The Principle of Protestant Truth and Peace, Treatise 3 · Objection 1

The Principle of Protestant Truth and Peace · Treatise 3 · Objection 1

p. 1THE Woe of Scandal.

Matth. XVIII. 7.

Woe unto the World, becauſe of Offences, (or Scandals) for it muſt needs be that Offences (or Scandals) come; but woe to that Man, by whom the Offence (or Scandal) comes.

A Free uſe of the word, Scandal, and to Scandaliſe, for Offence or to Offend, can need no Apology, the Original being ſo well known, and now, become Engliſh, more ſignificant of the thing intended, than the other.

Of which Scandal, our Saviour was in a deep and intenſe Contemplation in this Chapter, and of the ſtate of things becauſe of it, both in his Church and the World; in the World eſpecially, as it confines upon his Church, is in the Neighbourhood of it, and view of what is done in it; or indeed, as within the Armes of it, by a Profeſſion of Chriſtianity, though an unſound and inſincere Profeſſion; for ſo there is the World in the Church, as well as the Church in the World.

p. 2The Lord turns himſelf to behold and obſerve this Scandal, how it diſcharges it ſelf on all ſides with Woe, Miſchief, and Ruine; and with Compaſſion foretells and warns all of it, as of the moſt deſtructive way of ſinning, the moſt to be abhorred kind of Miſchief and Ruine.

This muſt needs make every thinking Chriſtian afraid of Scandal, of having any thing to do with it, either in giving, or receiving it; and much more of being a Projector, or Puſher of it on in the World, and moſt of all in the Church. Now to this whole Diſcourſe there will be a continual occaſion to have recourſe in this Treatiſe: But the words themſelves offer to Conſideration theſe Three Propoſitions.

1. That the preſent ſtate of the World is ſuch, that Scandals muſt needs come. Scandal is very preſſing, and crowding in upon the World; in regard of its multitude, its Name is Legion; it throngs the World; our Saviour expreſſes it in its number, Scandals: In regard of its vehemency, or importunity, it muſt needs be that Scandal comes. It thruſts in every where, it perverts the beſt things, and twines about them; it plays in things Indifferent, how much more in things purely Evil.

Scandal comes, it comes as an Eagle haſteth to the Prey; it comes ſupping, and blaſting as an Eaſt Wind; it comes as an Invader with its Troops. And the World, how willing is it to receive Scandal? It calls for, and invites it, it opens all Gates and Doors to it; it even ſurrenders and betrays it ſelf to it; it is mad after Scandal, both to give, and receive it: It muſt needs be then that Scandals come.

Yet the World lies under great Miſery, becauſe of the Propoſ. 2.multitude of Scandals, the Efficacy of Scandal upon it: It is more miſerable, in regard of Scandal, than meerly in regard of Sin. For when the Lord Emphatically denounces a Woe upon the World, becauſe of Scandal, he intends ſomething more, than the Scripture generally declares againſt p. 3Sin, and Sinners; for that is a known Caſe, that there is a Woe upon Sin; Our Saviour remonſtrates this caſe as more rarely, and yet of all moſt neceſſary to be underſtood, obſerved, and profoundly conſidered. And though it will appear, it is always in the Senſe of Scripture joined with Sin; yet it hath thus much more of Danger in it, than that meerly it is ſinful: It is Sin ſome way guarded and defended againſt Divine Truth, and ſo holds its Goods more in Peace.

Its wound is no leſs deadly, yet more ſecret and unexpected, and therefore the worſt ſort of Death: It is an Ambuſh of Death.

In the Sin of Scandal moſt eminently it is, even as in that moſt Enchanting Sin, That a Man goes after it, as an Oxe to the Slaughter, and as a Fool to the Correction of the Stocks; till a Dart ſtrike through his Liver: As a Bird haſteth to the Snare, and knoweth not that it is for its Life: Scandal wipes its Mouth, when it deſtroys, and ſays, It hath done no wickedneſs; when it ſpeaketh fair, there are ſeven Abominations under it.

As againſt thoſe Men of Scandal, the Phariſees, ſo againſt Scandal it ſelf, hath the moſt merciful Saviour of the World made his keeneſt Remarks.

There is ſtill, however guilty the World be, an Accumulative Propoſ. 3.Woe and Miſery upon that Man, by whom the Scandal cometh; Woe to the World; but Woe to him; by which our Saviour does not yet intend every one that Adminiſters Scandal; for ſo good Men often do in the doing their Duties; even himſelf, his Doctrine, was an occaſion of ſtumbling, and a Rock of offence; nor is every Man pointed at here, that through Error, or fall into Sin, offers Scandal; though this Woe ſpreads far in ſome degrees of it, upon the Generality of Mankind; yea, upon every Man without Repentance, ſeeing all Men, one way or other, guiltily convey Scandal along.

p. 4But there are ſome Engineers, ſome Maſters, ſome prime Miniſters of Scandal, that as the Sons of Perdition puſh on Scandal in the World, and are obſtinately bent to do ſo; and on ſuch a ſort of Men our Saviour principally fixes this Woe.

Now for the diſcourſing this great point of Scandal, upon theſe three Fundamental Propoſitions, I ſhall obſerve this Order:

1. I will endeavour to ſettle a juſt Notion of Scandal, and being Scandaliſed, and ſo inlarge into the whole compaſs of Scandal, in the general knowledge of it from Scripture.

2. I will ſet my ſelf to a pure and diſtinct Conſideration of Scandal, as it hath ſuch a peculiar Intereſt, as it appears to have, in thoſe Debates of the Apoſtle, concerning Indifferent things in Religion, in his Epiſtle to the Romans, Cap. 14. and to the Corinthians, 1 Ep. Cap. 8. and 10.

3. I'le diſcourſe the Reaſons why Scandals muſt needs come.

4. The Worlds woefull ſtate, becauſe of Scandals, ſhall be demonſtrated.

5. I will conſider the Principal Authors of Scandal, that are as the Angels of Satan in the World to that purpoſe.

6. The whole ſhall be, in the laſt place, applyed to Practice.

I begin with the Notion of Scandal, which is a Metaphorical expreſſion, taken from thoſe Engines that are contrived and prepared on purpoſe for a ſurprizal into Miſchief and Deſtruction, and accordingly diſpos'd covertly into a Mans way and paſſage; or from what is naturally, uſefully, or accidentally and careleſly placed in ſuch way or paſſage, ſo as that a Man unawares falls upon it; as either Gin, Snare, or Trap; or ſharp Stakes, or Stones, that gall and cut Mens Feet, if not removed or avoided; p. 5Stones or Blocks that lye in the Path they are to walk, and occaſion their ſtumbling, and fall; oftentimes to their Death and Ruine, and always to their inconvenience, hazzard, and danger.

All which Importances of the Word, applyed to the ſeveral purpoſes of the Scripture-uſe in their Proprieties, may be ſeen more at large, in the moſt Learned Dr. HAMMOND's Diſcourſe, and Annotations upon Scandal.

I ſhall onelyonly obſerve out of the Old Teſtament, as one Inſtance of many that might be made; That the ſame word that is uſed to expreſs the **foreignſtumbling Block, that God forbids to put before the Blind in Leviticus, paſſes out of the Levit. 19. 14.Lev 19:14Litteral Senſe there, into the Moral Senſe in the Prophet Ezekiel, for the ſtumbling Block of a Mans iniquity, Ezek. 14. 3. Zephan. 1. 3.Ezek 14:3Zeph 1:3which he puts before his Face; and the ſtumbling Blocks with the Wicked, in the Prophet Zephany.

Other the like Tranſlations of the ſame, and other Words of like Importance, from their Native to this Moral intendment, might be gathered together, but that this one ſo plainly leads us into the main point, and is ſo pregnant for the deſcribing Scandal; which may be thus repreſented.

Scandal is a prevailing Temptation to ſome great Sin, or courſe of Sin, cauſing the Soul to fall before it, or catching and inwrapping the Soul in it, and all the dreadful Conſequences of it, covered under the diſguiſe and plauſible pretence of a Principle of Reaſon, or Doctrine of Religion, to its greateſt Miſchief and Ruine, if not recovered from it, by the Grace of God, and ſincere Repentance.

1. Scandal is thus when it prevails, when it ſucceeds to its unhappy Effect of Scandaliſing: For a Scandal may be offered, and not take. Our Saviour had a Scandal offered him by Peter his own Apoſtle: Thou art a Scandal to me, Matt. 16. 22, 23.Matt 16:22Matt 16:23ſaith our Lord, when he preſented him a pretext, a fair ſhew of Reaſon againſt ſuffering, which was the very Law p. 6of his Mediation in the World, impos'd upon him by God. The Suffering yet of ſo Innocent, ſo Divine, and excellent a Perſon, look'd like a Prodigy, and monſtrous portent to the Apoſtle; not once to be ſpoken or thought of, Be it far from thee, Lord; but our Saviour immediately diſcharg'd himſelf of it, in that ſevere rebuke, Get thee behind me Satan. Thou art in this to me an Angel of Satan, the firſt Inventer, the ſupream Creator of Scandal.

The Saints, and Servants of God, have Scandals continually contrived into their Paths; but God witholds their Feet from being taken; He hath charged himſelf with them, to keep them in all their Ways: He bears them up in his Hand, that they may not, to their Ruine, daſh their Feet againſt any of theſe Stones.

Scandals are ſo many, and ſo great, as to undoe, if it were poſſible, the very Elect; but for the Elects ſake, the Effective Power of Scandal is ſhortened.

2. Scandal is a Temptation; what the Evangaliſt Matthew calls being Scandaliſed, or Offended, the Evangeliſt Luke Matt. 13. 21.Matt 13:21expreſſes by falling away in a Time of Temptation.Luk. 8. 13.Luke 8:13

Scandal differs nothing from that Deſcription of the Apoſtle James: Every man is tempted, when he is drawn Jam. 1. 14.Jas 1:14away of his own Luſt, and enticed. Then Luſt, when it hath conceived, brings forth Sin, and Sin, when it is finiſhed, brings forth Death. I ſay it differs nothing, but that in Scandal the Temptation is covered: Luſt, Inordinate Affection, is always at the bottom of Scandal: All Scandals againſt Religion, or any of the Truths, Commands, or Duties of it, have their Root in Luſts and ſinful Corruption within: Herein they are juſtly chargeable to Condemnation; the Scandal within is the great Scandal.

He that hath an impure Affection quenched into the love of the Law of God, hath nothing to Offend, or Scandaliſe Pſal 119. 156.Ps 119:156him. Scandal finds no place in him: He that loves his Brother, and God in him, hath no occaſion of Scandal 1 John 2. 10.1 John 2:10in him.

p. 7But Scandal is Temptation ſo covered, as I have deſcribed, and therein it differs from meer Temptation. Many Temptations to Sin are barefac'd, and have nothing but Pleaſure, Profit, or Vain-Glory to bait the Hook with; the Luſt of the Fleſh, the Luſt of the Eye, the Pride of Life; all which leave the ſin naked, or the covering is at leaſt ſo thin, that Conſcience is not at all impos'd upon. But Scandal hath the ſeemingly fair ☜Recommendation of a Principle of Reaſon, or Doctrine of Religion, how falſe ſoever.

And therefore, though in a free way of ſpeaking, a man is Scandaliſed by his Right Eye, his Right Hand, his Right Foot, interpreting them of his Luſt getting the Aſcendant over his Judgment and Conſcience; that has nothing of excuſe, but that he in whom it dwells has made it ſo neceſſary to him, that it is become part of himſelf; yet ſpeaking more accurately, and according to the general courſe of Holy Writing, Scandal is Temptation ſhaddowed and ſheltered; there is ſome Screen betwixt the Eye of Conſcience, and defenceleſs Guilt; ſome Attire of Vertue or Reaſon about the Sin.

There may be ſome places, where Scandal may be very near ſignifying nothing but Temptation; but generally there is as much difference, as between Davids Fall into Murder and Adultery; and Peters Denial of his Lord; the one was plain Temptation, the other Scandal, ariſing from the, to him, uninterpretable Suffering of our Saviour; though both were great and grievous Sins.

3. Scandal is a Temptation to ſome great Sin, or courſe of Sin: For though the leaſt Sin introduc'd upon the Counterfeit of Religion, and Reaſon, is truly Scandal, and partakes in its Woe. Yet thoſe Scandals of daily almoſt unavoidable Incurſion in this imperfect State are broken in their deadly effect, by the daily and general Repentance and deſire of Pardon, and Faith in the Blood of Jeſus, all true Converts live in the Practice of.

p. 8Who can underſtand his Scandals? Deliver thou me from ſecret ones, may every good man pray. But keep back thy Servant from Inſolent Scandals, that they may not have Dominion, ſo that I be Innocent and free from the great Tranſgreſſion.

The ſins that Scandal precipitates upon, may be either in the refuſal, diſavowment, rejection, or deſpight to ſome of the prime manifeſtations of God in the World, in Infidelity or Unbelief, or ſome great Enormity of Practice; and it may be abſolv'd and finiſhed in ſome Notorious Act of Sin, or may run through the whole Courſe of a mans Life, in an habitual State of ſin, or Tranſgreſſion of the Rule, that he acts in all a-long, Lives and dies in this Snare of Satan, in this Captivity under him.

