The Dying Mans Testament to the Church of Scotland, Part 1 – Part 2

The Dying Mans Testament to the Church of Scotland · Part 1 – Part 2

p. 4PART I. The sum of it.

THese doctrins being in the words, and Scandal being a great part of the challenge of the Nicolaitans, or at least a great aggravation of their challenge, and also being a most necessary thing for a Christian's daily walk, to be carefully taken heed unto, there is ground here to speak to the same, (in a time especially wherein offences abound) and that in respect of what is calledfor, both in private persons and in Church-judicatories; or, of private scandals, and such as are publick. We shall draw what we would say of the first to these five, 1. To shew what an offence is. 2. To shew how it is given. 3. To shew some considerations that ought to deter from giving of it. 4. To shew what weight it ought to have on a Christian in his walk. 5. Point at some directions necessary to be adverted unto when offences are rise and multiply.

CHAP. I. Several Distinctions of Scandal.

FOr clearing of the first two, we shall premit some distinctions; and we would advert, that by offence here, is not understood that which doth actually displease or grieve another alway: for there is a great difference betwixt displeasing and offending; as also betwixt pleasing and edifying: for, one may be displeased, and yet edified; well satisfied, and yet offended. First then, we are to distinguish betwixtFirst Distinction. displeasing and offending; for, here offence is p. 5taken in opposition, not to a man's being pleased, but to his edification; and so offence or stumbling in short here, is something that doth, or may mar the spiritual edification of another, whether he be pleased or displeased, as by comparing Rom. 14. ver. 13. with ver. 20, and 21. is clear: for what he first calleth a stumbling-block, or an offence, he expoundeth it afterward to be any thing that may be the occasion of a fall to another, and make him stumble, or weak, or to halt in the course of holinesse, as some block would hinder or put a man in hazard to fall in the running of a race; And from this is the similitude drawn in this phrase.

2. Scandal is either given only, or taken only, orSecond Distinction. both. Given only, is, when one doth lay something before another which is apt of it self to cause him fall or sin; although the other do not fall by occasion of it, yet if it be inductive to sin of its own nature, it is an offence or stumbling-block, as Christ saith to Peter, Matth. 16. Thou art an offence to me; though there was nothing could stick to Him, yet that was in its nature such, which Peter had given Him in advice. 2. It is taken only, when no occasion is given, but when a man doth what is not only lawfull, but necessary, and yet others from their own corruption do carp thereat, and stumble thereon: Thus did the Pharisees offend at Christ, Matth. 15. 12. who did never give offence to any; and this is common to wicked men, that stumble where no stumbling-block is, and, as it is said, they know not whereat they stumble, Prov. 4. 19. This also is called passive offence, as the other is called active. 3. It is both given and taken, when there is something active on the one side, that is apt to draw another to sin, and something that is yielded unto on the otherside, and the bait is accepted: This was it in that stumbling-block which Balaam laid before Israel; and thus ordinarily it is amongst men, who, having corruption, are soon inflamed in p. 6lesse or more with every incitement. Thus, Gal. 2. Peter gave Barnabas offence, and he took it, when he was also carried away to dissemble. It is this active Scandal that properly is to be enquired in, and is meant here, which is, in short, any deed or word that in it self is apt to make another to sin, or to weaken them in their spiritual course, either in respect of life, or comfort, and that whether the person be actually stumbled or not, or whether the person actually intend offence or not. In all this we are to understand, that one act may be offensive in many considerations, as one deed may be against many commands, and be many wayes sinfull.

3. There are doctrinal offences, and there are someThird Distinction. that are practical: doctrinal, are such as flow from matters of judgement, wherein men vent some untruth, and so lay a stumbling-block before others, this is to break a Commandment and to teach others so to do, Matth. 5. 19. And this is sometimes also in matters of practice, when a corrupt practice is defended, as these Nicolaitans strove to do theirs. Scandall in practice, without any doctrinal defence, is, when doctrine being kept pure, a person falleth in some practice, that of it self without any verball expression, is inductive to sin. Thus David's adultery was a scandal: and this was the fault of the Priests, that made the people stumble at the Law: And thus every publick or known irregular action is offensive, because it is of ill example to others, or otherwise may have influence on them to provoke to some sin.

4. We may distinguish offences according to theFourth Distinction. matter thereof. And, 1. some are in matters that are simply sinfull in themselves, and have this also following on them: Thus all errors and publick sinfull practices are offensive. 2. Some matters are not simply and in themselves sinfull, yet have the appearance of evil, 1 Thess. 5. 17. and thus dangerous and doubtfull expressions in doctrine, that have been, or p. 7use to be, abused; and practices also that are not becoming that honesty and good report which a Christian ought to study, as it is Philip. 4. 8. 9. are offensive. In the first respect, David would not take the name of Idols in his mouth, Psal. 16. because others did too much reverence them: Of the last sort was Peter's dissimulation and withdrawing, Gal. 2. because, that appeared to strengthen the opinion of the continuing of the difference betwixt Jew and Gentile, &c. for that cause, Paul would not circumcise Titus, Gal. 2. 3. and did condemn eating in the Idoltemples. 3. Some offences are in matters otherwise lawfull and indifferent, though not necessary, as the eating of, or abstaining from meats, or what was offered to Idols in the primitive times, which was indifferent to be done in the house of an Heathen, and so was sometimes lawfull, but was not indifferent to be done in the Idol-temple, because that had the appearance of evil, as if he had had some respect to the Idol; nor was it to be done, if any weak Brother had been at table in the house, because it grieved him, 1 Cor. 8, and 10. It is these last two, (and more especially the third) that are concerned in the doctrine of offences properly, and do rather arise from circumstances in the thing, as time, place, person, manner, &c. than from the deed considered in it self.

5. We may distinguish them in respect of the intentFifth Distinction. of the work, or of the worker: some things may be offensive in themselves as so circumstantiated, and yet not be so to the person that may give offence by them, I mean, not be esteemed so; and thus was Peters offence which he laid before Christ, Matth. 16. And sometimes the person may intend the others advantage, and yet may offend and stumble him, as Eli intended his sons good, but really by his too gentle reproof did stumble them by confirming them in their offence; And thus some, by unseasonable reproofs or censures, and commendations also, may really p. 8make another worse, although they intend the contrary.

6. Whence ariseth another distinction of offences,Sixth Distinction. viz. from the matter of a practice, or from the manner of performing of it, or the circumstances in the doing of it: for, as it is not an act materially good that will edifie, except it be done in the right manner; so will not an act materially good keep off offence, if it be not done tenderly, wisely, &c. And often we find circumstances have much influence on offence, as times, persons, places, manner, &c. for, it is not offensive to one to pray or preach, but at some times, as before an Idol, or on an Holy-day it may be offensive.

7. As sins are distinguished in sins of omissionSeventh Distinction and commission; So offences may be distinguished also: for, some give offence when they swear, pray irreverently, &c. others, when there is no seeming respect to prayer at all, in the very form; for this fostereth profanity as the other doth: And for this Daniel will open his window, lest he should be thought to have forborn prayer: and this offence of omission, or omissive offence, is not guarded against only by doing what is duty, except there be also a doing of it so as conveniently, and as becomes it may be known to be done, as in the former instance: and this, Rev. 6. 9. is called the holding of the Testimony; and it is this mainly that is edifying to others, when the light of holinesse doth shine; and when that is vailed, others in so far have darkness to walk in, and so it is as to them an occasion to stumble, because they hold not forth the light unto them; but still this is to be done without affectation or ostentation, lest a new offence should follow thereupon.

8. Some offences contrare the graces of GodsEighth Distinction People, and these make them sad; some foster corruptions, and these are too pleasant: thus, soft reproofs, corrupt advices, flatteries, &c. minister matter to many to fall on.

p. 99. Some offences may be called personall, when aNinth Distinction. person committeth them in his private carriage, that is, when his way of eating, drinking, living, &c. offendeth others, although he hath no medling with them, but live retiredly: Some again are more direct offences (as the first are indirect and consequential) that is, which flow from men in their publick actings, or in their mutual converse with others, which have more direct influence to offend.

10. Offences may be distinguished as they hurtTenth Distinction. folks either by pleasing them in their corruptions and strengthening them in what is sinfull, or when they hurt by irritating and stirring up corruptions to vent. In the first respect, too much gentlenesse in admonitions, rashnesse or imprudence in commendations of what is good in one, or extenuation of what is evil, corrupt advice, and such like, do offend: Thus Iona…ab offended Amnon, 2 Sam. 13. and Eli his sons. In the last, sleighting of men, wronging of them, or not condescending to remove a wrong, or to vindicate our selves, if there be a supposed wrong, doth grieve and offend; so do evil-grounded reproofs, or unadvertent admonitions that are not seasoned with love, hard reports, &c.

11. We may consider offences with respect to theEleventh Distinction. party offended; and so, first, we offend friends in many respects, whom, it may be, we would not desire to grieve, yet unadvertingly we stumble them, and hurt their spiritual condition by unfaithfulnesse to them, carnalnesse in conversing with them, siding with their infirmities, and many such like wayes. Or, secondly, they are enemies, or such to whom we bear no such respect, these also are scandalized when they are provoked through the carnalness of our way to judge hardly of us, or of Religion for our sake, or to follow some carnal course to oppose what we carnally do, when we irritate them and provoke their passion, &c. and thus men in all debates are often guilty, whether p. 10their contest be in things Civil, Ecclesiastick or Scholastick, when, beside what may further their cause (suppose it to be just) they do not carry respectively to the adversary, and tenderly and convincingly, so as it may appear they seek the good of their soul, and their edification, even when they differ from them. Thirdly, we may look on offence as it offendeth wicked or profane men, possibly Heathens, Jews, or Gentiles; they are offended when hardened in their impiety by the grossnesse and uncharitablenesse of those who are professedly tender: thus it is a fault, 1 Cor. 10. 32. to give offence either to Jews or Gentiles, as to the Church of God. Fourthly, Amongst those that are tender, some are more weak, some are more strong: the first are often offended where there is no ground in the matter, as Rom. 14. 1 Cor. 8. &c. and it venteth readily by rash judging and censuring of others that are stronger than themselves, for going beyond their light, or because of their seeming to be despised by them, &c. which sheweth wherein the offence of the strong also lyeth; therefore these two are put together, Rom. 14. 3. Let not him that eateth, (that is, him that is strong) despise him that eateth not: And let not him that eateth not (that is, the weak) judge him that eateth.

