A Christian Directory

CHAP. X. Cases resolved about forgiving injuries and debts, and about self-defense, and seeking right, by Law or otherwise.

THE Cases about forgiving, and revenging are many, and some of them difficult: I shall resolve those of ordinary use in our practice, and pass by the rest.

§. 1. Quest. 1. Is a man bound to forgive all injuries and damages that are done him? If not, What injuries be they which every man is obliged to forgive?

Answ. To both these Questions I briefly answer, 1. We must distinguish between a Crime or sin against God, and the common good, and an injury or damage to ourselves. 2. And between public justice and private revenge; 3. And between those damages which fall upon myself only, and those that by me redound to others (as Wife or Children, &c. ) 4. And between the remitting of a punishment, and the remitting of reparations of my loss. 5. And between the various punishments to be remitted. He that will confound any of these shall sooner deceive himself and others, than resolve the doubts.

§. 2. Prop. 1. It frequently falleth out, that it is not in our power to remit the penalty of a crime; no not the temporal penalty. For this is a wrong to God the Universal Governor; and God only can forgive it, and man no farther than God hath commissioned him: Murder, whoredom, drunkenness, swearing, &c. as they are sins against God, the Magistrate is bound to punish; and private men to endeavor it by the Magistrate: And if it may be said that the Sovereign Ruler of a Nation, hath power to forgive such crimes; the meaning is no more than this, 1. That as to the species of these sins, if he do forgive the temporal punishment which in his Office he should have inflicted, yet no human power can question him for it: because he hath none on Earth above him: But yet God will question him, and show him that he had no power to dispense with his Laws, nor disoblige himself from his duty. 2. And that in some cases an individual crime may be forgiven by the Magistrate as to the temporal punishment, even where the Ends of the Law and Government require it: But this must not be ordinary.

§. 3. Prop. 2. It is not always in the power of the Magistrate to remit the temporal punishment, of beynous crimes against the common-good. Because it is ordinarily necessary to the common good that they be punished: and his power is for the common good, and not against it: The enemies of the public peace must by punishment be restrained.

§. 4. Prop. 3. Much less is it in the power of a private man, to remit a penalty to be inflicted by a Magistrate. And what I say of Magistrates, holdeth of Parents, and other Governors, caeteris paribus, according to the proportion of their Authority.

§. 5. Prop. 4. I may by just means exact satisfaction for damages to myself, in my reputation or estate, when the Ends of Christianity, even the honor of God and the public good, and the benefit of men's souls requireth it; that is, when I only vindicate these by lawful means, as they are the Talents which God hath committed to me for his service, and for which he will call me to account. It may fall out that the vindicating of a Ministers or other Christians name from a slander, may become very needful for the interest and honor of Religion, and for the good of many souls: And if I have an estate which I resolve to use for God, and a Thief or a deceiver take it from me, who will do no good with it but hurt, I may be bound to vindicate it; that I may be enabled to do good, and may give God a comfortable account of my Stewardship: besides the suppressing of thievery and deceit as they are against the common good.

§. 6. Prop. 5. When my estate is not entirely my own, but Wife or Child or any other is a sharer in it, it is not wholly in my power to remit any debt or damage out of it, but I must have the Consent of them that are joint-owners; Unless I be entrusted for them.

§. 7. Prop. 6. If I be primarily obliged to maintain Wife and Children or any others with my Estate, I am bound on their behalf to use all just means to vindicate it from any that shall injuriously invade it: Otherwise I am guilty of their sufferings whom I should maintain: I may no more suffer a thief than a dog to go away with my Children's meat.

§. 8. Prop. 7. And as I must vindicate my Estate for others to whom I am entrusted to Administer it by God, so must I for myself also, so far as God would have me use it myself. For he that hath charged me to provide for my Family, requireth also that I famish not myself: And he hath required me to love my Neighbor but as myself: And therefore as I am bound to vindicate and help my Neighbor if a Thief or Oppressor would rob him, (according to my place and power), so must I do also for myself: In all these seven cases I am not obliged to forgive.

§. 9. But on the other side in all these Cases following, I am bound to forgive and let go my right.

Prop. 1. As the Church may declare to penitent sinners, the remission of the eternal punishment, so may it remit the temporal punishment of excommunication to the penitent: Yea, this they are obliged by Christ to do, ministerially as under him.

§. 10. Prop. 2. When the Repentance and satisfaction of the sinner is like to conduce more to the public good, and the honor of God, and other Ends of Government, than his punishment would do, a private man may not be obliged to prosecute him before the Magistrate, and the Magistrate hath power to forgive him as to the penalty which it belongeth to him to inflict: (Though this may not • xtend to the remitting of crimes ordinarily and frequently, nor to the remitting of some sort of heinous crimes at all; because this cannot attain the ends of Government as aforesaid).

§. 11. Prop. 3. All personal wrongs so far as they are merely against myself, and disable me not from my duty to God and my Neighbor, I may and must forgive: For my own interest is put more in my own power; and here it is that I am commanded to forgive. If you say that I am bound to preserve my own life and soul as much as another's; I answer, It's true; I am bound to preserve my own and another's ultimately for the service and glory of God; and God's interest in me I cannot remit or give away. As there is no obligation to duty but what is Originally from God, so there is none but what is Ultimately for God, even to Please and Glorify him.

Obj. But if this be all I shall forgive no wrongs: for there is none which doth not some way hinder me in my duty.

Answ. Yes, there may be many to your body, your estate and name, which yet may be no disablement or hindrance to you, except you make it so yourself: As if you receive a box on the Ear, or be slandered or reviled where none heareth it but yourself, or such as will make no evil use of it; or if a little be diminished injuriously out of a superfluous estate, or so as to be employed as well as you would have done. 2. But I further answer this objection in the next propositions.

§. 12. Prop. 4. If my patient suffering a personal injury, which somewhat hindereth me from my duty, be like to be as great a service to God, or to do more good, than by that duty I should do, I ought to pass by and forgive that injury: Because then God's interest obligeth me not to vindicate my right.

§. 13. Prop. 5. If when I am injured, and thereby disabled from doing some good which I should else have done, I am not able by seeking reparation or the punishment of the person, to recover my capacity, and promote the service of God, I am bound to pass by and remit that injury (I speak not of the criminal part, but the injury as such: For a man may be bound to bring a Thief to punishment, on the account of God's honor, and the common Good, (though else he might forgive the injury to himself.)

§. 14. Prop. 6. If it be probable that he that defraudeth me of my Estate, will do more good with it than I should have done, I am not bound to vindicate it from him for my own interest (Though as he is criminal, and the crime is hurtful, as an ill example, to the common good, so I may be bound to it): Nay were it not for the said criminal respect, I am bound rather to let him take it, than to vindicate it by any such means as would break Charity and do more hurt than good.

§. 15. Prop. 7. If I am absolutely trusted with the Person or Estate of another, I may so far forgive the wrongs done to that other, upon sufficient reasons as well as against myself.

§. 16. Prop. 8. A private man may not usurp the Magistrates power, or do any act which is proper to his office, nor yet may he break his Laws, for the avenging of himself: He may use no other means than the Law of God and his Sovereign do allow him. Therefore he may not rail or revile or slander or rob or strike or hurt any (unless in case of defense as afterward), nor take any other prohibited course.

§. 17. Prop. 9. No rigor or severity must be used to right myself, where gentler means may probably do it; but the most harmless way must first be tried.

§. 18. Prop. 10. In general, All wrongs, and debts and damages must be forgiven, when the hurt is like to be greater which will come by our righting ourselves, than that which by forbearance we shall sustain: And all must be forgiven where God's Law or man's forbiddeth us not to forgive. Therefore a man that will here know his duty, must conduct his actions by very great prudence (which if he have not himself, he must make use of a guide or Counselor): and he must be able to compare the Evil which he suffereth with the evil which will in probability follow his Vindication, and to discern which of them is the greater: Or else he can never know how far and when he may and must forgive. And herein he must observe,

§. 19. 1. The hurt that cometh to a man's soul is greater than the hurt that befalleth the body: And therefore if my suing a man at Law be like to hurt his soul by uncharitableness, or to hurt my own, or the souls of others by scandal or disturbances, I must rather suffer any mere bodily injuries, than use that means: But if yet greater hurt to souls would follow that bodily suffering of mine, the Case is then altered the other way. So if by forgiving debts or wrongs, I be liker to do more good to the soul of him whom I forgive, or others, than the recovery of my own, or the righting of myself is like any way to equal, I am obliged to forgive that debt or wrong.

§. 20. 2. The good or hurt which cometh to a community or to many, is caeteris paribus to be more regarded th • n that which cometh to myself or any one alone. Because many are of more worth than One; and because God's honor ( caeteris paribus ) is more concerned in the good of many than of one. Therefore I must not seek my own right to the hurt of many, either of their souls or bodies, unless some greater good require it.

§. 21. 3. The good or hurt of public persons Magistrates or Pastors is ( caeteris paribus ) of more regard than the good or hurt of single men: Therefore caeteris paribus I must not right myself to the dishonor or the hurt of Governors (no though I were none of their charge or subjects): because the public good is more concerned in their honor or welfare than in mine. The same may be said of persons by their Gifts and interests more eminently serviceable to God and the common good than I am.

§. 22. 4. The good or hurt of a near relation, of a dear friend, of a worthy person, is more to be regarded by me caeteris paribus than the good or hurt of a vile unworthy person, or a stranger: And therefore the Israelites might not take Usury of a poor brother, which yet they might do of an aliene of another Land! The Laws of nature and Friendship may more oblige me to one than to another, though they were supposed equal in themselves: Therefore I am not bound to remit a debt or wrong to a Thief or deceiver or a vile person, when a nearer or a worthier person would be equally damnified by his benefit: And thus far, (if without any partial self-love a man can justly estimate himself) he may not only as he is ne • rest himself, but also for his real worth, prefer his own commodity before the commodity of a more unworthy and unserviceable person.

§. 23. 5. Another man's Necessities are more regardable than our own superfluities; as his life is more regardable than our corporal delights. Therefore it is a great sin for any man to reduce another to extremity, and deprive him of necessaries for his life, merely to vindicate his own right in superfluities for the satisfaction of his concupiscence and • ensual desires: If a poor man steal to save his own or his Children's lives, and the rich man vindicate his own, merely to live in greater fullness or gallantry in the World, he sinneth both the sin of sensuality and uncharitableness: (But how far for the common good he is bound to prosecute the Thief as criminal, is a case which depends on other circumstances) And this is the most common case, in which the forgiving of debts and damages is required in Scripture, viz. when the other is poor and we are rich, and his necessities require it as an act of Charity (And also the former case, when the hurt by our vindication is like to be greater than our benefit will countervail.)

§. 24. Quest. 2. What is the meaning of those words of Christ, Matth. 5. 38, 39, 40, 41, 42. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you that ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also: and if any man will sue thee at the Law and take away thy Coat, let him have thy Cloak also: And whosoever shall compel thee to go a mile, go with him two: Give to him that asketh thee; and from him that would borrow of thee turn thou not away.

Answ. The meaning of the Text is this: as if he had said

§. 25. Quest. 3. Am I bound to forgive another, if he ask me not forgiveness? The reason of the question is because Christ saith, Luke 17. 3, 4. If thy brother trespass against thee, rebuke him: and if he repent forgive him: And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him.

Answ. In the resolving of this, while some have barely affirmed, and others denied, for want of distinguishing, they have said worse than nothing. It is necessary that we distinguish,

• 1. Between the forgiving of an enemy, and of a stranger, and of a neighbor, and of a brother, as such.
• 2. Between the several penalties to be remitted (as well as revenges to be forborne). And so briefly the case must be thus resolved.

Prop. 1. An Enemy, a stranger, and a neighbor, as such, must be forgiven (in the cases before asserted) though they ask not forgiveness, nor say, I repent: For,

• 1. Many other Scriptures absolutely require it.
• 2. And forgiving them as such, is but the continuing them in our common charity, as men, or neighbors; that is, our not endeavoring to ruin them, or do them any hurt, and our hearty desiring and endeavoring their good, according to their capacities or ours: And thus far we must forgive them.

Prop. 2. A Brother must be also thus far forgiven, though he say not, I repent: that is, we must Love him as a man, and wish and endeavor his good to our power.

Prop. 3. A Brother as a Brother, is not to be so forgiven, as to be restored to our estimation, and affection, and usage of him as a Brother, either in spiritual account, or intimate special Love and familiarity, as long as he is Impenitent in his gross offenses; and that is, till he turn again and say, I repent. A Natural Brother is still to be Loved as a Natural Brother. For that kind of Love dependeth not on his honesty or repentance. But,

• 1. A Brother in a Religious sense.
• 2. Or a bosom familiar friend, are both unfit for to be received in these capacities, till they are penitent for gross offenses: Therefore the Church is not to pardon the Impenitent, in point of Communion, nor particular Christians to pardon them in their esteem and carriage: Nor am I bound to take an unfit person to be my bosom friend to know my secrets: Therefore if either of these offend, I must not forgive them, that is, by forgiveness continue them in the respect and usuage of this brotherhood, till they Repent: And this (first especially) is the Brother mentioned in the Text.

§. 26. Quest. 4. Is it lawful to sue a Brother at Law? The reason of the question is, from the words of the Apostle Paul, 1 Cor. 6. 7. There is utterly a fault among you, because ye go to Law one with another: Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?

Answ. 1. Distinguish betwixt going to Law before Heathens, or other enemies to the Christian Religion, and before Christian Magistrates.

2. Between going to Law in malice for revenge, and going merely to seek my right, or to seek the suppression and reformation of sin.

3. Between going to Law when you are bound to forgive, and when you are not.

4. And between going to Law in haste and needlessly, and going to Law as the last remedy, in case of necessity, when other means fail.

5. And between going to Law when the hurt is like to be greater than the benefit, and going to Law when it is likely to do good. There is a great deal of difference between these cases.

§. 27. Prop. 1. Christians must rather suffer wrong, than go to Law before the enemies of Religion, when it is like to harden them, and to bring Christianity into contempt.

Prop. 2. It is not lawful to make Law and Justice the means of private unlawful revenge; nor to vent our malice, nor to oppress the innocent.

Prop. 3. When ever I am bound to forgive the trespass, wrong, or debt, then it is unlawful to seek my own at Law. For that is not forgiving.

Prop. 4. There are many other remedies which must first be tried (ordinarily) before we go to Law: As

• 1. To rebuke our neighbor for his wrong, and privately to desire necessary reparations.
• 2. To take two or three to admonish him: or to refer the matter to Arbitrators (or in some cases to a lott). And if any make Law their first remedy needlessly, while the other means should first be used, it is a sin.

Prop. 5. It is not lawful to go to Law-suits, when prudence may discern that the hurt which may come by it, will be greater than the benefit; (either by hardening the person, or disturbing ourselves, or scandalizing others against Religion, or drawing any to ways of unpeaceableness and revenge, &c. ) The foreseen consequents may over-rule the case.

§. 28. But on the other side, Prop. 1. It is lawful to make use of Christian Judicatories, so it be done in a lawful manner; yea, and in some cases, of the Judicatories of Infidels.

Prop. 2. The suppressing of sin, and the defending of the innocent, and righting of the wronged, being the duty of Governors, it is lawful to seek these benefits at their hands.

Prop. 3. In cases where I am not obliged to forgive (as I have shown before some such there be), I may justly make use of Governors as the Ordinance of God.

Prop. 4. The order and season is when I have tried other means in vain! When persuasion or arbitration will do no good, or cannot be used with hope of success.

Prop. 5. And the great condition to prove it lawful is, when it is not like to do more hurt than good, either directly of itself, or by men's abuse: when Religion, or the soul of any man, or any ones body, or estate, or name, is not like to lose more than my gain, or any other benefits will compensate: When all these concur its lawful to go to Law.

§. 29. Quest. 5. Is it lawful to defend my person, life or estate against a Thief, or Murderer, or unjust Invader, by force of arms?

Answ. You must distinguish, 1. Between such Defense as the Law of the Land alloweth, and such as it forbiddeth.

2. Between Necessary and Unnecessary actions of defense.

Prop. 1. There is no doubt but it is both lawful and a duty to defend ourselves by such convenient means, as are likely to attain their end, and are not contrary to any Law, of God or Man! We must defend our Neighbor if he be assaulted or oppressed; and we must love our neighbors as ourselves.