It may be partial only, there being a reſerve of the Soul preſerv'd by Grace, by which the renewed Soul recovers it ſelf; as the Apoſtles were Offended, or Scandalis'd in Chriſt on the Night of his Paſſion; and Peter in a fouler manner; and yet theirs, even his Faith did not fail. They and he moſt Eminently eſcap'd out of the broken Snare. But men devoid of any Principle of true ſaving Grace, are, though in ſeveral degrees, lock'd within the Scandal, and cannot be reſcued out of it, but by a Renovation to Repentance, the firſt Repentance.

Yea, even the beſt men, under the power of Scandal, as we now diſcribe it, are for the preſent inwrap'd and involv'd; ſo that the whole man ſeems to fall, and the whole ſtrength for that time ſo far, as is viſible, is taken Captive.

Now by all this that hath been ſpoken, it is undeniable, that a Man is never Scandaliſed, but when he ſins; he is not Offended in this Scripture-ſenſe, but when he himſelf Offends: To be juſtly diſpleas'd with other mens ſins, or defiling Religion with impure mixtures, is not to be Offended; but when a man himſelf diſpleaſes and offends God, and againſt his Duty.

p. 94. Scandal in wraps in Sin, and the dreadful conſequents of it; for in the miſchief and deadly iſſue of Sin, is the complemental nature, and notion of Scandal.

It is in the way of Righteouſneſs onelyonly, that there is Life, and in the Path-way thereof, that there is no Death, none of the beginnings and firſt ſtrokes of it, of the avant Couriers of Death. It is Wiſdom alone that is Health to the Navel, and Marrow to the Bones; whoſe ways are ways of pleaſantneſs, and all its paths are Peace.

But the ways of Scandal, ſo cloſely united with Sin, though they ſeem right in a Mans own Eyes, yet are all along the ways of Death, and moſt evidently ſo in their end.

Guilt, Divine diſpleaſure, Perplexity, Anguiſh of Mind, Grief, if the Sin be felt; however a wound, a ſtripe, upon Conſcience, and a mark of that ſtroke, of that wound and ſtripe, whether felt or not; that can never be worn off, but by Repentance, and Faith in the Blood of Chriſt: Weakneſs, Inability, loſs of Vigour, to a Holy Life … Action, and often down right Apoſtacy, are the Fruit… … Scandal; for every Sin is a prejudice, a mortification, … dead works upon the Conſci…nce, diſpiriting it to Holi… more and more: It is the way of Righteouſneſs that is ſtrength to the upright, and the joy of the Lord therein, is his double ſtrength.

Through Scandal Men ſtumble and fall, are diſcouraged and lye down at length out of Choice, and with reſolution to continue where they are, as moſt eaſie: Qui jacet in terris, non habet unde cadat: Upon all this enſues at laſt Eternal Death, if not prevented by Repentance.

5. Scandal is covered under ſome plauſible pretence, or diſguiſe of a principle of Reaſon, or Doctrine of Religion.

p. 10For Reaſon being an efflux from God the Sovereign Reaſon, and Light from the Father of Lights, any true principle of true Reaſon, and rightly applyed, is undoubtedly a Divine Oracle, and would juſtifie any pretenſion grounded upon it.

Now in all Caſes wherein Divine Revelation is refuſed or avowedly forced from the genuine Senſe, becauſe either the Revelation, or all Natural Interpretation will not ſerve the turn of Scandal, but detects and expoſes it; it then flyes under an umbrage of Reaſon, as ſeparated from ſuch Revelation, or ſets it up to limit and control ſuch Revelation.

But if it profeſſes to own the Scripture, it then ſerves it ſelf of Divine Revelation, but wreſted and miſ-applyed; for the higher the Authority is, that is vouched and pretended, the deeper the Scandal; as we may ſee in the Phariſees, the greateſt, both Maſters and Bondmen of Scandal, that ever were in the World, (except the Galley Slaves of it in the Romans Antichriſtianiſme) and they were ſo, becauſe they were defended and flanked on all ſides, as they miſerably deluded themſelves, with the Authority of the Old Teſtament, the Law, and the Prophets, together with the, to them equall, or indeed ſuperiour, awful Traditions of the Elders, by which they circumſcribed and kept under the Authority and Senſe of Scripture, as the Papiſts do at this day, by like Traditions, and Faith of their Church.

Now all theſe, as they would have it, joyned in perpetuating the Ceremonial Law, as irreverſible by God himſelf, and ſettling an indefeiſible ſtate of Inheritance in the true Religion upon the Jews alone, without the calling of the Gentiles to be the People of God, but as their meer Proſelytes.

p. 11All theſe, as they deemed, repreſented a Meſſiah of quite another Figure, another Character, than our Saviour; and therefore he (as they concluded) muſt needs be an Impoſtor, and his Doctrine Blaſphemy; upon which Rock of offence the Veſſel of their Church, and even Nation it ſelf, beſides their particular Souls, was moſt diſmally Shipwrack'd.

But not only things of ſo good a Title and Claim, as the Jewiſh Religion, are counter-ſcarf'd with a Doctrine; but even ſuch vile things as Balaam taught, eating things Sacrificed to Idols, in honour of the Idol, and committing Fornication, when contrived into Scandal, muſt have a Doctrine for them: For ſo the Spirit of God calls it, the Doctrine of Balaam: In Scandal even Jezabel puts on the Vail of a Propheteſs, and calls her ſelf ſo, and under it teaches and ſeduces; which may abate to us the wonder of Romes calling it ſelf a Church; and its Adulteries, Sorceries, and Idolatries, Catholick, Chriſtian Religion.

6. Scandal by ſuch a Principle of Reaſon, or Doctrine of Religion, edifies, or emboldens Conſcience: For although Conſcience was made for the Divine Truth, and Law of God, which is the Truth, and not for Scandal; it was made ſo even and true to it, that they which love this Law, have great peace, and nothing can ſcandaliſe or offend them; that is, either ſeduce or hurt them; yet in this very Seat, in this very Throne of the Divine Law, in this Temple of God, in this place of the Holy, this Tribunal of the Soul, that ought to be the Sanctuary of Truth and Righteouſneſs, and as a Tabernacle of Teſtimony, does Scandal exalt it ſelf, as if it were from God, and from thence it gives its Oracles; but Conſcience thus debauched and proſtituted, bears no more proportion to true Conſcience, than Antichriſt does to Chriſt, and is therefore a pſeudo-Conſcience, an Anti-Conſcience, Conſcience falſly ſo called.

p. 127. Scandal always daſhes its own Principles of deceived Reaſon, and falſe Doctrine, upon ſome true and grand Principle of Reaſon, and Doctrine of Religion. For though every Truth of God is great, yet there are of the firſt magnitude; on account of which oppos'd, the Spirit of God brands it Scandal more remarkably; and hereupon, though the Sin derived from Scandal may in it ſelf ſeem ſmall; yet in regard of ſome ſtable Law of Religion made void, and thereby Sin introduced, it is a very great Sin, though in a matter of its own Nature ſometimes indifferent.

Now it cannot be otherwiſe, but Scandal muſt thus daſh upon Truth, becauſe, as I have ſaid, it herein differs from ſimple Temptation, that its reſt is upon ſome falſe Principle of Reaſon, or Doctrine of Religion; it frames miſchief by a Law; and it muſt needs be, that every falſe Principle and Doctrine muſt ruſh againſt ſome true one; and though no Truth of God be ſmall, or Sin little, and Scandal is always proportionable, yet the wiſdom of Scripture hath appropriated the name of Scandal to the violation of ſome grand Principle: As I ſhall now in the next place (for the further explaining of Scandal) obſerve thoſe Pillars of the Divine Truth and Law, againſt which it throws and bruiſes the Scandaliſed Soul, as the Sacred Books ſhall inſtruct us.

1. The Eternal Being, and Holy Government of God in the World, according to thoſe Righteous, Juſt, and Good Laws he hath given, and according to which he will Judge, and make Retribution to all Men, at that great day, is the Fountain, and moſt Fundamental Principle of Religion.

So then whatever, upon pretence of Reaſon and juſt cauſe, undermines the Faith, abates the Aws, or diſpirits the Obedience, agreeable to ſo ſupreame a ſtandard of all theſe, is the Original▪ and final Scandal.

p. 13Here all Scandal begins, in the decay of the Faith and Fear of God; and hither it returns: It ends in a further loſs of God, and this upon offence taken, that too much is required without reaſon.

This is that Eternal Rock of Truth, at which whoever ſtumbles, muſt needs be hurt, wounded and grieved: Thus was I grieved in my Heart, and pricked in my Reins, Pſal. 73. 21.Ps 73:21ſaith the Pſalmiſt on this very occaſion. Whoever falls violently againſt it, it breaks him; whoever conteſts to remove it, and burdens himſelf with it, it falls upon him, and grinds him to Powder.

And yet againſt this, ſpeculative and practical Atheiſm hath in all Ages hardened it ſelf, and by ſhews of Reaſon, and high Spirit, been heaving and pecking at it, and caſting Scandals in all Mens way. Gods retirement (as they fancy it) into the thick covering of the Clouds, and the pleaſure of J…b. 21. 14.walking in the Circuit of Heaven, and not coming down in viſible ſhapes of Glory and Power, have given to ungodly Men, the Boldneſs and a counterfeit of Argument to diſpute againſt his Being and Government: I ſay, a counterfeit of Argument; for with an Apparition of Reaſon from hence, and an Inſolency of Wickedneſs, they Conjure down they Mo…mo of Religion, and the Goblin of Conſcience, as they eſteem them.

Atheiſm hath always ſpoken ſtout Words againſt God; ſaying to God, Depart from us, we deſire not the knowledge Mal 3. 13.Mal 3:13of thy ways: What is the Almighty, that we ſhould ſerve him? Or what profit is it, if we ſhould pray unto him? Job. 21. 14.Job 21:14It hath of old lifted up Men againſt God, and ſtretched out their hand againſt the Almighty; ſo that they have run upon God, even upon the thick Boſſes of his Buckler, to miſchief themſelves to the utmoſt.

In the very days of Job, there was this Counſel of the Job 10. 3. and 21. 16. and 22. 18.Job 10:3Job 21:16Job 22:18wicked; as if it was the reſult of debate, and ſerious conſideration, in a Senate of Atheiſts; as if they had made the Experiment, and found upon proof, there was no advantage p. 14in ſerving God, and no Man came by the worſe in deſpiſing him.

It is not the invention of one Age, of this laſt Age, as if it might pride it ſelf in finding it out; Scripture hath not thought it againſt its Intereſts to record the ſtrength of the Cauſe, as it was managed of old; in thoſe Elder days of Job, in the laſt days of the Old Teſtament, in the time of the Prophet Malachi: But over-runs it with a Flood of Truth and Eloquence, even as God does, as he pleaſes, with a Deluge of Wrath.

Yet preſent Impunity, and the ſeeming confuſion of Providence in the proſperity of the ungodly, and the afflicted State of good Men, hath been always a ſtumbling Block to ſudden and ſhort conſideration: Job ſignificantly calls it, Gods ſhining on the Councel of the Wicked; as if it Job. 10. 3.Job 10:3gave it a Luſtre, and Countenance: Even good Men, till they went into the Sanctuary of God, and looked to the end of things, have found it a Scandal. The Pſalmiſt acknowledges, His Feet were almoſt gone, and his Feet well Pſal. 73. 2.Ps 73:2nigh ſlipped, when he ſaw the Proſperity of the Wicked, and Waters of a full Cup of affliction, wrung out to the Godly: Yet upon full diſcuſſion of the caſe, he confeſſes it his Folly, Ver. 22.and Ignorance: So Fooliſh was I, and Ignorant, I was as a Beaſt before thee. The wiſe King obſerved the Hearts of Eccleſ. 8. 11.Eccl 8:11the Sons of Men, fully ſet them in to do Evil, becauſe Sentence on an Evil Work was not ſpeedily Executed. God by his Patience ſuſtaining, and making wicked Men ſtand, Exod. 9. 16.Exod 9:16even when they deny him, is the occaſion of their more dreadful fall; for their Foot will ſlide in due time to their Eternal Ruine; how ſlack ſoever God is miſdeemed, he will be a ſwift Witneſs of his own Being and Truth, and the Avenger of his own Glory,

Now, ſo far as any Man hath, either in ſecret Suſpicions, or in the ſilent Murmurs of his Soul, ſaid, There is no God, or vanquiſhed the prevailing Awes of God, ſo p. 15that Conſcience hath been emboldened or edified, or ſo much as ſilenced, or dumb, and mute in the Commiſſion of Sin, or neglect of Duty upon theſe appearances, (and who can ſay herein, I have made my Heart clean, I am pure from this Tranſgreſſion?) ſo far hath he been Scandaliſed and indanger'd to his Ruine.

This is the firſt great Pillar of Truth, and the primary Scandal is placed here; That Men think there is no reaſon, God ſhould have ſo much Love, Fear, Honour, Obedience, ſo much Worſhip and Service. And the Second is like to it.