12. Offences may be considered as they directlyTwelfth Distinction. incline or tempt to sin, either in doctrine or practice; or, as they more indirectly scare and divert from, or make more faint and weak in the pursuing of holinesse either in truth or practice: Thus a blot in some professor maketh Religion to be some way abhorred; this especially falleth out when Ministers and Professors that are eminent, become offensive: For that is as a dead fly in the box of the Apothecaries oyntment▪ that maketh all to stink: Thus, Mal. 1. the Priests made the people stumble at the Law; as also did the sons of Eli, 1 Sam. 2. and this is charged on David, that by his fall he made the Heathen blaspheme: p. 13and thus contention and division amongst Ministers and Disciples is insinuated to stand in the way of the worlds believing in, or acknowledging of Christ, as it is, Ioh. 17. 21.

13. Sometimes Scandal is in immediate duties ofThirteenth Distinction. religious worship, as praying, preaching, conferring, speaking, judging of such things, &c. that is, either by miscarrying in the matter of what is spoken, or by an unreverent, light, passionate manner, &c. or, it is given by our ordinary and common carriage in our eating, drinking, apparelling, manner of living, buying and selling, &c. that is, when something of our way in these things giveth evidence of pride, vanity, unconstancie, covetousnesse, addictedness to pleasure, carnalnesse, or some such thing wherby our neighbour is wronged: Thus the husband may offend the wife, and the wife the husband by their irreligious conversing together, whereby one of them doth strengthen the other to think exactnesse in Religion not so necessary. And so a servant who hath a profession may stumble a master, if the servant be not faithfull and diligent in his service.

14. Again, some offences are offensive, and areFourteenth Distinction. given from the first doing of the action; thus where there is any appearance of evil, the offence is given in this manner. Again, offence may be at first only taken and not given, and yet afterward become given, and make the person guilty, although in the first act he had not been guilty. This is, first, when suppose a man eating without respect to difference of meats as he might do indifferently, if he were told by one that such meat were offered to an Idol, and therefore in his judgment it were not lawfull to eat it, although before that, it were not offence given, but taken, (he not knowing that any were present that would offend) yet if he should continue after that to do the same thing, it should be offence given upon his side. Secondly, If a man should know one to have taken offence at him, or his carriage, in a thing indifferent (although he had given no just occasion thereof) and if, after his knowledge thereof, he should not endeavour to remove the same according to his place, In that case the offence becometh given also, because he removeth not that stumbling-block out of his brother's way.Fifteenth Distinction

15. Some offences are offensive in themselves, that is, when the thing it self hath some appearance of evil, or a tendencie to offend in it self. Again, some but by accident in respect of some concurring circumstance of time, place, &c. Some offences also may be said to be given of infirmity, that is, when they proceed from a particular slip of the party offending, when they are not continued in, stuck to, or defended, or, when they fall into them, not knowing that they would be offensive; and when that is known, endeavouring to remove them. Again, other offences are more rooted and confirmed, as when a person hath a tract in them, is not much carefull to prevent them, or remove them, is not much weighted for them, but sleighteth them, or defendeth them, &c. This distinction of offences answereth to that distinction of sins, in sins of infirmity and sins of malice: which maliciousness is not to be referred to the intent of the person, but to the nature of the act; so is it to be understood here in respect of offences.

In the last place, we may consider that distinctionSixteenth Distinction of Scandals in private and publick: both which may be two wayes understood; either, 1. in respect of the witnesses; or, 2. in respect of the nature of them. 1. It is a private scandal in the first respect, which doth offend few, because of its not being known to many, and so a publick offence in this respect is a scandal known to many. Thus the same offence may be a private offence to one at one time, and in one place; and a publick offence to another, or the same person, in respect of these circumstances. In the last respect, a privat p. 13offence is that possibly which doth stumble many, yet is not of that nature, as publickly, legally, or judicially it might be made out to be scandalous, for the convincing of a person offending, or of others, although it may have a great impression upon the hearts of those who know it. Thus the general tract of ones way and carriage (who yet may be civil, legal, and fair in all particulars) may be exceeding, offensive, as holding forth to the consciences of those that are most charitable to him, much vanity, pride, earthly-mindednesse, untendernesse, want of love and respect, and the like; which saith within the heart of the beholders, that there are many things wrong, when yet no particular can be instanced wherein the person cannot have fair legal answers; Of this sort are unseasonable starting of questions, or doubtfull disputations, Rom. 14. wherein possibly the person may assert truth, yet by moving such things, at such times, and in such expressions, he doth confound and shake the weak: Those offences especially arise from a supposed unstreightnesse in the end, excesse in the manner of a thing, disproportionablenesse betwixt a man's way and his station, and such like, whereof a man may have much conviction in himself, from observing of such an ones way; yet it is not a publick offence in the sense spoken of here, because there is no demonstrating of those. Thus Absolom's insinuating, self-seeking way gave evidence of pride; and such as Paul speaketh of, Philip. 1, and 2. that some preached out of envie, and others sought their own things, &c. are of this nature, which by his discerning he was convinced of, yet did not found any sentence on them.

Again, oppositly to these, Offences may be called publick, when there is a possible way of bearing them out before others, or instructing them in particulars to be contrary to the rule, as drunkennesse, swearing, &c. These may be called ecclesiastick or p. 14judicial offences, as being the object of Churchcensure, all the other may be called conscience, or charity-wounding offences, because they are the object of a persons conscience and charity, and do wound them, and are judged by them, and may be the ground of a christian private admonition but not of publick reproof; or rather may be called unconsciencious, and uncharitable offences, as being opposit to conscience and charity.

Many other distinctions of Scandals may be given,Other Distinctions of Scandal. as, some are immediate, that is, when we hear or see what is offensive from the person himself; Some again are mediate, and so the very reporting of something that is true may be offensive to those to whom it is reported; As, 1. when it may alienate them from, or irritate them against another person. 2. When it may occasion some sinfull distemper, or incite to some corrupt course, or any way provoke to carnalnesse, those to whom it is reported; and thus offence differeth from slander: for, slander affecteth and wrongeth the party spoken of, who, it may be, is absent: Offence again, stumbleth those who are present, although the same act in a person may be both a calumny and an offence upon different considerations. Thus Ziba calumniateth Mephibosheth, but really stumbleth and offendeth David, 2 Sam. 16. (although David was not so displeased with him as Mephibosheth was) So also Doeg calumniateth David and the Priests in a thing which was true, but really offended Saul, as the effect cleared, 1 Sam. 21, and 22. Also some things offend others properly; as when a Minister faileth in giving of an admonition prudently, or seasonably. Again, some things offend virtually, when, it may be, a Minister giveth an advice in season, but in something hath not condescended formerly, whereby he hath not such accesse with his admonition to edifie; Thus Paul prevented offence, when by becoming all things to all, he made way for his being p. 15acceptable in his station. Again, some offences may simply be offences, as having hurt with them. Some again may be comparatively; so it is when a thing actually hurteth, not by an emergent losse, but when it keepeth from that growth and edification, that otherwayes might have been, it's a comparative losse, and so offensive.

CHAP. II. Holding forth what Offence is not, and what it is.

THese generals may give a hint of what is signified by Offence and how it is given. To adde a word more particularly to the first Question, Let us consider, 1. what offence is not; 2. what it is. 1. It is not alwayes any hurtfull and actually displeasing thing to the party that is offended; and so is not to be constructed such, or not, from their pleasure, or displeasure. 2. It is not alwayes to be judged by the matter; for, an offence may be in a lawfull matter, that simply is not to be condemned, as in eating, drinking, taking wages for preaching, &c. 3. It is not alway to be determined by the effect; sometimes one may be offended, when no offence was given: sometimes again, offence may be given, and the person be guilty thereof (as hath been said) when no actual stumbling hath followed, but the thing of it self was inductive thereto. 4. Nor is it to be judged by the person's intention; one may be without all design of hurting, who yet may really wound, and offend another, and be guilty by rashnesse, omission, too much love and condescension in sparing, unfaithfulnesse (it being much to be faithfull to one that we love, and, which is a pity, we are readiest to offend them, as in Ionadab's case to Amnon; yea, in Iob's friends to him, &c.) inconsiderate zeal, imprudency, or falling in some thing, that is as p. 16a dead fly, which may make much that is profitable, become unsavoury. 2. Scandal then must be something accompanying some external deed or word (for internal give not offence) which being considered at such a time, in such a place, or in such a person, &c. may be inductive to sin, or impeditive of the spiritual life or comfort of others. When this doth flow from a sinfull act, it is not so difficultly discernable, readily all actions that are materially evil, are clear; but the difficulty is when the matter is lawfull or indifferent in it self; or when it is in the manner and other circumstances of a lawfull or necessary duty, then to discern when they become scandalous in such respects; and accordingly to be swayed to do or abstain in the matter, and to do in this or some other manner, as may eschew the same. This properly and strictly is that which is called offence, and is that wherein most wisdom is to be exercised in ordering and regulating us in the use of christian liberty; and concerning this are the great debates in Scripture, that men may know, that not only the Command is to be looked unto in the matter of the act, so that nothing be done against it in that respect, nor only that our own clearnesse be considered▪ that we do nothing doubtingly, but that others be considered also that they by our deed be not in their spiritual estate wronged or hurt▪ that is, to do or abstain for consciencesake, not our own, but of him that sitteth with us, 1 Cor. 10. 24, and 28. for, if charity and love be the end of the Law, and men ought not only to seek their own things, but the things one of another, and love their neighbour as themselves, then ought they to seek their neighbours edification as their own, and to eschew the prejudging of them. Hence Scandal is opposit to that charity and love, and also to that respect which we ought to carry to our brother, Rom. 14. v. 10, and 15. yea, it is a scandal and offence as it is opposite to, and inconsistent with, love to his spiritual wellbeing; p. 17and so, in a word, that which is apt to make him worse in that respect, or that which may impede and hinder his spirituall growth and advancement therein, is an offence and scandal, Rom. 14. 21. And thus a scandal differeth from an injury: for, this hurteth his person, name, or estate, or some outward thing; that, again, hurteth his spirituall condition, either by wronging his livelinesse, or activity, or comfort, &c. though the same thing often, which is an injury, is an offence also, but not contrarily.

