A Good Conscience the Strongest Hold, Treatise · Chapter 8
CHAP. VIII. Of the inoffenſive Conſcience.Of the inoffenſive conſcience foreign, Tum activè, tum paſſivè poteſt ſignificare, foreign ut nec ipſi ſcandalizent quempiam, nec ſcandalizentur à quopiam. Paraens in 1 Cor. 10. 32. In eandem ſententiam Eraſ. Cor. à Lap. tam inoffenſus, quā non offendens. Bez. paſsivè Phi. 1. 10. activè, 1 Cor. 10. 32
THe fourth good Conſcience we are to ſpeak of, is the inoffenſive conſcience; of which the Apoſtle ſhewed how much reckoning he made, when he ſaid, Act. 24. 16. Herein do I exerciſe my ſelf to have always a conſcience void of offence toward God, and toward man. This is a conſcience neceſſary to be ſought, eſpecially in theſe times.
This inoffenſiveneſs is twofold, implying that we avoid
1. Giving any offence.
2. Taking any offence.
1. The inoffenſive conſcience muſt avoid giving offence, for this is alway evil and ſinfull; though offence be often taken without ſin, yet never given without ſin. Our Saviour took offence at Peter, Mat. 16. 23. Thus God is offended every day; When it is only our fault to give the offence, but Gods holineſs and perfection to take the offence.
This giving offence may be either
To God, or To man.
Act. 24. 16.
1. We muſt chiefly take heed of giving offence to God. This is the principall care of a conſcientious perſon, I exerciſe my ſelf to have 1. Inoffenſive conſcience gives no offence to God.alway a conſcience void of offence to God. What were it if we did ſo carry our ſelves that all men ſhould ſpeak well of us, and that we were as much in the worlds books for amiablenes and in offenſiveneſs, as ever were Titus or Trajan or any other? yet we begin at the wrong end, if we did not ſtudy more to be without offence before God. It is meet to be ſaid to God, I have borne chaſtiſement, I will not offend, ſaid Elihu, Job 34. 31, 32. That which I ſee not, teach thou me; and if I have done iniquity, I will do no more.
Object. But who can ſay he lives without offence-giving to God? For in many things we ſin all, Jam. 3. 2. Who knoweth how oft he doth offend? &c. Pſal. 19.
Anſw. None liveth indeed without ſin, yet ſome are without offence. Becauſe 1. This inoffenſive perſon ſtriveth to prevent offences, he keepeth himſelf, he takes up purpoſes, Pſal. 17. 3. 1 Jo. 5. 18.I am purpoſed that my mouth ſhall not offend, ſaid David. He hath integrity in his purpoſes ever, although he may fall ſhort in performances ſometimes.
2. He is counted inoffenſive, becauſe for what is paſt, what was an offence to God, is now an offence to him; if in any thing God was diſpleaſed with him before, he is now diſpleaſed with himſelf for it: what was a burden to God before, is now his burden, Ephraim was aſhamed and confounded, Jer. 31. 19. Job did abhor himſelf, Job 42. 6. The truly penitent do ever loath themſelves, Eze. 6. 9. & 36. 31. Now when our ſin begins to be matter of offence to us, it ceaſeth to be matter of offence to God; when it becomes the object of our indignation 2 Cor. 7. 11. it is no more matter of provocation to God. In this reſpect the penitent is accounted without offence.
3. When for time to come he is carefull to break off his ſin by Repentance, and ſaith as before, Job 34. 31, 32. I will offend no more; that which I ſee not, teach thou me; and if I have done iniquity, I will do no more. This is the higheſt inoffenſiveneſs we can here attain unto, Job 40. 4. 5. Behold I am vile, ſaith Job to God, what ſhall I anſwer thee? I will lay my hand upon my mouth; Once have I ſpoken, but I will not anſwer, yea twice, but I will proceed no further. When a man hath throughly ſmarted with godly ſorrow for ſin, and ſaith I will venture no further for a world; what fruit have I now of all my former vile ways but ſhame? I will turn from all my ſins, and become a new man; this man is accounted a non-offender, Ro. 6. 21all his ſins ſhall be no more ſo much as mentioned to him; But he ſhall live in his righteouſneſs wherein he now walketh, Ezek. 18. 21, 22.