2. Even the Faith of Jeſus Chriſt, the Saviour of the World, is like to that firſt great Principle, and equal to it; both becauſe the whole Riches and Treaſure of all Religion is depoſited and concentered in it, ſo that he hath not the John 17. 3.John 17:3Father, nor the Knowledge of the only true God, nor the Eternal Life, proceeding from it, who hath not the Son, who hath not the Knowledge of Jeſus Chriſt, whom God hath ſent. Even as Chriſt is the brightneſs of the Fathers Glory, and the expreſs Image of his Perſon, ſo is the knowledge of Chriſt the expreſs Image of the Knowledge of God, and the brightneſs of it: wherever it is revealed, if it be not believed in, the God of the World hath blinded the 2 Cor. 4. 6.2 Cor 4:6minds of them that believe not, leaſt they ſhould ſee the light of the Glory of God, in the Face of Jeſus Chriſt, who is the Image 2 Cor. 4. 4, 6.2 Cor 4:42 Cor 4:6of God, ſhining to them.

Eſpecially, and more particularly, that great Attribute of Divine Mercy, and Pardoning Grace, is illuſtrated, and breaks out with brighter and warmer Beams, in this Son of his Love, the Lamb of God who takes away the Sins Acts 4. 12.Acts 4:12of the World, by the Sacrifice of himſelf: His is the only Name given under the whole Heaven, to the Children of Men, whereby they can be ſaved.

p. 16This indeed was the Scandal of the Jews, who aſſumed to themſelves, as the only Maſters of the true Religion in the World; and fooliſhneſs to the Greeks, who took Iſa. 28. 16.Isa 28:16upon them as the like Maſters of Reaſon; but this corner Stone of Truth was laid ſo ſure, and of ſo tryed an excellency, 1 Pet. 2. 6.1 Pet 2:6that all that reject and ſpurn at it, ſtumble and fall, are ſnared and broken. They are falſe Notions of God and Truth, that will not be reconciled to it, and while even the Builders refuſe it, it will yet riſe to be the Head of the Corner.Ver 7.

It hath now ſurmounted (before any Impartial Judges) all other Names of Religion in the whole World; ſo that to ſtrike at it, where it is known and received, argues a diſaffection and being Scandaliſed at Religion it ſelf, and is become the ſame with denying God, Providence, and Eternal Judgment: Corrupted Reaſon, and Lucian-Wit aims at Religion in its very Eſſence, when it pretends to daſh upon that; and if, when it ſeem'd to encounter with Gods own Adminiſtration by Moſes, there was yet ſuch a preſence of God with it, that it would be more tolerable Mat. 10. 15. &c.Matt 10:15for Sodam and Gomorrah, in the day of Judgment, than for thoſe that refuſed it, as the Lord in ſeveral places teſtifies, how much greater will the Condemnation be now, when it hath ſo perfectly antiquated all that pretenſion againſt it, and worn out the Prejudices of Elder Paganiſme? And yet ſo far as the Fooliſhneſs of God, (as the Apoſtle 1 Cor. 1. 25.1 Cor 1:25ſtyles it) does not appear to us wiſer than Men, and the weakneſs of God ſtronger than Men, we are ready to be Scandaliſed at the Doctrine of a Crucified Saviour. And it ſeems the eaſieſt place for the Attacks of Atheiſm, Irreligion, and Prophaneneſs, who yet at laſt will find themſelves in a Gin, or Trap, when they thought they had gained Ground, and made entrance, and ſhattered to pieces, when they believed a Conqueſt: For God taketh the wiſe in their own 1 Cor. 3. 19, 20.1 Cor 3:191 Cor 3:20Craftineſs, and he knoweth the wiſeſt thoughts of Men, that p. 17they are vain: Every Degree of Apoſtacy from Chriſt, is Heb. 3. 12.Heb 3:12departing from the Living God. Tranſactions in Prayer, or Publick Diſcourſes of Religion, are ſo much the more Divine, as they ſend forth the ſweet ſavour of his Name, which is as an Oyntment poured out. The Apoſtle deſired to 1 Cor. …. 2. Phil. 3. 8.Phil 3:8know nothing but Chriſt, and him crucified: It is the foreign, the Top and Tranſcendency of Knowledge. Apoſtolick Epiſtles, full of Chriſt, and the Truth as it is in Jeſus, are the beſt Patterns for Sermons, much exceeding the Rationaliſm or Moraliſm of t… wiſeſt Philoſophy: It is a Degree of Scandal firſt taken …nd then given, to ſpeak little of him. All Preaching is not giving the ſavour of his Knowledge; 2 Cor. 2. ult.2 Cor 2and if it have not Life to the Soul, it is deadly, a Symptom to Death. The very diverting, though to other Parts of Sacred Scripture, ſpeaks Men offended in him, when they do not find him, and expreſs him, the Alpha and Omega in all, the Bright Morning Star, the Amen. And though a Battology, a vain Repetition in naming him, is blamable; yet it is more blame to conceal him, even in the beſt Diſcourſes of his Religion. The Rays of Religion are paler, more weak, and chill, as they fall fartheſt off from him: He is the Sun of Righteouſneſs, with healing in his wings; and, Bleſſed is he in theſe days, even in theſe days, whoever is not offended in him.

3. The Spirituality, Purity, Cleanneſs, and Chaſteneſs of the Worſhip of God, dictated by the cleareſt and ſincereſt Light of Natural Conſcience, approved by Divine Revelation, or founded, inſtituted, and directed by that undoubted Heavenly Oracle, is the next great Pillar of Truth, upon which the Glory of God, and the Salvation of Mens Souls, is ſetled: But againſt this, ſenſual and defiled Imagination hath in all Ages raiſed Scandal, and ſo befool'd Reaſon, that it hath caſt down many wounded; yea, many ſtrong Men in their Intellectual Endowments, and Reputation for Wiſdom, have been enſnar'd and ruin'd by it.

p. 18It hath been the Renown therefore of thoſe Princes in Sacred Story, that have had the Religious Magnanimity to reſiſt the Charmes of this Sorcereſs, and kept Divine Worſhip uncorrupted; in whoſe Glory, ſo much as the High Places was a dark Shade, and ecclips'd them, though it had fair Pretence. Idolatry and Superſtition have been moſt evidently branded in Scripture, for the moſt wretched State of being ſcandaliz'd; and Idols, for the moſt abhorr'd Scandals. This was the Snare of Gideon and his Houſe; and yet, as Interpreters give us, in a Matter as innocent at firſt, as laying up the Ephod he had inquir'd at in his Danger, as a Monument of Gratitude for his Victory; that was after turn'd thus into a Scandal, Judges 8. 27. This was the Scandal Balaam taught Balak to caſt before the Children of Iſrael. Theſe were the Wiles, the Gins, and Traps, in which the Midianites, Numb. 25. 17, 18. inclos'd, cramp'd, and vex'd them; firſt, with the Guilt riſing up in the Face of Conſcience, and then with the miſerable Conſequence of the ſudden Wrath of God revealed from Heaven againſt them. This was the Stumbling-block of Iniquity the wicked Man in Ezekiel puts before his Face, even the Idols he had upon his Heart. Theſe were the ſtumbling-blocks, with the wicked, God would cut off, and remove, in the Prophet Zephaniah. This was one principal Point of Scandal the Apoſtle diſcourſes of to the Corinthians, in the Caſe of Eating 1 Cor. 8. & 10.1 Cor 8things offered unto Idols; and that the Holy Spirit in the New Teſtament ſo eminently remarques for Balaam's Doctrine of Scandal. The great Abomination, and Lie, that deceives the World, in the Book of the Revelation, is the deteſtable Rev. 2. 14.Rev 2:14Antichriſtian Idolatry, the notorious Scandal of the Chriſtian World, both within it ſelf, and before the Jews, Turks, and even Pagans, who ſee their own Brutiſhneſs acted under that excellent Name.

This is ſo great a Point, that God hath departed from the Brevity of that Majeſtick Law in the Second Commandment, p. 19for the guarding his Worſhip, as with a Flaming Sword, every way, becauſe in a Caſe wherein Humane Nature is ſo prone to fall. Whether therefore it be the dividing the Divine Honour to any other, though under the Name of Reverence to him, as the Original, or Supreme; or whether it be the carving a Worſhip for God, he does not preſcribe for himſelf; whatever be the Dccency, or Expediency to help the Devotion, whether of the Learned, or Unlearned; it becomes Scandal, and a Snare to thoſe that are ſo impos'd upon.

And ſeeing (though the weakneſs of Paſſion be far off from God) he owns himſelf jealous, we have reaſon to miſtruſt every thing, when he is ſo; ſeeing not only foul Debauches, but even what is moſt innocent in all other Caſes, is ſuſpected in that.

Hezekiah in the ſenſe of this broke in pieces ſo venerable a Relique as the Brazen Serpent, not only a Ceremony of 2 Kings 18. 4.2 Kgs 18:4Miraculous Cure, but a Type of Chriſt; and degraded it into a meer piece of Braſs, when he ſaw the Iſraelites ſcandaliſing at it, and tempted by it to impure Glances. When our Saviour perceived ſo clean and harmleſs an Uſage, as Mat. 15. 1.Matt 15:1Waſhing before Meat, creeping into a piece of Religion, how ſeverely he diſown'd it! and was careleſs of the cauſeleſs ſcandaliſing of the Phariſees, by his Doctrine concerning it, becauſe he knew there was True and Real Scandal in that Rite, ſo abus'd. And when all is ſaid that can be ſaid, the Heavenly Pattern is that, in Divine Worſhip, and that only, of which it can be ſaid, That nothing in it can ſcandaliſe, that is, juſtly ſcandaliſe; except we think God's Jealouſie was a Jewiſh Style, wholly now out of date.

And yet how hath this Scandal, this Stone of Stumbling, this Gin, and Snare, always lain in the way of Humane Imagination, and prevail'd upon it.

As if God, living in the Retirement of a Spiritual Nature, did not underſtand how himſelf was to be addreſs'd p. 20by Men, nor knew the Points of Honour due to his own Glorious Nature, as is moſt Faſhionable and Modiſh in the World; Men take upon them to diſtinguiſh things better by the Breeding they have had in this Earthly Country: they think God ſo much a Stranger, as not to know how to appoint for himſelf, when Men have to do with him; as if what might be well accepted in Heaven, would not yet be current upon Earth. Here Images, Pictures, Elevations, Adorations of the Hoſt, with innumerable Rites and Ceremonies, are neceſſary to beget Devotion due to God the Saviour they will ſerve: Here they that can beſt judge what is moſt Stately, have determin'd, God muſt not make himſelf ſo cheap, as immediately to receive Prayers and Supplications, or by his Son only, as the Mediatour: Angels and Saints muſt intercede, and then who can deny them their ſhare of Honour? Religion will be neglected and d…ſpiſed, if it have not Sets-off beſides it ſelf, and the neceſſary Decency of Humane Actions: There muſt be ſomething unuſual to dreſs it up, and amuſe. But all this is no more than the Greens and Flouriſhes laid over a Trap, to hide it, and invite the unwary Paſſenger.

God, that underſtands himſelf ſo perfectly, as to know what will pleaſe him, underſtands all Men too, and needs not that any ſhould tell him of Man; for he knows what is in Man; and he hath pronounced it, What is higly eſteemed among Men, is abomination in the ſight of God: He hath Iſa. 15. 9.Isa 15:9ſaid it, In vain do they worſhip me, teaching for Doctrines the Commandments of Men: All outward Pomp is but drawing nigh with Lips, when the Heart is far off.

To worſhip God, is to give him the Glory of his own Perfections, and not to make him ſuch a One as our ſelves God is a Spirit, and they that worſhip, muſt worſhip him in Spirit Joh. 4 24.John 4:24and Truth; in his Spirituality and Truth, not in their own Carnality and vain Shew. It is not to Paint, or Pourtray, or Carve a Deity, as the Heathen, that chang'd p. 21the Truth of God into a Lie, and the Glory of the Incorruptible God into the Image of Coruptible Man, and other baſer Creatures, becauſe they thought it beſt; and yet worſe than that, into Names of greateſt Infamy, and flagitious Turpitudes.

All frivolous Rites repreſent Divinity ſmall and impertinent, to the Great loſs of the Glory due to that terrible Name, The Lord our God.

One great End of Worſhip, is the Conforming the Soul to the Divine Nature, by Approaches to, and Exerciſes of the Mind upon it; but if this be miſ-ſhapen, the Soul is made more unlike to God Bleſſed for ever, as the ſame Heathen became more licentious by the Pourtraictures they gave their Gods. A trivial Temper of Mind naturally reſults from a trivial Worſhip, even as it forms it firſt, and often meeting it there, it daily returns from it confirmed and improved.

The Sincere Worſhip, directed to in the Goſpel, is that Glaſs in which we behold the Glory of the Lord, and are changed 2 Cor. 3. ult,2 Cor 3into the ſame Image from Glory to Glory, as by the Spirit of the Lord.

Looſneſs of Life hath been always noted to be the Fruit of a Corrupt Worſhip: It is naturally ſo, and God curſes it to be ſo; God gave Idolaters up to their Luſts, and an Injudicious Mind.