Prop. 2. This Self-defense by force, is then lawful, when it is Necessary, and other more gentle means have been ineffectual, or have no place, (supposing still that the means be such as the Law of God or man forbiddeth not).

Prop. 3. And it is necessary to the Lawfulness of it, that the means be such as in its nature is like to be successful, or like to do more good than harm.

§. 30. But on the other side: Prop. 1. We may not defend ourselves by any such force as either the Laws of God, or our Rulers, thereto authorized by him, shall forbid. For,

• 1. The Laws are made by such as have more power over our lives, than we have over them ourselves.
• 2. And they are made for the good of the Common-wealth: which is to be preferred before the good or life of any single person. And what ever selfish Infidels say, both nature and grace do teach us to lay down our lives, for the welfare of the Church or State, and to prefer a multitude before ourselves. Therefore it is better to be robbed, oppressed, or killed, than to break the peace of the Common-wealth.

Prop. 2. Therefore a private man may not raise an Army to defend his life against his Prince, or lawful Governor. Perhaps he might hold his hands if personally he went about to murder him, without the violation of the public peace: But he cannot raise a War without it.

Prop. 3. We may not do that by blood or violence, which might be done by persuasion, or by any lawful gentle means: Violence must be used, even in defense, but in case of true necessity.

Prop. 4. When Self-defense is like to have Consequents so ill, as the saving of ourselves cannot countervail, it is then unlawful finis gratia, and not to be attempted.

Prop. 5. Therefore if Self-defense be unlikely to prevail, our strength being inconsiderable, and when the enemy is but like to be the more exasperated by it, and our sufferings like to be the greater, Nature and reason teach us to submit, and use the more effectual (lawful) means.

§. 31. Quest. 6. Is it lawful to take away another's life in the defending of my purse or estate?

Answ. 1. You must again distinguish between such defense as the Law of the Land alloweth, and such as it forbiddeth.

2. Between what is Necessary and what is Unnecessary.

3. Between a life less worth than the prize which he contendeth for, and a life more worth than it, or than mine own.

4. Between the simple defense of my purse, and the defense of it and my life together.

5. Between what I do with purpose and desire, and what I do unwillingly through the assailants • emerity or violence.

6. And between what I do in mere defense, and what I do to bring a Thief or Robber unto legal punishment. And so I answer,

Prop. 1. You may not defend your purse or your estate by such actions as the Law of the Land forbiddeth. (Unless it go against the Law of God): Because it is to be supposed that it is better a man's estate or purse be lost, than Law and public order violated.

Prop. 2. You may not (against an ordinary Thief or Robber) defend your purse with the probable hazard of his life, if a few good words, or other safe and gentle means, which you have opportunity to use, be like to serve turn without such violence.

Prop. 3. If it might be supposed that a Prince or other person of great use and service to the Common-wealth, should in a frolic or otherwise assault your person for your estate, or purse, it is not lawful to take away his life by a defensive violence, if you know it to be he: Because (though in some Countries the Law might allow it you, yet) finis gratia it is unlawful; because his life is more necessary to the common good, than yours.

Prop. 4. If a pilfering Thief would steal your purse, without any violence which hazardeth your life, (ordinarily) you may not take away his life in the defending of it. Because it is the work of the Magistrate to punish him by public Justice, and your defense requireth it not.

Prop. 5. All this is chiefly meant, of the voluntary designed taking away of his life; and not of any lawful action, which doth it accidentally against your will.

§. 33. On the other side: Prop. 1. If the Law of the Land allow you to take away a man's life in the defending of your purse, it removeth the scruple, if the weight of the matter also do allow it: Because it supposeth that the Law taketh the offender to be worthy of death, and maketh you in that case the executioner of it. And if indeed the crime be such as deserveth death, you may be the executioner when the Law alloweth it.

Prop. 2. And this is more clear, when the Robber for your money doth assault your life, or is like for ought you see to do it.

Prop. 3. And when gentler means will not serve the turn, but violence is the only remedy which is left you, which is like to avail for your defense.

Prop. 4. And when the person is a vile offender, who is rather a plague and burden to the Common-wealth, than any necessary member of it.

Prop. 5. If you desire not, and design not his death, but he rush upon it himself in his fury, while you lawfully defend your own, the case is yet less questionable.

Prop. 6. If a Thief have taken your purse, though you may not take away his life after to recover it (because it is of less value) nor yet in revenge (because that belongeth not to private men); yet if the Law require or allow you to pursue him to bring him to a judicial trial, if you kill him while he resisteth, it is not your sin; because you are but suppressing sin in your place, according to the allowance of the Law.

§. 34. Quest. 7. May I kill or wound another in the defense or vindication of my honor or good name?

Answ. No: not by private assault or violence; But if the crime be so great that the Law of the Land doth punish it with death, if that Law be just, you may in some cases, seek to bring the offender to public justice: But that is rare; and otherwise you may not do it: For,

• 1. It belongeth only to the Magistrate, and not to you, to be the avenger.
• 2. And killing a man can be no meet defense against calumny or slander: For if you will kill a man for prevention, you kill the innocent: If you kill him afterward, it is no Defense, but an unprofitable revenge, which vindicateth not your honor, but dishonoreth you more. Your patience is your honor: and your bloody revenge doth show you to be so like the Devil, the destroyer, that it is your greatest shame.
• 3. It is odious Pride which maketh men over-value their reputation among men, and think that a man's life is a just compensation to them for their dishonor! Such bloody Sacrifices are fit to app • ase only the blood-thirsty Spirit! But what is it that Pride will not do and justify?

CHAP. XI. Special Directions to escape the guilt of persecuting. Determining also the case about Liberty in matters of Religion.

THough this be a subject which the guilty cannot endure to hear of, yet the misery of persecutors, the blood and groans and ruins of the Church, and the lamentable divisions of prof • ssed Christians, do all command me not to pass it by in silence; but to tell them the truth, whether they will hear or whether they will forbear; though they were such as Ezek. 3. 7, 8, 9, 11.

§. 1. Direct. 1. If you would escape this dreadful guilt, Understand well what Persecution is. Else you may either run into it ignorantly, or oppose a duty as if it were persecution.

§. 2. The Verb [ Persequor ] is often taken in a good sense, for no more than continuato motu, vel ad extremum sequor; and sometime for the blameless prosecution of a delinquent: But we take it here, as the English word [ Persecute ] is most commonly taken, for [ inimico affectu insequor ]; for a malicious or injurious hurting or prosecuting another, and that for the sake of Religion or Righteousness. For it is not common injuries which we here intend to speak of. Three things then go to make up Persecution. 1. That it be the Hurting of another, in his Body, liberty, relations, estate, or reputation. 2. That it be done injuriously, to one who deserveth it not, in the particular which is the cause. 3. That it be for the cause of Religion or of Righteousness, that is, for the Truth of God which we hold or utter; or for the worship of God which we perform; or for obedience to the will of God revealed in his Laws. This is the cause on the sufferers part what ever is intended by the Persecuter.

§. 3. There are divers sorts of Persecution. As to the Principles of the Persecutors, 1. There is a Persecution which is openly professed to be for the cause of Religion; As Heathens and Mohammedans persecute Christians as Christians: And there is an Hypocritical Persecution when the pretended cause is some odious crime, but the real cause is men's Religion, or obedience to God. This is the common Persecution which nominal Christians exercise on serious Christians, or on one another. They will not say that they Persecute them because they are Godly or serious Christians; but that is the true cause: For if they will but set them above God, and obey them against God, they will abate their Persecution. Many of the Heathens thus persecuted the Christians too, under the name of Ungodly, and evil doers: But the true cause was because they obeyed not their commands in the Worshipping of their Idol God's. So do the Papists persecute and murder men, not as Professors of the truth (which is the true cause), but under the name of Heretics and Sch • smaticks or Rebels against the Pope, or what ever their malice pleaseth to accuse them of. And profane nominal Christians seldom persecute the serious and sincere directly by that name, but under some Nickname which they set upon them, or under the name of Hypocrites, or self-conceited or factious persons, or such like. And if they live in a place and Age where there are many Civil Wars or differences, they are sure to fetch some odious name or accusation thence: Which side soever it be that they are on; or if they meddle not on any side, they are sure by every party whom they please not, to hear Religion loaded with such reproaches as the times will allow them to vent against it. Even the Papists who take this course with Protestants, it seems by Acosta are so used themselves, not by the Heathens; but by one another, yea by the multitude, yea by their Priests: For so saith he speaking of the Parish Priests Priests among the Indians, having reproved their Diceing, Carding, Hunting, Idleness, Lib. 4 c. 15. pag. 404, 405. Itaque is cui Pastoralis Indorum cura committitur, non solum contra diaboli machinas & naturae incentiva pugnare debet; sed jam etiam confirmatae hominum consuetudini & tempore & turba praepotenti sese objicere; & ad excipienda invidorum ac malevolorum tela forte pectus opponere; qui siquid à profano suo instituto abhorrentem viderint, proditorem, hypocritam, hostem clama • t: that is, [ He therefore to whom the Pastoral care of the Indians is committed, must not only fight against the Engines of the Devil and the incentives of nature, but also now must object or set himself against the confirmed custom of men, which is grown very powerful both by time and by the multitude; and must valiantly oppose his breast to receive the darts of the envious and malevolent, who if they see anything contrary to their profane fashion (or breeding) cry out, A Traitor, An Hypocrite, an Enemy. ] It seems then that this is a common course.

§. 4. 2. Persecution is either done in Ignorance or Knowledge: The commonest persecution is that which is done in Ignorance, and error: when men think a Good cause to be bad, or a bad cause to be good, and so persecute Truth while they take it to be falsehood, or good while they take it to be evil or obtrude by violence their Errors for Truths, and their evils as good and necessary things. Thus Peter testifieth of the Jews who killed the Prince of life, Act. 3. 13, 14, 17. [ I know that through Ignorance you did it, as did also your Rulers ]: And Paul 1 Cor. 2. 8. [ which none of the Princes of this world kn • w: for had they known it, they would not have Crucified the Lord of glory. ] And Christ himself saith, Joh. 16. 3. These things will they do unto you, because they have not known the Father or me. And Paul saith of himself, Act. 26. 9. I thought verily with myself that I ought to do many things contrary to the name of Jesus of Nazareth, which thing I also did, &c. And 1 Tim. 1. 13. that it was ignorantly in unbelief that he was a blaspheamer, a persecutor and injurious. And on the other side, some Pers • cute Truth and Goodness while they know it to be so. Not because it is Truth or Goodness, but because it is against their carnal worldly interest and inclination. As the Conscience of a worldling, a drunkard a whoremonger beareth witness against his sin while he goeth on in it, so ofttimes doth the Conscience of the Pers • cutor; and he hath secret convictions that those whom he persecuteth are better and happier than himself.

§. 5. 3. As to the cause, sometime persecution is for Christianity and Godliness in the gross, or for some great essential point: And sometimes it is only for some particular Truth or duty and that perhaps of a lower nature; so small or so dark that it is become a great Controversy whether it be Truth or error, duty or sin. In some respects it is more comfortable to the persecuted and more heinous in the persecutor, that the suffering be for the Greatest things: For this leaveth no doubt in the mind whether our cause be good or not; and this showeth that the persecutors mind is most aliene from God and truth: But in some other respect it is an aggravation of the sin of the persecutor and of the comfort of the persecuted, when it is for smaller truths and duties: For it is a sign of great uncharitableness and cruelty, when men can find in their hearts to persecute others for little things: And it is a sign of a heart that is true to God, and very sincere, when we will rather suffer anything from Man, than renounce the smallest truth of God, or commit the smallest sin against him, or omit the smallest duty when it is a duty.

4. Sometime persecution is directly for Religion; that is, for matters of professed Faith or Worship: And sometimes it is for a civil or a common cause: Yet still it is for our Obedience to God (or else it is not the persecution which we speak of,) though the Matter of it be some common or civil thing: As if I were persecuted merely for giving to the poor, or helping the sick, or for being Loyal to my Prince and to the Laws, or for doing my duty to my Parents, or because I will not bear false-witness, or tell a lie, or subscribe a falsehood, or any such like: This is truly persecution, whatever the matter of it be, as long as it is truly for Obeying God that we undergo the suffering.

§. 6. I omit many other less considerable distributions: And also those afflictions which are but improperly called persecutions; (as when a man is punished for a fault in a far greater measure than it deserveth: this is Injustice, but not persecution, (unless it be his Religion and Obedience to God, which is the secret cause of it.)

§. 7. Direct. 2. Understand well the greatness of the sin of Persecution, that you may be kept in a due fear of being tempted to it. Here therefore I shall show you how Great a sin it is.

§. 8. 1. Persecution is a fighting against God: So it is called, Act. 5. 39. And to fight against God, is odious Malignity, and desperate folly: 1. It is Venemous malignity, for a Creature to fight against his Creator, and a sinner against his Redeemer who would save him; and for so blind a worm to rise up against the wisdom of the All-knowing God! and for so vile a sinner to oppose the fountain of Love and Goodness! 2. And what Folly can be greater, than for a Mole to reproach the Sun for darkness? or a lump of Earth to take up Arms against the Almighty terrible God? Art thou able to make good thy cause against him? or to stand before him when he is offended, and chargeth thee with sin? Hear a Pharisee, Act. 6. 38, 39. [ And now I say unto you, refrain from these men and let them alone; for if this counsel or this work be of men, it will come to naught: But if it be of God, ye cannot overthrow it; lest happily ye be found even to fight against God. ] Or hear Christ himself, Act. 9. 4, 5. I am Jesus whom thou persecutest: It is hard for thee to kick against the pricks! with bare feet or hands to beat the thorns! How unmeet a match is man for God! He needeth not so much as a word to take away thy soul, and crush thee to the lowest Hell. His will alone can lay thee under thy deserved pains. Canst thou Conquer the Almighty God? Wilt thou assault the Power which was never overcome, or storm Jehovah's Throne or Kingdom? First try to take down the Sun and Moon and Stars from the Firmament, and to stop the course of the Rivers or of the Sea; and to rebuke the Winds, and turn night into day, and Winter into Summer, and decrepit Age into vigorous Youth: Attempt not greater matters till thou hast performed these: It is a greater matter than any of these, to conquer God whose cause thou fightest against. Hear him again, Isa. 45. 9. [ Woe unto him that striveth with his Maker: Let the potsherd strive with the Potsherds of the Earth? Shall the Clay say to him that fashioneth it, What makest thou? ] Or thy work, [ He hath no hands ]? And Isa. 45. 9. [ who would set the briars and thorns against me in battle? I would go through them, I would burn them together. ] Woe to the man that is not content to fight with men, but chooseth the most dreadful God to be his enemy! It had been better for thee that all the World had been against thee!

§. 9. 2. Persecution opposeth the gracious design of our Redeemer, and hindereth his Gospel, and work of mercy to the world, and endeavoreth the ruin of his Kingdom upon earth. Christ came to save men, and persecutors raise up their power against him, as if they envied salvation to the World. And if God have made the work of man's Redemption, the most wonderful of all his works, which ever he revealed to the sons of men, you may easily conceive what thanks he will give them, that resist him in so high and glorious a design. If you could pull the Stars out of the Firmament, or hinder the motions of the Heavens, or deny the rain to the thirsty Earth, you might look for as good a reward for this, as for opposing the merciful Redeemer of the World, in the blessed work of man's salvation.

§. 10. 3. Persecution is a resisting or fighting against the Holy Ghost: Act. 7. 51. saith Stephen to the Jews, [ Ye stiff-necked and uncircumcised in heart and ears; ye do always resist the Holy Ghost: as your fathers did, so do ye! ] If you silence the Ministers who are the means by which the spirit worketh, in the illuminating and sanctifying of souls ( Act. 26. 17, 18.); or if you afflict men for those Holy duties, which the spirit of God hath taught them to perform, or would force men from that which the spirit of Christ is sent to draw them to; this is to raise War against that spirit, into whose name you were yourselves baptized.