4. He is ſaid to live without offence to God, who reſolveth rather to offend all the world (paſsively) then to offend God actively. If they be offended, let them be offended, ſaith he: If they take offence, it is their ſin, not mine, ſo that God be not offended. Am I to perſwade men or God? ſaid the Apoſtle, Gal. 1. 10. Or muſt I ſeek to pleaſe men? If I yet pleaſed men, I ſhould not be the ſervant of Chriſt: Inoffenſive Conſcience ſaith, I would, if I could, pleaſe both God and man, I would not offend either; I would pleaſe all, offend none by my good will. But if it muſt be ſo, whether it be better in the ſight of God to pleaſe God or man, whether worſe to offend God or man, judge ye. All the Prophetical, Apoſtolical and Eccleſiaſtical Hiſtories are full of examples in this kinde. A godly man can readily reſolve what is to be done in this caſe. Moſes feared not the wrath of King Pharaoh; nor the three Children the wrath of King Nebuchadnezzar. Heb 11. Dan. 3. 16. Act. 4. 19.We are not to ſeek of an Anſwer in this matter O King, thy Idoll will we not worſhip; we may not incur Gods diſpleaſure, to eſcape yours. Nor may we diſobey God, ſaid Peter, that we may not diſpleaſe you. They reſigned the dignities and offices they had, as Moſes, Benevolus to Juſtina, Caracciolus. They refuſed the higheſt honours, Jovinian the Impertall Crown; they indured the burning Iron grate, the Iron chain, Iron gridyron &c. that God might not be offended.2. Inoffenſive conſcience gives no offence to man.
2. VVe muſt take heed of giving offence to man, God is onelyonly offended one way, viz. as we cauſe him to take offence, for he is foreign, not to be tempted with evil, as he tempteth no man to evil, Jam 1. 13. But man may be offended two ways: Firſt and moſt dangerouſly when we cauſe him to commit an offence. 2. When we cauſe him to take an offence: In the one of theſe we tempt him, in Plane Diabolicum eſt, quando quis intendit proximi Ruinam quod peccatum vix cadit in quenquam praeter Diabolum, Ames de conſ. l. 5. c. 11.the other we try him; in both we offend him; and in either of theſe acts men do the Devils worke: By the former he is ſtumbled, by the latter made weake; but by both offended; therefore theſe three are joyned together, Ro. 14. 21. It is good to do nothing whereby thy brother may be ſtumbled, or offended, or made weake.
In reſpect of men offence-giving muſt be avoyded
1 To others, whether
godly,
or thoſe without.
2 Our ſelves.
1. To others, we muſt take heed we do nothing whereby we ſhould cauſe them to offend 1 Sam. 2. 24. 1 Kin 14. 16. 1 Kin. 21. 25by ſinning; thus did Elies ſons cauſe the Lords people to tranſgreſs; thus did Jeroboam cauſe all Iſrael to ſin, and Ahab made them ſin worſe, and Jezabel made this wicked Ahab ſo bad by ſtirring him up and ſetting him on; thus do the wicked Prophets offend, who ſtrengthen the hands of the wicked, that none doth return from his wickedneſs, Jer. 23. 14. This is to be Factors for Hell, and Agitators for Satan. Theſe carry the blood of others ſouls on their heads to Hell, being not only partakers of other mens ſins but Authors; Therefore they ſhall receive the greater condemnation: This is the higheſt kinde of ſcandal; Wo to him by whom this offence doth come. Hence it is that a ſcandall is by ſome thus defined, Scandalum eſt dictum, aut factum, quo alius redditur deterior: Luk. 17. 1. Paraeus in 1 Cor. 8. 9.It is that evil ſaid or done by which another is made worſe. And Tertullian excellently to the ſame purpoſe, Scandalum eſt non bonae rei ſed malae exemplum, aedificans ad delictum. Benae res neminm ſcandalizant, niſi malam mentem. A ſcandall is the acting of ſome evil (not of good) whereby another may be imboldened, or incouraged to the like evil. Good actions cannot (ſaith he) ſcandalize any but thoſe who are very bad.