They that Worſhip him aright, according to his Word, Pſal. 36 8. and 6…. ….Ps 36:8Ps 36:6adhere to him, and by regular Conduits drink Life from the Fountain of Life, and derive from the River of his Pleaſures; they are abundantly ſatisfied with the Goodneſs of his Houſe, even of his Holy Temple.

They that Worſhip God after their own Imaginations, do but drink out of their own broken or defiled Ciſterns, that hold no Water; and therefore draw nothing but Wind and Air, or Corruption, They walk in the Light of their own Sparks, and have only this at Gods hand, to lie down in ſorrow. p. 22Beſides that, God in juſt diſpleaſure ſends down upon them the Revenges of an abuſed and injur'd Power and Godhead. Now all this expreſſes the Heighth both of the Deception and Miſchief of Scandal.

4. The fourth great Principle of Truth, is the abſolute and indiſpenſible Neceſſity of Holineſs, both in Heart and Life, without which no Man ſhall ſee the Lord: Againſt which Heb. 12. 24.Heb 12:24there lies no ſuch Scandal, or cauſe of Offence, as inward and inherent Luſt, and inordinate Appetite, which is obſtinately ſet to obtain its Satisfaction, and is no way to be tam'd, but by bein… cut off, though it be the Right Hand, or Right Foot, or even the Right Eye. The Love of God, Mark 9. 43.Mark 9:43and his Law, is the beſt Security againſt this Scandal, and daily Mortification and Crucifixion of the Old Man, with Epheſ. 4. 22.Eph 4:22its ſinful Luſts and Affections.

Pretences from Reaſon, or Doctrines of Religion, there can be none in this Caſe, to thoſe who acknowledge either Chriſtianity, or Morality.

But Men are carried down the violent Stream of ungovern'd Paſſion, and that falls into the wide Sea of general Corruption and Bad Example, which looks moſt like an Authority. There are the Palliations and Excuſes of Sin, which may ſerve in a time of Peace, and Carnal Security; but cannot ſo delude Conſcience, as to be in a ſtrict ſenſe Scandal. The continual Practice of Sin hardens the Heart, ſears, benumbs, and ſtupifies all inward Senſe, and cancels the Awe of thoſe ingraven Laws and revealed Commands of God, for a time; but cannot either deny their Juſt Power, or challenge them of Unreaſonableneſs: So that, if any where, Men are forc'd to take Refuge at the Atheiſtick denial of Religion it ſelf, or to blind Conſcience with Superſtitious Acts, which ſeem to commute and make ſatisfaction for Sin: Or, if Men are reſolved to blind their Eyes, and obſtruct all Senſe, they may make the Profeſſion of True Religion a Cover to Sin, as they that cry, Lord, Lord, and p. 23Mat. 7. 22.Matt 7:22the Temple of the Lord are we; that name the Name of Jer. 7. 4. 2 Tim. 2. 19.Jer 7:42 Tim 2:19Chriſt with great oſtentation, and ſo may deceive their own Souls; but to hold out againſt either the Challenges of Divine Truth, or of their own Reflexions, is impoſſible. So that, upon the whole matter, Predominant Luſt from within, and Bad Example from the ſo abounding Iniquity of all ſorts of Men, the Falls of Good Men, the Miſcarriages of Hypocrites and inſincere Profeſſours of Religion, are the greateſt Scandals or Stumbling-blocks in the Ways of Holineſs, to thoſe that are not inſnared in the afore-named Scandals.

But although the neceſſity of Holineſs is above the reach of ſtrict and proper Scandal, yet it is the very Center of all Scandal in the effect of it; for then a Man is indeed ſcandaliſed, when the Salt of Divine Truth, when the Spirit of Truth can have no power nor efficacy upon him, becauſe of that Scandal, to ſeaſon the Heart, nor govern the Life and Action in the Love, Fear, and Obedience of God and Jeſus Chriſt. But if it be poſſible for any Man to underſtand in his Heart and Life what he does not promiſe by Profeſſion; or if he ſeem to deny any Principle of Truth, and does not underſtand in his Heart and Life the Extent and Force of his Denial, but hath better Principles, that are an Antidote and Counter-poyſon to any Miſtakes in the Doctrine of Religion, he is not ſcandaliſed with the great Miſchief of Scandal: But that Man is ſcandaliſed, that through Falſe Principles, or the denial of True ones, wants their Power and Vertue upon his Affections and Actions: For no Truth is for Notions ſake, but to make truly good the Heart and Practice; the very Confeſſion with the Mouth is to recoil back into the Soul, and make that better, and to move forward, and ingage the Life along with it.

5. It is a grand Pillar of the Truth of Religion, That we love our Neighbour as our ſelves; and that he that loves p. 241 John 4. 21.1 John 4:21God, ſhould love his Brother alſo: And there is not, there cannot be any Law of Religion, wherein the Equity, the Love, Favour, and Compaſſion of the Lord our God, and of Jeſus Chriſt our Saviour, towards Humane Nature, does more evidently recommend it ſelf: It is the Juſtification of the Religion of the Scriptures to be the True Religion: And as the Love of God to Man, his Philanthropy, does ſhine out more illuſtriouſly in the Goſpel; ſo does the Law and Doctrine of this Love of Chriſtians to one another; and not only to Chriſtians, but to all Men: And in this, as of greateſt concernment, th… Goſpel is ſo abundant, and its Diſcourſes of ſo great weight, that it is made another Hemiſphere of Religion to the Love of God. The one is the firſt and Mat. …1. 38, 39.Matt 1:38Matt 1:39great Commandment, and the ſecond is like to it: It is the Law and the Prophets; it is the whole Law. It is irreconcilable Rom. 13. 8, 9.Rom 13:8Rom 13:9to the Love of God, not to love our Brother: It is 1 Joh. 3. 15.1 John 3:15ſuch a Degree of Murther, that whoever is guilty of, cannot have Eternal Life abiding in him. It is the great Mark 1 Joh. 3. 14.1 John 3:14We have paſſed from Death to Life, becauſe we love the Brethren.

So many are the Arguments, and ſo ſtrong the Obligations to this Duty, that they cannot be recounted; all may be ſummed up, in that God is Love, and he that dwelleth in Love, is born of God, dwelleth in God, and God in him. Now that this Love is fix'd in an Uniformity of Opinions, or points of outward order in the Worſhip of God, is moſt unreaſonable to believe; for beſides the impoſſibility to reconcile all the innocent Varieties that are in Humane Nature, though it be Chriſtian humane Nature, in their Sentiments and Elections in theſe things; the things themſelves are not of that amount, as to be the proper reſt of this Divine Love; or that if it miſſes theſe Poles, it ſhould therefore ceaſe to be the Axis upon which the Catholick Society of Chriſtians, and Chriſtian unity, turns; for that, in the very Nature of the thing, muſt be ſubſtantial Chriſtianity it ſelf.

p. 25And this is indeed the Great Schiſm, to be divided in Affection from Chriſtians; it is a wonder how it could be otherwiſe underſtood, ſeeing ſmaller differences are frequently by the Apoſtle conſidered, and allowed for, without the leaſt allowance for Chriſtians not loving one another.

Chriſtianity carries no Gall, even towards utmoſt Strangers, upon the account of its being the true Religion, much leſs towards thoſe that are truly Chriſtians, though not each uniform with one another in all things.

The great Scandals againſt this Love are, private Men think it juſtifiable not to love thoſe that have injured them; but this Caſe hath been conſidered, and a forgivneſs of ſeventy ſeven Injuries in a day, upon Acknowledgment Mat. 18. 22. Luke 17. 4.Matt 18:22Luke 17:4and Repentance, been taken care for, that Love may be continued. The forgivneſs of God and Chriſt, is ſet us as an Example, and that it may the more affect us, the odds between our Offences againſt God, and all Treſpaſſes againſt our ſelves, is ſtated as diſproportionate as ten thouſand Talents to a hundred Pence.

But however Men think, they may juſtly not love where there is a difference in Divine matters, in matters of Religion: This is the cauſe of God and Truth, and yet this is generally but the greater Scandal; for when the things that Chriſtians differ in are ſmall, and that they agree in great and momentous things, it is evident the Integrity, Honour, and Intereſt of Religion ſhould much more unite, and indear, than little Intereſts divide.

In things that are evidently contrary to Divine Truth▪ and the Law of God, there is a juſt denial of a foreign, with reſpect to that Evil he travels with, as the Apoſtle John, the great Miniſter of Love, teaches us; and a Method for Reformation or Rejection, as our Saviour, agreeable to that Law in Leviticus, preſcribes us; not to ſmother our Mat. 18. 15, &c. Lev. 19. 17.Matt 18:15Lev 19:17hatred or diſguſts in ſilence, and reſerve by concealing the fault, a conſtant cauſe and ſtore for our Anger p. 26or Ill-will, but to bring it to an open procedure, that either our miſapprehenſion may be rectified, or the perſon reformed, and ſo our love either way reſtored; or a juſt reaſon appear, not for our hatred, but for our limitting the extent of our Love: In ſuch a caſe it ought not to be as is due to a Chriſtian, but to a Publicane, or Heathen; who is ſtill the Object of our Love, but not of that kind, that degree of Love adjuſt to Chriſtians; but this muſt be in a caſe clear and evident, not every Diſpute. The Truth of Chriſtian Religion, and the great Deſign of it, is the Salvation and Happineſs of all the Servants of Chriſt, and with an Univerſal Favour to Mankind; and this is preſerved only in Love.

Every thing then that cools and deſtroys Love, under a ſhew of Juſt and Right, is a Scandal; becauſe it overthrows Chriſtianity, which is indeed a Religion of Love, and makes a man of great Name, Pretence, Authority in the Church, a nothing.

It is a Scandal, for it riſes from Scandal; it hath the ill effect of Scandal, both enſnaring and deſtroying, and it tends to further Scandal.

It riſes from Scandal; he that does not Love hath ſome Luſt, ſome intereſt of Profit, Dominion, or Pleaſure, that he ſerves under a name of Religion: They that cauſe Diviſions, foreign, Diviſions in affection, taking advantage Rom. 16. 17.Rom 16:17of Diſſents in Opinion, theſe ſerve their own Bellies: That Luſt which they cloak with Religion, that baſer Intereſt they cloath and cover with a better name; that Luſt ſo diſguiſed deceives them, and enſlaves them under it ſelf: This moves to further Scandal; every one that does not comply with the humour of this Luſt, and ſerve it, he appears as the Irreligious, or the Factious diſorderly Perſon; hereupon he muſt not be received, or continued in the Love due to a Brother, a Chriſtian; though the caſe be nothing at all to true Chriſtianity. Our Saviour, p. 27as aware of this, in his ſo ſevere caution of not Scandaliſing little ones, immediatly ſubjoins thoſe dreadful Precepts of cutting off the Right Hand, &c. that Scandaliſe our ſelves, as implying, they are the great cauſes of our Scandaliſing others. This ſtill moves on to further Scandal; Scandal to Strangers, who thereupon look upon Religion as Auſtere, Moroſe, and Cruel, and ſo are diſcouraged from coming in to it: Scandal to thoſe, whom our Saviour calls the little ones in Chriſtianity, whom it may be he ſo calls, not that they Marc. 9. 4….Mark 9:4are always ſo in themſelves (when yet deſpiſed) but becauſe they may be only ſo in the Eyes of thoſe that deſpiſe them, and think not the honour and regard owing to Chriſtians due to them; or becauſe, take the meaneſt in Chriſtianity, or thoſe we think, or are indeed in moſt danger to be loſt, our Saviour in a Scheme, in a Figure of little ones, would repreſent, they ought to be the moſt cautiouſly and tenderly treated.

Laſtly, They themſelves become Scandaliſed too often to much higher degrees of Scandal hereby, even againſt thoſe things that carry the trueſt, and moſt genuine Spirit of Chriſtianity, becauſe they would go as far off as they can, and be moſt unlike thoſe from whom they diſſent in ſome things; that neither their Praying, their Preaching, their Phraſe and manner of ſpeaking muſt be accepted by them, till they even deſert the Examples of the very Scripture it ſelf in thoſe things; and come too near Burleſquing the Sacred guiſe of them, or at leaſt, what is ſo nearly united, that the reproach that falls upon the one falls upon the other alſo; and all that they may be ſure to ſtand far enough off from the adverſe purity of what they have eſpouſed; whoſe Opinions while they ſeem to ſtrike, the things moſt agreeable to Scripture, are the Sufferers too often. But he that loves his Brother, has no occaſion of this 1 John 2. 10, 11.1 John 2:101 John 2:11ſort of ſtumbling (which is not far from the Apoſtles meaning) becauſe as his Soul is rightly compos'd, and not Clouded p. 28with dark and black paſſion, ſo he hath no Temptation to diſlike any thing in true Chriſtianity, out of Hatred to his Brother who profeſſes it, but an additional Obligation to keep the Truth entire, out of Love to his Brother who is united in it with himſelf; and therefore it is ſaid, hereby we know we love the Children of God, when we love God, and keep his Commandments; when our love to them ingages us the more cloſe, in a Religious Union with them. He that hates his Brother, is ready to fall out with every thing that he is for, and knows not at what he ſtumbles, whether it be truly of God and Chriſt, or not, and ſo is no juſt occaſion of ſtumbling, though he ſtumble at it.1 John. 5. v. 2.1 John 5:2

6. The Government and Authority God hath veſted in Conſcience to underſtand with God for it ſelf, and the Soul; and to guide it ſelf according to his Command, who is its only Father, and it ought to have none upon Earth, beſide him; even as Chriſt is its one Maſter, is a Grand Principle of True Religion.