§. 11. 4. Persecution endeavoreth the damnation of men's souls, either by depriving them of the Preaching of the Gospel which should save them, or by forcing them upon that sin for which God will condemn them. Yea the banishing or silencing of one faithful Preacher, may conduce to the damnation of many hundreds? If it be said that others who are set up in their stead may save men's souls as well as they. I answer, 1. God seldom, if ever, did qualify supernumeraries for the work of the Ministry! Many a Nation hath had too few, but I never read of any Nation that had too many who were well qualified for that great and difficult work, no not from the days of Christ till now! so that if they are all fit men, there are none of them to be spared; but all are too few if they conjoin their greatest skill and diligence. Christ biddeth us pray the Lord of the harvest, to send forth more laborers into his Harvest; but never biddeth us pray to send out fewer, or to call any in that were but tolerably fitted for the work. 2. Many persecutors banish all Preachers of the Gospel, and set up no other to do the service which they were called to. And it is rarely seen that any who can find in their hearts, to cast out any faithful Ministers of Christ, have hearts to set up better, or any that are competent in their stead: But it is ordinarily seen, that when the judgment is so far depraved, as to approve of the casting out of worthy men, it is also so far depraved as to think an ignorant, unskillful, heartless, or scandalous sort of Ministers, to be as fit to save men souls as they: And how many poor Congregations in the Eastern and the Western Churches (nay how many thousand) have ignorant, ungodly, sensual Pastors, who are such unsavory Salt, as to be unfit for the Land or for the Dunghill? Whilest men are extinguishing the clearest lights, or thrusting them into obscurity: Matth. 5. 13, 14, 15. Luk. 14. 35. 3. And there may be something of suitableness between a Pastor and the flock, which may give him advantage to be more profitable to their souls, than another man of equal parts. 4. And, though God can work by the weakest means, yet ordinarily we see that his work upon men's souls is so far Moral, as that he usually prospereth men, according to the fitness of their labors to the work! and some men have far more success than others. He that should expel a dozen or twenty of the ablest Physicians out of London, and say, the • e are enough left in their steads who may save men's lives as well as they; might, notwithstanding that assertion, be found guilty of the blood of no small numbers. And as men have sometime an averseness to one sort of food, (as good as any to another man), and as this distemper is not laudable; and yet he that would force them to eat nothing else but that which they so abhor were liker to kill them than to cure them, so is it with the souls of many. And there are few who have any spiritual discerning and relish, but have some special sense of what is helpful or hurtful to their souls, in Sermons, Books and Conference, which a stander by is not so fit a judge of as themselves. So that it is clear, that persecution driveth men towards their damnation! And O how sad a case it is, to have the damnation of one soul to answer for! (which is worse than the murdering of many bodies.) Much more to be guilty of the perdition of a multitude!

§. 12. 5. Persecution is unjustice, and oppression of the innocent! And what a multitude of terrible threatenings against this sin are found throughout the holy Scriptures? Doth a man deserve to be cruelly used, for being faithful to his God, and for preferring him before man? and for being afraid to sin against him? or for doing that which God commandeth him, and that upon pain of greater sufferings, than man can inflict upon him? Is it not his Savior that hath said, Fear not them that can kill the body, and after that have no more that they can do: but fear him who after he hath killed hath power to cast into Hell; yea, I say unto you, fear him: Though Christianity was once called a Sect which everywhere was spoken against, Act. 28. 22. and Paul was accused as a pestilent fellow, and a mover of sedition among the people, Act. 24. 5. and Christ was Crucified as a Usurper of the Crown; yet innocence shall be innocence still in spite of malice, and lying accusations; because God will be the final Judge, and will bring all secret things to light, and will justify those whom injustice hath condemned, and will not call them as slandering tongues have called them. Yea the Consciences of the persecutors are often forced to say, as they did of Daniel, Dan. 6. 5. We shall not find any occasion against this Daniel, except we find it against him concerning the Law of his God. And therefore the net which they were fain to lay for him, was a Law against his Religion or prayers to God; For a Law against Treason, sedition, swearing, drunkenness, fornication, &c. would have done them no service! And yet they would fain have aspersed him there, verse 4. Jer. 22. 13. Woe to hi • that buildeth his house by unrighteousness, &c. Isa. 33. 1. Woe to thee that spoilest and thou wast not spoiled: Isa. 5. 20. Woe to them that call evil good and good evil: Jer. 2. 34. In thy skirts is found the blood of the souls of the poor innocents: Prov. 6. 16, 17. Hands that shed innocent blood the Lord doth hate, &c.

§. 13. 6. Persecution maketh men likest unto Devils, and maketh them his most notable servants in the world: Many wicked men may neglect that duty which they are convinced they should do. But to hate it, and malice men that do it, and seek their ruin, this if anything, is a work more beseeming a Devil than a man. These are the Commanders in the Armies of the Devil, against the Cause and Kingdom of the Lord! John 8. 42. 44. and accordingly shall they speed.

§. 14. 7. Persecution is an inhumane disingenuous sin, and showeth an extinction of the light of Nature. A good natured man, if he had no grace at all, would abhor to be cruel, and to oppress his brethren; and that me • lie because they are true to their consciences, and obey their God, while they do no hurt to any others: If they had deserved execution, an ingenuous nature would not be forward, to be their executioner; Much more when they deserve encouragement and imitation: It is no honor to be numbered with blood-thirsty men.

§. 15. 8. It is a sin that hath so little of commodity, honor or pleasure to invite men to it, that maketh it utterly without excuse, and showeth that the serpentine nature is the cause, ( Gen. 3. 15.) What get men by shedding the blood of innocents, or silencing the faithful Preachers of the Gospel? What sweetness could they find in cruelty, if a malicious nature made it not sweet?

§. 16. 9. It is a sin which men have as terrible warnings against from God, as any sin in the world, that I can remember: 1. In God's threatenings. 2. In sad examples, and Judgments in this life, even on posterity: 3. And in the infamy that followeth the Names of Persecutors when they are dead.

§. 17. 1. How terrible are those words of Christ, Matth. 18. 6. But who so shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. How terrible is that character which Paul giveth of the Jews, 1 Thess. 2. 15, 16. Who both killed the Lord Jesus and their own Prophets, and have persecuted us: and they please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they might be saved to fill up their sins always; for the wrath is come upon them to the uttermost. Such terrors against persecutors are so common through the Scriptures, that it would be tedious to recite them.

§. 18. 2. And for examples, the captivity first, and afterward the casting off of the Jews, may serve instead of many, 2 Chron. 36. 16. But they mocked the messengers of God, and despised his words and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. And of their casting off, see Mat. 23. 37, 38. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how oft would I have gathered thy children together as a Hen gathereth her chickens under her wings, and ye would not: behold your house is left unto you desolate —And verse. 34, 35, 36. Behold I send unto you Prophets, and wise men, and Scribes; and some of them ye shall kill and crucify, and some of them shall ye scourge in your Synagogues, and persecute them from City to City; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zacharias son of Barachias, whom ye slew between the Temple and the Altar: Verily I say unto you, all these things shall come on this generation. To give you the particular examples of God's judgments against Persecutors, and their posterity after them, would be a Voluminous work: You may find them in the Holy Scriptures, and the Churches Martyrologies.

§. 19. 3. And by a marvelous providence God doth so over-rule, the tongue of fame, and the pens of Historians, and the thoughts of men, that commonly the names of Persecutors stink when they are dead: yea, though they were never so much honored and flattered while they were alive! What odious names are the names of Pharaoh, Ahab, Pilate, Herod, Nero, Domitian, Dioclesian, &c.? What a name hath the French Massacre left on Charles the ninth? And the English persecution on Queen Mary? And so of others throughout the world! Yea, what a blot leaveth it on Asa, Amaziah, or any, that do but hurt a Prophet of the Lord! The eleventh Chapter of the Hebrews, and all the Mar • yrologies that are written to preserve the name of the witnesses of Christ, are all the records of the impity, and the perpetual shame of those, by whom they suffered. Even Learning, and Wisdom, and common Virtue, hath got that estimation in the nature of man, that he that persecuteth but a Seneca, a Cicero, a Demosthenes, or a Socrates, hath irrecoverably wounded his reputation to posterity, and left his name to the hatred of all succeeding ages. Prov. 10. 7. The memory of the just is blessed: but the name of the wicked shall rot.

§. 20. 4. The persecution of Godliness as such in Ministers or private Christians, is one of the most visible undoubted marks, of one that is yet unsanctified, and in a state of sin and condemnation: For it showeth most clearly the predominancy of the Scrpentine nature in the persecutor. Though Asa in a peevish fit may imprison the Prophet, and those Christians that are engaged in a Sect or party, may in a sin • ul zeal be injurious to those of the contrary party; and yet there may remain some roots of uprightness within: Yet he that shall set himself to hinder the Gospel, and the serious practice of Godliness in the world, and to that end hinder or persecute the Preachers, and Professors and Practisers of it, hath the plainest mark of a child of the Devil, and the most visible brand of the wrath of God, upon his soul, of any sort of men on earth. If there might be any hope of grace in him that at present doth but neglect or disobey the Gospel, and doth not himself live a godly life (as indeed there is not,) yet there can be no possibility that he should have grace at that present who hateth and opposeth it, and that he should be justified by the Gospel who persecuteth it, and that he should be a godly man, who setteth himself against the godly, and seeketh to destroy them.

§. 21. 11. And it is a far more heinous sin in a Professed Christian, than in an Infidel or Heathen. For th • se do according to the darkness of their Education and the interest of their party, and the principles of their own profession. But for a professed Christian to persecute Christianity, and one that pro •• ss • th to believe the Gospel, to persecute the Preachers and serious practicers of the doctrine of the Gospel, this is so near that sin which is commonly said to be the unpardonable sin against the Holy Ghost, that it is not easy to perceive a difference; and if I did consent to that description of the unpardonable sin, I should have little hope of the conversion of any one of these. But however they make up such a mixture of Hypocrisy, and Impiety, and Cruelty, as showeth them to exceed all ordinary sinners, in malignity and misery. They are a self-condemned sort of men: Out of their own mouths will God condemn them. They profess themselves to believe in God, and yet they persecute those that serve him: They dare not speak against the preaching and practicing of the doctrine o • Godliness, directly and in plain expressions; and yet they persecute them, and cannot endure them! They fight against the interest and Law of God the Father, Son and Holy Ghost, when they have in Baptism vowed themselves unto his service. Of all men on earth, these men will have least to say for their sin, or against their condemnation.

§. 22. 12. Lastly, Remember that Christ taketh all that is done by persecutors against his servants for his cause, to be done as to himself, and will accordingly in judgment charge it on them. So speaketh he to Saul, Acts 9. 5, 6. Saul, Saul, why persecutest thou me—I am Jesus whom thou persecutest! And Matth. 25. 41. to 46. Even to them that did not • eed, and clothe, and visit, and relieve them, he saith, Verily, I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. What then will he say to them that impoverished and imprisoned them? Remember that it is Christ reputatively whom thou dost hate, deride and persecute.

§. 23. Direct. 3. If you world escape the guilt of persecution, the cause and interest of Christ in the world, must be truly understood. He that knoweth not that Holiness is Christ's end, and Scripture is his Word, and Law, and that the Preachers of the Gospel are his messengers, and that preaching is his appointed means, and that sanctified believers are his members, and the whole number of them are his mystical body, and all that profess to be such are his visible body, or Kingdom in the world, and that sin is the thing which he came to destroy, and the Devil, the world and the flesh are the enemies which he causeth us to conquer; I say, He that knoweth not this, doth not know what Christianity or Godliness is; and therefore may easily persecute it in his ignorance. If you know not, or believe not, that serious Godliness in heart and life, and serious preaching, and discipline to promote it, are Christ's great cause and interest in the world, you may fight against him in the dark, whilst ignorantly you call yourselves his followers. If the Devil can but make you think that Ignorance is as good as Knowledge, and Pharisaical formality, and hypocritical shows, are as good as spiritual worship, and rational service of God; and that seeming and lip-service is as good as seriousness in Religion, and that the strict and serious obeying of God, and living as we profess, according to the principles of our Religion, is but hypocrisy, pride, or faction; (that is, that all are hypocrites who will not be hypocrites, but seriously Religious): I say, if Satan can bring you once to such erroneous malignant thoughts as these, no wonder if he make you persecutors. O value the great blessing of a sound understanding: For if Error blind you (either impious error, or factious error ) there is no wickedness so great but you may promote it, and nothing so good and holy, but you may persecute it, and think all the while that you are doing well. John 16. 2. They shall put you out of the Synagogues; yea, the time cometh, that whosoever killeth you, will think that he doth God service. What Prophet so great, or Saint so holy, that did not suffer by such hands? Yea, Christ himself was persecuted as a sinner, that never sinned.

§. 24. Direct. 4. And (if you would escape the guilt of persecution) the cause and interest of Christ, must be highest in your esteem, and preferred before all worldly carnal interests of your own. Otherwise the Devil will be still persuading you, that your own interest requireth you, to suppress the interest of Christ: For the truth is, the Gospel of Christ is quite against the interest of carnality and concupiscence: It doth condemn ambition, covetousness and lust: It forbiddeth those sins on pain of damnation, which the proud, and covetous, and sensual love, and will not part with: And therefore it is no more wonder to have a proud man, or a covetous man, or a lustful voluptuous man to be a persecutor, than for a Dog to fly in his face who takes his bone from him. If you love your pride, and lust, and pleasures, better than the Gospel and a holy life, no marvel if you be persecutors: For these will not well agree together: And though sometimes the providence of God may so contrive things, that an ambitious hypocrite may think that his worldly interest requireth him, to seem religious, and promote the preaching and practice of godliness, this is but seldom, and usually not long: For he cannot choose but quickly find that Christ is no Patron of his sin, and that Holiness is contrary to his worldly lusts: Therefore if you cannot value the Cause of Godliness, above your lusts and carnal interests, I cannot tell you how to avoid the guilt of persecution, nor the wrath and vengeance of Almighty God.

§. 25. Direct. 5. Yea, though you do prefer Christ's interest in the main, You must carefully take heed of stepping into any forbidden way, and espousing any interest of your own or others, which is contrary to the Laws or interest of Christ. Otherwise in the defense or prosecution of your cause, you will be carried into a seeming Necessity of persecuting before you are aware: This hath been the ruin of multitudes of great ones in the world. When Ahab had set himself in a way of sin, the Prophet must reprove him; and then he hateth and persecuteth the Prophet, because he prophesied not good of him but evil: When Jeroboam thought that his interest required him, to set up Calves at Dan and Bethel, and to make Priests for them of the ba • est of the people, the Prophet must speak against his sin: and then he stretcheth out his hand against him, and saith, Lay hold on him: If Asa sin and the Prophet tell him of it, his rage may proceed to imprison his reprover. If Amaziah sin with the Idolaters, the Prophet must reprove him, and he will silence him or smite him: And silenced he is, and what must follow? 2 Chron. 15, 16. The King said to him, Art thou made of the Kings counsel? forbear: why shouldst thou be smitten? (This seemeth to be gentle dealing.) Then the Prophet forbore and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel. It Pilate do but hear, [ If thou let this man go, thou art not Caesar's friend, ] he thinketh it his interest to crucify Christ: As Herod thought it his interest to kill him, and therefore to kill so many other Inf • nts, when he heard of the birth of a King of the Jews. Because of an Herodias, and the honor of his word, Herod will not stick to behead John the Baptist: And another Herod will kill James with the Sword, and imprison Peter, because he seeth that it pleaseth the Jews. Instances of this desperate sin are innumerable: There is no way so common, by which Satan hath engaged the Rulers of the world, against the Kingdom of Jesus Christ, and against the Preachers of his Gospel, and the people that obey him, than by persuading them as Haman did Ahasuerus, Esther 3. 8, 9. [ There is a certain people scattered abroad, and dispersed among the people in all the Provinces of thy Kingdom, and their Laws are divers from all people, neither keep they the Kings Laws: therefore it is not for the Kings profit to suffer them: if it please the King, let it be written that they may be destroyed. ] When once the Devil hath got men, by error or sensuality, to espouse an interest that Christ is against, he hath half done his work: For then he knoweth that Christ or his servants will never bend to the wills of sinners; nor be reconciled to their wicked ways, nor take part with them in a sinful cause: And then it is easy for Satan to persuade such men, that these precise Preachers and people are their enemies, and are against their interest and honor, and that they are a turbulent seditious sort of people, unfit to be governed (because they will not be false to God, nor take part with the Devil, nor be friends to sin.) When once Nebuchadnezzar hath set up his golden Image, he thinks he is obliged in honor to persecute them that will not bow down, as refractory persons that obey not the King. When Jeroboam is once engaged to set up his Calves, he is presently engaged against those that are against them; and that is against God and all his servants. Therefore as Rulers love their souls, let them take heed what cause and interest they espouse.