1. To the godly we muſt give no offence, 1. Not to the godly.whether he be ſtronger or weaker: Take heed ſaith our Saviour, you offend not one of theſe little ones; for it were better that a milſtone were Mat. 18. 6. 10.hanged about thy neck, and that thou ſhouldſt be drowned in the depth of the Sea, then that thou ſhouldeſt offend one of the leaſt of thoſe that believe in Chriſt, either by cauſing him to ſin, or to grieve.
To that end 1. Some Cautions may be given: 2. Some rules are to be obſerved.
Caution 1. That thou do not cauſe thy brother Caution 1 to offend, lay not a ſtumbling block of iniquity before his face, by going about to abate his fervor, leſſen his zeal, and unlooſe his ſtrictneſs in duties, and ſtop his forwardneſs in an obedientiall way; thus was Peter a mighty offence to Chriſt, Mat. 16. 22. and called Satan for his labour, (for it is his work to perſwade the declining of hard and neceſſary duties when he had in his carnall reaſon, and fleſhly friendſhip diſſwaded his maſter from going up to Jeruſalem to ſuffer.
2. Take next that Caution of the Apoſtle, Caut. 2 Rom. 14. 1. Him that is weak in the faith, receive you, but not to doubtfull diſputations; Take heed of ſuch opinions or queſtions as tend to janglings, and do no other good; let it be thy wiſdom to receive, that is, cheriſh and encourage, and inſtruct him in thoſe things wherein the Kingdom of God doth conſiſt, and not to puzzle his Faith (as the manner of many is) by abſtruſe and intricate notions, or to perplex his minde with doubtfull Queries, or to unſettle his obedience by unſeaſonable objections. If this excellent Caution of the Apoſtle was well obſerved, there were hopes (as Paraeus ſaith upon the place) that this age of the Church might ſee peace and union again, and that theſe ſad diſeaſes that rage in this Diſputative Age (as he there calls it) might all be cured or cut off; His words are, Plus proficit placida inſtitutio, prudens monitio, fraterna correctio, quam ſubtilis diſceptatio, acris contentio, acerba inſectatio: Argutae igitur diſputationes, intempeſtivae diſceptationes, rixae, contentiones, foreign tanquam peſtes Eccleſiae cavendae ſunt &c. In his enim nihil eſt aedificationis, quia nihil charitatis multum, offendiculi, & perturbationis, quia plurimum acerbitatis, & malitiae. Haec peſtis ſi hoc diſputatu…iente ſeculo curari aut tolli poſsit, pacem Eccleſiae ſperare liceret. One good reproof, ſaith he, one wiſe admonition, one friendly perſwaſion, were worth all theſe queſtions and diſputes &c. Take away theſe perverſe diſputings of men of corrupt mindes, and you take away the Peſts of the Church, and the great troublers of Iſrael.
3. That we do not take upon us to judge Caut. 3 our brother, or ſet him at naught if differing in ſome things from us, Rom. 14. 10. whereby thou ſhouldeſt without other reaſons given in to convince him, force him over to thee, and ſo cauſe him to ſin, or by thy petulancy and ſuperciliouſneſs force him over from thee, and ſo cauſe him to be grieved; in both he is offended. This caution was never more neceſſary, nor leſs practiſed.
The 4. Caution is that of the Apoſtle, Rom. Caut. 4 15. 1. that we do not with too much indulgence fondly pleaſe our ſelves, when we ſhould more judiciouſly ſtudy to pleaſe others, nor too imperiouſly lay our burden upon the neck of others, when we ſhould more charitably take his upon ours: that ſo we might bear one anothers burdens, and then fulfill the Law of Chriſt. We that are ſirong ought to bea… the infirmities of the weak, and not to pleaſe our ſelves: Let every one of us, pleaſe his neighbour Gal. 6. 2.for his good to edification; ſaith the Apoſtle.
