quales sunt qui Christum colunt falsum plane illud est quod aiunt se bona discere se sanctae legis praecepta retinere Si enim bone discerent boni essent talis profecto secta est quales sectatores hoc sunt absque dubio quod docentur Mimesis Paganorum apud Salu. de Prou. lib. 4. Doe yee not see what they are Are not of the very choicest and chiefest of them scandalous As they are so are they All As they are so is their Religion they professe Surely this Religion and the profession of it are not of God But this is the Deuils Logicke and reasoning taught in the Schoole of Hell Here bee two things inferred First Therefore their Religion is naught and not to be trusted Secondly Thus they are all That men may not thus stumble at scandals consider the weaknesse of such inferences 1.
They that professe Religion fall into scandals therefore their Religion and Profession is naught c. If this bee a good reason the Religion that is from Heauen and which is taught by God himselfe must bee damned for a false Religion for here wee see that amongst the Professors of true Religion in the very Church of God there must bee scandals So that if men shall goe this way to worke they will make but mad worke of it Let vs but a little consider this kind of reasoning what validitie it hath or could haue in such mens cases whose religion and profession were without question on all hands of God Fowle and fearefull was the scandal of Dauid And what was the issue Presently the enemies of God and godlinesse beganne to lift vp their heads and to fall fowle vpon Dauids Religion 2. Sam. 12. The enemies of God blasphemed the Name of God And that happily on this or the like manner Oh this is hee that was so grand a Zelot that the zeale of Gods house did eat him vp Psal 69. 9. This is the man forsooth that danced before the Arke out of his transcendent zeale 2. Sam. 6. 14. This is he that prayed thrice a day Morning Euening and at Noone Psal 55. 17. This is he that was so strict and so precise in the gouernment of his Family Psal 101. This your great precise Zelot hath defiled the Wife and murthered the Husband Now you see what his Religion is Now you see what comes of this Profession of so much Holinesse and Godlinesse Such as he is such is his Religion naught both Now was this thinke wee faire reasoning Was Dauids Religion false because his scandal was fowle Who dares iustifie Dauids fact yet who dares condemne his Religion and Profession The fact of the Incestuous Corinthian was exceeding fowle he marries his fathers wife vncleannesse vnparalleld amongst the Heathen And how wide now thinke we were the Heathen Corinthians mouthes opened Certainly at that time they did as those Psal 59. 7. Behold they belch out with their mouth and as those Psal 73. 9. They set their mouth against the Heauens and their tongue walkes through the earth So that Heauen and Earth seemed now to ring of them g Vbi esi lex catholica quam credunt vbi sunt pietaâ—â—â— castitatis praecepta qua discunt Euangelia legunt impudici sunt Apostolos audiuÌ„t inebriantur Christum scquuÌ„tur rapiunt vitam improbaÌ„ agunt probaÌ„ legem habere se dicunt Mimesis Paganorum apud Salu. de Prou. lib. 4. Now see say they what the God and the Religion of these pure Christians is These be the fruits of this Christian Religion Is not your Religion a goodly religion A cleere case that their religion is naught Thus the Heathens and right like Heathens did they reason and pitie it is to heare such Heathen Logicke in Christians mouthes Was the Religion of Christ preached and professed at Corinth naught and false because that Corinthian being a Christian proued so fowle God forbid Here that hath a truth in this sense which Tertullian spake in case of Heresies h Quid ergo si Episcopus si Doctor si etiam Martyr lapsus â— regula fuerit ideo haereses videbuntur veritatem obâ—inere ex personis prebamus fidem an ex fide pe sonas Tertul. de praescript aduers Haeret. Doe we trie faith by mens persons or mens persons by their faith Euen in this case may we not iudge of faith by mens persons as if because some persons professing Religion proue scandalous therfore their religion should bee proued false The Religion of the Christian Corinthians was of God though that mans incestuous practice were from Satan We find a case Mal. 2. 8. But yee are departed out of the way yee haue caused many to stumble at the law It is spoken to the Priests they should haue beene examples of holinesse and patternes of pietie to the people but they liued wickedly and scandalously so that many of the people stumbled at the Law of God They began to call the Law and their Religion into question and like enough were ready to say Surely this Law is not of God nor this Religion which the Priests preach and professe is not from Heauen For if this Law and Religion were from God why liue these Priests so lewdly and basely Thus the stumbled people reasoned But was their reason good against the Law and Religion because the Priests were scandalous Was the Law to bee cryed downe because they liued not according to that Law they preacht and profest Was the Law naught because the Priests were so Wherefore sayes the Apostle the Law is holy and the Commandement is holy and iust and good Rom. 7. 12. Though they were vnholy yet the Law was holy though they were vniust yet the Law was Iust though they were naught yet the Commandement was good So that it was the peoples great sinne to stumble at the Law though the Priests departed out of the way It is not therefore a safe processe to condemne and cry downe Religion from the scandals and offences of the Professours thereof Is the Protestant Religion false because as the Papists reason so many Protestants are scandalous Drunkards Adulterers c. yea let this reason stand good shew mee that Religion in the whole World that can bee true by this reason there is no true Religion at all on earth For giue me any Religion on the face of the earth Turkish Iewish Heathenish Popish or Protestant among the Professours whereof there may not scandalous persons be found If then I will be of no religion till I find one whose Professours are wholy free from scandalous and notorious offences I must liue and die an irreligious Atheist and renounce all religion I confesse there is a case wherein a religion may bee cried downe from the wicked and loose lifes of the Professours thereof and that is when the principles and doctrines of it are such as open a gap and giue libertie to loose and dishonest practices When men doe not onely breake the Commandements of God but according to the principles of their religion teach men to doe so Math. 5. 19. As for example when the Pharisies Disciples did sweare did seeke reuenge did hate their enemies did neglect their parents in their necessities here a man might haue said to them This is your Religion because the principles of Pharisaisme taught men so When I see a Papist prophane the Sabbath in hawking hunting bowling carding dicing dancing and going to playes here I may fall vpon his religion because the doctrine of their religion is that prouided a man heare a Masse on the Sabbath be may spend the rest of the day in those things When I see a Papist giue himselfe to all lewdnes and vitious vncleannesse I may lay the blame vpon his religion because the principles thereof set open a gap thereto For what need