§. 26. Direct. 6. To Love your neighbors as yourselves, and do as you would be done by, is the infallible means to avoid the guilt of persecution. For Charity suffereth long, and is kind, it envieth not, it is not easily provoked, it thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; it beareth all things, believeth all things, hopeth all things, endureth all things. 1 Cor. 13. 4, 5, 6, 7. Love worketh no ill to his neighbor: therefore Love is the fulfilling of the Law, Rom▪ 13. 10. And if it fulfill the Law, it wrongeth no man. When did you see a Man persecute himself? imprison, banish, defame, slander, revile or put to death himself (if he were well in his wits)? Never fear persecution from a man that Loveth his neighbor as himself, and doth as he would be done by, and is not selfish and uncharitable.

§. 27. Direct. 7. Pride also must be subdued if you would not be persecutors: For a proud man cannot endure to have his word disobeyed, though it contradict the Word of God: Nor can he endure to be reproved by the Preachers of the Gospel; but will do as Herod with John the Baptist, or as Asa or Amaziah, by the Prophets! Till the soul be humbled, it will not bear the sharp remedies which our Savior hath prescribed; but will persecute him that would administer them.

§. 28. Direct. 8. Passion must be subdued, and the mind kept calm, if you would avoid the guilt of persecution. Asa was in a rage when he imprisoned the Prophet: (A fit work for a raging man). And Nebuchadnezzar was in a rage and fury when he commanded the punishment of the three witnesses, Dan. 3. 13. The wrath of man worketh not the will of God, James 1. 20. The nature of wrathfulness tendeth to hurting those you are angry with. And wrath is impatient, and unjust, and will not hear what men 〈…〉 say, but rashly passeth unrighteous sentence. And it blindeth Reason, so that it cannot see the truth.

§. 29. Direct. 9. And hearkening to malicious backbiters and slanderers, and favoring the enemies of Godliness in their calumnies, will engage men in persecution ere they are aware. For when the wicked are in the favor, and at the ear of Rulers, they have opportunity to vent those false reports, which they never want a will to vent! And anything may be said of men behind their backs, with an appearance of truth, when there is none to contradict it. If Haman may be heard, the Jews shall be destroyed, as not being for the Kings profit, nor obedient to his Laws. If Sanballat and Tobiah may be heard, the building of the Walls of Jerusalem, shall signify no better than an intended rebellion. They are true words, though to some ungrateful, which are spoken by the Holy Ghost, Prov. 29. 12. [ If a Ruler hearken to lies, all his servants are wicked ] (for they will soon accommodate themselves to so vicious a humor) Prov. 25. 4, 5. Take away the dross from the silver, and there shall come forth a vessel for the finer: Take away the wicked from before the King; and his Throne shall be established in righteousness. If the Devil might be believed, Job was one that served God for gain, and might have been made to curse him to his face. And if his servants may be believed, there is nothing so vile which the best men are not guilty of.

§. 30. Direct. 10. Take heed of engaging yourselves in a Sect or Faction! For when once you depart from Catholic Charity, there groweth up instead of it, a partial respect to the interest of that Sect to which you join: And you will think that whatsoever doth promote that Sect, doth promote Christianity, and what ever is against that Sect, is against the Church or cause of God. A narrow Sectarian separating mind, will make all the truths of God give place, to the opinions of his party; and will measure the prosperity of the Gospel in the world, by the prosperity of his party; as if he had forgot, that there are anymore men on the face of the earth, or thought God, regarded none but them. He will not stick to persecute all the rest of the Church of Christ, if the interest of his Sect require it. When once men incorporate themselves into a party, it possesseth them with another spirit; even with a strange uncharitableness, injustice, cruelty and partiality! What hath the Christian world suffered by one Sects persecuting another, and faction rising up in fury, to maintain its own interest, as if it had been to maintain the being of all Religion! The bloodthirsty Papists, whose Inquisition, Massacres, and manifold murders have filled the earth with the blood of innocents, is a sufficient testimony of this. And still here among us, they seem as thirsty of blood as ever▪ and tell us to our faces, that they would soon make an end of us, if we were in their power: As if the two hundred thousand lately murdered in so short a time in Ireland, had rather irritated than quenched their thirst. And all faction naturally tendeth to persecution. Own not therefore any dividing opinions or names: Maintain the Unity of the Body of Christ (not of the body of the Pope)! Let Christian and Catholic, be all your titles, as to your Religion. Mark those that cause divisions and offenses, and avoid them, Rom. 16. 17.

§. 31. Direct. 11. To this end, Overvalue not any private or singular opinions, of your own or others: For if once spiritual pride, and ignorance of your own weakness, hath made you espouse some particular opinion as peculiarly your own; you will dote on the brats of your own brains, and will think your conceits to be far more illuminating and necessary than indeed they are, as if men's sincerity lay in the embracing of them, and their salvation on the receiving of them! And then you will make a party for your opinion, and will think all that are against it, deserve to be cast out, as enemies to reformation, or to the truth of God, or to the Church: And perhaps twenty years after experience may bring you to your wits, and make you see, either the falsehood or the smallness, of all those points, which you made so great a matter of; and then what comfort will you have in your persecutions?

§. 32. Direct. 12. Obey not the solicitations of selfish passionate disputers. Bishops and Divines falling out among themselves, and then drawing Princes to own their quarrels, when they find their arguments will not serve, hath been the distraction, division and ruin of the Christian world. And he that falleth in with one of the parties, to bear out that by the ruins of the other, is lost himself in their contentions. Would Rulers let wrangling Bishops and Disputers alone, and never lend them their Swords to end their differences, unless the substance of Religion be endangered, they would be weary of quarrelling, and would chide themselves friends, and no such tragical consequents would follow, as do when the Sword interposeth to suppress the discountenanced party, and to end their Syllogisms and wranglings in blood.

§. 33. Direct. 13. Take heed lest an uncharitable hurting spirit do prevail under the name of holy Zeal. As it did with James and John, when they would have fire from Heaven to have revenged the contempt of their Ministry: To whom Christ saith, Ye know not what manner of spirit ye are of. The difference between a Christian zeal, and an envious, contentious, censorious, hurtful zeal, is excellently described by the Apostle James, Chap. 3. throughout, Where envying and strife is, there is confusion, and every evil work. The wisdom from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good works, without partiality and hypocrisy.

§. 34. Direct. 14. The Catholic Church, and Particular Churches, and our Communion with each, must be distinguished; and a man must not be cast out of our Catholic Communion, because by some tolerable difference he is uncapabable of Communion with some particular Church. If a man be impenitent in any Heresy or sin, which is contrary to the common nature of Christianity or Godliness, and so unfit for Catholic Communion, he is to be cast out of Christian Communion: But if some particular Church do impose any unnecessary doctrine or practice, and he dare not approve it, or join in it (be it right or wrong); yea, or if he withdraw himself from one Church, through the badness of the Minister, or through any falling out between them, and join to another that hath a Minister more suitable to his case; these are not crimes to be punished with ejection from Catholic Communion. He that is not fit for Communion with some one particular Church, may be fit for Communion with many others, that give him no such occasion of difference or distaste. Without Catholic principles, persecution will not be avoided.

§. 35. Direct. 15. Let Church Union and Communion be laid upon none but Catholic terms, which are possible and fit for all to be agreed in. Common Reason will tell any impartial man, that there can be no more effectual engine to divide the Churches, and raise contentions and persecutions, than to make Laws for Church-communion requiring such conditions, as it is certain the members cannot consent to. If any man knew that my opinion is against the doctrine of Transubstantiation, or of the Dominicans Predetermination, and he would make a Law that no man shall have Communion with that Church who subscribeth not to these, he unavoidably excludeth me (Unless I be such a Beast, as to Believe nothing soundly, and therefore to say anything. ) If ever the Churches agree, and Christians be reconciled, it must be by leaving out all dividing impositions, and requiring nothing as necessary to Communion, which all may not rationally be expected to consent in. Now these Catholic principles of Communion must be such as these:

• 1. Such points of faith only as constitute Christianity, and which every upright Christian holdeth; and therefore only such as are contained in our Baptismal Covenant or Profession, which maketh us Christians: And not those other which only some stronger Christians believe or understand: Because the weak are not to be cast out of the family of Christ.
• 2. Such points as the Primitive Churches did agree in, and not innovations, which they never practiced or agreed in: For they are our pattern, and were better than we: and no more can be necessary to our Concord and Communion, than was to theirs.
• 3. Such points as all the Church hath sometime or other at least agreed in: For what reason can we have to think that the Churches should now agree in that, which they never hitherto agreed in.
• 4. Such points as all the true Christians in the world are now agreed in: For otherwise we shall exclude some true Christians from our Christian Communion.
• 5. No points of Worship, much less of Modes and Circumstances, which are not necessary, and more necessary to the Churches good, than is the Communion of all those persons, who by dissenting are like to be separated or cast out: and whose omission would not do more hurt, than this separation and division is like to do.
• 6. Especially no such things must be made necessary to communion, as the most conscientious are ordinarily fearful of and averse to, and may be forborne without any great detriment to godliness.

§. 36. Object. But, it will be said, that Catholic Communion indeed requireth no more than you say: But particular Churches may require more of their members: For that may be necessary or fit for a member of this particular Church, which is not to at all.

Answ. Catholic Communion is that which all Christians and Churches have with one another, and the terms of it are such as all Christians may agree in: Catholic Communion is principally existent and exercised in particular Churches, (as there is no existent Christianity or faith, which existeth not in individual Christians:) Therefore if one particular Church may so narrow the door of its Communion, then another and another, and everyone may do so: if not by the same particular impositions, yet by some other of the like nature: For what power one Church hath herein, others have: And then Catholic Communion will be scarce found existent externally in the world: but a mere Catholic Christian would be denied Communion in every particular Church he cometh to. And how do you hold Catholic Communion when you will admit no mere Catholic Christian as such to your Communion, but only such as supererogate according to your private Church-terms.

2. But grant that every Church may impose more upon its members, it must be only that which is Necessary to those common things which all agree in: And then the necessity will be discernible to all sober minded persons, and will prevent divisions: As it is Necessary that he that will communicate with our Churches, do join with them in the same Translation of Scripture, and Version of Psalms, and under the same Pastor, as the rest of the Church doth: For here the Church cannot use variety of Pastors, Translations, Versions, &c. to fit the variety of men's humors: There is an evident necessity, that if they will be one Society, they must agree in the same, in each of these: Therefore when the Church hath United in one, if any man refuse that one person or way which the Church is necessarily United in, he refuseth communion with that Church, and the Church doth not excommunicate him! But if that Church agree on things hurtful or unnecessary as necessary to its communion, it must bear the blame of the separations itself.

3. And grant yet that some Churches cannot admit such scrupulous persons to her communion as dare not join in every punctillio, circumstance or mode; It doth not follow that those persons must therefore be excommunicated, or forbidden to worship God among themselves without that which they scruple: or to join in or with a Congregation which imposeth no such things upon them. Persecution will unavoidably come in, upon such domineering narrow terms as those. The man is a Christian still, though he scruple one of our modes or ceremonies, and is capable of Catholic Communion: And if private and little inconveniencies shall be thought a sufficient cause, to forbid all such the public worshipping of God, on pretence that in one Nation, there must not be variety of modes, this is a dividing principle, and not Catholic, and plungeth men into the guilt of persecution. It was not so in the Churches of the Roman Empire: In the days of Basil his Church, and that at Neocaesarea differed: and ordinarily several Bishops used several forms of prayer and worship in their several Churches, without offense: And further,

§. 37. Direct. 16. Different faults must have different penalties: And excommunication or forbidding men all public worship of God, must not be the penalty of every dissent. Is there no smaller penalty sufficient if a doubtful subscription or ceremony be scrupled, than to silence Ministers therefore from preaching the Gospel, or excommunicating men, and forbidding them to worship God at all except they can do this? This is the highest ecclesiastical penalty that can be laid on men for the greatest heresy or crime: Doubtless there are lesser punishments that may suffice for lesser faults.

§. 38. Direct. 17. Every friend of Christ and the Church must choose such penalties for Ministers and private Christians who offend, as are least to the hindrance of the Gospel, or hurtful to the people's souls: Therefore silencing Ministers is not a fit penalty for every fault which they commit! The providence of God (as I said before) hath furnished the world with so few that are fit for that high and sacred work, that no man can pretend that they are supernumeraries, or unnecessary, and that others may be substituted to the Churches profit: For the number is so small, that all are much too few; and so many as are silenced, so many Churches (either the same or others) must be unsupplyed or ill-supplied. And God working ordinarily by means, we may conclude that silencing of such Preachers doth as plainly tend to men's damnation, as the prohibiting of Physicians doth to their death, and more. And it is not the part of a friend either of God or men, to endeavor the damnation of one soul, much less of multitudes, because a Minister hath displeased him: If one man must pay for another man's sins, let it be a pecuniary mulct, or the loss of a member, rather than the loss of his soul. It is more merciful every time a Minister offendeth, to cut off a hand or an arm of some of his flock, than to say to him, Teach them no more the way to salvation, that so they may be damned. If a Father offend, and his children must needs pay for • ll his faults, it is better beat the children or maim them, than forbid him to feed them, when there is none else to do it, and so to famish them. What Reason is there that men's souls should be untaught because a Minister hath offended? I know still, those men that care not for their own souls, and therefore care as little for others, will say, What if the People have but a Reader, or a weak, ignorant, lifeless Preacher? Doth it follow that therefore the people must be damned? I answer, no: No more than it followeth that the City that hath none but Women Physicians must die of their sicknesses, or that they that live only upon Grass or Roots must famish. Nature may do more to overcome a disease without a Physician in one than in another. Some perhaps are converted already, and have the Law written in their hearts, and are taught of God, and can make shift to live without a Teacher: But for the rest whose diseases need a skillful diligent Physician; whose ignorance and impenitence extremely needeth a skillful diligent lively Teacher, he that depriveth them of such, doth take the probable course to damn them! And it is the same course which the Devil himself would take; and he partly knoweth what tendeth to men's damnation! He that knoweth what a case the Heathen, Infidel, Mahometan world is in for want of Teachers; and what a case the Greek Church, the Muscovites, the Abbassines, Syrians, Armenians, Papists, and most of the Christians of the world are in, for want of able, skillful, godly Pastors, will lay his hand on his mouth, and meddle with such reasonings as these no more.

Object. But by this devise you will have the Clergy lawless, or as the Papists, exempt them from the Magistrates punishments, for fear of depriving the people of instruction.

Answ. No such matter: It is the contrary that I am advising: I would have them punished more severely than other men, as their sins are more aggravated than other men's. Yea, and I would have them silenced when it is meet; and that is in two cases: viz. 1. If they commit such capital crimes, as God and man would have punished with death, its fit they die, (and then they are silenced): For in this case it is supposed that their lives (by their impunity) are like to do more hurt than good. 2. If their Heresy, insufficiency, scandal, or any fault what ever, do make them more hurtful than profitable to the Church, it is fit they be cast out: If their Ministry be not like to do more good, than their faults to do harm, let them be silenced! But if it be otherwise, then let them be punished in their bodies or purses, rather than the people's souls should suffer. The Laws have variety of penalties for other men! Will none of those suffice for Ministers?

But alas, What talk I of their faults! Search all Church History, and observe whether in all ages Ministers have not been silenced rather for their duties, than their faults; or for not subscribing to some unnecessary opinion or imposition of a prevailing party; or about some wrangling controversies which Church disturbers set afoot! There is many a poor Minister would work in Bridewell, or be tied to shovell the Streets all the rest of the Week, if he might but have liberty to preach the Gospel! And would not such a penalty be sufficient, for a dissent in some unnecessary point? As it is not every fault that a Magistrate is deposed for by the Sovereign, but such as make him unfit for the place, so is it also with the Ministers.