And this is of ſo great concernment, that though the thing be good a Man does, yet if he does it not upon a Judgement, a Senſe, a Dictate of Conſcience; or if that he refuſes be truly Evil, yet if it be not rejected in the ſame manner, upon the ſame Motives, neither the one nor the other ariſes to a Religious action, or is accepted with God, as done in his Fear, but is a vain honour of him.

Now to the diſcharge of Conſcience, in this its ſo high Office and Truſt it owes to it ſelf and the Soul, that it be richly and abundantly furniſhed with the knowledge of the Divine Will, and the Word of God dwelling in it; that ſeeing it is both the Scribe and Doctor, or, if I may ſo ſpeak, the Biſhop of the Soul within it ſelf, it be as the good Houſeholder, that brings forth out of his Treaſury things new and old, that it attend to all Means of Inſtruction for the Kingdom of Heaven, entertain all Wiſdom, p. 29lift up its voice for it; ſeek it as Silver, and ſearch for it as for hid Treaſure.

And that its influence may be powerful and effective upon the Soul, to all Holy and Heavenly Obedience, there muſt be a juſt preſervation of its Authority, and good Conduct, that ſo it may promote the Soul into all goodneſs, having gained a high Reputation and Honour, by the ſucceſs it hath had already, and the comfort and good expectation it raiſes within the Soul, upon its happy Government: For the upright man, from this vigor of Conſcience, holds on his way, and grows ſtronger and ſtronger; and Job. 17. 9. Prov. 4. 18.Job 17:9Prov 4:18the way of the Juſt becomes as the ſhining Light, that ſhines more and more to the perfect day.

And therefore one of the principal Scandals Scripture remarques upon, is this, When Conſcience, upon any Sollicitation, upon any Inſinuation, or Uſurpation upon it, betrays this Truſt, and ſurrenders it ſelf to any other Dictate or Authority, but that which is Divine; and that ſhining within it ſelf, and ſo aſſuring it by its Rationality, Goodneſs, Purity, Majeſty, that it is from God: To take any thing upon truſt from Men, that it does not try, and examine, or to let go any thing it hath ſo tryed and examined, and found good, upon any pretence whatever, is indeed to be Scandaliſed; that pretence, that does ſo aſſume over it, and prevail with it againſt it ſelf, Scandaliſes it.

For the charge of repreſenting to the Soul, the Authority of the Divine Laws, is committed to the Conſcience; the ſupream Moderation is in God, and the Divine Law; yet it is tranſmitted into the Soul, it enters thither through the Dictates of Conſcience; whatever then ſo impoſes on Conſcience, as that it recedes from its Government, Scandaliſes it; for the Government of God is loſt alſo thereby.

p. 30And though Conſcience cannot juſtifie a man in any error, nor ought to poſſeſs a Man with unneceſſary ſcruples; yet ſtill the main Government of Conſcience deriving it ſelf from God, and the true underſtanding of his Will, is by no means to be ſhaken.

For Man, as a Rational Creature, as a Creature of Religion, cannot obey God, but by the Mediation of Conſcience. He muſt know, and judge within himſelf, what is the Divine Law, and obey it. If he does in Conformity to that Will, and does not know it, it is not true Obedience, becauſe it is not Religious; it is not reaſonable, or rationally Religious Obedience.

The Obedience of God is ſeated in the Judgment, in the Conſcience; if theſe Reins are ſlack and looſe, if this Golden Bridle be neglected, Men know not whither they may run, upon what they may be driven, and never diſcover the danger. A man cannot diſtinguiſh what is from God, from what is not; if this guſt of the Soul be not quick, vigorouſly exerciſed, and left free.

Conſcience may be inſtructed, adviſed, perſwaded, yea, even menaced and terrified by the Applications of the Word of God to it; nay, it may be over-ruled by Lawful Authority, wherein it turns Apoſtate, or Renegade to Natural Religion; yet it can never be Lawfully depos'd, or put out of Authority: The Myſtery of Faith, the Rule of Obedience, the Conſolation and Vigor of the Soul, are all preſerved in a pure Conſcience, and Shipwracked together with it.

Now becauſe Conſcience is placed by God in this great Truſt and Dignity; it becomes, and it muſt needs become ſo great a matter of Scandal, as the Apoſtle diſcourſes: when Conſcience not duly regarding its own light, and inward Senſe ſurrenders it ſelf to a forreign Rule; ſteers it ſelf by a compaſs out of it ſelf; ſays, another ſhall be wiſe and ſee, and Dictate for it; and ſo gives up it ſelf in an implicite Faith, and blind Obedience.

p. 31Here is Scandal in its Deluſive, Deceptive Power; a Man thinks it modeſt, cautious, a point of Honour and Subjection to thoſe that are above him, to be carried by an Authority out of himſelf: Conſcience hereupon deſerts its own Principles, and its own place in directing according to them: Upon this it falls into all the miſerable conſequences, the miſchief of Scandal. Conſcience is wounded, grieved, weakned, and lies proſtrate; and without Repentance, the work of God in the Natural, or new Creation, is deſtroyed, and even the Man for whom Chriſt dyed periſhes.

God hath concredited the Keys of Knowledge and Juriſdiction within the Soul to Conſcience alone; and I cannot find that it can be at all excuſed in reſigning them into any Hand, but his that gave them; no not to an Angel from Heaven.

The Miniſters of Religion, and Magiſtrates in their place, have theſe Keys, as they are Adminiſtred without a Man, to offer and preſs upon him all conſiderations of his Duty.

But every Man muſt ſee with his own Eyes, and not anothers for him, he muſt be enlightned by Beams and Rayes that ſhine within his own Soul: He hath a private double Look upon himſelf, and none may open and ſhut but Conſcience, in and with God: whoever elſe does, becomes a Father, and a Maſter upon Earth to him, in the place of God and Chriſt.

Upon this account the Apoſtle lays down theſe three Rom. 14. 22, 23▪Rom 14:22Rom 14:23great Poſitions.

1. That whatever is not of Faith, of a free and full perſwaſion of Conſcience, is Sin. For though the Natures of things cannot be changed in themſelves; yet as we are converſant in them, it is an undoubted Rule, Bonum oritur ex integris cauſis. Every thing conſpires to, and concerts Good; but Evil being a declenſion and fall from Good, every degree of fall or aberration from Good, is Evil; and p. 32this Plenipotence of Conſcience, committed to it by God, is a prime neceſſary in every good thing, and the want of it greatly evil; though it hath not an Omnipotence of changing Nature it ſelf.

2. From hence it follows, he that does, and doubts in what he does, is condemned in his doing (whatever the thing be in it ſelf) becauſe to him it is ſo far Evil, that he does it againſt that Domeſtick Authority of Conſcience.

3. He is a happy Man, that (eſpecially having fallen into doubt) in doubtful things is come to ſo good a Reſolution, as not to condemn himſelf in that wherein he allows himſelf. He that hath a good aſſurance riſing, neither from Ignorance nor Careleſneſs, is a happy Man; by way of Eminency. It is a rare and extraordinary happineſs, and he that hath not, but is perplexed with Doubt, ought not to be as a Lamp deſpiſed; he deſerves great tenderneſs and compaſſion: As I ſhall more fully have occaſion to obſerve under the Second Head; viz. Scandal about Indifferent things; to which I now proceed.

And I am here to undertake a particular and diſtinct conſideration of Scandal; as it hath a moſt peculiar intereſt in thoſe ſo famous Debates of the Apoſtle, concerning indifferent things, Rom. 14. 1 Cor. 8. & 10. when they can any way be ſuppos'd to relate to God in the Notions of Religion, or have a preſence, how circumſtantial ſoever, in Divine Worſhip.

But before I enter upon this undertaking, I muſt remove two Prejudices.

1. It muſt be acknowledged, Scandal in theſe caſes hath been indeed made Trivial, by ſome Mens injudicious Zeal, and ignorant dealing with the Apoſtles Senſe herein; who having a crude Conception of Scandal, from what he hath ſpoken of it, as a moſt formidable Evil, both in him that gives it, or takes it, have therefore called every p. 33thing Scandal that diſpleaſes them; and mean nothing by being ſcandaliſed, but that they have greatly diſliked ſuch or ſuch things, without any other hazard of falling into ſin, than what is to be feared from their indiſcreet anger, and too often over-paſſionate Inflammation; whence hath riſen this Scandal, dangerous enough, That many are ready to believe, there is no ſuch thing as Scandal in Indifferent Things; except what unknowing Zeal in a ferment creates; or at leaſt have not taken into their thoughts this kind of true Scripture Scandal, or entertained a juſt fear of running into it, or enſnaring others in it.

But it will be evident to any one that duly weighs, that the Apoſtle proceeds upon much deeper and more grave Conſiderations.

2. On the other ſide, the Fear of Scandal or ſcandaliſing hath been blown off by ſome, upon this miſtake, That Men can be in no danger to be ſcandaliſed, who keep far enough from being drawn by Example into any thing they diſlike, and are ſufficiently angry at: The Obſtinacy of ſuch, they think, is a ſufficient Bar to them againſt Scandal, and againſt any ones being guilty, as an Author of Scandal to them, how hardly ſoever they preſs upon them; while they profeſs ſo loudly their Diſſent, they muſt not ſo much as name Scandal, without the imputation of groſs Ignorance.

But it is to be juſtly apprehended, a man may be He, by whom Scandal comes, though it find no place in him againſt whom it comes; as hath been already obſerved.

And further, Though the Apoſtle hath in theſe two Inſtances fixed chiefly upon that ſort of Scandal, within which men are drawn by following Example againſt their inward Sentiments; yet, by a parity of Reaſon, Scandal is to be ſuſpected to have much larger compaſs, even in things of Indifferency, and lying farther off from mens doubtful complying in what they have Example or Command for, p. 34than that ſuch complyance ſhould be the only meaſure of Scandal therein.

And even in thoſe that do comply with freer minds, there are more ſecret Paths and Tracks wherein Scandals are laid, than they generally and openly make complaint of, and that not only in regard of inward Doubts, but upon other accounts alſo.

I ſhall therefore lay down theſe two Preparatories, to make theſe Diſcourſes of the Apoſtle more concerning to us.

1. That we have great Reaſon to be aſſured, they have their Foundation in the Denunciations of Woe by our Saviour upon the World becauſe of Scandal; upon him by whom Scandal comes, by way of tranſcendency; and his Admonition to all, that Scandals muſt needs come: For the ſame Divine Spirit of Truth deſcended from the Maſter upon the Miniſter, and fram'd like Apprehenſions in him, when he ſpake afterward of the ſame point. Nay we have Reaſon to believe the latter Diſcourſe looks back upon the former, becauſe it was undoubtedly well known to Chriſtians then, and much more to the Apoſtle; who, beſides that he had immediate Revelations, moſt probably from the Lord, even of thoſe things that were written by the Evangeliſts, gives proof he had a very peculiar care to know all He had ſpoken, and a ſingular reſpect to it; for he expreſly quotes our Saviour in thoſe immediate Revelations, as in the Caſe of the Lords Supper, 1 Cor. 11. 23. in what was written in the Evangeliſts, as in the Caſe of Divorce, 1 Cor. 7. 10.

And laſtly, in what he had attained, as well teſtified, though not recorded, as in that Acts 20. 35. Remembring the words of the Lord Jeſus, It is more bleſſed to give than to receive.

It is not therefore reaſonable to ſuppoſe, in ſuch Diſcourſes of Scandal as theſe, he neglected ſo ſolemn a one p. 35as our Lords upon it. The Little ones in the Evangeliſt, and the Weak Brethren in the Apoſtle; the Wo in the one, and the Conſcience in the other; grieved, wounded, weak Chriſtians, ſtumbling, falling, periſhing, and being deſtroy'd, are of near affinity in their ſenſe: And thoſe even Abjurations of Occaſions of Scandal, It is good neither to eat Fleſh, nor drink Wine, nor any thing whereby thy Brother Rom. 14. 21.Rom 14:21ſtumbleth, or is offended, or is made weak: If Meat make my Brother to offend, I will eat no Fleſh while the World ſtandeth, 1 Cor. 8. 13.1 Cor 8:13leſt I make my Brother to offend, or ſcandaliſe my Brother: Theſe ſo ſolemn Renunciations of Scandal are not far off from our Saviours Wo upon him by whom Scandal cometh: and that great Aphoriſm, Happy is he that condemneth not himſelf Rom. 14. 22.Rom 14:22in that thing which he alloweth, is grounded upon that; Scandals muſt needs come, they force an Entry at every the leaſt Advantage; and therefore, Happy is he that can preclude them.