I care for drunkennesse whilest it is made but a Veniall sin and a Venial sinne is such as our Rhemists say is pardonable of it own nature so slight Rhem. in Rom. 1 32. as a man need not make confession of it such as makes no breach of friendship betweene God and vs so small a triffle as may bee pardoned by a knocke on the breast by the Bishops Blessing by the sprinkling of holy Water saying a Pater Noster as they teach Now I say if drunkennesse be but a veniall sin and veniall sins bee such nothings why by the principles of his religion should a Papist feare to bee drunke i Profligata Christipietas extincta quando quilibet pro modo pretij quod in merces illas expendit peccandi impunitatem sibi pollicetur Hinc stupra incestus adulteria periuria homicidia c. originem traxerunt Quodenim malorum amplius iam horrebunt mortales quando sibi peccandi licentiam impunitatem nedum in hac vitâ sed post obitum aere licet immodico comparari posse persuasum habent Cent Grau Germ. art 3. So what need hee care what sinnes he runnes into so long as their Priests haue a iudiciarie power of Absolution and the Church hath a treasurie of Indulgences and for small summes great Pennances and great sinnes may be remitted There is no religion wherein a man can sinne so good cheape Now therefore if wee see those of that religion take libertie to loose and sinfull courses it is no iniustice to lay the blame and condemnation vpon their religion whose Principles and Doctrines are such as giue men libertie enough So if I should see a man of the Pelagian faith and profession to liue licentiously in the neglect of the meanes of grace and to denie himselfe no carnal libertie I would here condemne his religion from his life because the Grounds and Principles of his faith are such as giue men libertie to liue as they list For if so be there be a power of Free will in me that I may repent and belieue if I will and when I will what need I then care what courses I take what sinnes I runne into so long as I can be saued when I list I will trie such and such sins and when I haue taken my fill at my pleasure I will repent and belieue So that in such a case it is not amisse to crie downe a Religion from the scandalous courses of the Professours thereof and in such a case a man may innocently say This is your Religion But on the contrarie when a Religion is pure Religion Iam. 1. 27. A Truth which is according to godlinesse Tit. 1. 1. and the doctrine thereof according to Godlinesse 1. Tim. 6. 3. When a Religion teaches Godlinesse Holinesse Puritie Fidelitie Iust and vpright dealing and bindes the Conscience to these things vpon the paine of death eternall if any Professour of such a religion fall into scandalous sinnes here to crie downe a Religion that is Holy Iust and Good because a Professour thereof does wickedly vilely and vniustly this is the greatest Iniustice and the most vnequall and iniurious dealing in the world It is true that amongst the Professors of true Religion scandals must bee but must they needes bee from the grounds and doctrines of that Religion Must scandals needs be because that Religion teaches men to doe so Nay doth not that Religion teach the contrarie vpon danger of Hell binde to the contrarie And why then is the Religion condemned and cryed downe What fowle Iniustice is this that an innocent Religion should suffer for a nocent Professour If the Religion they professe doe k Quae si vera sunt nulli vel sexui vel aetati parcite ad peâ—nas rapite cum vxoribus liberis funditus extirpate Athenag legat pro Christian principle and teach them to bee Drunkards Adulterers to be Coozeners Cheaters Defrauders throw dirt in the face of that Religion yea stones at the head of that religion and spare it not Not reproaches scoffes squibs taunts but euen the stake and the fire is too easie a punishment for such a religion But if religion and its Principles teach nothing but Holinesse and righteousnesse nothing but Sanctitie and Honestie why must a good and holy Mother be smitten and wounded and haue her face spitted on for the miscarriage of a degenerating vngracious child If the Daughter play the Whore and the lewd Filth will it stand with any iustice or equitie that the Mother a graue sober chaste Matrone that hath instituted her better should be carted and haue filth and dirt throwne at her And yet this is the equitie and iustice of the worlds dealings Because sometimes some of wisdomes children that should haue beene so wise by their godly and holy lifes to haue honoured and iustified their Mother because I say they doe sometimes play the fooles the scandalous and notorious fooles therefore they cannot bee content to scourge and cart these vngratious children and to cast abhominable filth vpon them as they deserue but they must needs fall foule vpon the poore and good Mother and the keenest and sharpest of their teene must bee wreackt vpon her she must be lasht with the Scorpions of mens malignant tongues euen to the very bones What is this but the ancient Iewish l Non vt principes vestri viuimus c. Quod si quos etiam inter nos tales esse sciatis non continuo ea de causa Scripturas Chri-tstum maledictis proscindite Iustin Mart. Dial cum Tryph. Iudaeo practice against Christian religion Who if at any time any of the Christians fell into any scandalous euill fell a rayling vpon Christ and the sacred Scriptures And will we call this Iustice Why rather as in other cases learne wee not to pitie and lament the case of a good Mother in the miscarriage of a lewd vngracious childe It should bee the wisdome of men to set the saddle vpon the right horse let euery man haue the blame and shame of his owne euill actions but take wee heed that wee doe not flie in Gods face by falling fowle vpon religion for mens scandalous miscarriages It is not the religions but the mans fault if one professing religion miscarrie had he held him to the rule of his religion that had kept him from that euill That which was of ancient pleaded with the Heathen on the behalfe of Christians had a great deale of reason in it They desired but the same equitie and moderation towards them which was vsed towards their Philosophers m Si conuicti fuerimus puni amur non propter nomen sed propter crimen Hoc modo illos etiam qui philosophiam profitentur iudicari cernimus Nemo eorum ante causam iudicio cognitam propter scientiam vel artem suam bonus malusue iudici esse videtur sed postquam improbitas alicuius dedetecta fuerit paenâ—s
thinke euer the worse of it A man would choose his Religion by such mens enmitie and it is the great honour of Religion that it hath such Aduersaries * Consulito commeâ—â—arâ—â—s vestros illâ—â— reperietis primum Neronem in hanc sectam tum maximae Romae orientem Caesariano gladio ferocisse Sed tali dedicatore damnationis nostrae gloriamur Qui enim scit illum intelligere potest non nisi aliquod bonum grande à Nerone damnatum Tentauerunt Domitianâ—s c. Tales nobis semper Insecutores Iniusti Impij Turpes quos ipsi damnare consuestis à quibus damnatos restituere soliti estis Tertull. Apol. cap. 5. It was that wherein the Primitiue Christians vsed to glorie that they had Nero their first Persecutor and condemner of their persons and Religion Inasmuch as they that knew him could not but know that it must needs bee some great good which Nero did condemne It was the honour of Christians and their Religion that Nero and such as he was vniust vngodly filthy persons whom the Heathen themselues condemned were the sorest and bitterest enemies they had No wise man would haue stumbled at Christian Religion because it had such an enemie as Nero was A wiseman would haue loued it the better The case is the same here It is the honour of Godlinesse and Religion that it hath Hypocrites Drunkards vitious followers of their lusts base and lewd fellowes godlesse Atheists for her scoffing Aduersaries It must needs bee some great good which they hate and scorne I know scarce a better argument to perswade men to loue and embrace it then that such men hate and deride it 2. The Pouertie the meane and homely outside of such for the most part as receiue professe Christ and his Gospel What should you doe looking this way sayes Satan Haue any of the Rulers or of the Pharisees beleeued on him But this people c. Iohn 7. 48. What a fond thing is it to follow this Christ whom none but a company of the meaner sort of people follow The greater and richer sort of the world they like not nor look not this way but onely a few of the lower ranke and condition of men And how-euer many are stumbled at this yet indeed little reason is there that any should in such a case be scandalized So much the lesse reason because our Sauiour hath so fore-armed and fenced vs against this Scandal Math. 11. 5 6. The poore receiue the Gospel Why then might some say wee will not receiue this Christ and this Gospell which for the most part onely the poorer sort receiue Therefore see what our Sauiour addes to preuent such scandal And blessed is hee that is not offended in me that is in mee a Christ receiued and professed by the poorer sort How could men like well of Godlines in gay apparell and with a gold ring but the vile rayment makes it vile in their eyes who consider not that God hath chosen the vile things of this world to confound the things that are mighty that God hath chosen the poore of this world rich in faith heyres of the kingdom which he hath promised Iam. 2. 