CHAP. III. Concerning the severall wayes that Offence may be given.

IT is hardly possible to shew how many wayes one may offend another, there being so many, yea, so very many wayes whereby men both wrong themselves and others; yet, by considering the effects that offence given, hath, or may have upon others (although the effect follow not) and by considering that upon which active offence worketh, and which usually is offended at in another, We may draw them to some heads accordingly; As, 1. men may be drawn to some sinfull action upon such an occasion: thus an action materially lawfull and good in it self, becometh a scandall, when by our deed another is fostered in some sin, or encouraged to commit it, as supposing himself to be strengthned therein by our practice; Or when it may occasion others to go beyond our intent, or to do what we do in another manner which may make it sinfull: So, zeal inconsiderately vented, may strengthen folks in passion; and thus eating in Idols temples (which in it self was nothing) was scandalous when done publickly, because it strengthned Idolaters to think somewhat of their …ols, and made others who were weak, to continue p. 18some respect to them, because they supposed such men, by such a practice to do so; or made some judge them to have respect to Idols, and so to be lesse in their esteem; or, caused others to eat with respect to the Idol, when they themselves did it without it: Thus doubtfull expressions in points of Truth▪ and uncircumspectnesse in not abstaining from all appearance of evil, or what doth appear to be evil to such a person, and at such a time, &c. may be offensive; as suppose one in their apparrel, diet, or otherwayes, should by some be conceived to go beyond their station, and what is fit at such a time, or be an occasion to some others indeed to exceed, when, without such misconstructing beholders, there might be nothing offensive in the deed it self; and thus the deed of one person may be offensive (supposing him to be esteemed proud, covetous, unclean, &c.) which would not be so in another: So also, a thing will be offensive to one, and not to another. Wherefore, in reference to Offence, men would have an eye on themselves, and what generally they are reputed to be, and so would abstain from the least appearance of what is supposed to be predominant in them, as also they would have respect to others that are present, or may be hearers or beholders, considering what are their thoughts of them, or of such deeds, &c. and accordingly would carry, although it were to abstain from such a place, apparrel, diet, &c. which in reason, abstractly from offence, might be pleaded for, as becoming. Thus one walking abroad on the Sabbath, may be sanctifying it, yet by his example some other may be provoked to vage and gad and cast off all duties of the day, and to neglect what is called-for in secret, or in the family; in that respect, it becometh offensive to go abroad, although it be lawfull in it self to meditate abroad in the fields, as well as in the house.

2. When a lawfull act doth breed or occasion misconstruction or rash judging in an other, then it becometh p. 19offensive to him; As, 1. when it maketh him think the thing unlawfull, which is lawfull, that is, (Rom. 14. 16.) to make our good to be evil spoken of: Or, 2. when it occasioneth our selves by that deed to be condemned as untender and unconscientious in the performing of such an act, that is, to make one judge his brother rashly, Rom. 14. 10. 1 Cor. 10. 30. Or, 3. when it occasioneth our profession, or the Gospel to be mistaken and mis-judged, or godlinesse to be accounted fancie, hypocrisie, &c. Thus by the indiscreet use of liberty, the Gospel was evil spoken of by some, as if it had given way to loosnesse, for so those that were zealous for the Law did esteem of it.

3. The effect of a Scandal, is to grieve and make heavie others; and so any indifferent action which is apt to do that, is a scandal, as we may see, Rom. 14. 15. because it marreth their spiritual comfort, weakneth them in love to us, fainteth them in the doing of duty, at least marreth their chearfulnesse in it▪ &c. and so is against charity, and becometh a breach of the sixth Command, Rom. 14. 15. This is the notion that most ordinarily we use to take up offence under, viz. when it may grieve some to hear that we have done such a thing, when it may lessen their esteem of us, (and so much incapacitate us to be profitable to them) or alienate them from us, &c.

4. We may try Scandal by our hazarding to disquiet the peace of our brother's conscience: that is, when by our lawfull deed we engage or virtually perswade him to follow our example, supposing him to doubt of the lawfulnesse of that practice, or to condemn the same. Thus, 1 Cor. 8. 10. one is emboldene… to eat of things offered to Idols, with respect to them, because he beholdeth another that is more strong than he to do the same. And so by his eating, he giveth ground to his conscience afterward to chal…enge him, for which cause he that gave the example, …s said to wound his weak conscience. The like also is, p. 20Rom. 14. 22, 23. in the case of doubting: for, supposing one to doubt whether such a thing be lawfull or not, meerly by our example to go before him, is to put him in that strait either to condemn our deed, or doubtingly to follow; for, the meer example of no man can warrant any other to follow, or satisfie a conscience in the lawfulnesse of such and such a deed. This also may be when a weak man, having possibly done something in another manner, (and that lawfully) than afterward he beholdeth one that is strong to do, (which also may be lawful in it self) he is brought to look over his own practice, and to condemn the same as sinfull, meerly because that other did it in another manner. For, though indifferency in the manner of practices in lawfull things, is sometimes edifying, yet in such cases when they have not sufficient information joyned with them, they drive men on the extremities foresaid, and so become offensive, especially then when such things are actually doubted of, or disputated in their lawfulnesse.

5. Things become offensive when they prove obstructive to the edification of others, and, as the word is, Rom. 14. 21. do make them weak, or infirmeth them▪ not only by fainting and weighting them, as is said before, but by confounding them in the Truth or practices of Religion, whereby they are either shaken in their former assurances, and so weakened, or made doubtfull whether such things be Duties and Truths, or not; or, by such and such things, are diverted from the more necessary practices of Religion. This is the scope of Rom. 14. ver. 1, &c. and of other Scriptures elswhere, wherby the Apostle Paul doth guard against doubtfull disputations, which do not profit them that are occupied therein, Heb. 13. 9. And thus, not only writing and reasoning for what is not Truth, but writing and speaking of Truth in a new manner with new expressions and multiplying moulds of these, or doing it unseasonably, passionatly, contentiously &c. p. 21doth prove offensive. Thus what is not actually edifying, is offensive; and upon this account, Paul becometh all things to all, that he may gain some, as in his circumcising of Timothy that he might have access to edifie the Jews, and such like; And thus often not condescending in indifferent things to please others, doth much incapacitate them to be edified by us, or doth give them prejudice at the way of the Gospel, whereby their edification is obstructed and they offended.

6. An action becometh offensive when it stirreth corruption, wakeneth passion, or confirmeth jealousie and suspicion, &c. although that jealousie and suspicion be groundlesse. Thus Paul's taking of wages in the Church of Corinth, had been offensive, because it had confirmed the suspicion of his seeking of himself amongst them, and would have strengthened his traducers in their calumnie, and given them occasion of venting their carnall cheerfulnesse and insolency; And thus, when one is unjustly suspected of errour or inclination thereto, to dispute for such things, even when he disowneth them, to converse with persons of that stamp, or such like▪ are offensive, and are to be shunned, though it may be there would be no such construction put upon another doing so.

CHAP. IV. Concerning that upon which Offence worketh, or, the several wayes by which it is taken.

THe considering of the second thing, to wit, that upon which Offence worketh, and by which it is taken, will clear this more: For, sometimes, 1. it affecteth the weaknesse of understanding and light; So, it raiseth doubts, misconstructions▪ &c. 2. Sometimes through that it affecteth the conscience; whence cometh judging and condemning p. 22of others, and their deeds, and the awakening of challenges, &c. 3. Sometimes it stirreth the affections, either by awakening carnal joy, or carnal grief. 4. It affecteth corruption, when men, from prejudice, are fretted or grieved upon such an occasion; Thus often deeds become offensive, when they confirm mens jealousie▪ stir their pride, emulation, &c. 5. A deed may have influence on some folks infirmity or impotencie; So, some that are more given to passion, suspicion, or such like, will be offended sooner than others, and some things will be offensive to them that are not so in themselves. 6. Men as they are gracious may be offended; for, though grace, as such, is not capable sinfully to take offence, yet gracious persons may offend, or some actions may have an aptitude to offend a gracious zealous person rather than another. Thus Peter's dissimulation might be said to be offensive to Paul, Gal. 2. though more properly it was a scandal to Barnabas, yet it grieved and stirred Paul, though in a sanctified manner he did vent that which possibly some other gracious person might either have been irritated with, or, out of respect to Peter, led away, as Barnabas was; when an ungracious person would not have laid any weight on Peter's deed, as to any of these, that is, either to follow it, or be grieved with it.

From what is said, it may be someway clear how an indifferent or lawfull act may become offensive, to wit, as it doth, or is apt to work any of these effects upon others, whether they be weak or strong, gracious or prophane, and whether conscience or corruption doth rise at the offence that is taken: for, as giving of offence, doth imply uncharitablenesse and pride to be in the giver, so that he neither loveth nor regardeth his brother as he ought to do, neither doth in this as he would have others do unto himself; So offence taken, doth imply corruption and infirmity, (at the best) to be in him that taketh it; and therefore in p. 23this matter of offence, respect would be had to the infirmity and corruption of others, as well as to their graciousnesse and affection. The not observing of which, maketh us take liberty in giving offence to many, because we do either esteem them to be wicked and prophane, or not affectionat to us, or, at the best, weak; and therefore not much to be regarded whether they be satisfied or not with our practices, which doth evidently shew, that there is despising and uncharitablenesse in the heart, when there is this regardlesnesse in our practice, as may be gathered from Rom. 14. ver. 2, 10, and 15.

CHAP. V. Concerning what ought to make men loath and wary as to the giving Offence.