2. That ſeeing the Inſtances of Scandal the Apoſtle debates upon, viz. the Jewiſh diſtinction of Meats, and Eating things offered to Idols, were of a narrow and particular Nature, and of a daily decreaſing Occurrence; the Apoſtles ſo laborious and induſtrious handling them being preſerv'd in Sacred Records, and tranſmitted down to after Ages, argues, he, or rather the Holy Spirit by him, deſigned to remonſtrate to the lateſt Poſterity of Chriſtians, the great Play, Scope, and Force of Scandal in theſe Indifferencies, and in all Caſes wherein they may fall out to be Scandals (though not after the Similitude of theſe) the danger of ſcandaliſing, or being ſcandaliſed.

Having thus far premis'd, I come now cloſe up to theſe Apoſtolick Debates themſelves; of which I ſhall make ſuch a Platform, with all poſſible brevity and conciſeneſs, as may comprehend the whole Doctrine of the Apoſtle upon theſe two Caſes, and then balance with it the whole Nature of p. 36Indifferents, as they come into ſuch an Account of Religion as I have before ſuppos'd.

The Platform I lay down in theſe Parts of it, all drawn out of theſe Debates.

1. The ſtating of the Nature of Indifferents in relation to God.

2. The way how Scandal invades Indifferent things, when come into ſuch a Relation.

3. The ſeveral ways of Scandal playing it ſelf upon Indifferents.

4. The great Conſiderations againſt preſſing Indifferent things, when they are come into Scandal, ſo much as by Example.

5. The Anſwer of the ſeveral Objections that may be uſed to diſparallel Indifferents (becauſe of other Circumſtances) with theſe Indifferents.

I begin with the firſt, the ſtating the Nature of Indifferents with relation to God, in theſe four Characters of them.

1. They are things in themſelves Lawful, Innocent, and in their Uſe, as of themſelves, no way diſpleaſing to God. So the Apoſtle pronounces, with great boldneſs and earneſtneſs, of Meats that were forbidden under the Law of Moſes: I am (ſaith he) in reſpect to them, perſwaded by the Lord Jeſus, there is nothing unclean of it ſelf, but all things are pure.

In the Caſe of Things offered to Idols, he declares, All things (viz. of that kind) are lawful, that is, with regard to the things themſelves, if they are uſed aright, if they are taken by the right Handle.

Although Meats have been offered to Idols, yet there is no ſuch thing as an Infinite Evil, that can taint what God hath made good. There is one God, the Father, of whom all 1 Cor. 8. 6.1 Cor 8:6things are originally, and we in him, and for him; and in or p. 37for no Idol or Demon: There is one Lord Jeſus Chriſt, the Mediator, by whom, in a reconciled and attoned State, after the great Corruption and Curſe by Sin, are all things, and we by him, and by no Demon-Mediator or Interceſſor. This Right, Title, Claim, and Propriety of God, and Chriſt, no Demon can expulſe. God and Chriſt ſo fill all things, that an Idol can be but a Nothing.

2. Theſe Indifferents, or the Uſe of them, cannot commend us to God, as of themſelves: we are not the better if we eat, or the worſe if we eat not; Meat commendeth us not to God.

3. There may yet be ſo Religious and Advantageous Uſe of them, as that they may, by the obſervation of all due Circumſtances, and the elevation of them to the beſt and worthieſt Ends, be Occaſions (I ſay, Occaſions onelyonly) of Religious Service, and Glory to God, and that on either ſide; which ſhews their Indifferency; for one ſide may be made an occaſion of Religious Action, as well as the other; and ſo neither ſide obliges us more than other: He that eateth, eateth to the Lord, and giveth God thanks; He that eateth not to the Lord, he eateth not, and giveth God thanks. He that eateth Meat offered to Idols, in Gods Right, and not in the Right of the Demon, is a Partaker by Grace; or Divine Bounty, through Chriſt. For, the Meat is Gods, and his Proviſion; and the Idol, to him that underſtands, hath nothing to do with it; and therefore he giveth God thanks, and not the Idol. It is in relation to theſe things, the Apoſtle commands, Whether you eat or drink, or whatever you do, (that is, or not eat, or not drink) do all to the Glory of God.

4. They may be uſed amiſs both ways. In ſome Circumſtances, It is good not to eat Fleſh, or drink Wine, even while the World ſtandeth. They may in ſome Circumſtances be inexpedients, and not edifie; that is, by a diminutive way of ſpeaking, run counter to the Ends of Edification; p. 38and Scandaliſe others. They that have knowledge concerning their true nature, and the beſt uſe of them, may yet ſo uſe them, as to ſin againſt the Brethren, and wound their righteous Conſcience, and ſo ſin againſt Chriſt. But they that Eat without knowledge, Eat ſo as to Eat with Scandal to doubt, and be damned in their Eating.

On the the other ſide, they which uſe them not, that Eat not, that will not Eat, may ſo not Eat, as to turn them into another ſort of Scandal, while they grow ſuperſtitiouſly affraid to touch, taſte, or handle; and therefore he that uſeth Indefferent things aright, only makes uſe of that ſide of them he chooſes, as an occaſion or acting …o the Glory of God, as he deſires to do in all he does, without placing any weight on either ſide of the things themſelves.

The Chriſtian fully perſwaded in his own mind to eat eateth, and giveth God thanks; but knows meat commends him not to God, makes it no matter of Religion to eat, and ſo in caſe of Scandal forbears it. The Chriſtian that eateth not, maketh uſe of the liberty he hath, as in an indifferent thing, not to eat either meats unclean according to Moſes, or things offered to Idols; without laying any ſtreſs of Religion upon his abſtinence in either, but only the aſſurance he is not the worſe in not eating, and thereby avoiding the inconvenience of either doubting in himſelf, or ſcandaliſing any other: In the ſame manner he maketh uſe of his liberty in diſtinguiſhing a Day, upon any good occaſion, that was diſtinguiſhed under the Law, without obſerving of Days as a point of Religion, but only places a Religious Action on that Day, according to the liberty he hath in an indifferent thing: And ſo avoids the Doubt in himſelf of not obſerving what is Commanded, and the ſcandal to any other.

But now he that not eating ſlips unawares into a ſurmiſe of Evil in the things themſelves, and that he does a great p. 39act of Religion in not eating, and ſo dares not touch, taſte, handle; or he that would gain, as he thinks, upon God by obſerving Days, he falls into the Scandal of making his Weakneſs a part of his Religion; even as he that for the vaunt of his liberty eats licentiouſly, and careleſly of others; or thinks in eating he does God ſervice: or in eating ſlides into his old awes or pangs of Devotion to the Idol, and eats in his Right, to his Honour, and ſo is defiled: or laſtly, eats when he is in doubt of the lawfulneſs, upon the credit of Example, which is the proper Scandal the Apoſtle aims at.

Now from all theſe Characters it is moſt evident,

1. Indifferent Things are far below the Scale of Divine Inſtitutions, though theſe Inſtitutions are but Poſitive, and not of Eternal Goodneſs and Righteouſneſs.

All the Appointments of God and Chriſt are lifted up into that ſtate the Divine Appointment deſigns them to; and ſhall, if uſed according to thoſe Appointments, be made efficacious to thoſe Ends for which they are appointed, according to the effectual working of that Power and Grace from which they received their Original: So that they do make us better, they do commend us to God, if we obſerve the Will and Law of God concerning them; and we are the worſe in the ſinful neglect of them, according to the degree of neglect.

2. They are not of the Scale of thoſe things, wherein that Order, of which God, by the very laws of Rational Nature is the Author, ſtands; and not of Confuſion; ſo that though this Order runs, or ought to run along, and conduct all Humane Actions, and ſo is not in it ſelf a point of Religion; yet when it is applyed to Religious Services and Actions, doth indeed commend our Religious Actions and Services to God, and the contrary is an Evil.

p. 403. Of the ſame account is that Euſchemonia, or Decency of Religious Actions, required by God before himſelf, and before the Holy Angels, of which the Apoſtle diſcourſes; Every man praying with his Head uncoverd, diſhonoureth his Head; every Woman praying ſo, ought to have a covering on her Head, becauſe of the Angels; ſuch a diſtinction of Sexes being founded in Nature; and in what is beyond Nature, the grave Cuſtoms of Ages and Places, carry a great weight of Determination.

4. The moſt indifferent Circumſtances, that yet moſt neceſſarily attend all ſerious, and important humane Actions, (and therefore Religious Actions) when once determined, by the Prudence and mature conſideration of thoſe that have greateſt right to determine therein, as Times, Places, and general Order of Publick Worſhip, become (however indifferent in themſelves) yet above indifferent in their Obſervations; becauſe the undue change of them is not only Levity, but approaches to Frenzy.

And now I have ſo far ſettled the Nature of Indifferents, that I think no variety of Circumſtances can make an alteration in any, more than in thoſe Eternal Laws of the Natures of things. I come therefore to the Second thing in the Platform I have given of the Apoſtles Diſcourſe, viz.

2. To inquire how Scandal invades theſe ſo innocent Indifferencies, when they come into a Relation to Religion.

And the very ground or advantage of its entry, is through this very Relation to Religion. For therein is the very Center of Scandal, as a Corruption of the beſt thing; there is its great Power and Sting, to diſorder the ſtate of things betwixt God and Man; and the more any thing comes into that conſideration, the more efficacious is Scandal upon it, if not warily prevented.

p. 41And it is therefore the moſt Chriſtian Policie, to leave all things without the Line of Religion, or Religious Worſhip, that can be ſpared, and are not of neceſſary uſe to it, to cut off all broad Phylacteries, on that very account, that Scandal is ſo attempting, and invading, and nothing ſafe from its Aſſaults; even as indefenſible Buildings in a Garriſon are pulled down and ſlighted, leſt the Enemy make advantage of them to cover himſelf. Incumbring Religion with Indifferents, more than needs muſt, are but ſo many Shelters for Scandal.

Scandal then, in Indifferent things pertaining to Religion, is an Occaſion taken upon them, as they ſtand in that Relation, to act, under ſome pretence, contrary to any of the great Principles or Laws of Religion.

Indifferent Things are brought into a Relation to Religion,

1. By ſome Appointment of God, who alone hath Right to do it, exalting Indifferent Things into a Goodneſs above their Nature, or for wiſe Purpoſes depreſſing them below their Nature; which Appointment ceaſing and expiring, they return each of them into their own natural Indifferency, and are alike good and clean; and upon the juſt Level of their firſt Creation, of themſelves are nothing to Religion, eſpecially as it is perfected in Chriſtianity. This was the Caſe the Apoſtle treats upon to the Romans: There was a Law of God by Moſes, diſtinguiſhing Days and Meats; this Law was out dated by Chriſt; all things hereupon returned into their original State of equal Goodneſs and Cleanneſs, and were wholly alike, as to any Religious Account of them, to all that underſtood the aboliſhing of that Law, which at that time was but beginning.

2. Indifferents are brought into a Relation to Religion, by Mans Idolatrous or Superſtitious Tranſmutation of them out of their Natures, either above or below themſelves; which being greatly abominable to God, as injurious p. 42to his ſole Right, and very deſtructive to Mans Soul, debauches theſe Indifferents into great Impurity, to all that with Deſign and Reſolution will underſtand and uſe them ſo changed: To them that are unbelieving and defiled is nothing pure, but even their Mind and Conſcience is defiled. Tit. 1. 15.Titus 1:15But being underſtood aright, and according to their Nature, they return to their own Innocency and Purity, that is, the Purity of their Creation, and Diſpoſition by God, (for to the pure all things are pure) and to an Indifferency every way, in relation to Religion.

This was the Caſe the Apoſtle reaſons upon to the Corinths.

The Meats offered to Idols, the Idols Temple, were moſt impure to the Idolaters, and Superſtitions:

Yet the Idol could not expulſe God's Right, nor change the Nature of his Creation.

This was moſt amply declared in the Goſpel-ſtate of Things.

They that underſtood this, had a moſt Lawful and Free Uſe of thoſe very Places, and Meats, that were ſo polluted by the Gentiles: So that whether they eat, or not eat, it was all alike, in the things themſelves, upon any Religious account.

3. Indifferent Things may be made Appurtenances to Religion, without being extravaſated from their own Nature of Indifferency, by being put by the Authority of Eccleſiaſtick, or Civil Rulers, into a conſtant Concomitancy or Attendance upon ſuch or ſuch Religious Services, ſolely upon the account of that Humane Significancy, Decency, and Order the Nature of Man is apt to clothe all its Actions with. Juſt as in all Inſtalments of Magiſtrates, in Courts of Judicature, in Proceedings of Juſtice, in all the Grandeur of Humane Actions, there are ſome Rites, Formalities, or Ceremonies, Men find out, that give Order, Life, and Grace to the Carriage of them: Even ſo in Religious p. 43Services it is ſuppos'd they have the ſame Liberty; God is not ſo rigorous, as to deny it to them; they may appoint ſome things of a meer Humane Significancy, for Edification, which remain ſtill perfect Indifferents, and only wait upon Religion, and preſerve Diſcipline; and yet they may be impos'd, and pinn'd ſo faſt to Religion, that All muſt be obſerv'd together; no Publick Ordinance may be enjoy'd, with Allowance and Approbation, without them.