§. 39. Direct. 18. Malignity and Profaneness must not be gratified or encouraged: It must be considered, how the carnal mind is enmity against God; for it is not subject to his Law, nor can be: And that enmity is put between the Woman's and the Serpents seed; and that the whole business of the world, is but the prosecution of the War, between the Armies of Christ and Satan: And that malignity inclineth the ungodly world, to slander and reproach the servants of the Lord; and they are glad of any opportunity to make them odious, or to exasperate Magistrates against them: And that their silencing and fall is the joy of the ungodly: And if there be any Civil differences or sidings, the ungodly rabble will take that side, be it right or wrong, which they think will do most to the downfall of the godly, whom they hate. Therefore besides the merits of the particular cause, a Ruler that regardeth the interest of the Gospel and men's salvation, must have some care that the course which he taketh against godly Ministers and people, when they displease him, be such as doth not strengthen the hands of evil doers, nor harden them, increase them, or make them glad: I do not say that a Ruler must be against what ever the ungodly part is for; or that he must be for that which the major part of godly men are for, (I know this is a deceitful rule.) But yet that which pleaseth the malignant rabble, and displeaseth or hurteth the generality of godly men, is so seldom pleasing to God, that its much to be suspected.

§. 40. Direct. 19. The substance of faith, and the Practice of Godliness must be valued above all opinions, and parties and worldly interests: And Godly men accounted, as they are, (caeteris paribus) the best members both of Church and State. If Rulers once knew the difference between a Saint and a sensualist, a vile person would be contemned in their eyes, and they would honor them that fear the Lord, Psal. 15. 4. And if they honored them as God commandeth them, they would not persecute them: And if the promoting of practical Godliness were their design, there were little danger of their oppressing those that must be the instruments of propagating it, if ever it prosper in the World.

§. 41. Direct. 20. To this end, Remember the near and dear relation which every true believer standeth in, to God, the Father, Son, and Holy Ghost: They are called by God, his peculiar treasure, his jewels, his Children, the members of Christ, the Temples of the Holy Ghost; God dwelleth in them by Love, and Christ by faith, and the Spirit by all his sanctifying gifts: If this were well believed, men would more reverence them on God's account, than causelessly to persecute them: Zech. 2. 8. He that toucheth you, toucheth the apple of my eye.

§. 42 Direct. 21. Look not so much on men's infirmities, as to overlook or make light of all that is good in them: But look as much at the good as at the evil: And then you will see reason for lenity as well as for severity; and for love and tenderness, rather than for hatred and persecution: And you will discern that those may be serviceable to the Church, in whom blinded malice can see nothing worthy of honor or respect.

§. 43. Direct. 22. Estimate and use all lesser matters as means to spiritual worship and practical holiness: If there be anything of worth in Controversies, and Ceremonies, and such other matters of inferior rank, it is as they are a means to the power of Godliness, which is their end. And if once they be no otherwise esteemed, they will not be made use of against the interest of Godliness, to the silencing of the Preachers, and persecuting the professors of it.

§. 44. Direct. 23. Remember that the Understanding is not Free (save only participative, as it is subject to the will): It acteth of itself per modum naturae, and is necessitated by its object (further than as it is under the power of the will). A man cannot hold what opinion he would himself, nor be against what he would not have to be true: much less can he believe as another man commandeth him. My understanding is not at my own command: I cannot be of every man's belief that is uppermost. Evidence and not force is the natural means to compel the mind: even as Goodness and not force is the natural means to win men's Love. It is as wise a thing to say, Love me or I will kill thee; as to say, [ Believe me or I will kill thee ].

§. 45. Direct. 24. Consider that it is essential to Religion to be above the authority of man, (unless as they subserve the authority of God): He that worshippeth a God that is subject to any man, must subject his Religion to that man: (But this is no Religion because it is no God whom he worshippeth.) But if the God whom I serve be above all men, my Religion or service of him, must needs be also above the will of men.

§. 46. Direct. 25. Consider that an obedient disposition towards God's Laws, and a tender Conscience which feareth in the smallest matter to offend him, is a substantial part of Holiness, and of great necessity to salvation: It is part of the excellency of the soul; and therefore to be greatly encouraged by Governors: To drive this out of the World, is to drive out Godliness, and make men rebels against their maker: And nothing is more certain, than that the violent imposing of unnecessary disputable things in the worship of God, doth unavoidably tend either to debauch the Conscience, and drive men from their obedience to God, or to destroy them or undo them in the World: For it is not possible that all Conscionable persons should discern the lawfulness of all such disputable things.

§. 47. Direct. 26. Remember that such violence in doubtful matters, is the way to set up the most debauched Atheists, and consequently to undo Church and Common-wealth. For whatever oaths or subscriptions you require, he that believeth not that there is a God or a Devil; a Heaven or a Hell, will yield to all, and make no more of perjury or a lie, than to eat a bit of bread! If you cast out all Ministers that will not swear or subscribe this or that form about things doubtful, you will cast out never an Atheist or debauched Infidel by it: All that have no Conscience will be kept in: and all that are true to God and their Conscience, if they think it is sin which you require of them will be cast out: And whither this tendeth you may easily foresee.

§. 48. Direct. 27. Remember that if by force you do prevail with a man to go against his Conscience, you do but make him dissemble and lie. And if Hypocrites be not hateful to you, why do you cry out so much against hypocrites (where you cannot prove your accusation)? But if they be so hateful, why do you so eagerly make men hypocrites? What ever their tongues may say, you can scarce believe yourselves that prisons or fire will change men's judgments in matters of faith and duty to God?

§. 49. Direct. 28. Consider not only whether the thing which you impose be sin in itself, but also what it is to him that thinketh it a sin. His own doubting Conscience may make that a sin to him, which is no sin to another. And he that doubteth (whether such or such a meat be lawful) is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin, Rom. 14. 23. And is it like to be damnation to him that doth it against his Conscience? and will you drive on any man towards damnation? Destroy not him with thy meat for whom Christ died, Rom. 14. 15. 1 Cor. 8. 11.

§. 50. If it be objected, that Then there will be no Government, if every man must be left to his own Conscience; I answer, that the Holy Ghost did not fear such objecters when he laid down this doctrine here expressed. 1. It is easy to distinguish between things necessary and things unnecessary. 2. And between great penalties and small: And 1. It followeth not that a Man must be left to his own Conscience in everything, because he must be so in some things. In things necessary as it is a sin to do them doubtingly, so it may be a greater sin to leave them undone: (As for a man to maintain his family, or defend his King, or hear the Word of God, &c. ); He that can say, My Conscience is against it, must not be excused from a necessary duty: And he that can say, My Conscience bids me do it, must not be excused in a sin: But yet the Apostle knew what he said, when he (that was a greater Church-Governor than you) determined the case of mutual forbearance as in▪ Rom. 14. and 15. and 1 Cor. 8. 2: And he is not wholly left to himself, who is punished with a small penalty for a small offense: For if a man must be still punished more, as long as he obeyeth God and his Conscience before men, an honest man must not be suffered to live▪ For he will certainly do it to the death.

§. 51. Direct. 29. Remember the wonderful variety of men's apprehensions, which must be supposed in all Laws! Men's faces are scarce more various and unlike, than their understandi • gs are: For besides that nature hath diversified intellects as well as faces, the diversity and unlikeness is much increased, by variety of educations, company, representations, accidents, cogitations, and many other causes. It is wiser to make Laws that all men shall take the same Physic, or eat only the same meat, or that all shoos shall be of a size, and all clothes of the same bigness; upon supposition that all men's health or appetite, or feet, or bodies, are alike; than to make Laws that all men shall agree (or say that they agree) in every opinion circumstance or ceremony in matters of Religion.

§. 52. Direct. 30. Remember especially, that most Christians are ignorant and of weak understandings, and not able to make use of all the distinctions and subtle • ies which are needful, to bring them over to your mind in doubtful and unnecessary things. Therefore the Laws which will be the means of Peace, must suppose this weakness and ignorance of most subjects! And how convenient it is, to say to a poor ignorant Christian, [Know this or profess this or that, which the ablest Godly Pastors themselves are not agreed in, or else thou shalt be imprisoned or banished] I leave to equal men to judge.

§. 53. Direct. 31. Human infirmities must be supposed in the best and strongest Christians: All have their errors, and their faults; Divines themselves as well as others: Therefore either some errors and faults must be accounted tolerable, or else no two persons must tolerate one another in the world, but kill on till the strongest only shall survive: Gal. 6. 1, 2. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself lest though • also be tempted: Bear ye one another's burdens, and so fulfill the Law of Christ. And if the strong must be born with themselves, then They that are strong ought to bear the infirmities of the weak, and not to please themselves: but everyone to please his neighbor for good to edification: For even Christ pleased not himself, &c. Rom. 15. 1, 2, 3. And him that is weak in the faith we must receive; but not to doubtful disputations, Rom. 14. 1.

§. 54. Direct. 32. The Pastors must not be impatient under the abuses which they receive from weak or distempered brethren. We must excel others in patience and meekness and forbearance, as much as we do in knowledge and in other graces. If the Nurse or Mother will take every word or action of the child, as if it were the injury of an enemy, there will be no preservation of the family in peace! If children cry, or fight, or chide, or make any fowl or troublesome work, the mother will not therefore turn them out of doors, or use them like strangers, but remember that it is her place and duty to bear with that weakness which she cannot cure. The proud impatience of the Pastors hath frequently brought them into the guilt of persecution, to the alienating of the people's hearts, and the distraction and division of the Churches: when poor distempered persons are offended with them, and it may be revile them, and call them seducers, or antichristian, or superstitious, or what their pride and passion shall suggest; or if some weak ones raise up some erroneous opinions; alas many Pastors have no more wit or grace or pity, than presently to be rough with them and revile them again, and seek to right themselves by ways of force, and club down every error and contention; when they should overcome them by evidence of truth, and by meekness, patience and love. (Though there be place also for severity, with turbulent, implacable, impenitent heretics).

§. 55. Direct. 33. Time of learning and overcoming their mistakes, must be allowed to those that are mis-informed. We must not turn those of the lower forms out of Christ's School, because they learn not as much as those of the higher forms in a few weeks or years. The Holy Ghost teacheth those who for the time might have been Teachers of others, and yet had need to be taught the first Principles, Heb. 5. 11, 12. He doth not turn them out of the Church for their non-proficiency. And where there is ignorance, there will be error.

§. 56. Direct. 34. Some inconveniences must be expected and tolerated, and no perfect Order or Concord expected here on earth. It is not good reasoning to say, If we suffer these men, they will cause this or that disorder or inconvenience: But you must also consider whither you must drive it, if you suffer them not; and what will be the consequents: He that will follow his Conscience to a prison will likely follow it to death. And if nothing but death or prison or banishment can restrain them from what they take to be their duty, it must be considered how many must be so used; and whether (if they were truly faulty) they deserve so much: and if they do, yet whether the evils of the Toleration or of the Punishment are like to be the greater. Peace and Concord will never be perfect, till Knowledge and Holiness be perfect.

§. 57. Direct. 35. You may go further in restraining than in constraining: in forbidding men to preach against approved doctrines or practices of the Church, than in forcing them to preach for them, or to subscribe or speak their approbation or assent: If they be not points or practices of great necessity, a man may be sit for the Ministry and Church-communion, who meddleth not with them, but Preacheth the wholesome truths of the Gospel, and lets them alone. And, because no duty is at all times a duty, a sober man's judgment will allow him to be silent at many an error, when he dare not subscribe to or approve the least. But if here any proud and cruel Pastors, shall come in with their less •• selfish incommodities, and say, If they do not approve of what we say and do, they will secretly foment a faction against us; I should answer them, that as good men will foment no faction, so if such Proud impatient turbulent men, will endure none that subscribe not to all their opinions, or differ from them in a circumstance or a Ceremony, they shall raise a greater faction (if they'll call it so) against themselves, and make the people look on them as tyrants and not as Pastors, and they shall see in the end, when they have bought their wit by dear experience, that they have but torn the Church in pieces, by preventing divisions by carnal means, and that they have lost themselves by being over zealous for themselves; and that DOCTRINE and LOVE are the instruments of a wise Shepherd, that loveth the flock, and understands his work.

§. 58. Direct. 36. Distinguish between, the making of new Laws or articles of belief, and the punishing of men for the Laws already made; And think not that we must have new Laws or Canons, every time the old ones are broken: or that any Law can be made which can keep itself from being broken. Perversness in this error hath brought the Church to the misery which it endureth. God hath made an Universal Law sufficient for the Universal Church, in matters of faith and holy practice; leaving it to men to determine of necessary circumstances which were unfit for an universal Law: And if the sufficiency of God's Law, were acknowledged in men's practices, the Churches would have had more peace: But when particular Countries have their particular Volumes of Articles, Consessions, Liturgies, and I know not what else to be subscribed to, and none must Preach that will not say or write or swear, [that he believeth all this to be true and good, and nothing in it to be against the Word of God] this Engine wracks the limbs of the Churches all to pieces: And then whats the pretense for this epidemical calamity? Why no better than this [Every Heretic will subscribe to the Scriptures, and take it in his own sense]: And what followeth? Must we needs therefore have new Laws which Heretics will not subscribe to, or which they cannot break? It is the Commendation of God's Law, as fit to be the means of Unity, that all are so easily agreed to it in terms, and therefore would agree in the sense if they understood it. But they will not do so by the Laws of men: All or many Heretics in the primitive times, would profess assent to the Churches Creed; no doubt in a corrupt and private sense: But the Churches did not therefore make new Creeds; till above 300 years after Christ, they began to put in some particular words to obviate Heretics, which Hilary complained of as the Cause of all their divisions! And what if Heretics will subscribe to all you bid them, and take it in their own corrupted sense? Must you therefore be still making new Laws and Articles, till you meet with some which they cannot mis-understand, or dare not thus abuse? What if men will mis-interpret and break the Laws of the Land? Must they be made new till none can mis-expound or violate them? Sure there is a wiser way than this! God's word containeth in sufficient expressions, all that is necessary to be subscribed to: Require none therefore to subscribe to anymore; (in matters of faith or holy practice ): But if you think any Articles need a special interpretation, let the Church give her sense of those Articles; and if any man Preach against that sense, and corrupt the Word of God which he hath subscribed, let his fault be proved, and let him be admonished and censured as it deserves: Censured I say, not for not subscribing more than Scripture, but for corrupting the Scriptures to which he hath subscribed, or breaking God's Laws which he promised to observe.

§. 59. Direct. 37. The Good of men, and not their ruin must be intended in all the Discipline of the Church: Or the good of the Church, when we have but little hope of theirs. If this were done, it would easily be perceived, that persecution is an unlikely means to do good by.

§. 60. Direct. 38. Neither unlimited Liberty in matters of Religion must be allowed, nor unnecessary force and rigor used, but Tolerable differences and parties must be tolerated, and intolerable ones by the wisest means suppressed: And to this end, by the Counsel of the most prudent peaceable Divines, the Tollerable and the Intollerable must be statedly distinguished! And those that are only Tolerated must be under a Law for their Toleration, prescribing them their terms of good behavior; and those that are Approved, must moreover have the Countenance and Maintenance of the Magistrate: And if this were done, 1. The advantage of the said Encouragement from Governors: 2. With the regulation of the the toleration, and the Magistrates careful Government of the Tolerated, would prevent both persecution, and most of the divisions and calamities of the Church. Thus did the ancient Christian Emperors and Bishops: (And was their experience nothing?) The Novatians (as good and Orthodox men) were allowed their own Churches and Bishops even in Constantinople, at the Emperors nose. Especially if it be made the work of some Justices, 1. To judge of persons to be tolerated, and grant them Patents, 2. And to over-rule them and punish them when they deserve it; No other way would avoid so many inconveniences.

§. 61. Direct. 39. The things intolerable are these two: 1. (Not the believing, but) the preaching and propagating of principles contrary to the essentials of Godliness or Christianity, or Government, Justice, Charity or Peace. 2. The turbulent unpeaceable management of those opinions which in themselves are tolerable. If any would Preach against the Articles of the Creed, the Petitions of the Lord's Prayer, or any of the Ten Commandments, he is not to be suffered: And if any that is Orthodox do in their separated meetings, make it their business to revile at others, and destroy men's Charity, or to stir men up to rebellion or sedition or contempt of Magistracy; none of this should be endured.