5. When * Iulianâ—â— dixit si Philosophâ—rum ego SenatuÌ„ aduoâ—â—uerâ— tu continuo sâ—dularios opifices omneque in nos vulgus acceÌ„das Augustinus dixit Contumeliosus es in infirma mundi quae elegiâ— deus vt confunderet fortia Aug. contr Iulian Pâ—lâ—g li. 1 Iulian the Pelagian gibed Augustine that he had not the wise sages nor the learned Senate of Philosophers but onely a company of meane tradesmen handicraftes men of the vulgar sort that tooke part with him he sweetly answers Thou reproachest the weake things of the world which God hath chosen to confound the things that are mighty That one thing may suffice to keepe men from stumbling at homely outsides Specially if men had but an eye of faith in their heads Carnal eyes that are dazeled with the glittering outsides of worldly glories are offended at such seeming basenesse but faith blindes it selfe against such fleshly Scandals and will not see them when it sees them but lookes thorough them and sees glory thorough them Ioh. 1. 14. And the word was made flesh and wee beheld his glory as the glory of the onely begotten sonne of the father though his glory were obscured with the vaile of the flesh yet this vaile hides not glory from the eye of faith faith did looke thorough this vaile and easily discerned him the glorious and only begotten sonne of the father euen in the abasement of his Incarnation The wisemen that came from the East when they saw Herod at Ierusalem happily in all his royall Robes yet fall not downe not worship him They come to Bethlehem and finde Christ in a poore fashioÌ„ happily in little better then rags yet they fall downe worship him Why fall they downe before a meane poore Christ and not before a Magnificent glorious Herod Why rather are they not scandalized at Christs basenesse and pouerty This is the excellency of faith In Christs Infancy it saw Antiquity in his basenesse beauty in his meannesse maiestie and more glory in Christs rags then in Herods Robes So surely if men did liue and walke by faith and not by sight neuer would Christ nor his Truth be stumbled at for the homely and poore outside of those that professe him The purblind eye of flesh cannot pierce through these vayles and cloudes And what wonder is it to see a blinde man stumble 3. But yet the sorest and greatest stumbling blocke of all is the scandalous sinnes and falles of such as professe religion certaine it is that these of all others are the most perillous stumbling blockes by which Satan causes multitudes of men to stumble at religion and workes them to the dislike of the wayes of saluation Afflictions and Persecutions for the Gospells sake are dangerous stumbling blockes and by reason of them many are so offended at religion as that they turne their backes vpon it Math. 13. 21. When tribulation or persecution arises because of the word by and by he is scandalized So that Persecutions cause Scandal But yet the Scandals that come by the euill lifes of professours are in some sense farre more dangerous and hurtfull then those Scandals that come from Persecutions Though the scandal of persecution stumble beate off many yet haue very many beene gayned to a loue and liking of Religion by the Patience Courage Constancy of the Saints of God in Persecution But neuer were nor wil be any gayned thereunto by the scandalous falles of professours Persecutions keepe men off by feare but Scandalous sinnes by Hardening mens hearts There is far more hope and possibility of gayning a man that is kept off by feare then of such as are kept off by a setled resolued Hardnes of Heart In scandals of the Crosse men may haue some secret likings of the Truth may
constrained to fall into scandal What Gods holy ends are in that his Decree wee shall see after in the opening of the next point 2. From the malice of Sathan The malice of the Deuill against Gods Truth and Mans Saluation is exceeding great and out of his malice against both he endeuours nothing more then to make men sinne He goes about like a roaring Lion seeking whome hee may deuoure But yet though all bee fish that comes to his net yet his speciall malice is against those of Gods Church and those therein that most zealously professe his Name and Truth He knowes that if he can but draw such into his nets and snares and make them fall into fowle and scandalous actions this will in a great measure dishonour God and his Gospell disgrace Religion and Godlinesse and startle such as are but looking towardes God and wonderfully harden such in their sinfull wayes that are not so forward in the zealous profession of the Gospell and therefore of all others hee hath such in his eye and vses all his power and policie toe nsnare and supplant such more then a thousand others He had rather catch one fish then a thousand frogs rather fell one Cedar then a whole wood of shrubs Satan sees that the sins and scandalous offences of such will bee exceeding aduantageous to the aduancement of his kingdome and will conduce to the strengthening of his partie more then the falls of any other Therefore hee sets vpon them with all his might and malice aboue others Thou art say they of Dauid worth ten thousand of vs And if the enemy had surprized Dauid it had beene more aduantage to him then to haue surprized ten thousand other Israelites So Sathan reckons one zealous Professour of Religion if he can but entrap him worth ten thousand others for his turne Such a mans fal would more blemish the Gospell and make men more stumble at Godlinesse then if ten thousand others should do the like Therefore liues hee by the King of Syria his principle Fight neither against small nor great saue onely against the King of Israel for let the King of Israel fall and small and great fall with him His policie therefore is to aime and leuell especially at such in whose fals hee may ruine many and by whose ruines he may rayse his owne kingdome Other mens sinnes worke nothing so much for his aduantage a Numquid tam reprehensibilis ebrietas Alamann◠quam ebrietas Christiani aut tam damnabilis rapacitas Albani quam rapacitas Christiani si fallat Hunnus vel Gepida quid mirum est si peieret Francus quid noni faceret Salu. de prou lib. 4. Who wonders or staggers at it to see prophane and irreligious godlesse persons to bee vitious adulterers to be brutish drunkards to be artificiall deceiuers and defrauders It is no new thing they doe but their kinde The wonder were if they should bee or doe otherwise But when a man that professes Godlinesse and Religion shall fall into any of these fowle courses how infinitely are thousands staggered and scandalized at it How fowly is Religion and Godlinesse blurred How many are there who resolutely determine neuer to meddle with such Religion And so the Deuill hath his end hath what hee would haue Consider to this end that example 1. Cor. 5. 1. There is fornication amongst you and such fornication as is not once named amongst the Gentiles Obserue the horrible malice of Satan against the Church of God and such as are within it bee they sound or hypocriticall professours of the Gospell He labours to bring of them into fowler and more notorious offensiue euils then the very heathens themselues are guiltie of according to that Ieremy 18. 