Now whether there is ſuch a Liberty granted by God to Men, to adjoyn any thing to his Worſhip, eſpecially ſo as to be made the Publick Standard, is more than the wiſeſt can, I doubt, reſolve in the Affirmative, to ſatisfaction: There are ſo many Appearances from Scripture, from ſound Reaſon, againſt any more than is commanded by God himſelf, or is of abſolute Neceſſity, Order, or Decency, ſo as to offer it ſelf to every ſober Man.

But allow to theſe Inſtitutions of Men all the Privileges of Indifferents, of theſe ſeal'd Indifferents, declar'd ſo by the Apoſtle, ſo that you allow no more; (for more cannot be allow'd, except you change them into Doctrine, which makes them worſe:) Allow, that they are the weak, who do not underſtand their full Freedom herein; then it follows, He that uſes them not, muſt not indeed think himſelf the better for not uſing them; but ſtill he has liberty, as in a thing indifferent in it ſelf, not to uſe them; and he ought by no means to uſe them with doubt, and ſo long as they appear unlawful to him; for then comes upon him that Thunderbolt of the Apoſtle, If he doubts, and yet does what he doubts of, he is condemned; becauſe whatever is not of Faith, is Sin. He that is fully perſwaded in his own mind to uſe them, may uſe them; and they ought to appear of that Value to him, that he can give God thanks for them with underſtanding; for that is one Character of the Apoſtles Indifferents, and a ſevere Teſt upon them it is.

p. 44But yet he muſt not think himſelf the better for them, or that ſuch things can commend him to God.

He muſt not uſe them to the ſcandaliſing the weaker than himſelf, even while the World ſtandeth; that is, while the Reaſon of Doubt can in the Nature of that Reaſon remain.

And he muſt allow, that his Indifferents are as ſubject to Scandal, as the Indifferents the Apoſtle diſcourſes upon are; and if the very reaſonably-to be-ſuppos'd Scandal in theſe (of themſelves) ſo harmleſs Indifferents, be well conſider'd, I doubt there will be found a great and wide Sea for this Leviathan to roll it ſelf in. Now that I may make this Conſideration more orderly, I ſhall diſtribute it according to the ſeveral Ranges of Perſons concern'd, and endanger'd by Scandal in theſe Indifferents. And I begin with

1. Thoſe that comply with that ſide of them which the Strongeſt chuſe, that is, the Uſe of them; becauſe this is immediately under the Apoſtles Eye: I ſay, that comply, but are not fully perſwaded in their own mind. Now the Apoſtle imputes their Compliance to the Power of Example, which is the freeſt ſort of Compliance: For, though he had taken notice of Deſpiſings in the former part of the Diſcourſe, yet he waves that; Impoſitions by Church-Cenſures, or Penalties, were quite out of his Thoughts; he arreſts them upon Example, the moſt ingenuous ſort of Compulſion, and ſubmitting to it the moſt ſpontaneous Conformity: Yet both to the Romans, and the Corinths, here he places the danger of ſcandaliſing and Scandal.

If thy Brother (ſaith he) be grieved with thy Meat, that is, not grieved that thou eateſt, but drawn to eat, as thou doſt, yet not perſwaded, as thou art, and ſo receiving a real Wound and Grief in his Conſcience, by following thy Example, thou walkeſt not charitably. More expreſly to this purpoſe the Apoſtle ſpeaks to the Corinthians, If any Man ſee thee, which haſt knowledge, ſit at Meat in an Idols Temple, ſhall not the Conſcience of him that is weak be edified p. 45to eat thoſe things which are offered to Idols? Thus evident it is, Example is that which the Apoſtles foreign in the very words points to. Now in that he lays this ſort of Scandaliſing ſo low as in Example, he plants his Argument with greater force againſt any other Way, that is more forcible than Example. Here then is the Scandal, as given. The Scandal taken, is the ruſhing againſt that Principle of Religion, That the full ſenſe of a Mans own Mind, and what is to him of Faith, is in Indifferent Things the Square of his Actions; and the contrary is Sin, and Scandal. This is moſt evident in the Apoſtle to the Romans; his whole Diſcourſe runs into this, as the Scandal he intends to ſpeak of. To the Corinths it may be more Diſpute where the Scandal lay, becauſe the Sin ſeems to be a Relapſe into Idolatrous eating, in an Idols Temple, the Meats offered to Idols: And that Expreſſion, of eating with Conſcience of the Idol, things offered to Idols, as offered to Idols, is at the firſt view almoſt enforcive of that Senſe; but by cloſer attention, it appears much otherwiſe: For, I obſerve, the Apoſtle upon the occaſion diſcourſes firſt the Caſe it ſelf, in the eighth Chapter: In Chap. 9. in a Figure transferred to himſelf, he treats the neceſſary Retreat from our own Liberty in ſome Caſes, as a motive to all Chriſtians to do the ſame. In the tenth Chapter he diſcourſes the great danger of Idolatry it ſelf, which might be drawn as a Snare upon both the weak, and the ſtrong, by often Converſe with Idolaters, and their Rites; and the intolerable Guilt and Danger of that, made forcible by ſeveral Arguments; and then towards the end of that Chapter, reſumes the plain Caſe of the weak, who not underſtanding Gods ſuperiour ſurmounting Right, over the Idols, conſider'd only the great evil of eating in honour to the Idol, and believed the Meat and the Temple irrecoverably defiled by it: They had not the knowledge, that an Idol was nothing, and therefore could not affect things themſelves, to all that keep themſelves pure, and p. 46know that Gods Right overcomes, and his filling all things excludes all others, and their Right becomes a Nothing. But ſome not having this knowledge, eat in a Temple Meats that had the Idols Superſcription and Image upon them (as they thought) not in any Honour to the Idol, but tyded along by Example to communicate in what they yet eſteemed defiled and polluted, though indeed it was not ſo, but to thoſe that eſteemed it ſo. This Point the Apoſtle plainly enters upon, Chap. 10. v. 23. going off from that of Idolatry, in theſe Words, All things are lawful, &c. And ver. 28. he thus opens what he intends; If any Man, as in a fright at ſo hainous a thing, as eating the defiled Meat, that had been conſecrate to an Idol, ſay unto you, This is offered in Sacrifice to Idols, eat not for his ſake that ſhewed it, and for his Conſcience-ſake, not thy own, that was ſcar'd at it, as if unclean in it ſelf, and yet might be drawn to eat it, as ſuch, by thy Example, not Idolatrouſly, but with a doubting Conſcience. And the very ſame Reaſon, why out of this Caſe of anothers Scandal, a Man might eat, even becauſe the Earth is the Lords, and the fulneſs of it, his Right cannot be retrench'd, nothing can be made unclean in it ſelf that is Gods; the very ſame is given for not eating, in caſe of Scandal, The Earth is the Lords, and the fulneſs of it; that is, We are not tied up to one Thing, to aſſert Gods Right in that only, that we muſt needs run our Brother into Scandal for it: The Earth, that has room enough; and the Fulneſs of it, a full Table (beſides that ſuppos'd to be the Idols) is the Lords, and his Bounty to be enjoyed in all, acknowledged, praiſed in all; ſo that we may pleaſe All, that is, conſult their trueſt Good, and give no Scandal; for that the Apoſtle means by pleaſing, and oppoſes it to grieving and wounding. Thus large I have been in bringing the Caſe to the Romans, and to theſe Corinthians to much the ſame level and pitch, (except the Meats be ſuſpected fouler by Dedication to an Idol, than p. 47by the meer Moſaick Interdict) that the main Point of Scandal might be ſetled. For, though I ſhall allow juſt Conſideration to all other Points of Scandal, and to the other Interpretation, viz. That the Apoſtle diſcourſes againſt thoſe Idolatrous Contaminations thoſe Pangs of Devotion, and Reverence of the Idol, the tender new-converted Chriſtian might relapſe into, by eating in the Idols Temple, at the Idols Feaſt; yet the main Point is, eating with offence, with a Conſcience not ſatisfied, the Meats that were pure in themſelves, but to them appeared impure; as is evident by the much different ſharpneſs of Style the Apoſtle uſes in the danger of Idolatry, and the Caſe of the Doubting Conſcience.

The immediate Principle offended againſt, is then, The Government Conſcience ought to have over Man, appointed it by God, againſt which nothing Humane ought to prevail, nor can do, but with the great miſchief of Scandal.

Beſides this, there is ſome other Rule, or Principle of Truth, guiding Conſcience, and preſſing upon it in caſe of Scandal; for Conſcience is not to guide a Man, but as it repreſents to him ſome Truth, to guide it ſelf and him by: elſe, as when the Blind lead the Blind, both will fall into the Ditch. And when this Principle, that preſſes hard upon Conſcience, and to which Conſcience defers it ſelf, is over-born, then a Man is ſcandaliſed.

The Principle, Conſcience, in the Caſe of the Romans, had lying hard upon it, was this:

Whatever God hath forbidden once, as unclean, is unclean, and is ſo long unclean, till we know that Prohibition is removed. The weak Chriſtian did not believe the forbidding ſome Meats as unclean, was removed; yet by the countenance of Example in the ſtronger Chriſtians, they were ſo hardy as to eat, while Conſcience was unſatiſfied, and ſo were ſcandaliſed.

p. 43Conſcience in the Corinths had this Principle looking it full in the Face; To eat in an Idols Right, in Honour to Idols, is an abomination to God. The weak Chriſtian abhorring Idols, or to eat in Honour of them, did not as yet underſtand there could be a Separation betwixt the Pollution of the Idol, and the Meat, or the Temple where he was worſhipped: yet emboldned by ſeeing the ſtronger ſit at Meat in an Idols Temple, they eat, and were inwardly affrighted at the unclean Meat they eat; they eat with Conſcience of the Idol, the Meat as offered to the Idol, through the force of Example; that is, abhorring indeed the Idol, and his Meat; but withal, fearing it, as an Evil, and looking upon the Meat as impure, becauſe ſacrificed to an Idol.

In both theſe Caſes the Apoſtle levels againſt the uſe of Liberty in the ſtronger, againſt impoſing by way of Example, to the ſcandal of the weaker; ſo tender a thing it is to offer but the Loweſt Rule of Compulſion in theſe Caſes.

The Impoſer then, though but by Example, is he that ſcandaliſes: The Complier againſt the Senſe of his own Mind, inſtructed not by Truth and Reaſon ſatisfying him, but by Example leading him, is the Scandaliſed.

Things being thus ſtated, let us obſerve the Scandal it ſelf, how it works in this Caſe.

1. There is an Act of high Diſobedience committed againſt God, and his Authority, repreſented by Conſcience; both in that Conſcience, deputed by God, is depoſed, and Example ſet up in its place; as alſo that a Divine Law upon Conſcience it ſelf, ſuppoſed to continue in force, is violated; for though it ſhould be indeed antiquated, yet if Conſcience knows not it is ſo, it cannot act of Faith and full perſwaſion, and ſo ſins.

2. Conſcience is hereupon grieved, wounded, and loſes its due Comfort.

3. This begets a Flatneſs and Formality in all Religious Services.

p. 494. A Lukewarmneſs to Religion in general; thus a Man is weakned by his Stumble and Fall, he lies proſtrate in all Religious Powers.

5. Conſcience loſes its due vigour and exerciſe of Authority.

6. There is danger of Apoſtacy from Chriſtianity it ſelf, or the true Senſe of Religion.

7. Hereupon the Soul is in danger to be loſt, and the work of God to be deſtroyed, and he for whom Chriſt died, to periſh, if not recovered by Repentance. Thus it was with the Romans and the Corinths.

Now to bring this to the Balance with Impoſitions in Ceremonies, or Indifferents, in after-Times. Firſt, Suppoſe the Sentiments of the Mind and Conſcience of many Chriſtians deeply ingag'd, and lock'd in this Principle, That in the Worſhip of God, no Man may add, or diminiſh, ſo much as to a Point, beyond Divine Inſtitution, and the moſt natural Circumſtances, and neceſſary Adherencies of all Solemn and Grave Humane Actions: That there muſt be nothing of Humane Device, for Edification or Significancy, but what is preſcrib'd. And no Man can deny, but this is a ſafe Poſition, conſidering both the Stream of Scripture, ſound Reaſon, and the Experience of all Ages, how much miſchief hath come ſtealing up from Ceremonies, as high as to Idolatry and Superſtition.

But let us withal allow, That though no Man can be the better for uſing theſe Indifferents, nor the worſe for not uſing them; yet there is a Liberty to uſe them, without being the worſe for uſing them, if a Man be fully perſuaded in his own mind concerning them. It muſt remain yet, that according to the Apoſtles Doctrine, every Man that uſes them, and doubts of their lawfulneſs with reſpect to the forenamed Principle, is condemned in the uſing them, becauſe not of Faith, and ſo ſubject to all the juſt-now-recounted Miſchiefs of Scandal.

p. 50And that therefore, He that uſes them ſo as to preſs thoſe that are otherwiſe minded, to a Conformity, by his Example (if it be no more), much more if by Deſpiſings, Cenſures, Vexations, Penalties; he does not walk charitably, he ſins againſt Chriſtians, wounds their weak Conſciences, and ſo ſins againſt Chriſt in a high Degree; and for his Ceremonies, the work of God is deſtroyed, and he for whom Chriſt died periſhes, if not ſav'd by Repentance. Now how high does this riſe up to the Woe Chriſt denounces on him by whom Scandals come?