TO come now to consider those things which ought to make men tender in this, we will find, first, that there is not any duty in the matter thereof more commanded than this of giving no offence, nor any sin more condemned than untendernesse in this, as we may find from the Epistles to the Romans, Corinthians, &c. wherin whole chapters are spent on this subject: Yea, Act. 15. The Apostles and Elders thought the regulating of indifferent things for preventing of scandal, worthy to be enacted in the first Synod and Council. Secondly, There is no sin that hath moe woes pronounced against it, the Lord Himself denounceth and doubleth a wo against it, Matth. 18. 7. and the Apostle confirmeth it, Rom. 14. 20, &c. Thirdly, The hatefulnesse of it may appear in the rise thereof, it being, 1. an evident sign of dis-respect to God, and want of the impression of His dread, 2. of inward pride and self-conceitednesse, 3. of uncharitablenesse and regardlesnesse of others, and setting them at nought, which may be gathered from Rom. p. 2414. 1 Cor. 8, and 10. and can there be any thing more to be shunned than these? And upon this we will find, that men are tender and conscientious in the matter of offence, and the use of their christian liberty, as they are tender or untender in the material duties of Religion towards God, and towards others. Fourthly, There can be no worse effects than follow upon this, It bringeth a wo to the world, and is in Christ's account a most grievous plague when abounding; for, it hath destruction with it to many souls, Rom. 14. 20. It bringeth reproach upon the profession of Christianity, cooleth love among brethren, begetteth and fostereth contention and strife, marreth the progresse of the Gospel, and, in a word, maketh iniquity to abound, and often, in particular, ushereth-in error into the Church, which may be gathered from the places cited, and from Matth. 24. 10, 11, 12. And we suppose when it is tried, it will be found, that untendernesse in the matter of scandal, hath been as prejudicial to the Church of Christ in respect of her outward beauty and peace, and the inward thriving of her members, as either errour or prophanity, which have been but the product of this. Fifthly, Untendernesse in this, openeth a door to all untendernesse in the person that giveth offence, because by it the conscience becometh lesse sensible of challenges, and so he hath the greater boldnesse to do things that are materially evil; by this also he becometh habitually regardlesse of others. And although where respect to others is predominant, it be no good principle; yet often hath it great influence in restraining men from loosnesse, and in its own place ought to have weight. And doth not experience teach, that once liberty being taken in this, even things materially sinfull do often follow? Sixthly, Tendernesse in this adorneth the Gospel exceedingly, convinceth those we live among, entertaineth charity, and warmeth love, even as carelesnesse in this doth open mens mouthes, and p. 25make both profession and professors a reproach. Seventhly, Untendernesse as to offences, striketh at the root of Christian communion: there can be no freedom in admonitions, little in conferences, and, it may be, no great fervour in prayers with▪ and for others, where these abound; And is it possible that Religion can be well where these are? And may it not from these appear why Christ hath said, Wo to that man by whom offences come?

CHAP. VI. Holding forth the difficulty to lye mainly in practice, and shewing how far Offence ought to have influence on a Christian in his walk.

THe greatest difficulty is in reference to practice; (for Scandal cannot but be accounted abominable) We shall therefore answer some Questions for the clearing of this. 1. It may be questioned, How far offence ought to have influence on a Christian in his walk? In answering of it, we would, I. consider the matter in which offence may be given or taken. 2. The persons who may be offended. For, some things in the matter are simply sinfull, some things are necessary duties; some things▪ again, are in themselves indifferent: So some persons are gracious and tender, some are prophane and malicious, &c. We answer therefore in these Assertions,

1. For no offence whatsoever should men forbear a necessary duty, or commit any thing which is materially sinfull. Christ would need, go up to Ierusalem, although His Disciples were displeased, and would continue in preaching the Gospel, and in doing what was intrusted to Him, although the Pharisees were offended, Matth. 15. This is clear: For no evil should be done that good may come of it. Rom. 3.

2. Assert. Yet in other things there ought to be p. 26great respect had to offence, and men ought to be swayed accordingly in their practice, as the former reasons clear; As, first, If the matter be of light concernment in it self, as how mens gestures are in their walking, (suppose in walking softly, or quickly, with cloak or without) men ought to do, or abstain as may prevent the construction of pride, lightnesse, &c. or give occasion to others in any of these; of such sort are salutations in the very manner of them: of this sort was womens praying with their head uncovered amongst the Corinthians, it being then taken for an evil sign; yet, if it be necessary, there is nothing little, as Moses will not leave an hoof, Exod. 10. nor Mordecai bow his knee to Haman, because that it looked like fauning on an accursed enemy: Of this sort also are offences in the fashions of cloathes, as some mens wearing of ribbands, and such like, which being of small concernment, ought certainly to be regulated by offence. Secondly, If it be indifferent, that is, in the matter thereof, such as may be done, or forborn; as eating or not eating such a meat for such a time, (for although no action is indifferent when it is done, because the circumstances of end, motive and manner, do determine them either to be good or bad, as they are agreeable or disagreeable to the Law when they are done, yet some actions in themselves are such) in these actions a Christian ought to do or abstain accordingly, as his doing or not doing may edifie or give offence; yea, in such things he may be for ever restrained, according to that word of Paul's, 1 Cor. 8. 13. I had rather not eat flesh while the world standeth, than by my meat make my brother to offend. This is to become all things to all men for their gaining, 1 Cor. 9. when our practice in such things is conformed to others edification rather than our own inclination or light; And thus many things, which we are perswaded are lawfull, and that we desire to do, are to be forborn out of conscience, conscience, I say, not our p. 27own, but of some others that have not such clearnesse, as 1 Cor. 10. 28, 29. Thirdly, In positive duties of worship and things that are necessary by affirmative precepts, Scandal ought to have weight to time them so as not to give offence by them. For, although a Scandal cannot make duty to be no duty for ever, yet it may for a time suspend one from the exercise of a lawfull duty, although not alwayes: Thus to give alms, is a commanded duty, yet if there be hazard that an indigent person may abuse it, or others may take offence by that example either ostentatively in a selfie way to give, or to account so of him that doth give, or such like, in that case giving of alms is for that time to be forborn, except the persons strait make it necessary, or some other circumstance, and a privat way afterward is to be taken: So, preaching to a Minister, and hearing to a professour, are commanded duties, Yet supposing that a particular mans preaching at such a time, would stumble more than edifie, it is to be forborn. So in giving of admonitions, or in correcting of children, we are not to do these when we, or others, are in passion, although they be duties, but to take a fit time, l…st more hurt follow than advantage: That being a rule anent affirmative precepts, that they bind continually (or semper) but not alway to the actual performing of them, (or ad semper) Thus a servant, or wife, or any other person are bound to pray alwayes, yet to do it then when the master, husband, or family calleth-for some other thing necessary, would be an offence. Fourthly, In necessary things, offence ought to have weight according to the circumstantiat case, to sway one in the manner and circumstances of that necessary duty; Thus, supposing it necessary to pray, a man is to choose the place and posture of praying accordingly; Thus it is offensive in some cases to pray so as we may be observed, because that looketh hypocritical like, and is condemned, Matth. 6. Sometimes p. 28again, it is offensive not to be known to pray, as was in Daniel's case, Dan. 6. because his not evidencing of it by opening of his windows, had looked like his receding from his former piety, &c. And in this respect, what is ofensive at one time, may be edifying at another, And what is edifying now, may become offensive afterward upon another occasion, As by Paul's circumcising of Timothy, and refusing to circumcise Titus, doth appear. So sometimes (suppose it when Nehemiah is standing before the King) to kneel down to pray, would have been offensive; at other times for a man to pray and not to kneel in his chamber, (as in Daniels case) may be offensive also. And in this sort of offence, custom guideth much in the indifferent circumstances; and alteration in these, is often offensive. Fifthly, In our particulars, in temporall things we ought rather to cede in what is our own, than to offend others, and mar their spiritual good. Thus Christ condescended to quit His priviledge, Matth. 17. 27. rather than to offend, And thus Paul shunned the taking of wages in Corinth, although he had right thereto, and did even then take from other Churches: The reason is, because the spiritual edification of our brother is of more value than our temporal right; much more is this to have influence in limiting and hedging us up from lawfull pleasures and contentments, or what our inclination and affection leadeth to, even though it be lawfull, if so be the following thereof may be an offence to any. It is for this also that Paul, 1 Cor. 6. condemneth their contentions going to Law before Infidels▪ because of the scandal thereof, And why (saith he) do ye not rather suffer wrong? Our Lord also, as was just now hinted, went before us in this, Matth. 17. 27. when He paved Tribute, and in that ceded His own right, lest He should offend; and it's like they were not of the most tender men.

3. Assert. We say that there is equal respect to be p. 29had to all kind of persons in the giving of offence, if the matter be equal that is, we ought to shun the offence of the weak as well as o… the strong, of the prophane as of the gracious▪ &c. For, 1. the command is general, 1 Cor. 10. 32. Give no offence, neither to …ew nor Gentile, nor to the Church of God, under which three, all sorts of persons are comprehended. 2. As we ought not to sin in reference to any person, so ought we not to give to any of them an occasion of sinning, because that is never good. 3. I… we look to the good or strong, as we ought not to do any thing that is sinfull to please them or abstain from any thing that is necessary to prevent their offence; So ought we to do in reference to the weak and prophane. Thus Paul would not give the false teachers of Corinth ground of stumbling more than the Church-members; And in this respect we are debtors both to the Jews and Greeks, to the unwise as to the wise, Ro. 1. 14. Yea, we are in indifferent things to become all things to all men, even to those that are weak and without Law (though still we are to be under the Law) that the moe may be gained, 1 Cor. 9. 20, 21, &c.

CHAP. VII. Shewing what the Scandal of the Pharisees or malicious is, and clearing several other important Questions.

IF it be said, What then is it which is called the Scandal of the Pharisees or the malicious, which ought not to be respected? We answer, 1. In constructing any maliciously to take offence, there is great need of spiritualnesse, lest we account men malicious because of some particular difference from us or some other persons; even as from David's imprecations against his malicious enemies, we would not draw an example for regulating of our prayers, in reference to p. 30our enemies. 2. There is need also here to take heed what spirit we be of in our accounting men to be such, as the Lord said to the Disciples, Luke 9. when they pretended Elias example: for, to make a man malicious in taking offence in this respect, so as not to be regarded. 1. It must be a necessary duty that he offendeth at, even the best, as the Pharisees did at Christ's preaching of the Gospel. 2. It must not be out of ignorance or weaknesse that this offence is taken. 3. It must not arise from any personal or particular account, but from a man's being instrumentall in furthering and advancing the Gospel, and so must be very sib to the sin against the holy Ghost, and therefore ought not to be pretended in our ordinary carriage.