13. Aske now amongst the heathen who hath heard such things The Virgin of Israel hath done an horrible thing At that time Christians were called out from amōgst the heathen with whom they liued mingled together Now the Deuill did what in him lay to keepe those heathen from receiuing the Gospell and Christian Religion that by no meanes they might hearken to it Now to bring this about what was Satans proiect He layes about him to ensnare some one of the Christian Corinthians and to bring him into fowler fornication then was amongst the heathen This the Deuill effects and what thinke wee followed vpon it Now haue the heathen occasion to crie downe Christian Religion and to say Behold these be your Christians that talke so much of holinesse where did they euer see any of vs whom they terme heathens to commit so fowle an act of Incest as to marrie his fathers wife What are our Adulteries and fornications they so much iudge vs for to such fowle vncleannesse as this This is your Christian Religion and these bee your Saints forsooth now God blesse vs from such a Religion neuer will wee be of such a Religion How much better is it to be honest heathens nay Adulterous fornicating Pagans then Incestuous Christians And thus questionles was many a Pagan mouth opened and many an heathen heart stumbled yea many an one that before might be in some doubt of the euil condition of paganisme was by this scandal kept off from looking towards Christian Religion They liked not this Gospell and new doctrine of these Christians Such mens scandals therefore being of so great aduantage for Satans purposes and hee being so sedulous and industrious to seeke and take all aduantages for his owne turne hence it is that it cannot bee but that offences come How wel did Satan foresee what he should gaine by Dauids Scandal Could hee but get Dauid in and bring him to commit Adulterie with Bathsheba it would strike a greater stroke on his side and do him more seruice then if a thousand such as Doeg Shimei or Achitophel should doe the like How many men would thereby be stumbled at Dauids zealous profession How many hearts bee thereby hardened in their euill wayes How many mens wayes be blockt vp for going to Heauen How therefore in this case would and did the Deuill put on to get Dauid downe and to cause him to fall so fowly The practises of the Carpocrasians and the Gnostickes were stupendiously and prodigiously filthy and impure Neuer the like horrid Impurities practised or once heard of amongst the most godlesse heathen that euer were on the face of the earth The Apostle speakes of the heathen that it was a shame to speake of those things which they did in secret but surely the most degenerate heathen that had put off nature could not but think it a shame to speake of those things in secret which they did openly and familiarly who tooke vpon them the name and profession of Christians b Quod hominum genus ad Ecclesiae Dei probrum scandalum adornasse submisisse Satanas videtur quippe qui Christianorum sibi nomen indiderint vt propter illos offensae Gentes à sanctae Dei Ecclesiae vtilitate
luit nec vllu mex eo in philosophiam redundat crimen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille enim malus qui non legitimè philosophatur professu autem crimine vacat Hoc ex aequo nobis fieri cupimus Athenag legat pro Christian Quemadmodum nihil ad philosophiam crimen Sophistarum Epicâ—reorum Peripateticorum aut quorumcunque falsa dogmata profitentium ita in verum Christianismum non cadit crimen deprauantium Euangelia Origen contra Celsum lib. 2. Si aliquis cui notum sit Iesu praeceptum docentis temperantiam dicentis Quicunque inspexerit mulierem ad concupiscentiam c. iam commisit adulterium in corde suo videret paucos aliquot pro Christiani habitos libidinosc viuere merito eis praeuaricationeÌ„ impinget sed iniquissimâ— faceret si doctrinae Iesu imputaret eorum flagitia Orig. con Cels l. 3. If any professing philosophie did commit any euill worthy punishment after conuiction and detection hee was punished according to the desert of his fact yet Philosophie receiued no impeachment thereby and that was not presently cried out vpon when a Professor of Philosophie miscarried Because they thus equally and wisely considered That the wickednesse was in him that was not a Philosopher according to his rule but the profession it selfe was blamelesse That it was the mans fault and not his professions that though the man were naught yet his profession was good This equitie did the Christians desire the Heathen would shew to them And this equitie I would Christians would shew to those of their owne religion that the Heathen shewed to Philosophers Doth a man professing religion fall into any scandal Learne to distinguish betweene the Man and his Profession and let not the burthen bee laid vpon religion and his profession which is to bee laid vpon his owne backe Learne thus to iudge that though the Man be deeply to bee blamed yet his Religion and Profession is blamelesse We may iustly in such cases blame the man but wee shall deale verie vniustly to blame religion because we know that nothing blames and condemnes such courses more then that religion which they professe We haue a prophesie of the conditioÌ„ of the last times 2. Tim. 3 1-5 In which place the Apostle speakes not of Pagans Iewes Turkes but of Christians and such Christians Verse 5. That should haue an outward forme and profession of godlinesse Now will any conclude that the profession of godlines is naught because some that professe a forme of godlinesse are couetous boasters proud vnholy c. And shall I be vngodly because some that haue a forme of godlinesse bee so vile or shall I distaste and condemne godlinesse and all profession of it because many professing godlinesse proue such and such God forbid Yea the Apostle sufficiently preuents the scandal when hee sayes Hauing a forme of Godlinesse but denying the power thereof as if hee should say Let no man for these things stumble at religion and the profession of Godlines for godlinesse and profession is not in the fault but the fault is because there is but a forme without power It is not to be denied but a man that hath the power of Godlinesse may fall into a scandal and by violence of some strong tentation bee rusht into some fowle action but yet in that particular case and at that time may want the power of Godlinesse What is to bee done then Surely writing is not to bee condemned because some Writers blot and blurre nor Godlinesse to bee condemned for some mens scandals but formalitie and want of power Wee may not resolue therefore that it is best not to meddle with godlinesse but neuer to meddle with the profession of it but ioyned with the power Since therefore there must be scandals amongst such as professe Godlinesse learn we to be wiser then for scaÌ„dals to cry down condemne religion 2. Come we now to the second inference Diuers zealous Professours fall into scandals therefore they bee all such all alike naught and vnsound onely they are not discouered as some are This is no new thing this was the old practice of the n Ad quid enim aliud sedent isti quid aliud captant nisi vt quisqâ—is Episcopus vel clericus c. ceciderit omnes tales esse credant iactent contendant sed non omnes posse manifestari Cum de aliquibus qui sanctum nomen profit entur aliquid criminis vel falsi sonuerit vel veri patuerit instant satagunt ambiunt vt de omnibus boc credatur Aug. Epist 137 ancient enemies of the Church and Gods people long agoe It is that which Augustine in his time complaines to haue beene their guise That if any that made profession of the holy Name of God did fall into any sinne if either some true thing were discouered or some false thing were reported oh how they laid about them and laboured tooth and naile to perswade men and make them belieue that they were All such though they were not all discouered The same spirit liues in too many still and nothing more vsuall then such language and such censures in the like cases Now yee may see what these men are Neuer a barrell better herring all naught all alike An Inference miserably vncharitable which must necessarily make the Church of Christ a verie den of Hypocrites For here wee see that in the very Church of Christ there must necessarily bee scandals aâ—d scandalous persons And if where some bee such all be such tell mee what the Church of Christ shall bee but a collection and confluence of rotten and dissembling Hypocrites What is â—his but to doe that which Dauid in an other case was afraide to doe Psalme 73. 15. If I say I will speake thus behold I should offend against the generation of thy children In speaking thus let men consider how they can wash their hands from that guilt Farre is such dealing from that sweete and gracious dealing of the Lords Is 65. 8. that casts not away the whole cluster for some corrupt and euill grapes farre are men from that Spirit who because now and then some one grape proues rotten and offensiue doe thereupon reiect the whole cluster and cry out vpon the rest of the grapes of the bunch as if they were like Ieremies naughty figs. Ier. 24. 2. Which could not be eaten they were so bad To stop the mouth of Iniquity in such a case let but these things be seriously and sadly considered 1. That there must bee such amongst those that powerfully and sauingly professe the Name of Christ And therefore we shall neuer finde the most holy and happy o Quantum libet enim vigilet disciplina domus meae homo sum et inter homines viuo nec mihiarrogare audeo vt domus mea melior sit quam arca Noe vbi tamen inter octo homines reprobus vnus inuentus est aut melior sit quam domus Abrahae