§. 62. As for those Libertines that under the name of Liberty of Conscience do plead for a liberty of such vicious practices, and in order thereto would prove that the Magistrate hath nothing to do in matters of Religion, I have Preached and wrote so much against them, whilst that Error reigned, and I find it so unseasonable, now the constitution of things looks another way, that I will not weary myself and the Reader with so unnecessary a task as to confute them. Only I shall say, that Rom. 13. telleth us that Rulers are a terror to them that do evil: and that Heretics and turbulent firebrands do evil: therefore Rulers should be a terror to them: And that if all things are to be done to the Glory of God, and his interest is to be set highest in the World, then Magistrates and Government are for the same end: And if no action which we do is of so base a nature, as ultimately to be terminated in the concernments of the flesh, much less is Government so vile a thing, when Rulers are in Scripture called God's, as being the Officers of God.

§. 63. Direct. 40. Remember Death, and live together as men that are near dying, and must live together in another world. The foolish expectation of prosperity and long life, is it which setteth men together by the ears: When Ridley and Hooper were both in Prison, and preparing for the flames, their contentions were soon ended, and Ridley repented of his persecuting way. If the persecutors and persecuted were shut up together in one house that hath the Plague, in the time of this lamentable Contagion, it's two to one but they would be reconciled. When men see that they are going into another World, it takes off the edge of their bitterness and violence, and the apprehensions of the righteous judgment of God, doth awe them into a patience and forbearance with each other: Can you persecute that man on Earth, with whom you look to dwell in Heaven? (But to restrain a man from damning souls, by Heresy or turbulency or any such course, my Conscience would not forbid it me if I were dying.)

§. 64. Direct. 41. Let the Proud themselves who will regard no higher motives, remember how fame and History will represent them to posterity when they are dead. There is no man that desireth his name should stink and be odious to future Generations: There is nothing that an ambitious man desireth more, than a great surviving name. And will you knowingly and willfully then expose it, to perpetual contempt and hatred? Read over what History you please, and find out the name of one Persecutor if you can, that is not now a word of ignominy, and doth not rott, as God hath threatened? If you say, that it is only in the esteem of such as I, or the persecuted party; neither your opinion shall be judge nor mine; but the opinion and language of Historians, and of the wisest men, who are the masters of fame. Certainly that report of Holy Scripture and History which hath prevailed, will still prevail: And while there are Wise, and Good, and Merciful men in the World, the Names and Manners of the Foolish, and Wicked, and Cruel will be odious; as they continue at this day.

§. 65. I have wrote these Directions to discharge my duty, for those that are willing to escape the guilt of so desperate a sin: But not with any expectation at all, that it should do much good with any considerable number of persecutors: For they will not read such things as these: And God seldom giveth professed Christians over to this sin, till they have very grievously blinded their minds, and hardened their hearts, and by malignity and obstinacy are prepared for his sorest judgments: And I know that whoever will live Godly in Christ Jesus (It is not said, Who professeth to believe in Christ Jesus; but to live Godly ) shall suffer persecution, and that the Cross must still be the passage to the Crown.

CHAP. XII. Directions against Scandal as given.

§. 1. SCandal being a murdering of souls, is a violation of the general Law of Charity, and of the sixth Commandment in particular. In handling this subject, I shall 1. Shew you what is true scandal given to another: 2. What things go under the Name of Scandal, which are not it, but are falsely so named. 3. What are the particular ways and sorts of scandal. 4. The greatness of this sin. 5. Directions to avoid it.

§. 2. I. I shall not need to stand upon the Etymology of the word [ Scandal ]; whether it come from 〈 in non-Latin alphabet 〉 claudico, as Erasmus thought, or from 〈 in non-Latin alphabet 〉 curvum, &c. Martinius, Stephanus, Lyserus, &c. have sufficiently done it, whither I refer you: As for the sense of the word it is past doubt, that the ordinary use of it in Scripture is for a stumbling block, for a man to fall upon, or a trap to ensnare a man: And in the Old Testament it is oft used for a stumbling stone, on which a man may fall into any corporal calamity, or a snare to hurt or ruin a man in the world: (As Exod. 10. 7. 1 Sam. 18. 21. & 25. 31. Psal. 119. 165. Ezek. 7. 19. Sept. ) But in the New Testament, (which speaketh more of spiritual hurts) it is taken for a stumbling block or temptation, by which a man is in danger of falling into sin, or spiritual loss, or ruin, or dislike of Godliness, or any way to be turned from God, or hindered in a Religious holy way: (And if sometimes it be taken for Grieving or Troubling, it is as it hereby thus hindereth or ensnareth): So that to scandalize, is, sometimes taken for the doing of a blameless action, from which another unjustly taketh occasion to fall, or sin, or be perverted: But when it signifieth a sin (as we take it in this place) then to scandalize is,

§. 3. II. By this you may see, 1. That to scandalize, is not merely to displease, or grieve another: For many a man is displeased through his folly and vice, by that which tendeth to his good: and many a man is tempted (that is, scandalized ) by that which pleaseth him: When Christ saith, [ If thy right eye or hand offend, (or scandalize thee) pluck it out, or cut it off, ] &c. Mat. 5. he doth not by [ offending ] mean [ displeasing ] or [ grieving ]: For by so offending it may profit us: But he plainly meaneth [If it draw thee to sin]: or else he had never added, that it is better to enter maimed into life, than having two eyes or hands to be cast into Hell! That is, in a word, [Thy damnation is a greater hurt than the loss of hand or eye, and therefore if there were no other way to avoid it, this would be a very cheap way]. So pedem offender in lapidem is to stumble upon a stone. The most censorious and humorous sort of men, have got a notion, that what ever offendeth or displeaseth them is scandalous! And they think that no man must do anything which grieveth or displeaseth them, lest he be guilty of scandal: And by this trick whoever can purchase impatiency and pievishness enough, to be always displeased with the actions of others, shall rule the world. But the truth is, the ordinary way of scandalizing these men, is by pleasing them.

§. 4. I will give you one instance of scandal in Scripture, which may help this sort of people, better to understand it. Gal. 2. 10. to 16. Peter there giveth true scandal to the Jews and Gentiles: He walked not uprightly according to the truth of the Gospel, but laid a stumbling block before the Jews and Gentiles: And this was not by displeasing the Jews, but by pleasing them: The Jews thought it a sin to eat with the Gentiles, and to have communion with uncircumcised men: Peter knew the contrary, but for fear of them of the circumcision, lest they should be offended at him as a sinner, he [ withdrew and separated himself ]. This scandal tended to harden the Jews in their sinful separation, and to seduce the Gentiles into a conceit of the necessity of circumcision: and Barnabas was carried away with the dissimulation. Here you may see, that if any think it a sin in us to have communion in such or such Congregations, with such persons, in such worship, which God alloweth us not to separate from, it is a sin of scandal in us to separate to avoid these men's offense. We scandalize them and others, even by pleasing them, and by avoiding that which they falsely called scandalous. And if we would not scandalize them, we must do that which is just, and not by our practice hide the sound doctrine which is contrary to their separating error.

§. 5. 2. And it is as apparent that to scandalize another, is not (as is vulgarly imagined by the ignorant), to do that which is commonly reputed sinful, or which hath the appearance of a sin, or which will make a man evil thought of, or spoken of by others: Yet commonly when men say, [ This is a scandalous action ], they mean; it is an action which is reproachful or of evil report as a sin: And therefore in our English speech it is common to say of one that slandereth another, that he raised a scandal of him: But this is not the meaning of the word in Scripture: Materially indeed scandal may consist in any such thing, which may be a stumbling block to another: But formally it is the Tempting of another, or occasioning his fall, or ruin, or hurt, which is the nature of scandalizing. And this is done more seldom by committing open disgraceful sins, and doing that which will make the doer evil spoken of: For by that means others are the more assisted against the temptation of imitating him: But scandal is most commonly found in those actions, which are under least reproach among men, or which have the most plausible appearance of good in them, when they are evil! For these are apter to deceive and overthrow another.

§. 6. 3. And it is also apparent, that it is no sinful scandalizing to do a duty or necessary action, which I have not power to forbear, though I know that another will be offended, or fall by it into sin. If God have made it my duty, even at this time, I must not disobey him, and omit my duty, because another will make it an occasion of his sin. It must be either a sinful or an indifferent action, that is, scandal, or something that is in my own power to do, or to forbear: Yet this must be added, that Affirmatives binding not ad semper, to all times, and no duty being a duty at every moment, it may oft fall out, that that which else would have been my duty at this time, may become at this time no duty but a sin, by the evil consequents which I may foresee; as if another man will make it an occasion of his fall. So that this may oblige me to defer a duty to a fitter time and place. For all such duties as have the nature of a means, are never duties when they cross the interest of their chief ends, and make against that which they are used to effect. And therefore here Christian prudence, foreseeing consequents, and weighing the Good and Evil together, is necessary to him that will know a duty from a sin, and a scandal from no scandal.

§. 7. III. The several ways of scandalizing are these following: 1. Scandal is either intended or not intended, either that which is done maliciously of set purpose, or that which is done through negligence, carelessness or contempt. Some men do purposely contrive the fall or ruin of another, and this is a Devillish aggravation of the sin: And some do hurt to others while they intend it not: yet this is far from excusing them from sin: For it is Voluntary as an Omission of the Will, though not as its positive choice: That is called Voluntary which the will is chargeable with, or culpable of: And it is chargeable with its Omissions, and sluggish neglects of the duty which it should do! Those that are careless of the consequent of their actions, and contemn the souls of other men, and will go their own way, come of it what will, and say, let other men look to themselves, are the commonest sort of scandalizers; and are as culpable, as a servant that would leave hot water or fire when the children are like to fall into it; or that would leave Straw or Gunpowder near the fire, or would leave open the doors, though not of purpose to let in the Thieves.

§. 8. 2. Scandal is that which tendeth to another's fall, either directly or indirectly, immediately or remotely! The former may easily be foreseen; but the latter requireth a large foreseeing comparing understanding: Yet this kind of scandal also must be avoided; and wise men that would not undo men's souls while they think no harm, must look far before them, and foresee what is like to be the consequent of their actions at the greatest distance and at many removes.

3. Scandals also are Aptitudinal or Actual: Many things are Apt to Tempt, and occasion the ruin of another; which yet never attain so bad an end, because God disappointeth them: But that is no thanks to them that give the scandal.

§. 9. 4. Scandal also as to the Means of it, is of several sorts. 1. By Doctrine; 2. By persuasion; 3. By alluring Promises; 4. By Threats; 5. By Violence; 6. By Gifts; 7. By Example; 8. By Omission of duties, and by silence: By all these ways you may scandalize.

§. 10. 1. False Doctrine is directly scandalous: for it seduceth the judgment, which then mis-guideth the will, which then misruleth the rest of the Faculties! False Doctrine if it be in weighty practical points, is the pernicious plague of souls and Nations.

§. 11. 2. Also the solicitations of seducers and of tempting people, are scandalous, and tend to the ruin of souls: when people have no reason to draw a man to sin, they weary him out by tedious importunity! And many a one yields to the earnestness, or importunity, or tediousness of a persuasion, who could easily resist it, if it came only with pretence of reason.

§. 12. 3. Alluring promises of some gain or pleasure that shall come by sin, is another scandal which doth cause the fall of many. The course that Satan tried with Christ [ All this will I give thee ], was but the same which he found most successful with sinners in the world! This is a bait which sinners will themselves hunt after, if it be not offered them. Judas will go to the Pharisees with a [ What will ye give me, and I will deliver him unto you? ] Peter saith of the scandalous Heretics of his time, They allure through the lust of the flesh, through much wantonness those that were clean escaped from them who live in error: While they promise them liberty, they themselves are the servants of corruption, 2 Pet. 2. 18, 19.

§. 13. 4. Threatenings also and scorns are scandals, which frighten unbelieving souls into sin: Thus Rabshakeh thought to prevail with Hezekiah. Thus Nebuchadnezzar, Dan. 3. thought to have drawn those three Worthies to Idolatry: Thus the Pharisees thought to have frightened the Apostles, from preaching anymore in the name of Christ?— Acts 4. 17, 21. Thus Saul thought to have perverted the Disciples, by breathing out threatenings against them, Acts 9. 1.

§. 14. 5. And what words will not do, the ungodly think to do by force: And it enrageth them, that any should resist their wills, and that their force is patiently endured. What cruel torments! What various sorts of heavy sufferings have the Devil and his instruments devised, to be stumbling blocks to the weak, to affright them into sin?

§. 15. 6. Gifts also have blinded the eyes of some who seemed wise, Exod. 23. 8. As oppression maketh a wise man mad, so a gift destroyeth the heart. What scandals have preferments proved to the world, and how many have they ruined? Few are able to esteem the reproach of Christ to be greater riches than the treasures of the world.

§. 16. 7. And evil examples are the commonest sort of scandals; not as they offend or grieve, or are apparently sinful; but as they seem good, and therefore are temptations to the weak to imitate them. So apt are men to imitation, especially in evil, that they will do what they see another do, without examining whether it be justifiable or not. Especially if it be the example either of Great men, or of Learned men, or of men reputed eminently Godly, or of a Multitude, any of these the people are apt to imitate: This therefore is the common way of scandal! When people do that which is evil as if it were good, and thereby draw the ignorant to think it good, and so imitate them! Or else when they do that which is lawful itself, in such a manner as tendeth to deceive another, and draw him to that which is indeed unlawful; or to hinder him in anything that is good.

§. 17 8. Lastly, Even Silence and Omissions also may be scandalous, and draw another into error and sin. If by silence you seem to consent to false doctrine, or to wicked works, when you have opportunity to control them, hereby you draw others to consent also to the sin: Or if you omit those public or private duties, which others may be witnesses of, you tempt them to the like omission, and to think they are no duties, but indifferent things: For in evil they will easily rest in your judgment, and say that you are wiser than they: But they are not so ductile and flexible to good.

§. 18. 5. Scandals also are distinguishable by the effects: which are such as these:

• 1. Some Scandals do tempt men to actual infidelity, and to deny or doubt of the truth of the Gospel.
• 2. Some scandals would draw men but into some particular error, and from some particular Truth, while he holds the rest.
• 3. Some scandals draw men to dislike and distaste the way of Godliness; and some to dislike the servants of God.
• 4. Some scandals tend to confound men, and bring them to utter uncertainties in Religion.
• 5. Some tend to terrify men from the way of Godliness.
• 6. Some only stop them for a time, and discourage or hinder them in their way.
• 7. Some tend to draw them to some particular sin.
• 8. And some to draw them from some particular duty.
• 9. And some tend to break and weaken their spirits, by grief or perplexity of mind.
• 10. And as the word is taken in the Old Testament, the snares that malicious men lay to entrap others in their lives, or liberties, or estates, or names are called scandals. And all these ways a man may sinfully scandalize another.

§. 19. And that you may see that the scandal forbidden in the New Testament, is always of this nature, let us take notice of the particular Texts where the word is used: And first to scandalize is used actively in these following Texts. In Matth. 5. before cited, and in the other Evangelists citing the same words, the sense is clear: That the offending of a hand or eye, is not displeasing, nor seeking of ill report; but hindering our salvation by drawing us to sin. So in Matth. 18. 8. & Mar. 9. 42, 43. where the sense is the s • m • . In Matth. 17. 27. [ Lest we should offend them, &c. ] is not only [ Lest we displease them ] but lest we give them occasion to dislike Religion, or think hardly of the Gospel, and so lay a stumbling blo • k to the danger of their souls. So Matth. 18. 6. & Mark 9. [ Who so shall offend one of these little ones that believe in me, &c. ] that is, not who shall displease them, but who so by threats, persecutions, cruelties, or any other means, shall go about to turn them from the faith of Christ, or stop them in their way to Heaven, or hinder them in a holy life: Though these two Texts seem nearest to the denied sense, yet that is not indeed their meaning. So in Joh. 6. 6. Doth this offend you? that is, Doth this seem incredible to you, or hard to be believed, or digested? Doth it stop your faith, and make you distaste my doctrine? So 1 Cor. 8. 13. If meat scandalize my brother, our Translators have turned it, If meat make my brother to offend: So it was not displeasing him only, but tempting him to sin, which is the scandalizing here reproved.