If it be yet said, that they do not stand to offendWhat, when men stand not to offend us? us, therefore they are not to be regarded by us, when the thing we do is lawfull. Answ. This were to render evil for evil, whenas we should overcome evil with good; and if it be a sin in them not to care for us in their practices, can it be otherwise in us? and our meeting of them in their untender way, is to harden them in it, and bring their bloud on our own head, whereas more tender dealing might edifie them, and, as by heaping coals of fire upon their heads, soften them and make them more pliable.

If it be asked further, what one is to do in such aWhat, when the matter is lawfull & the offence doubtfull? case when the matter is lawfull and it be withall doubtfull whether it can be offensive or scandalous to any? Answ. 1. Beside the consideration of the thing, we would also consider circumstances of time, person, occasion, &c. 2. We would try what an action, so circumstantiated, hath formerly been thought of in the case of others in former times; Yea, 3. what use to be our own thoughts of such actions in other persons, if we have not counted them offensive in them? for often men more impartially judge, especially of what is offensive, in the persons of others p. 31than in themselves. 4. The conscience would be reflected on what it saith; for often there is a murmuring in the conscience, which sheweth its suspicion, that such a thing is offensive and hurtfull, before it be acted, which is yet often born down by the impetuousnesse of mens inclination. 5. Others that may be more impartial, would be tryed; yea, the thoughts of these that we supposed to be the least tender of us are not to be neglected, for often they are most impartial in judging what is offensive. These things may have the more weight to sway one in their determination, because the trial runneth not to know what is duty, or lawfull in it self, but whether or not such a lawfull practice may be done or forborn without wronging the spiritual estate of any. 6. If it continue yet doubtfull whether it be offensive or not, the same rule is to be followed, as if it were doubted whether it were lawfull or not? to wit, It is to be abstained from, because as he that doubteth of the lawfulnesse of a thing, cannot do it in faith, because he knoweth not but it may be sinfull; So neither can he that doubteth whether a lawfull thing be expedient or not, do it with perswasion, because he knoweth not but it may be scandalous to some, and so cannot but be sinfull to him. Lastly, pains would be taken rightly to inform others, and to rectifie them that they may not take offence at things lawfull in themselves.

If it be said, that sufficient pains have been takenWhat, if sufficient pains have been taken to inform? to inform them already, and that therefore their taking offence is inexcusable. Answ. 1. Men would beware of making this an excuse, for many have great ignorance and are not soon capable of instruction, others have prejudice which is hardly rooted-out; Therefore I conceive it will not be easie to be able to assert an exoneration in this case. 2. If the thing continue to be indifferent (which is the matter concerning which the question is) there can be no terme p. 32set to it: It is the Apostle's word, 1 Cor. 8. 13. If meat make my brother to offend▪ I will not eat flesh while the world standeth. I… the case alter and the matter become necessary by some circumstances, as Daniel's opening of his window did, then that which formerly was indifferent, becometh necessary, and it would be offensive to omit it.

It may be further asked, What is to be done whereWhat to be don whe… there is a real … betw…xt p…r ti…, upon account of a civil interest? there is a real difference betwixt parties, suppose for a civil interest? for▪ a man, by seeking his own, may irritate another, and, Is there a necessity of abstaining in that case? Answ. 1. There is no question but in some cases a man is to cede in his particular right, rather than to give offence by a legal pursuit, as when it may occasion the Gospel to be evil spoken of, and harden corrupt men in their ha…ed of the same. On this ground, 1 Cor. 6. the Apostle condemneth their going to Law before infidel Judges, and doth expresly say, ver. 7. Why do ye not rather take the wrong? and suffer your selves to be defrauded? And though the case now be not every way the same, yet we suppose Christians ought to lay weight on this, l…st in their pursuits they give occasion to make the professors of the Gospel to be accounted contentious, covetous▪ &c. And therefore it would seem, that when they contend for civil things, it would be for something of moment at least to the person, which also is clearly, or may be made appear to be clearly theirs, and that after friendly wayes are essayed for attaining satisfaction. 2. We say, it ought to sway Christians in their manner of pursuing differences, so as there be not heat, passion▪ carnalnesse, over-reaching and going beyond one another, nay nor the appearance of these to be seen in their carriage, but still following a civil difference, with respect to the spiritual good of the adversary, and that in such a manner as may be convincingly evidencing thereof both to him and others. 3. We say, that these cautions being observed, this p. 33doctrine of Scandal will not simply bind up a Christian from pursuing of a civil difference, because, in some respect, it may be a necessary dutie for a man to recover his own in a legall way, as it is for a man to labour, and otherwise by lawfull means to provide for his Family: for which end God hath appointed Judges and Magistrates to hear complaints, and to rectifie wrongs; and to hear complaints is a main part of their duty, without which humane society would turn like to the fishes of the sea, Hab. 1. Therefore we would distinguish here betwixt displeasing, yea angering and offending, and would desire rather not to stumble than to please; for there may be anger when there is no offence given, as suppose one should fret because they get not their will vented unjustly on some other in their …rson or estate. In that case, their satisfaction is not their edification, nor their displeasing their offence; So is it in this case, where a man pursues his own in a due manner, there is no just ground of offence given: because, 1. The thing it self is neither evil, nor hath the appearance of evil, but hath an approbation from God who hath appointed Magistrates for that end to hear and redresse wrongs, and cannot but be approven by others; yea, the deed it self cannot but be approven in the conscience of him that is offended, seing it is taught to men by nature to keep themselve, from injury, and it is not in things so clearly approven by God, and taught by nature, that offence is given, but where the action is doubted in conscience to be unlawfull, at least▪ as so circumstantiat, which cannot be in this case. 2. It is no offence to complain to a Church-judicatorie of one that offendeth, if it be done in a right manner, though it anger him, because it is a legal allowed way, Therefore neither is it so here. 3. To condemn this, were really to offend many, even those, who from their covetous and malicious humour might clearly be emboldned to wrong others; wherefore we see Paul p. 34and others do approve legall defences for preventing or remedying of hurt, though, no question, malicious opposers were fretted therewith. Yet where two are Ministers, or eminent in profession, we suppose there ought to be more warrinesse, because so necessarily it is implyed, that the one hath the wrong side, which cannot but offend.

It may be further moved, what is to be done whenWhat, when the Commands of Magistrates and Offence are in opposition? there seems to be an opposition betwixt the command of a Superiour, and the eschewing of offence, so that we must either disobey him or give offence in obeying, as suppose a Magistrate should command to preach upon some pretended holy day: the thing is lawfull upon the matter, but the doing of it is offensive, either by grieving many, or strengthening others in the esteeming somewhat of …hat day? Answ. In that case, the Scandal is still active and given, and therefore no command or authority can warrand one in such a deed: for, as these two worthy Divines (Ames in his Cases of Conscience, lib. 5. cap. 11. and Gillespie in his Dispute of Ceremonies, chap. 7. sect. 5.) observe, no man can command either our charity or our consciences, or make up the hazard of a given offence; and therefore none can command us warrantably to hurt the spiritual good of our neighbour, that being contrary to the command of love that God hath laid on. And we may add, that an indifferent action, being involved with offence, cannot but be in its practising sinfull as it is complexly considered, and therefore cannot be the object of a Magistrats command more than an action that is sinfull in it self. On this ground, many of the Saints in the last persecution, did choose rather to suffer Martyrdom, than to be constructed to have ceded, or delivered the Bible, and therefore they would not redeem their life by giving of any piece of paper at the command of the Officers, lest thereby they should have been by others interpreted to have given up their Bible. It is to be remembered p. 35that we spake not of displeasing, seing by a Superiours command that may be done, but of Scandalizing, either by strengthening somewhat that is wrong, ot seeming to do so, by wounding the consciences of others, provoking them to judge us, or some such way: And if it were not so, the three children▪ Dan. 3. might have escaped the furnace; for, to fall down at the Kings command, was not simply sinfull (and had they done that, no more had been called for) but to fall down at such a time, in such place, &c. had at least the appearance of evil, and therefore there was no room left for obedience. And, no question, Ioabs resisting, and in part neglecting of Davids command for numbering of the People, was more approvable than his obedience, yet was the thing lawfull in it self; but considering it as circumstantiat, it tended to foster Davids pride, and to be subservient in that which brought on wrath, Therefore was not to be obeyed to the confirming of him in his sin. The same also may be said, when doing something that is offensive may seem a way to prevent a crosse; for, active offence being ever sinfull in respect of the complex case, it is not to be allowed whatever perill follow, as we may see in Daniels case who would not stumble others by shutting of his window, although it hazarded his own life, and the welfare of the …: And in this case Paul saith, that it were better for him to die than that any should make his glorying void, or make him an occasion for others to stumble upon, 1 Cor. 9. 15. &c.