alike But professours and the Church condemning and crying downe their courses it was but malignantly and peruersly done of the Maniches to twit and reproach the Church with such mens manners CHAP. IIII. That Scandals are wofull and fatall euents to the scandalized world HItherto wee haue seene the Necessitie come we now to consider the Mischiefe of scandals That mischiefe is twofold The first is a woe to such as are scandalized that do stumble are offended Woe to the world because of offences For the meaning of the words To the world that is to worldly and carnall men Because of offences or from offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from offences not for offences not as if scandals were the cause for which the woe comes as if God brought a woe vpon men for their scandals but that scandals are the meanes and the Instruments by which and from which God brings wo vpon some mens heads So that these words are not to bee vnderstood as threatning of woe to such as giue offence by falling into scandalous sinnes who are threatned in the former verse and in the end of this but it is a threatning of wo to men of this world wicked and vngodly men taking offence at the scandalous actions of such as professe Religion that these scandals should prooue to such matters of woe and sorrow and from and by them should much mischiefe come to worldly men Which wordes so opened afford vs this point That the scandalous and offensiue Actions of such as professe the Gospell and Name of Christ are fatall dismall banefull and wofull euents to wicked and worldly men God that hath a prouidence in all euents hath an all-wise and ouer-ruling prouidence in euents of scandal and he in that prouidence of his orders and appoints them so to come that they make way for some great woe to worldly men Euery scandal is a stumbling blocke and when a scandall is giuen there is a stumbling blocke laid and such a stumbling blocke at which some men shall not onely breake their shinnes but their neckes But who layes this stumbling blocke This stumbling blocke God layes Ezek. 3. 20. I laying a stumbling blocke before him he shall die When God in his Iustice meanes to make sure worke with some men that they shall die he first in his prouidence disposes of a stumbling blocke to be laid in their way at which they may stumble so as they may fall and bee ruined so as they may die Amongst many other stumbling blockes that God disposes to bee laid in mens wayes this is a verie frequent and ordinarie one the scandalous actions of some Professours of Religion And when such stumbling blockes are laid woe to the world they are fatal and mortal I laying a stumbling blocke that he may die The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tâ—gillum in instrumentis quâ—bus capiuntur lupi aut vulâ—es aut mures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Helych Mâ—lancth ad Rom. 14. the Grammarians say it signifies the crooked piece in a trap to which the baite is tied at which a Mouse Rat Wolfe or any other vermin biting the trap fals downe ensnares and catches the beast So that in scandalous euents God sets vp a trap a gin a snare by which hee purposes to catch and ensnare such vermin as men in a reprobate condition bee That looke as when a man sets vp and baites a trap hee may say Now woe to Rats and Mice woe to the Foxes Wolues and the baggage vermin so when scandals fall out woe to the world Gods trap is set vp to ensnare such withall as are made to bee taken 2. Peter 2. 12. And looke as a man when he sets vp a trap hee intends it purposely for the woe of vermin so when God in his prouidence disposes of the euents of scandals hee therein intends the woe the ensnaring the catching killing and destroying of such who had beene happie if they had beene made the vilest vermin in the world That which Salomon speakes of a wicked mans owne sinne is also true of the scandalous sinne of another Prou. 29. 6. In the transgression of an euill man there is a snare though he take a great deale of delight and pleasure in it yet it will proue a thrackling snare so in the transgression the scandalous transgressioÌ„ of a good man or a seeming good man there is a snare Though euill men take a great deale of Content and make themselues much mirth and pastime at the fals and scandals of such as professe religion yet in that scandalous transgression there is a snare for them a deadly and a mortal snare woe to the world because of offences As it is in the case of Passiue so is it in the case of actiue scaÌ„dals Now in case of passiue scandals it is true wo vnto the world froÌ„ offences Such offences worke to worldly mens great smart sorrow The Apostle speakes of Christ 1. Pet. 2. 8. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rocke of scandal or offence And Is 8. 14 15. the Prophet foretold that he should be for a gin and for a snare to the inhabitants of Ierusalem So that it may be truly said of such wo vnto them that Christ the rocke of scandal euer came into the world For Iudgement and for woe am I come into the world Iohn 9. Thus also is it true in case of Actiue scandals for Iudgement do they come into the world and for Iudgement vnto the world Woe be to the world for the scandalous sinnes of Professours of Religion for they be set vp to be stumbling stones and rockes of offence against which men of the world shall dash themselues they be set for ginnes and for snares in which they shall bee taken In the case of passiue scandals where offence is onely taken there the trap is baited with the bread of life In the case of Actiue scandal where offence is giuen there the trap is baited with baine and poyson with deadly poyson death is in the trap Now if woe to the world when the trap is baited with the bread of life how much more woe to the world when it is baited with ranke and deadly poyson Scandals and offences are dismal and fatal to wicked men because God in his intention and administration disposes and orders them as the meanes that shall make way for the surer and sorer punishment of them for their vnprofitablenesse vnder and their contempt of the Gospell the meanes of grace and the holy examples of such as are truly godly Therefore are they fatall and wofull euents because they are sent as executioners of diuine vengeance vpon the disobedient rebels against the Gospel God giues men his word the Ministerie of it to conuert and saue them the holy examples of his children to guide and lead them Now neither one thing nor another will