§. 20. View also the places where the word [ Scandal ] is used: Mat. 13. 41. 〈 in non-Latin alphabet 〉 all scandals, translated [ all things that offend ], doth not signify all that is displeasing; but all temptations to sin, and hindrances or stumbling blocks that would have stopped men in the way to Heaven. So in Matth. 16. 23. (a Text as like as any to be near the denied sense, yet indeed). [ Thou art a scandal to me ] (translated an offense, ) doth not only signify, Thou displeasest me, but Thou goest about to hinder me in my undertaken Office, from suffering for the redemption of the world: It was an Aptitudinal scandal, though not effectual. So Matth. 18. 7. It must be that scandals come (translated Offences ) that is, that there be many stumbling blocks set before men in their way to Heaven: So Luke 17. 1. to the same sense. And Rom. 9. 33. I lay in Zion a stumbling stone and a rock of scandal (translated [ of offense ]): that is, such as will not only be displeasing, but an occasion of utter ruin to the unbelieving persecuting Jews; according to that of Simeon, Luke 2. 34. This child is set for the fall and rising again of many in Israel.] Rom. 11. 9. Let their table be made a snare, a trap and a stumbling block: The Greek word 〈 in non-Latin alphabet 〉 doth not signify a displeasure only, but an occasion of ruin. So Rom. 14. 13. expoundeth itself, [ That no man put a stumbling block or an occasion to fall in his Brothers way: ] The Greek word is [ or a scandal ]. This is the just exposition of the word in its ordinary use in the New Testament. So Rom. 16. 17. Mark them which cause divisions and scandals (translated offenses ); that is, which lay stumbling blocks in the way of Christians, and would trouble them in it, or turn them from it. So 1 Cor. 1. 23. To the Jews a stumbling block, that is, a scandal, (as the Greek word is) as before expounded. So Gal. 5. 11. The scandal of the Cross, translated the offense, doth signify not the bare reproach, but the reproach as it is the trial, and stumbling block of the world, that maketh believing difficult. So 1 John 2. 10. There is no scandal in him, translated No occasion of stumbling. These are all the places that I remember where the word is used.

§. 21. The passive Verb 〈 in non-Latin alphabet 〉 , to be scandalized, is used often. As Matth. 11. 6. Blessed is he that is not scandalized (translated [ offended ] in me: ) that is, who is not distasted with my person and doctrine through carnal prejudices: and so kept in unbelief: There were many things in the person, life and doctrine of Christ, which were unsuitable to carnal reason and expectation: These men thought to be hard and strange, and could not digest them, and so were hindered by them from believing: And this was being [ offended in Christ ]. So in Matth. 13. 57. & Mar. 6. 3. They were offended in or at him: that is, took a dislike or distaste to him for his words. And Matth. 13. 21. When persecution ariseth, by and by they are offended: that is, they stumble and fall away: And Matth. 15. 12. The Pharisees were offended (or scandalized ) that is, so offended as to be more in dislike of Christ. And Matth. 24. 10. Then shall many be offended, or scandalized, that is, shall draw back and fall away from Christ. And Mat. 26. 31, 33. Mar. 14. 27, 29. [ All ye shall be offended because of me, &c. Though all men shall be offended (or scandalized ) yet will I never be scandalized ] that is, brought to doubt of Christ, or to forsake him or deny him, or be hindered from owning their relation to him. So John 16. 1. These things have I spoken that ye should not be offended; that is, that when the time cometh, the unexpected trouble may not so surprise you, as to turn you from the faith, or stagger you in your obedience or hope. Rom. 14. 21. doth exactly expound it. It is good neither to eat flesh, or drink wine, or anything whereby thy brother stumbleth, or is scandalized (or offended, ) or made weak: It is a making weak. So 2 Cor. 11. 29. Who is offended, that is, stumbled, or hindered, or ready to apostatize: So much for the nature and sorts of Scandal.

§. 22. IV. You are next to observe the Aggravations of this • in. Which briefly are such as these.

• 1. Scandal is a murdering of souls: It is a hindering of men's salvation, and an enticing or driving them towards Hell. And therefore in some respect worse than murder, as the soul is better than the body.
• 2. Ssandal is a fighting against Jesus Christ, in his work of man's salvation. He came to seek and to save that which was lost; and the scandalizer seeketh to lose and destroy that which Christ would seek and save.
• 3. Scandal robbeth God of the hearts and service of his creatures: For it is a raising in them a distaste of his people, and word, and ways, and of himself; and a turning from him the hearts of those that should adhere unto him.
• 4, Scandal is a serving of the Devil, in his proper work of enmity to Christ, and perdition of souls, Scandalizers do his work in the world, and propagate his Cause and Kingdom.

§. 23. V. The means of avoiding the guilt of Scandal are as followeth.

§. 23. Direct. 1. Mistake not ( with the vulgar ) the nature of scandal, as if it lay in that offending men, which is nothing but grieving or displeasing them; or in making yourselves to be of evil report: But remember that Scandal, is that offending men, which tempteth them into sin, from God and Godliliness, and maketh them stumble and fall, or occasioneth them to think evil of a holy life. It is a pi • i • ul thing to hear religious persons plead for the sin of man-pleasing, under the name of avoiding scandal: yea, to hear them set up a Usurped dominion over the lives of other men, and all by the advantage of the word [ scandal ] misunderstood! So that all men must avoid what ever a censorious person will call scandalous, when he meaneth nothing else himself by scandal, than a thing that is of evil report, with such as he: Yea, Pride itself is often pleaded for by this misunderstanding of Scandal; and men are taught to overvalue their reputations, and to strain their consciences to keep up their esteem, and all under pretence of avoiding scandal: And in the mean time they are really scandalous even in that action by which they think they are avoiding it. I need no other instance, than the case of unwarrantable separation. Some will hold communion with none but the re-baptized: Some think an imposed Liturgy is enough to prove communion with such a Church unlawful (at least in the use of it:) And almost every Sect do make their differences a reason for their separating from other Churches. And if any one would hold communion with those that they separate from, they presently say, that it is scandalous to do so, and to join in any worship which they think unlawful: and by scandal they mean no more, but that it is among them of evil report, and is offensive or displeasing to them! Whereas indeed the argument from scandal should move men to use such communion which erroneous, uncharitable, dividing men do hold unlawful. For else by avoiding that communion I shall lay a stumbling block in the way of the weak: I shall tempt him to think that a duty is a sin, and weaken his charity, and draw him into a sinful separation, or the neglect of some Ordinances of God, or opportunities of getting good: And it is this Temptation which is indeed the scandal. This is before proved in the instance of Peter, Gal. 2. who scandalized, or hardened the Jews, by yielding to a sinful separation from the Gentiles, and fearing the Censoriousness of the Jews whom he sought to please, and the offending of whom he was avoiding when he really offended them, that is, was a scandal or temptation to them.

§. 24. Direct. 2. He that will escape the guilt of Scandal, must be no contemner of the souls of others but must be truly charitable, and have a tender love to souls. That which a man highly valueth and dearly loveth, he will be careful to preserve, and loath to hurt. Such a man will easily part with his own rights, or submit to losses, injuries, or disgrace, to preserve his Neighbors soul from sin. Whereas a despiser of souls, will insist upon his own power, and right and honor, and will entrap and damn a hundred souls, rather than he will abate a word or a Ceremony which he thinks his interest requireth him to exact! Tell him that it will ensnare men's souls in sin, and he is ready to say as the Pharisee • s to Iud • s, What's that to us? See thou to that. A Dog hath as much pity on a Hare, or a Hawk on a Partridge, as a carnal worldly ambitious Diotrephes or an Elymas hath of souls. Tell him that it will occasion men to sin, to wound their Consciences, to offend their God, it moveth him no more than to tell him of the smallest incommodity to himself: He will do more to save a Horse or a Dog of his own, than to save another's soul from sin! To lay snares in their way, or to deprive them of the preaching of the Gospel, or other means of their salvation, is a thing which they may be induced to, by the smallest interest of their own; yea, though it be but a point of seeming honor. And therefore when carnal worldly men do become the disposers of matters of Religion, it is easy to see what measure and usage men must expect: Yea, though they assume the office and name of Pastors, who should have the most tender fatherly care of the souls of all the flocks, yet will their carnal inclinations and interests engage them in the work of Wolves, to entrap, or famish, or destroy Christ's Sheep.

§. 25. Direct. 3. Also you must be persons who value your own souls, and are diligently exercised in saving them from temptations: or else you are very like to be scandalizers and tempters of the souls of others. And therefore when such a man is made a Church Governor as is unacquainted with the renewing work of grace, and with the inward Government of Christ in the soul, what Devilish work is he like to make among the sheep of Christ, under the name of Government! What corrupting of the Doctrine, Worship or Discipline of Christ! What inventions of his own to ensnare men's Consciences? and driving them on by armed force to do that which at least to them is sin, and which can never countervail the loss, either of their souls, or of the Church by such disturbances! How merciless will he be when a poor member of Christ, shall beg of him but to have pity on his soul? and tell him, I cannot do this, or swear this, or subscribe this, without the guilt of a deliberate sin! and I cannot sin without displeasing God, and hindering my salvation. He that dare willfully sin himself, and make it his deliberate choice, and dare play away his own salvation, at the poorest game that the Devil will invite him to, and will sell his own soul at the basest price, even for a little pelf or pleasure or high titles for so short a time; certainly this man is unlike to be very tender of the souls of others, or to stick at scandalizing and ensnaring them, or to care anymore to murder souls, than a Butcher doth to kill a Hog: Judas 's heart, will make them sell their Lord or his flock at Judas 's price; and prepare themselves for Judas 's reward. And hence it is that the Carnal seed even within the Church, hath ordinarily persecuted the spiritual seed. For saith Paul, As he that was born after the flesh persecuted him that was born after the spirit, even so it is now, Gal. 4. 29.

§. 26. Direct. 4. To be well acquainted with the methods of Satan, and the way of particular temptations, is a great help against your scandalizing others. He that seeth the Devil as the principal in each temptation, and knoweth in what manner he engageth his instruments to carry on his work, and whither all this tendeth at the last, will scarce be willing to serve such a master in so bad a work. Remember that scandalizers and tempters of others, and hinderers of men's salvation, are the servants of the Devil, and are executing his malice for the damnation of their brethren's souls. And what reward can they expect for such a work from such a master? The Devil useth them but as men do Ferrets, whose mouths are sealed because they must not partake of the prey; but only bring it to their masters hand. Live in a constant watchful resistance of temptations yourselves, and you will have no mind to the drudgery of tempting others.

§. 27. Direct. 5. Set not yourselves upon any worldly ambitious design: For the Love of the Riches and Honors of the World, will not only engage you in a course of sinning, but also make it seem your interest, to make others as bad and miserable as yourselves, and to drive them on to serve your interests by their sin.

§. 28. Direct. 6. Take • heed lest a fleshly inclination do draw you to the Love of fleshly pleasures! and that your minds be not set upon the pleasing of your fancies sense or appetite; either in meat, or drink or clothes or dwellings, or recreations, or any such delights: If once the Love of these grow strong, it will conquer your reason, and seduce it into Libertinism, and make you think that a voluptuous flesh-pleasing life, (so it be not by gross disgraced sins) is but the lawful use of the Creature, which Christ hath purchased not only for our necessity, but for our delight; and that the contrary opinion is but the too much rigor of such as understand not their Christian liberty.

§. 29. Direct. 7. Be not rashly and ignorantly zealous in soliciting and importuning others to your private opinions, before you are certain that they are of God. O what abundance of zeal and labor hath many a man laid out, to make others of his mind, in the points of Antinomi • nism, A • abaptism, Separation, Popery, &c. thinking that the saving of their souls had lain upon it: And at last they find, that as they erred themselves, so all their labor was but to scandalize the weak, and lay a stumbling block in their way to Heaven?

§. 30. Direct. 8. Never persuade any man (much less compel him) to anything unnecessary which be taketh to be a sin (whatever you take it for yourselves). For if he judge it a sin, it is a sin to him! No man can innocently do that which he thinketh is forbidden him of God. And shall a thing unnecessary be preferred before the saving of a soul? (Yea before the souls of thousands, as by many merciless men it is.) Indeed if there be an Antecedent necessity (as well as a lawfulness in the thing, and such a necessity as is not in your power to take away, then the Doing it will be his sin, and the not doing it his greater sin; and the greater sin is greatliest to be avoided (but by convenient means.)

§. 31. Direct. 9. Remember the charge which you have of the souls of one another: Though you be not Magistrates or Pastors: (For their care of souls is so unquestionable and so great, that scandal in them is like Parents murdering their own Children:) Yet no private man must say as Cain, Am I my brothers keeper. Every man is bound to do his best for the saving of his Neighbor: Much more to forbear infecting, seducing, scandalizing and destroying him.

§. 32. Direct. 10. Keep up a special tenderness of the weak: So doth God himself, and so must we. He gathereth the Lambs with his arms, &c. Isa. 40. 11. If his Infants cry, he doth not therefore knock out their brains, or turn them out of doors! Nor doth he say, they are not his Children, for every ignorance or peevish passion which they are guilty of: Christ doth not turn men out of his School, because they want knowledge! For why then will he have little Children come? and what do they come for but to learn? He doth not hate his new born babes; but feedeth and nurseth them with a special tenderness: And he hath commanded and communicated the like tenderness to his Ministers; who must not be weak with the weak, and froward with the froward; but in meekness and patience must bear with the weak, and endure their bitterest censures and requitals: For the servant of the Lord must not strive, but be gentle to all men, apt to teach; patient; in meekness instructing those that oppose themselves, &c. 2 Tim. 2. 24, 25. And if they are long learning before they come to the Knowledge of the truth, they are not therefore to be cast off: He that can read, Rom. 14. & 15. & 1 Cor. 12. 12. & 8. & Gal. 6. and yet can be so merciless and cruel, as to cast men out of the Ministry or Church, or to ruin them, for tolerable weakness, which God hath so earnestly charged us to bear with in our Brethren, either he doth not understand what he readeth, or not believe it, or hath somewhat else which he more regardeth at his heart, than the Authority or Love of God.

§. 33. Direct. 11. Do not censure every man to be willful or obstinate, who is not of your opinion, when he hath heard your reasons, how clear soever they may may seem to you. Alas, how many things are there besides willful obstinacy, to hinder one man from being as wi • e as another! If a few times repeating over the Reasons of an opinion, is enough to implant it in all the hearers, why do your Children go so long to School, and after that to the Universities? and why are you so long Preaching to all your Parishioners? Sure you preach not novelties to them as long as you live! And yet thirty or forty years painful preaching, even of the same fundamentals of Religion, shall leave many ignorant of them in the best Parishes in the Land. There must be a right and ripe disposition in the hearers, or else the clearest reasoning may be ineffectual! A disused or unfurnished mind, that hath not received all the truths, which are presupposed to those which you deliver, or hath not digested them into a clear understanding may long hear the truest reasons and never apprehend their weight: There is need of more ado than a bare unfolding of the truth, to make a man receive it in its proper evidence! Perhaps he hath been long pre-possessed with contrary opinions, which are not easily rooted out? Or if he be but confident of the truth of some one opinion, which is inconsistent with yours, no wonder if he cannot receive that which is contrary, to what he so verily believeth to be the truth. There is a marvelous variety of men's apprehensions, of the same opinions or reasons, as they are variously represented to men, and variously pondered, and as the natural capacity of men is various, and as the whole course of their lives, their education, company and conversation, have variously formed their minds. It is like the setting together all the parts of Watch when it is in pieces: If any one part of many be misplaced, it may necessitate the misplacing of those that follow, without any willful obstinacy in him that doth it. If in the whole frame of sacred Truth, there be but some one misunderstood, it may bring in other mistakes and keep out many truths, even from an honest willing mind! And who is there that can say, he is free from error? Have not you perceived in yourselves, that the truths which you heard an hundred times over to little purpose when you were Children, were received more convincingly and satisfyingly when you were men! And that you have found a delightful clearness in some points on a sudden, which before you either resisted, or held with little observation or regard? And yet it is common with the scandalizers of souls, to cry out against all that conform not to their opinions and will, as soon as they have heard their reasons, that they are, stubborn, and refractory, and willful and factious, and so turn from arguments to Clubs; as if they had never known themselves or others, nor how weak and dark the understandings of almost all men are! But they shall have judgment without mercy who show no mercy! And when their own errors shall all be opened to them by the Lord, they will be loath they should all be imputed to their willful obstinacy! And perhaps these very censorious men, may prove themselves to have beenonthe wrong side: For Pride and uncharitableness are usually erroneous.

§. 34. Direct. 12. Engage not yourselves in an evil cause: For if you do, it will engage you to draw in others: You will expect your friends should take your part, and think as you think, and say as you say; though it be never so much against truth or righteousness.