It may be said, that sometimes the case is so stated,What is t… be done in a case when offence is like to follow on either side. that whatever be done there will be offence, as if Paul take wages, he is called a self-seeker, that is, one that maketh gain of preaching the Gospel, if he forbear, it is said he loveth not the Corinthians, and therefore he taketh not from them; again, some weak Jews are ready to stumble, and not receive the Gospel if he circumcise not Timothy; others again, are readie to take p. 36advantage and to plead the necessity of the ceremoniall Law if he circumcise Titus: It may be asked, what is to be done in such cases? In reference to which we answer, 1. That we would ever look▪ what is most expedient as to edification, it is like it did displease Peter and the Iews more that he did not circumcise Titus, and the false Apostles that he did not take wages, than if he had done it, yet he did what was most edifying, and of it self aptest to further their spirituall good; and a spirituall discerner will readily find what is most edifying in it self, or in that case, which is to be followed, although it may be most displeasing. 2. Respect would be had to these that are most unbyassed; prejudice possessed the Jews and these corrupt Teachers, and therefore whatever Paul did they stumbled at it; but it is like he had respect to others, and did what might most wipe away the calumnies that were cast upon him and the Gospel by these false Apostles. 3. In such a case, a man would look to what is most denied like, and it is ever safest to sway to that hand, as suppose a man were in hazard upon one side to be thought negligent, if he be not painfull, and even someway rigorous in his dealings with men, as on the other side, covetous, if he be but painfull. It is safest to hazard upon diligence without rigidity, although it should occasion him to be accounted negligent: Because there is least selfinesse on that side, and that hath least to commend it unto mens corruptions. Thus Paul rather hazardeth upon what might follow upon his refusing to take wages than to take them, because taking is of it self more apt to give offence than refusing, and doth not look so single like, and there is not so easie accesse to vindicat that against clamorous mouths. 4. When the offence seemeth to follow both from omitting and committing, Paul chooseth often to commend forbearance, as in the cases of forbearing to eat meats, and to take wages, at least, in Corinth, seing he was p. 37otherwise supplied. So, when there is hazard of being accounted proud on the one side, if men take so and so on them, or live in such and such a rank, on the other side, they may be accounted silly, and of no spirit, if they be short of that; it is yet safest to eschew what may look like ostentation, because the tentation of self-seeking lyeth neerest that. 5. The present state of the time, and the temper of those we live among, would be observed; as sometimes folks are ready to count an indifferent thing necessary, then it is to be abstained from; Therefore Paul would not circumcise Titus: Sometimes again, the omitting of an indifferent thing may seem to import the condemning of some necessary duty, and therefore Daniel will not forbear his ordinary circumstances in prayer: thus it is to be observed, to what side (to speak so) the tide of offence doth run, and that is to be shuned. 6. The nature of the persons is to be observed, which we have to do with in the mentioned case. Some are weak, So condescending edifieth them, and grieving of them might stumble them at the Gospel; others are perverse, and condescending to them, strengthneth them in their opposition, and so proveth a stumbling to them. Upon this ground, circumcising of Timothy to the weak at one time is edifying, and forbearing thereof had been a stumbling-block: at an other time, and to other persons circumcising had been an offence, as in the case of Titus instanced; and Paul's refusing to circumcise him, was not that he regarded not their stumbling, but that he knew the circumcising of him would puffe them up and strengthen them, and so stumble them indeed, therefore he would not do it.What, when doing will offend the weak and tender, and irritate the perverse, & contra.

If it be asked, what if the case stand so stated, that doing will offend the weak and tender, no doing will displease and irritate the perverse? as suppose in the case of eating things sacrificed to Idols; or contrarily doing offendeth the grosse, and no doing the tender, what is to be done in such a case? Answ. As there is never p. 38a necessity of sinning, so there is never a necessity that one should fall in an active offence, the offence therefore upon the one side must be taken, and that is not to be regarded in comparison of the other. As suppose in some cases the weak be really offended, and the perverse are but irritated, in that case their irritation is not to be stood upon: for often they are really edified when they are dissatisfied, as in the instance proposed; eating of things sacrificed to Idols, was really offensive to the Godly, as being ready to draw them to sin, but though it might possibly displease others that the Believers did not eat with them, yet was there nothing in that deed of it self apt to stumble them, and induce them to sin; Again, sometimes the Godly are displeased, and the perverse and profane are really stumbled, as when Paul refused to circumcise Titus, it is like his not doing thereof did really displease many godly Jews that were zealous in the Law, yet his doing of that had really been a stumbling to many corrupt Teachers who did teach the necessity of circumcision, and would have been confirmed by that practice. Therefore Paul will rather displease the godly Jews than stumble the profane Teachers by a deed which had also been a reall stumbling unto the Jews. This then is the first rule, to wit, that we would look well upon what side the active offence lieth, and upon what side the displeasure only, and to choose the eschewing of offence, who ever be displeased. 2. When the thing is in it self indifferent to be done, or not to be done, it is safest to forbear whoever be displeased▪ as we see in the instances given, Paul inclineth still to forbearance, he forbore to eat flesh, and to circumcise Titus, and to take wages, &c. when the case is so stated, because whoever be displeased, that is not of it self so inductive to sin, as doing is, Which either doth strengthen others to do doubtingly upon our example, or to judge us for doing what they account sinfull, or some such like. p. 39Indeed, in some cases where there is no hazard of Offending by doing, we may do what is indifferent to prevent the irritating of any, that so there may be the greater accesse to edifie them: And therefore, Act. 16. 2. Paul will circumcise Timothy, lest he make himself ungracious to the Jews in those parts; yet, had there been any there to take advantage from that to confirm their errour, he had not done it, as in the other instance of Titus doth appear; for so it had not been an offence, but somewhat which was displeasing to those Jews. Yet, 3. supposing it to be so, that neither have ground, but both may be displeased, Then the tender are to be respected, and the preventing their offence is to be preferred. 1. Because they are displeased out of conscience, and that is wounded; others are but irritat in respect of some lust, and so it is displeasure simply to them, but it's offence to the other, because on a ground of conscience they are displeased. 2. The Lord is most tender in the grieving, or not grieving of the godly (as is clear, Matth. 18▪) Therefore ought we to be so also. Hence the Prophet professeth, 2 Kin. 3. 14. that had it not been respect to Iehosaphat, he had not stood much on the displeasing of others; or, suppose some prophane person should be displeased, because a man doth not drink so much, (although it be not inconsistent with moderation) and suppose some tender person should think his drinking thereof inconsistent with sobriety, I say, in that case he should respect the last, because this offence doth flow from a ground of conscience. Lastly, it would be looked to in such a case, what may be most in the upshot or event for edification, supposing there should be involvements on all hands; for some things being compared may be better discerned, than when they are abstractly considered in themselves; Now, edification and offence do never lie upon one side: therefore if it be found that such a thing comparatively be edifying, it is to be done, and what seemeth to oppose it, is not to be accounted offence.

p. 40CHAP. VIII. Holding forth what is called-for when Offences abound.

IT may be profitable to enquire what is called for from a Christian living in the time when offences abound, and when there is too great a readinesse both to give and take offence? Answ. It is hardly possible to condescend on all particulars here; yet because the thing is usefull, and the Scripture is full in reference to this matter, in the fourteenth Chapter of the Epistle to the Romans, and in both the Epistles to the Corinthians, and elsewhere, We may hazard to propose these general directions.

1. A man would not only respect his own clearnesse in conscience as to the lawfulnesse of a deed, but would even have respect to the satisfaction of the consciences of others, as it is, 1 Cor. 10. 29. The neglect of this casteth a door open to many evils; and did this abound, that men were burning with any offence taken by others, as was Pauls case, 2 Cor. 11. 29. there would be fewer offences given. It ought to affect us, as it were a pang or stound at our hearts, to hear or see of any that are offended. This is a principal remedy from an inward sympathie to study this, and there will be directions furnished where that touch is, Who is weak, and I am not weak? who is offended, and I burn not? Sooner would we put our head in the fire than hazard to offend any, if this were.

2. As men would be carefull not to give offence, so also not to take offence, or to stumble even when blocks are cast in the way. It is a piece of our folly sometimes to be exclaiming against the frequencie of offences and the givers of them, and yet not to be adverting, but to be stumbling at these our selves; p. 41either by waxing cold in our love to the Godly, or faint in duties, or ready to take liberty to speak and to judge of others, even of their state that we offend at, or passionately to be irritate to some carnal revenge, &c. for, seldom are many offences given actively, but many also are offended passively, as Matth. 24. 10. and at such time, they are blessed who are not offended in Christ, it being both a good thing, and a rare thing in such a case, Matth. 11. 6. for, as it is in carnal contests, often an… ill reply bringeth on more sinfull contention; so it is here: And offence taken by one, leadeth him to give another, as the result of that, whereas were it our care not to stumble our selves, we might be keeped from giving occasion of that to others, and brook much more peace, as it is, Psal. 119. 165. Great peace have they who love thy Law: and nothing shall offend them. Sometimes, again, the falls of others are matter of mocking and mirth, and we are puft up because of that, as if there were not such corruptions in us: This was the Corinthians fault, 1 Cor. 5. 2. and many other wayes are there of stumbling, and O but watchfulnesse is necessary when folks walk thus in the midst of snares▪ and are so ready to fall either upon one hand or another!

3. Folks would beware of despising or judging one another, but would …y all means endeavour the entertaining and confirming of love▪ which is in this respect the bond of perfection. The Apostle giveth this direction, Rom. 14. 3. Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth. He that eateth is the strong professor, who is through in the knowledge of what is right and what is wrong; It is the fault of such readily to condemn and despise the weaker who cannot go alongst with them. Again, he that eateth not, is the weak, who, wanting clearnesse in what the other is clear of, is ready to judge the other as an untender person, because he doth what he cannot p. 42do. These evils are rise where offences abound, and are the oyl which nourisheth them: for, if there were not pride and despising in some, and untendernesse and rash judging and jealousies in others that are weak, the plague that followeth offences would not be so great in the world. But these two are most directly opposit to the rule of charity that ought to be amongst Christians, both in guiding us in doing of our own acts, and in constructing and judging of the actions of others. And, in a word, love, that i… the fulfilling of the Law, is the fulfilling of this precept also. See 1 Ioh. 2. 10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. Offences could neither be given not taken if love to our brethren were fresh.

4. We would beware of moving or fostering needlesse and perplexed disputings, these have ever proved exceeding hurtfull to the Church, and proportionally wronged edification, as errour and prophanity have done. It is the Apostle's first direction, Rom. 14. 1. Him that is weak receive, but not to doubtfull disputations; for such breed strife, and often waken carnalnesse in the contenders rather than pure zeal. And in this case, it is better for some to possesse clearnesse in their own judgment, and to condescend in their practice to others, than by venting their judgment unseasonably, to confound others, that is the meaning of the word, Rom. 14. 22. Hast thou faith? that is, clearnesse in such a particular, have it to thy self, that is, make your own privat use of it without troubling others with the same. And we will see, that this spirit of contention, and the abounding of offences, have ever been together in the Church. For certainly such contentions cannot but obstruct the growth of the weak, and grieve the strong, and stumble all. We conceive therefore, that at such a time it were more safe to abstain the wakening of new debates, raising of old, or using of new expressions, p. 43than to hazard upon the offence which may follow upon mens mistaking of them, or taking advantage by them, which will be more hurtful than any advantage they can bring. We conceive also that it were fitter to overlook some mistakes in some Writings at such a time, than unnecessarily to table a debate on every thing that seemeth dissatisfying in the writings and expressions of others, which is become too common, and by this, professed enemies are let alone and have peace, and all the debates in the Church, are almost amongst men that agree in fundamentals, because of some lesser differences.