no meanes little or no scandal Now what may the reason of this be Not that the preaching of the Gospel makes men worse as men of euil spirits are readie to slander and calumniate it in case of such euents but amongst many other reasons that might be giuen of it this is one speciall one Where God giues greatest means of grace and saluation there mens sinne in their vnprofitablenesse impenitencie and vnbeliefe is the greater The greater mens sinnes are the greater is Gods wrath and therefore out of the greatnesse of his wrath against mens great vnprofitablenesse God disposes it that where the greatest meanes of grace are neglected and contemned there shall bee the greatest scandals that so hee may greatly plague great vnprofitablenesse and contempt God will haue such as be vnprofitable vnder great means to haue great fals that they of all others may fall most lethally and most dangerously and fatally Now a little stumbling stone causes but a little an easie fal but the greater the stumbling block is the greater and more wofull must the fal needs bee And therefore where greatest meanes not profited by are there are greatest scandals to bring the greater woe and vengeance vpon so great vnprofitablenesse therefore there the greatest stumbling blockes to fall by where the greatest meanes to rise by that such may not simply fall but so fall that they may be dasht to peeces CHAP. V. How Scandals come to be so woefull and Mischieuous NOw how Scandals make way for mens fals and ruines and so for their woe will appeare in these following particulars 1. In that they make way for their stumbling at Religion and godlinesse the powerfull and sauing profession thereof When men stumble at Religion and are so offended at Godlinesse as to dislike and reiect it and that with a peremptorie resolution of spirit neuer to receiue and embrace it it must needs bee confessed that such persons are in a woefull and miserable case Wee find some that stumbled at Christ 1. Pet. 2. 8. Some that stumbled at the word 1. Pet. 2. 8 Some that stumble at the law Mal. 2. 8. Some that stumble in their wayes from the ancient pathes Iere. 18. 15. Now to stumble at Christ at the word at the Law at the antient wayes at Religion this is a woefull thing There is but one true Religion in which a man can be saued now therefore woe to him that stumbles at true Religion for there is no way but infallible damnation for such a man There is no way of saluation but by Christ There is no other name vnder heauen to be saued by Act. 4. 12. Therefore woe to that man that stumbles at Christ for that man puts himselfe out of possibilitie of saluation The word is the word of grace Act. 20. 32. the word of life Ioh. 6. 68. the word of the kingdome Mat. 13. 19. therfore woe to that man that stumbles at the word for he puts himself out of possibilitie of grace eternal life and the kingdome of God The Law of the Lord is perfect conuerting or restoring the soule Psal 19. 7. therefore woe to him that stumbles at the Law for hee is out of possibilitie of being conuerted and restored The old and the Antient wayes are the good wayes wherein a man shall finde rest to his soule Ier. 6. 16. Therefore woe to that man that stumbles at and from the antient wayes because what possibility hath hee of finding rest to his soule Now by scandals and offences stumbling blockes are laide to make men stumble at these and so to bring woe vpon their soules When professours of religion of Christ of the word of the law of the Antient wayes fall into fowle scandals thereupon men of the world take occasion to stumble at that Religion at that Christ at that word at that law at those Antient wayes which they professe and grow to a resolution neuer to make or meddle with these and so make way for their owne woe by refusing and resoluing against the wayes of saluation for looke what the force of holy example and good life is to stop mens mouthes and gaine their hearts to a loue and liking of the truth and religion of that force on the contrary is euill and scandalous life to keepe men of Godly and holy life good conuersation makes euill speakers ashamed 1. Pet. 3. 16. Well doing puts to silence the ignorance of foolish men 1. Pet. 2. 15. that they cannot speake euill of Godlines and Religion Religious conuersation winnes and gaines those that are without and brings them to a loue of religion 1. Pet. 3. 1. So contrarily scandalous carriages embolden the faces and open the mouthes of enemies stumbles and offends them and workes in them such a disallowance of religion and dislike of the profession of Godlines that they vtterly resolue against it And that scandals doe make men thus stumble at Religion the word c. how plaine doth daylie experience make it let such an one as professes Christ his word his truth fall into any scandal and what followes Oh! Say men this is their religion this is their profession doe ye not see what persons they are that are of this same holy religion and profession Are there any worse then these more dishonest and deceitfull If this be their religion God blesse mee from their religion I am resolued neuer to be of such a religiō I now plainely see that it is nothing but errant hypocrisie lying coozening dissembling And thus through diuine vengeance punishing thē for their vnprofitablenes vnder the word they so stumble at these scandals as to fal into an hatred and dislike of sauing religion and sauing powerfull profession of it Into which who so falles how woefully falles he That scandals doe bring this woe vpon the world and proue ruining stumbling blockes thus to make them fall is further cleere by that Mal. 2. 8. Yee are departed out of the way It is a charge vpon the Priests The u Misera eorum conuersatio plebis tuae miserabilis subuersio est Bernard in conuers Pauli ser 1. Priests that preached professed the law they departed out of the way they committed grosse and fowle scandals what was the issue of it A great deale of mischiefe followed vpon it namely a woe an heauie woe vnto the people from their scandals But what was that woe Yee haue caused many to stumble at the Law that is to stumble at true religion and the wayes of God When the people saw the Priests that professed and preacht the Law and who so great Zelots for the Law as they when they saw these Priests to liue so loosely and so scandalously they began to start at it and to question happily whether this Law this religion they preached and professed were of God or no. And if this were their law and their religion for their parts they were resolued neuer to haue to doe with such a Law with such a
Iniquitie more then to Iustifie them in their sinfull wayes There is a Iustification of a sinner from his vngodlinesse and there is a Iustification of a sinner in his vngodlinesse The first is a blessed thing and makes a man happie Psal 32. 1 2. The second is woeful dismal and dangerous Iustification of a sinner from his sins is called a Iustification of life Rom. 5. 18. But Iustification of a sinner in his sinnes is a Iustification of death that seales vp a man to damnation Iustification of a sinner from sinne is an Act of Gods grace and mercie and so he iustifies the vngodly Rom. 4 5. on him that iustifies the vngodly by acquitting discharging and absoluing him from the guilt of his vngodlinesse Iustification of a sinner in his sinne is an act of Gods wofull vengeance punishing men for former vngodlinesse and making way for the infallible ascertaining of his damnation And for Iustification of a sinner in his sinnes is way made by scandalous euents And that scandalous euents doe iustifie vngodly men in their sins and so harden them therein may appeare by that Ezek. 16. 51. Neither hath Samaria committed halfe thy sinnes but thou hast multiplied thine abominations more then they and hast iustified thy sisters in all their abominations which thou hast done Samaria was one of Iudahs sisters The Samaritans were an idolatrous wicked people Iudah shee professed her selfe the people of God Now Iudah that professed her self Gods people fel into foule and scandalous abominations Samaria committed not halfe her sinnes Vpon this Samaria begins to Saint her selfe and to iustifie her selfe being iustified by Iudah Which may be vnderstood not only of the euent that Samaria was lesse vniust and vnrighteous in comparison of Iudah but also of the effect or consequent of that euent because Samaria in comparing her selfe with Iudah finding herselfe more iust that is lesse vniust did thereby positiuely iustifie her selfe as if shee were in a good case and a good way because Iudah's abominations were so many and so great and because Iudah is blacker then she therefore she beginnes to imagine her selfe Lilly white I sayes Samaria it is no maruell that Iudah is so godly so religious so holy a people and that I am so idolatrous and so sinfull I am sure I am not halfe so bad as she For all their godlinesse and Religion they talk of for any thing I see my life courses dealings are as good and honest nay more iustifiable then theirs And if Iudah that professes such singular holinesse doe thus and thus I hope my wayes being better then hers my condition is better I am therefore resolued to ride on in the old road still I will not change lifes and wayes with Iudah for all her godlinesse and Religion Thus questionlesse did Iudahs abominations occasion Samaria to iustifie her selfe and by such iustifying of her selfe she hardened and strengthened her selfe in her sinnes and so were Iudahs scandals and abominations woefull euents to Samaria because thereby her heart was hardened to her destruction It is with scandals as it was with those false Prophets Ezek. 13. 