For, it cannot but be ſuppos'd, there are many that are wrought upon, againſt the ſenſe of their own Minds, to ſuch a Conformity, as wherein they cannot but condemn themſelves wherein they ſeem to allow themſelves, or do indeed allow themſelves, ſo far as the outward Act reaches: Who can doubt, but in theſe days there are ſuch, as well as in the Days of the firſt Chriſtians? Yea, happy are many of thoſe that Conform, if they do not condemn themſelves wherein they allow themſelves, and carry the Miſchief of their Scandal within themſelves, ſilently from others, and often ſecretly from themſelves.

And even where Men ſtand out againſt all preſſure upon them, and will not receive this Dint of Scandal, yet it is ſtill a Scandal offered, while unaccepted.

All this now ſeems ſo ſtrong againſt impoſing in things of Indifferency, for fear of Scandal in them, that it is wonder there ſhould be any Impoſition known in ſuch things among Chriſtians, for fear of Scandal; and yet in theſe very things of Indifferency, Scandal hath run like Wild-fire, bluſter'd and roar'd like a Tempeſt, in theſe of all things, to chuſe, and that in all Ages within the Chriſtian World, and even under Proteſtancy it ſelf.

But I a… to conſider Scandal in a ſecond Rank, viz. of thoſe who do vehemently and zealouſly fall in with Conformity to theſe Impoſitions in Indifferents, yet they may p. 51be ſcandaliſed, and that very deeply. This Caſe does not, I confeſs, ariſe out of the Apoſtles Diſcourſes, except by the other Interpretation of the Scope of that to the Corinths; which gives it not onelyonly, as if Compliance againſt the Sentiments of Conſcience, upon the Truſt of Example, were the Sin and Scandal; but that the weaker Chriſtians, not having the Knowledge of the ſtronger, doing as they did, and not prepoſſeſs'd as they were, that the Idol was nothing, ſunk into ſome Degrees at leaſt of Idolatrous Reverence and Worſhip, as if they knew no other Reaſon of eating in an Idols Temple, but Devotion to him: And this kind of Scandal, though I believe the drift of the Apoſtle is chiefly as I have explained it, yet too often falls out in theſe Caſes. Thoſe Ceremonies that have been promoted into Divine Services, or into the Ornament of Religion, and the Places of it, have been, though dangerouſly enough, yet not ſo ill deſign'd, as afterwards abuſed by more Ignorant Perſons, who greedy and fond of a ſenſual and external Religion, have been tranſported upon Superſtition, and ſometimes downright Idolatry; and this often noted in Scripture under the very Name of Scandal. Thus I before obſerv'd in the Caſe of Gideons Ephod, his Houſe and all Iſrael were inſnar'd beyond the firſt Intention: Thus in the Brazen Serpent, continued (no doubt) in memory of the Miracle; yet afterwards prov'd ſo great a Snare, that they burnt Incenſe to it. And it is moſt likely, Balaam caſt his Snare at firſt in a leſs-guilty Feaſting with the Midianites upon their Idols Sacrifices, not known to be ſuch poyſonous Meat, and by degrees toll'd them on into the midſt of the Congregation and Aſſembly of Idolaters. Thus the Apoſtles, by Divine Direction, condeſcending to the weakneſs of Convert-Jews among the Romans, on conſideration of the Divine Command in ſome of their Rites but juſt now expiring, degenerated afterward into ſuch a Judaiſm, that the ſame Apoſtle was moſt ſevere againſt it; and that very p. 52Strength of the Corinthian Chriſtians, or at leaſt the Weakneſs of the Unknowing, following their Example, became afterwards into an infamous Doctrine, the Doctrine of Balaam, and the very inchanting Seduction of the Propheteſs Jezebel, who taught the People of Chriſt to commit Fornication, and to eat things offered to Idols, in honour to them. The bringing in of Pictures into Places of Religious Worſhip, ſuppoſe it as innocent as could be ſuppos'd at firſt, yet was abus'd ſpeedily into all imaginable Corruption; and it is much to be fear'd, all the Remonſtrances concerning more Innocent Rites, as they can't vindicate them from Scrupuloſity on one ſide, ſo can't preſerve them from Mens placing too much of their Religion in them on the other, whereby the true Conſcience of it is weakned, the Vertue and Vigour of Conſcience in things truly Religious, weakned and ſpent, by having been laid out unneceſſarily upon extern Obſervances; and looſneſs of Life, like Fornication with eating things offered to Idols, breaking in upon the Commute of ſuch Flatteries of Conſcience for ſubſtantial Piety, as the Jews would exchange New-Moons and Oblations, for Juſtice, and Mercy, and walking humbly with God.

It muſt be indeed acknowledg'd, not onelyonly Humane Appointments, but even Divine Commands, are ſubject to the Injury of Scandal; but with this difference: One cannot be cut off, though Scandal preſſes never ſo hard; the other may, and ought: For, in all things not ordained by God, the Principle ſinned againſt in Scandal is the exceeding Purity of Religion, the ſubſtantial Piety, and moſt Spiritual and Rational Worſhip of himſelf God requires and expects by his Word; and that all things he has commanded be adjuſted to thoſe Ends, even as he provided them; and all he has not commanded, ſhould ſtand off, or at leaſt be preſently ſuperſeded, when become the Prey of Scandal. Yet on the other ſide, Scandal ſhelters it ſelf under Order, Decency, or Edification of the Ignorant, Obedience p. 53to Authority; and preſſes on to the utmoſt under them.

3. The third ſort of Scandal ariſing from Indifferent Things, upon thoſe that will not be at all perſwaded to a Compliance with them; even they may be ſcandaliſed, by unlawful and very ſinful Cenſoriouſneſs, and Paſſion; placing too much of their ſenſe of Religion upon their diſlike of ſuch Additions to Divine Worſhip; Diviſions and Separations on both ſides from the Publickeſt Worſhip of God, and National Union in Religion, beyond the Merit and Quality of the Cauſe, or further than the Caſe at its utmoſt extent can require; and if the Sin of Schiſm be ſuch, as the endeavour'd Notion of it would make it, a Fall into the great Sin of Schiſm.

The Principle offended againſt in this ſort of Scandal, is, That great Love of Chriſtians, and Union in Divine Worſhip, in Truth, and Peace, made ſo Fundamental in Chriſtianity by Chriſt and the Apoſtles.

The pretence of Scandal lies too both ways, That for the ſake of ſuch Additionals, we may deſert thoſe much higher Conſiderations, and Reaſons, and Cauſes of Love and Union, and our Obligations to them.

The Apoſtle repreſents this great Miſchief, not under the formal Account of Scandal, in the Diſcourſe to the Romans, though I doubt not he after refers to it expreſly as ſuch, when he joyns Scandals and Diviſions together; but Rom. 16. 17.Rom 16:17in the Diſcourſe it ſelf he both ſets out the Heat on both ſides, in judging and deſpiſing, and argues on both ſides, with higheſt ſtrength of Divine Reaſon, againſt the Evil both ways.

And this is certain, The more excellent our Religion, the more deſirable our Publick Worſhip and Communion, for the Piety, Rationality, and Order of it, the more pure our National Church, and Aſſociation in Religion is, and the greater the Sin of Separation; the more does the Apoſtles p. 54Argument againſt ſcandaliſing for the ſake of Indifferencies, preſs and urge us: Why ſhould our Good be thought evil of, or blaſphem'd? Why ſhould our Publick Worſhip, and National Religion, be once thought to be Ceremony? Why ſhould our Communion be clogg'd with things of no greater avail, than Meat and Drink? Why ſhould we loſe thoſe from our Communion, who own, The Kingdom of God is Righteouſneſs, Peace, and Joy in the Holy Ghoſt; and contend for thoſe Divine things, though they have not leiſure and freedom for Ceremonies; when they that ſerve God in them, though they cannot joyn in leſſer things, yet as they are accepted of God, ſo ſhould be approved of Men? Or if the Sin of Separation be ſo great, and even Schiſm it ſelf, why for our Meat, for our Indifferent things, ſhould they periſh, for whom Chriſt died; or ſuch a Work of God as appears in them, be deſtroyed?

4. The Severity, Paſſion, Tranſport beyond the Values of the things themſelves, and taking up the Inſtruments of Cruelty, cannot be without Scandal upon the Impoſers of Indifferency; and thoſe that will needs be Task-maſters under them, cannot be without Scandal: For, while they ſeem to be zealous of Order, Decency, Uniformity, they ſin againſt the Precepts of Love, Ʋnity, Mercy, Peace, and exchange too often thoſe excellent Paſtoral-Staves of Beauty and Bands, for the Inſtruments of the fooliſh Shepherd, Zech. 11. 7. 15, 16.Zech 11:7Zech 11:15Zech 11:16that extend not to any true Acts of Paſtoral Care, Viſiting, Healing, Feeding, but Tearing and Rending.

Laſtly, By-ſtanders and Neuters have the Woe to the World, becauſe of Scandals, coming upon them; for they miſ-judge of the excellent Religion of the Goſpel, by theſe great Miſcarriages; and it falls under their miſrepute, as if it ſtood in Ceremonials: in regard of whom, the Apoſtle was ſo cautious, that the Good of Chriſtians ſhould not be evil ſpoken of, as if the Kingdom of God was only Meat and Drink. For whereas the Subſtantials of Chriſtianity juſtifie p. 55themſelves to the Conſciences of all Men, Ceremonials lead to Atheiſm; as if Religion were but the Craft of Parties, uſing Trifles for Intereſt, Rule, and Domination; and Differences in the Profeſſion of it, when multiplied by Diſputes about theſe Indifferents, bring miſtruſt upon all, as if there were nothing certain. Laſtly, the Heats, Cruelties, and Perſecutions uſed on theſe Accounts, cannot but look very ſtrange, and full of horrour, to the very Light of Nature.

For, how can it but appear Prodigie, and Portent, that Chriſtian Religion, that counted upon nothing but Perſecution of it ſelf in the World, ſhould turn the Weapons uſed againſt it, upon it ſelf; as hath been moſt notoriouſly infamous in the Popiſh Inhumanities? Or what Stranger can think well of ſuch a Chriſtianity? And then more dire it is, that Proteſtant Religion, branding Popery as a Religion of Blood, ſhoud be ſo much as tinctur'd with any of that Spirit; and that any of theſe Evils ſhould be for the ſake, and upon the account of Indifferents, that are acknowledged to be deviſed by Men, that are not equal to Gods Law, that may be chang'd, for which other Countries, that uſe them not, are to be condemn'd; whereas Subſtantial Order and Decency are the ſame throughout the World, ſome ſmall Local Differences allowed for.

This is the great Cauſe of Complaint: But on the other ſide, the Reaſons that appear to Diſſenters againſt them are great and weighty in themſelves: Let them be miſtaken in the Application; yet a great Reaſon on the contrary to any thing, if miſapprehended, is of much more weight, than a very ſlight and inconſiderable Reaſon for it, however true: And, though in a much inferiour Cauſe, I acknowledge, yet I hope it is not unlawful to make an Alluſion to that unavoidable Argument againſt Atheiſm, That the enduring of inconſiderable Inconveniencies, though certain, is much more eligible to a wiſe Man, than the adventure p. 56upon intolerable and endleſs Inconveniency, though ſuppos'd uncertain. In a like manner, though of a lower conſequence, and yet not altogether lower, The great miſchief of Scandal, though poſſibly upon miſtake, is not to be hazarded upon, ſuppoſe, the more certain little Inconveniences of Mens not conforming to Indifferencies.

But that there may be a more equal Poiſe of the Matter, I ſhall briefly preſent the Objections againſt Indulgence to Diſſenters in Indifferencies, upon the account of Scandal, and the Anſwers that may be returned to them.

Object. 1. If Scandal were an Argument againſt things, we muſt go out of all things, even out of the World, nay, out of Religion it ſelf; for all things are full of Scandal, even the beſt things.

Anſw. It would be yet a conſiderable Service done to the World, the Chriſtian World, if but ſo much of Scandal were defalk'd, as hath its play in Indifferents: The abatement would be above what can eaſily be believed, if all that hath ſwell'd the Account of Scandal from Indifferent Things, had been wiſely and thriftily cut off, from the entrance of Chriſtianity to this day.

And the Sting of the Argument, why it ſhould have been, and yet ſhould be ſo, is, That they are but Indifferents that are ſpoken of, the Uſe of which makes us not the better, nor the non-uſe the worſe: But the miſchief of Scandal is incomputably great, ſo that the advantage of ſuch an Abatement had brought Infinite Recompence with Uſury, in Truth and Peace, for that little Profit, if any, that could grow from barren and dead Indifferents in Religion, though conſidered as ſeparate from Scandal.