5. There would be an abstinence from things that are controverted either in doctrine or practice, if they be not necessary things▪ As we see the Apostle doth in the Epistles to the Romans and Corinthians. The reason is, because it is the strong who are clear to do, and it's the weak who are doubtfull. Now, it is more just and safe, that the strong should condescend to the weak, because that is within their reach, than that the weak should be driven up to the strong, which were to overdrive them.

6. At such a time folks would be much in the study and practice of the more necessary and materiall things, which come nearer the life and power of godlinesse. We see, when offences abounded in the primitive times, the Apostle withdraweth them from too much seriousnesse in more circumstantiall things, to the working-out of their salvation in fear and trembling, Philip. 2. 12. for, experience telleth us, that offences rise most, yea cannot rise, but in things which may be done or forborn, as in eating, and such other things as troubled the primitive Church. We see also, that where there is most heat in these things, there is an overvaluing of them, and an undervaluing of faith, repentance, prayer, communion with God, &c. Hence it is, (Rom. 14. 17.) that the Apostle correcteth this fault, saying, The p. 44Kingdom of Heaven (which is the Gospel in its power) doth not consist in meat and drink, that is, in the eating of, or abstaining from, such meats as were then disputable, much lesse in the disputes that were concerning them; but it consisteth in righteousness, peace, and joy in the holy Ghost, that is, in material duties. Therefore he addeth, that he that serveth God in these (that is, righteousnesse and peace and the more material things) is accepted of God, and approved of men.▪ Which sheweth, that they placed too much of religion in these extrinsick things, and in the mean time sleighted the main. For, in necessary things there is no hazard of offending, and few usually offend at these.

7. At such a time great care would be had to entertain peace, even publick Church-peace, and respect to the Ordinances, particularly to that of Discipline, because that is the proper remedy for removing offences, Matth. 18. 17. and without unity this hath no weight. Also offences of their own nature tend to make rents, and where unity is preserved many are keeped on their feet which otherwayes would have fallen. Therefore, Rom. 14. 19. that direction is given▪ Let us follow those things which make for peace, and things wherewith one may edifie another. And often union and edification are joyned together, which sheweth, that it must be a great restraint to offences, which are so opposit to edification.

8. When offences abound, it is often most safe to be least appearing, except a mans call be the more clear and convincing: For, as in the multitude of words there wanteth not sin, So in much medling there wanteth not offence. This is also clear in experience, because offences come more ordinarily, and are more observed when something is done, than when something is forborn. Yet this is not to be extended to the omission of any necessary duty, but is to have great weight in indifferent things, that are not necessary, p. 45specially such as for the time are most ordinarily the stone of stumbling. Hence we find, that though in some questions the Apostle is full to dispute down adversaries, as in the case of Justification; Yet there are some other things that he seeketh rather to have restrained than moved, such as he calleth doubtfull, Rom. 14. 1. endlesse, 1 Tim. 1. 4. that gender strife, and are not edifying, but foolish and unlearned questions, 2 Tim. 2. 14, 16, 23. men are to flee, and to shun these, even when occasion is given. For, though every question hath a truth upon one side, and the searching into necessary truths be edifying, yet as to such, considering the contention that waiteth on them, and the difficulties that are about them, the Church gaineth more by silence in them, than by too fervent pursuing of them.

9. Men at such a time would be diligent in the duties of their stations, and keep themselves within these; and, as the Apostle saith, 1 Cor. 7. 20. would abide in the calling wherein they are called: for, by so doing there is no occasion of offence. When a Magistrate holdeth in the duties of a Magistrate, and Ministers, Masters, Servants, Husbands and Wives, and so all sorts contain themselves within the bounds of their respective stations, that is a thing offensive to none; But when they exceed or give occasion to others to think that they exceed, then it becometh offensive, and maketh the Gospel to be evilspoken of. For which cause, the Apostle commendeth to Subjects, Wives, Servants, and all sorts, the doing of the duties of their respective stations▪ as that which doth adorn the Gospel, and stop the mouthes of gainsayers.

10. There would be mutual faithfulnesse, and a condescending upon their side who are offended, freely and soberly to admonish those by whom they are offended; and upon the otherside, a condescending to satisfie and remove any offence▪ taken by those p. 46who have given it, or at whom it is taken. This is our Lord's rule, Matth. 18. 15. &c. There is nothing more needfull, when offences abound, than these, and yet often there is little or no accesse to them, or practice of them when they are most needfull, And this maketh offences to abound the more. And what thing is more unsuitable than for one to take or keep offence at another, and yet never to endeavour his recovery who hath offended, and by so doing to hazard both their souls? Or, when one hath given offence, and is admonished, to refuse to come out himself, or to keep another out of this snare?

11. This endeavouring to have offence removed, ought to be followed convincingly, and that in the several steps laid down, Matth. 18. and if privat reasoning and admonition prevail not, it is to proceed further till it come to the Church. But because the Scandal then becometh publick, we shall speak of it in the next branch. Only now it is to be adverted concerning these offences in reference to which we are to admonish our brother, and thus to follow them in case of sleighting▪ 1. They are not only wrongs done to the person immediatly or directly, but it may be his being stumbled at his seeing a mans miscarriages towards others, So the injury may be to one, but the offence to another. 2. This duty is to be gone about, not only without all heat, prejudice, or contention, but with the spirit of love, as a duty proceeding there from for his good, even from that same spirit by which we pray for him, they being both equally necessary duties. And, 3. That this Order of Christ's is not to be interverted by any, nor the publick gone to, till the private …ay be effectually essayed.

12. There is a necessity in every thing (especially at such a time) to be single in our end, having the glory of God mainly in our eye. And that not only p. 47for our own peace, but also for the conviction of others. It is often our unsinglenesse that maketh us carelesse in giving offence, and also the evidence or appearance of that, that maketh others readily to take offence at our carriage. Hence we see, that the actions of such who are supposed to be single, are not so readily stumbled at. And this direction is expresly laid down in reference to this end, 1 Cor. 10. 31. Whether therefore ye eat or ye drink, or whatever ye do, do all to the glory of God: give none offence neither to Iew nor Gentile, &c. It were fit therefore at such a time, that a man should examine his own breast, and try what leadeth him on such a design, or act; for often by-ends and motives will steal in, when we seem to our selves to be most servently zealous: self-interests had need to be much denied in such a time.

13. Much care would be had to keep up the authority of all Christ's Ordinances; they are the lights and means whereby men are to be directed, lest they stumble, and to be strengthened and comforted in their spiritual consolations: and hardly offences arise, but the Devil seeketh to discredit these, because then men are in the dark, and so cannot but fall when blocks are in their way. Hence often are the Ordinances of life the very pretended rise of offences, as concerning a Ministery, Baptism, the Lords Supper, Sabbath Day, Singing of Psalms, Constitution of a Church, Discipline, &c. because by making these to be stumbled at, or stones of stumbling, men can have accesse to no other means, either for direction or consolation. On this ground Paul endeavoureth so much to vindicate himself from what was imputed to him, 2 Cor. 12. 19. And for this end so many directions are given for keeping up the credit of the ordinances in the most difficult dark cases, as Song 1. 8. Eph. 4. 12▪ 13. Heb. 13. 7, 8, &c. & 17. especially Mat. 18. 17, 18, &c. And on the contrary, for eschewing p. 48corrupt teachers, and those who cause divisions and offence contrary to the doctrine learned, &c. Rom. 16. 17. Then it is a time to try the spirits, and to fear snares, and to hate every garment that is spotted with the flesh; and we find in Scripture, and experience that ever these two go together, to wit, shunning of those who bring false doctrine, and the adhering to those who are faithfull on the other side.

14. At such a time especially, Christians in their walk toward one another, ought to be of a sympathizing and condescending temper. This is to bear the infirmities, of the weak, and not to please our selves, but our neighbour for his good to edification, even as Christ pleased not himself, &c. as the Apostle hath it to the same scope, Rom. 15. 1, 2, 3. Tenaciousnesse and self-willednesse do often breed offences, and continually stand in the way of removing of them, and although there is nothing more ordinary in a time of offences than that, to wit, for men to stand to their own judgement and opinion as if it were a piece of liberty and conscience, not to condescend in a thing that we judge lawfull, yet is there nothing more unsuitable for Christians in such a time: for, as Solomon saith, Only by pride cometh contention, Prov. 13. 10. So this self-pleasing humour is the great fomenter of offences in the Church. This condescending was Paul's practice in this case, 1 Corinth. 9. ver. 19, 20, &c. who became all things to all men, for their edification, being in the use of indifferent things so dependent upon the edification of others, and so denied to his own pleasing and inclination; yea, even to his own light, as if he had had none himself. And although this be incumbent to all Christians, yet these who are more eminent and strong, are especially called to this forbearance and condescending, as i… is Rom. 15. 1. We then that are strong ought to bear▪ &c▪ Gal. 6. 1, 2. It is a great mistake in Religion, to think, that in indifferent circumstantiall things, the weak should follow p. 49the strong, and upon that ground to undervalue the offending of them: It is quite contrary to Scripture, the strong are to carry to the weak as men do to brittle and weak vessels, using tendernesse to them lest they be crushed. What is said in all the directions, doth therefore specially concern the more strong Believers, that in these they may go before others.

CHAP. IX. Holding forth what ought to be the carriage of Ministers when Offences abound.