22. Yee strengthened the hands of the wicked that hee should not returne from his wicked way Men cannot bee saued if they bee not turned from their euill wayes men cannot be turned from their euill wayes if their hands bee strengthened in them and their hearts hardened Now here was the mischiefe and the woe that came by those false Prophets they strengthened mens hands and hardened their hearts in their euill wayes that they could not be saued Such is the mischiefe and the woe of scandals men cannot bee saued vnlesse they returne from their wicked way they cannot returne from their wicked way so long as their hands bee strengthened and woe to the world because of scandals for they strengthen the hands of the wicked and so make way for their fatall ruine Scandals are that to the World that those things were to the Iewes Rom. 11. 9. Let their table bee made a snare a trap and a stumbling blocke and a recompence vnto them When no meanes of grace will soften hard hearts and bring them to Repentance God in his Iustice disposes of scandals and they are made snares traps and stumbling blockes and a recompence vnto them that God may recompence them for their vnprofitablenes and by those scandals occasion them to harden their hearts to their ruine that would not bee softened vnto life It is otherwise to the World from the scandals and fals of Professors then it was to the Gentiles from the fall of the Iewes from Christ The fall of the Iewes was for the happinesse of the Gentiles Rom. 11. 11 12. Haue they stumbled that they should fall that is fall quite and cleane off God forbid But through their fall saluation is come vnto the Gentiles The fall of them is the riches of the world But now in scandalous fals of Professors into foule sinnes it is contrarie Thorough their fals damnation comes to many and they are the mischiefe miserie and vndoing of many And that on this manner God many times vouchsafes the meanes of grace and repentance to a people in those meanes striues a long time with them but striues in vaine Therefore he resolues thus My spirit shal striue no longer with them but since they will not they shall not be saued I will take a sure course for their damnation I am resolued they shall not be saued and because they shall be sure neuer to bee saued I will make sure they shall neuer be conuerted And that they may bee made sure for euer being conuerted I will take a course that they shall not vnderstand the word they heare with their hearts and that they may not vnderstand the word they heare I will take a course for the hardening of their hearts for the thorough hardening of their hearts some professour of religion shall fall into scandal and thereby shall their hearts bee hardened seuen fold more then euer they shall iustifie themselues in their sinnes and so by an hard heart shall put themselues out of all possibilitie of Conuersion and so out of all possibilitie of saluation How often would I haue had you risen and yee would not rise therefore now shall you fall into hell for he that â—ardens his heart shall fall into â—ischiefe Prou. 28. 14. That therefore yee may fall into a mischiefe and with a mischiefe yee shal be hardened and that you may fall into greater hardnes of heart some man shall fall into scandal his fall into scandal shall make way for a woe to fall vpon your heads His scandal shall harden you that hardnes shall make you fall into mischiefe And thus woe to the world because of offences because they come to stiffen and harden their spirits and as messengers of wrath to bind them sure hand and foote that they may be prepared to bee throwne out into vtter darkenesse Thus woe to the
that see them It is no lesse woe for the present to loose the Ioy of ones saluation then to loose saluation it selfe But that was not all See Verse 8. make mee to heare ioy and gladnesse that the bones which thou hast broken may reioyce God therefore not onely tooke away his ioy but God brake the bones of him What an exquisite torture is the punishment of the wheele wheÌ„ a Malefactour hath his bones broken one to day another to morrow Such is the woe that God wil bring vpon scandalous ones specially if they belong to him Hee wil bring them to the wheele he wil cracke and breake their bones he will haue them to the racke and fill their consciences with so much anguish that they shall vndergoe as much woe as if all the bones in their bodies were broken in pieces That the bones which thou hast broken Yea their bones shal be so broken that they will not quickly nor suddenly bee healed againe Nathan in the Name of God did that which one would haue thought might haue set Dauids bones and giuen them ease Thy sinne is forgiuen thee and yet we see after this he cries out of his bones It lay in his bones still When men after Scandals are ouer-quickly whole againe cranke and iolly it is to bee feared their bones were neuer broken to the purpose Well thus we see what a woe there is for giuers of offence woe bee to the man whose bones God wil breake and therefore woe to him by whom the offence commeth If he belong to God God will breake his bones if he belong not to God but were an Hypocrite God will then happily harden his heart that he may breake his necke 3. God will bring eternall woe vpon them That is if the person falling into scandal did before his scandal but act a part personate religion and were no better then an Hypocrite then though possibly he may escape some of the former woes yet God will pay him with with aduantage make vp all forbearance with doubling and trebling the principall The greater his fall was here the deeper shall his fall be into Hell o Vniuscuiusque casus tanto maiorâ—s est criminis quanto prius quam caderet maioris erat virtutis Barn de interior Dom. cap. 50. The higher the place is from which a man fals the deeper a man plunges into the pit of myre into which hee fals A man that makes profession of Religion is set higher then another man is and if hee professe in hypocrisie and fall into scandal hee by reason of the height from whence hee fals fals deeper into wrath hel then another doth At this happily our Sauiour aymes Matth. 18. 6. It were better for him that a milstone were hanged about his necke and that hee were drowned in the depth of the sea A man so vsed were but in an ill case and yet it is a better case then the case of some scandalous person A man cast into the Sea in any place of it is but in an ill case for suppose hee bee not drowned yet will hee be shrewdly doused and cannot but be in danger But cast a man into the depth of the Sea into the huge Deepes which cannot bee bottom'd and there is but little hope of such a mans life But yet such a man may scape Ionas was cast into the deepe in the middest of the seas the depth closed him round about Ion. 2. 3 5. and yet hee escaped A man by prouidence may meete with a planke or a piece of a mast in such vast depths and possibly may escape But take a man cast him not onely into the Sea but into the depth of the Sea and not onely into the depth but cast him in with an heauie stone specially a milstone specially with such an heauie milstone as cannot bee turned about with a mans hand but must bee turned about with the strength of a beast and such a milstone some thinke is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mola asinaria such a milstone as is turned about by the helpe of an Asse and let him be cast into the depth of the Sea with it as Hierome sayes some Malefactors in those Countries vsed to be serued and what possibilitie is there to escape drowning Now this is the case of scandalous Hypocrites If scandalous persons bee Hypocrites then will their iudgement and woe be great and ineuitable Their scandal is a great heauie milstone about their necke with this milstone God casts them not into the shallow but into the depth the gulfe of Hell And this milstone sinkes them and this milstone holds them downe for euer rising againe Milstones do not make surer worke for the drowning then Scandals doe for the damning of personating grosse Hypocrites CHAP. VIII Why God is so smart and so seuere in his Iustice against those by whom Scandals come WE haue seene how sharpe and seuere the Iustice of God is in punishing such by whom offences come Consider we a little as wee haue seene the seueritie of his Iustice so the Iustice of his seueritie and why God doth deale thus roundly with offenders in that kind I conceiue there bee foure speciall reasons of Gods so dealing 1. Because by Scandals Gods holy and glorious Name is polluted and blasphemed and so God in a high measure wronged God is a iealous God and he will not hold him guiltlesse that takes his Name in vaine that is hee will surely meete with and bee reuenged vpon such as doe it It is a greater matter to pollute and profane Gods Name then it is to take his name in vaine If therefore God will deale so seuerely with them that doe but take his Name in vaine how much more will hee make them smart that doe pollute his Name and cause it to be blasphemed by the malignant enemies of his truth The defiling of Gods Name is an heynous thing wee see how sharpe God was with Moses and Aaron they must both die and not come into the Land of Canaan But what was the reason See Deut. 32. 