§. 35. Direct. 13. Speak not rashly against any cause or persons before you are acquainted with them; or have well considered what you say. Especially take heed how you believe what a man of any Sect in Religion, doth speak or write against his Adversaries of a contrary sect: If experience had not proved it in our days, beyond contradiction, it would seem incredible how little men are to be believed in this case, and how the falsest reports will run among the people of a Sect, against those whom the interest of their opinion and party engageth them to mis-represent! Think not that you are excusable for receiving or venting an ill report, because you can say, he was an honest man that spoke it: For many that are otherwise honest, do make it a part of their honesty to be dishonest in this: They think they are not zealous enough for those opinions which they call their Religion, unless they are easy in believing and speaking evil of those that are the Adversaries of it. When it may be upon a just trial, all proveth false: And then all the words which you ignorantly utter against the truth, or those that follow it, are scandals or stumbling blocks to the hearers, to turn them from it, and make them hate it. I am not speaking against a just credulity: There must be human belief, or else there can be no human converse! But ever suspect partiality in a party. For the interest of their Religion is a more powerful charm to the Consciences of evil speakers, than personal interest or bribes would be: How many Legends tell us this, how easily some men counted Godly, have been prevailed with to Lie for God?

§. 36. Direct. 14. Take heed of mocking at a Religious life; yea or of breaking any jeasts or scorns at the weaknesses of any in Religious exercises, which may possibly reflect upon the exercises themselves: Many a thousand souls have been kept from a holy life, by the scorns of the vulgar, that speak of it as a matter of derision or sport. Reading the Scriptures, and holy conference, and prayer, and instructing our families, and the holy observation of the Lord's day, and Church-discipline, are commonly the derision of ungodly persons, who can scorn that which they can neither confute, nor learn. And weak people are greatly moved by such senseless means: A mock or jear doth more with them than an argument: They cannot endure to be made a laughing-stock: Thus was the name of a Crucified God, the derision of the Heathens, and the scandal of the World, both Jews and Gentiles. And there is scarce a greater scandal or stumbling block at this day, which keepeth multitudes from Heaven, than when the Devil can make it either a matter of danger or of shame to be a Christian, or to live a holy mortified life. Persecution and Derision are the great successful scandals of the World. And therefore seeing men are so apt to be turned off from Christ and Godliness, never speak unreverently or disrespectfully of them! It is a profane and scandalous course of some, that if a Preacher have but an unhansome tone or gesture, they make a jest of it, and say, He whined, or he spoke through the nose, or some such scorn they cast upon him; which the hearers quickly apply to all others, and turn to a scorn of Preaching or Prayer or Religion itself. Or if men differ from each other in opinion in matters of Religion, they are presently inclined to deride them for something in their Worshipping of God! And while they deride a man as an Anabaptist, as an Independant, as a Presbyterian, as Prelatical, they little know what a malignant tincture it may leave upon the hearers mind, and teach carnal persons to make a jest of all alike.

§. 37. Direct. 15. Impute not the faults of men to Christ, and blame not Religion for the faults of them that sin against it. This is the malignant trick of Satan, and his blinded instruments: If an Hypocrite miscarry, or if a man that in all things else hath walked uprightly be overthrown by a temptation in some odious sin, they presently cry out, These are your Professors! your Religious people! that are so precise, and pure, and strict! Try them and they'll appear as bad as others! If a Noah be once drunk, or a Lot be overthrown thereby, or a David commit adultery and murder, or a Peter deny his Master, or a Judas betray him, they presently cry out, They are all alike! and turn it to the scorn of Godliness itself: Unworthy beasts! As if Christ's Laws were therefore to be scorned, because men break them? and Obedience to God were bad, because some are disobedient! Hath Christ forbidden the sins which you blame, or hath he not? If he have not, blame them not, for they are no sins: If he have, commend the justness and holiness of his Laws! Either the offenders you blame did well or ill! If they did well, why do you blame them? If they did ill, why do you not commend Religion and the Scripture which condemneth them? Either it is best for all men to live in such sins as those which these lapsed persons or hypocrites committed, or it is not: If it be, why are you offended with them for that which you allow? If it be not, why do you sooth up the wicked in their sins, and excuse an ungodly life, because of the falls of such as seem Religious. There is no common ingenuity in this, but malicious spite against God and holiness; (of which more in the next Chapter).

§. 38. Direct. 16. Make not use of Civil quarrels to lay an odium upon religion. It is ordinary with ungodly malicious men, to labor to turn the displeasure of Rulers, against men of integrity; and if there be any broils or Civil Wars, to snatch any pretence how false soever to call them Traitors and Enemies to Government. If it be but because they are against a Usurper, or because some Fanatick persons (whom they oppose,) have behaved themselves rebelliously or disobediently; a holy life (which is the greatest friend to Loyalty) must be blamed for all; And all is but to gratify the Devil in driving poor souls from God and holiness.

§. 39. Direct. 17. When you think it your duty to speak of the faults of men that profess a Godly life, lay the blame only on the person, but speak as much and more in commendations of Godliness itself; and commend that which is good in them, while you discommend that which is evil. Is their Praying bad? Is their instructing their families, and sanctifying the Lord's day bad? Is their fearing sin, and obeying God bad? If not, why do you not say as much to commend them for these, or at least to commend these in themselves, as you do to discommend them for their faults? Why do you not fear lest the hearers should be drawn to dislike a Godly life by your disgracing persons accounted Godly? and therefore warn them to think never the worse of Godliness for this? You that give the poison should in reason give an Antidote, if it be not your design to poison souls. Is it really your design by speaking against men accounted Godly, to draw the hearers to the hatred of Godliness, or is it not? If it be, you are incarnate Devils. If it be not, why do you endeavor it, by making odious the persons, under the name of Profess • urs and Godly men? And why do you not speak more to draw people to a Godly life? And to imitate them in that which is good, while they disclaim them in that which is evil?

§. 40. Direct. 18. Be especially tender of the reputations of those, that the souls of men have most dependence on: As the Preachers of the Gospel and the eminentest men for Knowledge and Religiousness. Not that I desire that sin should be the better thought of for being theirs, or that evil should be called good in any: But experience hath told the World, since God and the Devil had their several ways and servants upon earth, that it hath been the Devils most usual successful course, to wound Religion through the sides of the Religious, and to blame the persons, when he would turn men from the way! For he knoweth that Religious persons have their faults, and in them his malice may find somewhat to fasten on: but Religion hath no fault; and malice itself is seldom so impudent, as to speak directly against a Holy Heavenly life: But the way is to make those disgraceful and odious, who are noted to lead such a life; and then secretly to infer, [If those that seem Godly be no better, you need not be Godly, you are as well as you are: This Religion is but a fancy: a needless, if not a troublesome, hurtful thing]. Seeing therefore that the Devil hath no blow at Religion, so fair as by striking at the persons of the Preachers and professors of it, every friend of Christ must be acquainted with his design, and must not serve him in it, but counterwork him, and preserve the reputation even of the persons of the Religious: Not so much in Charity to them, but for the people's souls, and the honor of Christ.

§. 41. Direct. 19. Let all that preach and profess the Gospel, and a Godly life, be sure that they live according to their profession: That the name of God be not evil spoken of among the wicked through their misdoings, Rom. 2. It was the aggravation of David's sin which God would not quite forgive, that he made the enemies of the Lord blaspheme, 2 Sam. 12. 14. Servants must count their masters worthy of all honor, that the name of God and his doctrine be not blasphemed, 1 Tim. 6. 1. The duties of good women are particularly named by the Apostle, Tit. 2. 3, 4, 5. with this motive to the practice of them [ that the word of God be not blasphemed. ] Obedience to Government is commanded with this motive, 1 Pet. 2. 15. For so is the will of God, that with well doing, you may put to silence, the ignorance of foolish men: And verse. 11, 12. Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts which war against the soul: having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of Visitation. And it was the aggravation of the Heretics sin, that [ many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of, ] 2 Pet. 2. 2. O then how carefully should Ministers and all that are Godly walk! The blind world cannot read the Gospel in itself, but only as it is exemplified by the lives of men: They judge not of the Actions of men by the Law, but of the Law of God by men's actions! Therefore the saving or damning of men's souls, doth lie much upon the lives of the Professors of Religion! because their liking or disliking a holy life doth depend upon them: Saith Paul of young Women [I will that— they give no occasion to the adversary to speak reproachfully: for some are already turned aside after Satan. ] 1 Tim. 5. 14, 15. Hence it is that even the appearance of evil is so carefully to be avoided, by all that fear God, left others be drawn by it to speak evil of Godliness! Every scandal (truly so called) is a stab to the soul of him that is scandalized, and a reproachful blot to the Christian cause. I may say of the faults of Christians as Plutarch doth of the faults of Princes; A wart or blemish in the face, is more conspicuous and disgraceful than in other parts.

§ 42. Direct. 20. Let no pretence of the evil of Hypocrisy make you so contented with your secret innocence, as to neglect the edification and satisfaction of your neighbors. When it is only your own interest that is concerned in the business, then it is no matter whether any man be acquainted with any good that you do; And it is a very small matter how they judge, or what they say of you: The approbation of God alone is enough? No matter who condemneth you if he justify you. But when the vindication of your innocence, or the manifestation of your virtue, is necessary to the good of your neighbors souls, or to the honor of you Sacred profession; the neglect of it is not sincerity, but cruelty.

CHAP. XIII. Directions against Scandal-taken; or an aptness to receive hurt, by the words or deeds of others.

§. 1. IT was not only an admonition, but a prophesy of Christ, when he said, Woe to the world because of offenses! It must be that offense come: And Blessed is he that is not offended or scanlized in me. He foreknew that the errors and misdoings of some, would be the snare and ruin of many others: And that when damnable herefies arise, many will follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of: 2 Pet. 1. 2. Like men in the dark, where if one catch a fall, he that comes next him falls upon him.

There are four sorts of persons that use to be scandalized, or hurt by the sins of others.

§. 2. 1. Malignant enemies of Christ and Godliness, who are partly hardened in their malice, and partly rejoiced at the dishonor of Religion, and insult over those that give the offense, or take occasion by it to blaspheme or persecute.

2. Some that are more equal, and hopeful, and in greater possibility of conversion, who are stopped by it in their desires, and purposes, and attempts of a godly life.

3. Unsound Professors, or hypocrites, who are turned by scandals from the way of Godliness, which they seemed to walk in.

4. Weak Christians, who are troubled and hindered in their way of piety, or else drawn into some particular error or sin, though they fall not off.

§. 3. So that the effects of scandal may be reduced to these two: I. The perverting of men's judgments, to dislike Religion, and think hardly either of the doctrine or practice of Christianity. II. The emboldning of men to commit particular sins, or to omit particular duties; or at least the troubling and hindering them in the performance: Against which I shall first give you distinctly some Meditative Directions, and then some Practical Directions against them both together.

§. 4. I. Direct. 1. Consider what an evident sign it is, of a very blind or malicious soul, to be so apt to pick quarrels with God and godliness, because of the sins of other men.

Love thinketh not ill of those we love: Ill will and malice are still ready to impute what ever is amiss, to those whom they hate: Enmity is contentious and slanderous; and will make a crime of virtue itself, and from any Topic fetch matter of reproach: There is no witness seemeth incredible to it, who speaketh anything that is evil of those they hate. An argument a baculo ad verber • is sufficient: Thus did the Heathens by the primitive Christians. And will you do thus by God? Will you terrify your own consciences, when they shall awake, and find such an ugly Serpent in your bosom, as Malice and Enmity against your Maker and Redeemer? It is the nature of the Devil; even his principal sin. And will you not only wear his livery, but bear his image, to prove that he is your Father? and by community of natures, to prove that you must also have a communion with him in condemnation and punishment? And doth not so visible a mark of Devilisme upon your souls, affright you, and make you ready to run away from yourselves? Nothing but devilish malice can charge that upon God or godliness, which is done by sinners against his Laws. Would you use a friend thus? If a murder were done, or a slander raised of you, or your house were fired, or your goods stolen, would you suspect your friend of it? Or any one that you honored, loved or thought well of? You would not certainly, but rather your enemy, or some lewd and dissolute persons that were most likely to be guilty? You are blinded by malice, if you see not how evident a proof of your devilish malice this is, to be ready when men that profess Religion do anything amiss, to think the worse of Godliness or Religion for it! The cause of this suspicion is lodged in your own hearts.

§. 5. Direct. 2. Remember that this was the first Temptation by which the Devil overthrew mankind; to persuade them to think ill of God, as if he had been false of his word, and had envied them their felicity. Gen. 3. 4, 5. Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God's knowing good and evil. And will you not be warned by the calamity of all the world, to take heed of thinking ill of God and of his Word, and of believing the Devils reports against him?

§. 6 Direct. 3. Consider that to think ill of God, is to think him to be a Devil; and to think ill of godliness is to take it to be wickedness: And can man be guilty of a more devilish crime? N • y, is it not worse than the Devil that tempteth you to it can commit. To be God, is to be Good, even the Infinite, Eternal, perfect Good, in whom is no evil, nor none can be: To be a Devil, is to be Evil, even the chief that Do-evil, and would draw others so to do. It is not an ugly shape in which a Painter doth represent the Devil, which showeth us his ugliness indeed: An enemy of Godliness is liker to him than that picture: It is his sinfulness against God, which is his true deformity. Therefore to suspect God to be Evil, is to suspect him to be the Devil; so horrid a blasphemy doth this sin partake of. And if Godliness be bad, then He that is the Author and End of it cannot be Good.

§ 7. Direct. 4. Consider what horrible blindness it is to impute men's faults to God who is the greatest adversary to sin in all the world, and who will most severely punish it, and to Godliness which is perfectly its contrary. There is no Angel in Heaven so little to be suspected to be the friend of sin as God. Creatures are mutable in themselves: Angels have the innocent imperfection of creatures: Saints on earth have a culpable imperfection through the remainder of sin: If you had only suspected these, you might have had some pretence for it: But to quarrel with God or Godliness, is madder than to think that Light is the cause of darkness.

§. 8. Direct. 5. And think what extremity of injury and injustice this is to God, to blame him or his Laws for those sins of men which are committed against him and his Laws. Who is it that sin is committed against but God? Is it not he that made the Laws which it is the transgression of? Are not those Laws, think you, strict enough against it? Is it not their strictness which such as you dislike? Were they Laws that would give you leave to be worldly, sensual and proud, you would never quarrel with them: And yet you charge men's sins on these Laws, because they are so strict against them. Do you impute sin to God, because he will judge men for it to Hell fire, and cast them forever out of his glorious presence into misery? O cursed impudence! How righteous is God in condemning such malicious souls? Tell us if you can: Would you have had God to have forbidden sin more strictly? Or condemned it more severely? Or punished it more terribly? If you would, you pray for greater vengeance than Hell upon yourselves? Woe to you, when he executeth but so much as he hath already threatened? Shall the crime of Rebels be imputed to the King, against whom they rebel? If a Thief shall rob you, or a servant deceive you, or a Son despise you, is he just that will so much increase your injury, as to lay the blame of all upon yourselves? You will say, It is not God that we are offended with. But if it be at a Holy life, it is at God: For what is Godliness but the loving, and serving, and obeying God? If you say, that it is not Godliness neither; Why then do you distaste or speak against a godly life, on this occasion? If you say, It is these Hypocrites only that we dislike; What do you dislike them for? Is it for their Virtue or their Vices? If it be for their sins, Why then do you not speak and do more against sin, in yourselves and others? We will concur with you to the utmost in opposing sin where ever it be found? If it be their Hypocrisy that you blame, persuade yourselves and other men to be sincerely godly. How would you have Hypocrisy avoided? By an open profession to serve the Devil? Or by sincerity in serving God? If the latter, Why then do you think evil of the most serious obedience to God? Alas, all Christian Countries are too full of Hypocrites: Everyone that is Baptized, and professeth Christianity, is a Saint or an Hypocri • e? All drunken, covetous, ambitious, sensual, unclean Christians, are Hypocrites and not Christians indeed. And these Hypocrites can quietly live a worldly fleshly life, and never lament their own hypocrisy, nor their perfidious violating their Baptismal Vow: But if one that seemeth diligent for his soul prove an Hypocrite, or fall into any scandalous sin, here they presently make an ou