15. THe last direction is, That then Ministers in a speciall manner, are called to bestir themselves for draining this torrent of Offences, even as they are to set themselves against the abounding of sins. And indeed we know no mean fitter and more comprehensive for this end, than that Ministers cordially interpose for the removing thereof. For, this is a speciall end for which they are given to the Church, as was formerly said, and this is a special part of their charge, to watch over souls in reference to this. Hence we see, that the Apostle Paul doth not insist more in his publick doctrine, or in his private carriage, upon any thing, than upon this, to wit, That the Church may be made and keeped free of offences, as what hath been observed from him out of the Epistles to the Romans, Corinthians, Galatians, &c. doth evince. Nor doth he with any kind of persons deal so much to restrain strifes, contentions, janglings about words, and such things which do gender offences, as in the Epistles to Timothy and Titus, charging them, that not only in refere…ce to their own carriage, but, as Ministers of the Gospel, they would endeavour this in their charges; and there can be no reason of this, but because the matter is of such concernment to the Church, and because they by their stations have a p. 50main influence either on the restraint or growth of scandals and offences. Yea, doth not the blessed Prince of Pastors Himself, often take notice of offences in His sermons? sometimes reproving them, sometimes shewing the ill of them, and often purposly insisting in instructions for this very end, that His Disciples should not be offended, as Ioh. 16. 1. and in His practice, condescending to prevent the offence, even of carnal men, Matth. 17. 27. and doth much insist on that doctrine, giving directions for preventing and removing thereof, Matth. 18. and particularly He giveth direction for the promoving of mortification, by cutting off the right hand, and plucking out the right eye, &c. which being given by the Lord, if well studied and practised, might be a compend of all other directions, it is so well chosen for that purpose, as all His directions were. All which sheweth, that when offences abound, much doth ly upon Ministers at such a time, and that both in reference to their own personall carriage, and also in their ministeriall stations; and in sum, in their whole walk, both amongst themselves, and towards others of all sorts, which we may hint at in some particular instances: As, 1. that their conversations be then grave, sober, holy, denied, &c. and eminent in all that is called for from private Christians, at such a time. For, as their carriages are more observed than others, So do spots upon them more discernably appear, and when appearing, are more readie to stumble and harden others. It is for this, that a Minister is to shew himself a pattern and as a copie or example to the Believer, in word, in conversation, in charity, in spirit, &c. as it is, 1 Tim. 4. 12. Upon this ground also are they at such a time to flee youthfull lusts of contentions, strife, and such like, even when these seem to follow them; and on the contrary, to pursue righteousnesse, faith, charity, peace, &c. even when these seem to flee from them, as it is, 2 Tim. 2. 22. Both which places relate p. 51especially to perrillous times, as the scope in the preceeding words doth hold forth. And if this be not in Ministers, what can be expected amongst the people? and without this, can their carriage or publick Ministery have weight to this end? 2. Ministers would be watchfull, not only over sins, but even over offences, yea, even over passive offences, lest any by themselves, or any other be offended, which was our Lords way and the practice of the Apostles, as in the places cited. For, to be offended, is an infirmity and sicknesse, even when the offence is meerly taken; and for a Minister not to be affected with that, doth hold forth a most unministeriall cru…ll disposition; that is spoken of by the Apostle as a great part of the care of the Church, 2 Corinth. 11. 28, 29. Who is weak, and I am not weak? Who is offended, and I burn you? The hearing of a persons stumbling, ought to stound and will stound the heart of a sympathizing Minister, as if it were a fire in his bosome. And were this one thing in vigour, to wit, native sympathie with those that are offended, it would usher-in all other directions: This would make Ministers pray much to have it prevented, as our Lord doth, Ioh. 17▪ and Paul doth, Rom. 15. 5. This would make Ministers sparing to give offence, or to laugh at the offences of others, or to despise and sleight those that are offended, much lesse to spread rumours, entertain contentions, or so to aggrege miscarriages in others, as thereby the floud of offences may rather be increased than dried up by them. And it is found, that seldom offences have been in the Church, but Ministers have had a prime hand therein, as if it had been a part of their duty to promove the same: which sayeth, that especially they had need to be watchfull at such a time. 3. Ministers would endeavour much unity amongst themselves, and unity amongst Professours. There is no keeping off of offences without this; for strife and contention are the fewell by which this plague of p. 52scandal is kindled and entertained, when offences are abounding in Corinth: it is the first direction that Paul giveth, 1 Epist. 1 chap. ver. 10. I beseech you, brethren, by the name of our Lord Iesus Christ, that ye all speak the same things, that there be no divisions among you, &c. And when he hath been large in two Epistles, he doth almost close with this, 2 Epist. chap. 13. 11. Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of peace shall be with you. And he not only exhorteth to it, But, Rom. 15. 5. he prayeth for it upon the back of all his doctrine and directions concerning offences; Yea, it was the way that our blessed Lord Jesus took, to commend union, and to pray for it to His Disciples, lest thereby the world should be stumbled and keeped back from the acknowledging of Him, and the beauty of the Church should be obscured, so as the members thereof should not be known to be His Disciples, as may be at length seen in the Gospel, and particularly, Ioh. 17. 4. Ministers would study the diverting of people from these things which ordinarily breed offences, as striving about words, and jangling in controversies not materiall, the judging and condemning of others, and such like; and they would study to be occupied themselves, and to have others exercised in these things that come nearer the power of Godlinesse and the life of Religion. We see when the rest of the Disciples offend at Zebedee's children for their suit, the Lord checks that, and proposeth to them the necessity of humility and mortification, and such like, that he might put the unprofitable question, (who should be greatest?) out of their head, as it is in Matth. chap. 18. 1, &c. and chap. 20. ver. 20, and 25, &c. And this is frequent in Paul's Epistles to Timothy and Titus, whereas upon the one side, he dehorteth from strife, contention, vain jangling, following of fables, and such like, So he doth, upon the other side, exhort to the exercise of godlinesse, and to the pressing of good p. 53works, as good and profitable to men in opposition to these, as may be gathered from 1 Tim. chap. 1. ver. 4. 5. and chap. 4. ver. 7, 8. 2 Tim. chap. 2. ver. 14. 15, &c. Titus 3. ver. 8. 9. Yea, the Apostle will have Ministers so serious in this, as to charge and obtest their hearers (as he did his, 1 Corinth. 1. 10. and Phil. 2. 1.) to eschew these things, and not to strive about words, 1 Tim. 1. 3. 4. 2 Tim. 2. 14, &c. Especially Ministers would beware of mentioning such things unnecessarily, as are the bone of contention, or which may foster mistakes of, or grudges against, others, or make themselves to appear to be carnal, and to walk like men, But rather they would endeavour to hush them to silence, as they would have blocks removed out of the peoples way, otherwise they cannot but lose of their ministeriall authority, and discompose the frame of the people, which by all means should be e…chewed by them.

The considering of three Scriptures will give a view of Paul's carriage in reference to this, And O how commendable is it! The first is, 1 Corinth. 9. 19, 20. 21, 22, &c. Though I be free from all men, yet have I made my self servant unto all, that I might gain the more. And unto the Iews, I became as a Iew, that I might gain the Iews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without Law, as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. Where, his condescending to others, his insinuating by all means to win the affection of people, his greedinesse to edifie and save souls, and his endeavouring by his own example to engage others to that same condescending way, are abundantly holden forth as an useful and excellent copie to be followed especially by Ministers, who should p. 54studie edification at such a time most seriously.

The second is, 2 Corinth. 6. from ver. 1. to ver. 11. It is a great word that he hath ver. 3. Giving no offence in any thing, that the ministery be not blamed: (for untendernesse in offences maketh the Ministery obnoxious to contempt) But in all things approving our selves as the Ministers of God; that pointeth out a ministeriall walk which studieth more the Masters honour, the credit of the Ordinances, and the good of souls, both his own and others, than the pleasing of others, and the making themselves acceptable only a… men, or as familiar companions to those they converse with. Then followeth, In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in …, in labours, in watchings, in fastings, By purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfeigned, By the word of truth, by the power of God, by the armour of righteousnesse, on the right hand, and on the left; By honour and dishonour, by evil report and good report: as deceivers, and yet true; As unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; As sorrowfull, yet alway rejoycing; as poor, yet making many rich; as having nothing, and yet possessing all things. Wherein, as in so many steps, he setteth forth his ministerial walk, for the preventing of offence, being a most excellent description of a patient, diligent, faithfull, denied, impartiall, single, powerfull preacher, driving and pressing the great design of Reconciliation, as his main scope, as from the close of the former Chapter, and the beginning of this, is clear. And this is pointed out as his work at such a time, amongst such a people for such an end, as the preventing of offence.

The third Scripture is▪ 2 Corinth. chap. 11. ver. 28, 29. which was formerly cited, and is worthy to be engraven on a Ministers heart. Beside that which cometh upon me daily, the care of all the Churches. Who is weak, and I am not weak? who is offended, and I burn p. 55not? Never man was more serious in quenching fire in his house than Paul was in removing of offences, and in recovering such as were offended. He was not only carefull not to give offence himself, nor only to keep others from giving offence, nor yet only for removing of such as were taken at himself; nay, nor only to satisfie those that were strong that had offended, but the very stumbling, although without cause, of the most weak, ignorant, silly persons, affected him more, than if it had peirced himself. It is not like that he could have continued carelesse of mens constructions of him, of their being grieved and made weak, or of their being offended any other way, (as, alas, it is like too many do now!) It was no matter of laughing to him to hear of the sadnesse of any, that did proceed even from mistakes; and there was no rest in his mind till such an infirmity was cured. These three places and others, being soberly considered in their matter and scope, will give the serious consciencious Minister insight in a great part of his duty, and (it may be) in no little part of his sin and challenge at such a time. The Notes also of the Reverend Master Dickson upon the same subject, (worthy to be taken notice of) do more fully confirm this. Happy were the Ministers that were of such a frame and of such a practice; And happy were the Church under their inspection. O that it may once thus be!

p. 56PART II. Concerning Publick Scandals, or Scandals as they are the object of Church-censures; and more particularly, as they are practical, or, in practice.

IT resteth now that we should speak something of Scandal as it is the object of Church-discipline; for that is implyed here, to wit, That this scandal, given by the Nicolaitans, was such as ought to have been taken notice of by the Church-officers: for, the neglect thereof is reproved by the Lord; and in such a case privat admonitions are not sufficient. We may therefore speak a word to these Questions, 1. When a Scandal is to be esteemed publick, that is, to be taken notice of by a Church-judicatory. 2. What Order is to be observed in proceeding therein. 3. What is to be accounted a sufficient ground for removing of such an offence, so as it may …ist all ecclesiastick Processe, or may remove a Sentence when it is passed. 4. What is the duty of private Christians, when Church-officers seem to be, and possibly indeed are, defective in reference to this?