51. Because yee trespassed against mee amongst the children of Israel But what was that trespasse Because yee sanctified me not in the middest of the children of Israel And must they die and not enter Canaan because they sanctified not what if they had polluted his Name If it be so heynous not to sanctifie what is it to pollute and defile Gods Name And this sinne is p Numquid dici de Hunis potest Ecce quales sunt qui Christiam dicuntur Numquid de Saxonibus aut Francis Ecce quae faciunt quise asserunt Christi esse cultores Numquid propter Maurorum efferos mores lex sacro-sancta culpatur Nunquid Scytharum aut Gepidarum inhumanissimi ritus in maledâ—ctum atque blasphemiaÌ„ nomen Domini Saluatoris inducunt Hoc autem vt dixi malum peculialiter tantum Christiâ—â—â—rum est quia per eos tantummodo
them to themselues that by such scandalous fals they may be humbled for not walking so sincerely and so fruitfully as they should haue done and as their profession required at their hands Therefore the more sincere and fruitfull wee are the more are we out of danger of scandals See Phil. 1. 10 11. That yee may bee sincere and without offence till the day of Christ Being filled with the fruites of righteousnesse So then the way to be without offence is to be sincere and to be filled with the fruites of righteousnesse So long as we adorne the Doctrine of God our Sauiour in all things wee shall keepe our selfes from giuing offence Now sincerity fidelitie and fruitfulnes doe adorne the Doctrine of God Tit. 2. 9 10. 4. Thinke alwayes vpon those two texts First that Neh. 4. 9. It is not good that yee doe ought yee not to walke in the feare of our God because of the reproach of the heathen our enemies Are wee by Satan tempted to any sinfull course that specially may prooue scandalous thinke wee thus with our selues It is not good that wee are about to doe the thing is naught and sinfull If we doe thus how will enemies of godlinesse and Religion tryumph how will they reproach and scorne Religion and therefore to preuent their reproach and to preuent the opening of their mouthes how ought wee to walke in the feare of God I will rather die then giue them iust occasion to reproach If they will needes bee reproaching let them doe it at their q Abundet hospitalit as vestra abundent bona opera vestra Quod iubet Christus faciant Christiani tantum suo malo blasphement pagani Aug. Hom. 10. in append serm owne perill they shall haue no cause from mee to open their mouthes in reproachfull wise And this is the very argument the Apostle vses to perswade women to a godly discreete chast and obedient carriage That the word of God bee not blasphemed Tit. 2. 4 5. Secondly consider that text Neh. 6. 11. Should such a man as I flee And who is there that being as I am would goe into the Temple to saue his life I will not goe in It were an happie thing in these cases if men would know themselues what they are and would stand vpon it with Satan Should such a man as I doe thus Nehemiah we see would not goe into the temple to saue his life when he considered what hee was Such a man as I Being as I am It is no pride in these cases to stand vpon what we are but much safety were in it Should such a man as I Why what a man is hee that professes religion He is one that hath the Name of God called vpon him If my people on whom my name is called 2. Chron. 7. 14. Hee is one that is called with an high calling Phil. 3. 14. Hee is one that is called to Holinesse 1. Thes 4. 7. Hee is one that is pretious and honorable Isa 43. 4. Hee is one of the Saints of the most high Dan. 7. 18. 22 Hee is one of the Sonnes of God 1. Ioh. 3. 1. And now shall such a man as he run into fowle and base actions Who being as hee is vvould not rather loose his life then dishonour such a profession then disgrace such and so many dignities Why did Ieremy so vvillingly subiect to Gods vvord For thy name is called vpon mee O Lord God of hostes Ier. 15. 16. And should such a man as he not giue all obedience to God Why was Ezra ashamed to require of the King a band of Souldiers and horsemen to helpe against the enemy Because it vvould not stand with that profession hee had made before the King Because we had spoken vnto the King saying The hand of our God is for good vpon all them that seeke him but his power his wrath against all them that forsake him 1. Ezra 8. 22. Hee had made this profession before the King and should such a man as hee that had made such a profession doe a thing so contrary thereunto What a fowle shame had that beene No wonder hauing made such a profession that he was ashamed to doe it If men would but seriously consider what kind of persons they are and what kind of profession they make oh how vvould they for shame not meddle with base actions What was the reason that Mordecay vvould not bow to Haman They spake to him daily and hee hearkened not vnto them And what was his reason Reason good enough He told them that he was a Iew. It would not stand with the religion hee profest to bow to Haman as they bowed to him He was a Iew one of the people of God that professed the vvorship of the true God alone and should such an one as he bow downe to Haman not onely a mortall man but an accursed Amalekite Who vvould being as he vvas if it had beene to haue saued his life haue vvronged not so much his nation as his religion and profession as to haue bovved to him What made Abraham that hee vvould not take any thing that was the King of Sodoms from a threed euen vnto a shooe latchet but because the King of Sodom should not say I haue made Abraham rich Gen. 54. 23. Like enough Abraham had vpon all occasions and in all places professed that God whose name he professed had made him so rich therefore vvould hee doe nothing that might be any preiudice to that his profession hee had a care so to carry himselfe that the enemies of God should not haue any thing to say that might disgrace his profession Thus if a man vvould consider the highnesse of his calling the honour of his profession and vvould in all tentations vnto fovvle and shamefull actions but thinke should such a man as I doe this or who being as I am would doe this how might hee be preserued from many a foule scandal Mordecay told them he was a Iew doe thou in all tentations to foule actions tell Sathan thou art a Christian and should such a man as thou doe so 5. Looke vpon other mens fals r Propone nihil esse quod tibi accidere non possit Vita foueam in quam vides alium coram te incidisse Aliorum perditio tua fit cautio Bern. de Inter. Dom. cap. 45. and tremble and take warning by them Say not in the pride and carnall boasting of thy spirit rather then I would haue done as he hath done I would haue died a thousand deaths To condemne such as fall scandalously is not a thing to be condemned who shall dare to iustifie such But a comparatiue condemning of other mens euils so to condemne them as to commend and bragge of our selues what in such cases wee would haue done and haue beene so to condemne others as thereby to raise our owne prayses what good ones wee are and would haue beene to them so to make others