5. That we make not too bold with our liberty, through indiſcretion, immoderateneſs, Caut. 5 or unſeaſonableneſs in the uſe of it: This caution ye have 1 Cor. 8. 9, 10. Take heed leaſt by any meanes this liberty of yours become a ſtumbling block to them that are weake; for if any man ſee thee which haſt knowledge, ſit at meat in the Idols Temple, ſhall not the conſcience of him which is weake, be imboldened to eat thoſe things which are offered unto Idols? Conſider we muſt who looke on, and what interpretation may be made of our actions, and what hurt may be done by our example; leaſt as Tertullian ſaid, we do aedificare in Exitium, or as others ſay, aedificare in Gehennam. If Peter lead not right, Barnabas may unawares follow into a dangerous way of diſſimulation, Gal. 2. 13.
6. Take heed of being regardleſſe of other mens Cenſures and Opinions of us, and Offence-taking Caut. 6 at us; ſay not, If they be offended, let them be offended. This is to be cruell to our ſelves, to our Brethren, yea to Chriſt, 1 Cor. 8. 12. When you ſin againſt your Brethren, and wound their weak conſcience, you ſin againſt Chriſt. Rather ſay with the Apoſtle, Who is weake, 2 Cor. 11. 29and I am not weake, or ſick? and ſay, Who is offended (through my default) and I burne not, as with griefe and horrour? It is not a ſlight or ſingle, but a great and double, yea treble ſinne, ſaith Pareus, 1 Cor. 8. 12. when wee ſo ſlight and grieve our Brother. Tria mala cumulat, ſaith he. And Chryſoſtom ſhewes how ſuch ſin againſt Chriſt in a threefold reſpect: Ʋno modo quod quae ſervis fiunt, Chriſtus pro in ſe factis imput at; qui v…s ſpernit, me ſpernit; Altero quod in Corpus ejus ſaeviunt qui membra percutiunt; Saule, Saule, quid me perſequeris.? Tertio quod opus Chriſti quod propriâ morte abſolvit, ij propria ambitione deſtruunt, unde ne cibi cauſâ deſtrue opus Chriſti inquit Apoſtolus. 1. They ſin againſt Chriſt, ſaith he, becauſe Chriſt doth reckon as done to himſelfe, whatſoever is done to any ſervant of his, according to that, He which deſpiſeth you, deſpiſeth me. 2. Becauſe they offer violence to his body, who hurt any of his members, according to that, Saul, Saul, why perſecuteſt thou me? And 3. Becauſe thoſe deſtroy that for which Chriſt died; according to that, For meat deſtroy not the worke of God, Rom. 14 20.
2. To prevent giving of offence, certaine Rules are to be given, as firſt:
1. Conſider ever what is expedient, as well as know what once is lawfull, 1 Cor. 6. 12. & 10. 23. All things are lawfull, but all things are not expedient.
2. Conſider not onelyonly what is lawfull, 2 Rules to be obſerved.but what may edifie or offend; that which is good and lawfull in its owne nature, being inconſiderably done, may be offenſive: All things are lawfull, but all edifie not, 1 Cor. 10. 23. Let all things be done to edification, 1 Cor. 14. 26.
3. The Apoſtle gives a third Rule to avoyd offence-giving, 1 Cor. 10. 24. Let no man ſeek his owne, but every one anothers wealth. This golden Rule well obſerved, would make us happy, and our times happy, at once freeing the Church from many calamities, and our ſelves from much guilt in matter of offences.
4. A fourth Rulo is laid down in the ſame Chapter, 1 Cor. 10. 32. Give none offence, neither to the Jew, nor to the Gentile, nor to the Church of God. q. d. With whomſoever you have to do, labour to be inoffenſive; That your Converſation may pleaſe whom your Profeſſion doth diſpleaſe. Call no man common or uncleane; loſe no man, harden no man. Give none offence to the Jew] There was an old partition-wall up between the Jew and the Goſpell; ſome hot ſpirit of our time would have ſaid, Let them go, they are legall, ſuperſtitious, ſtubborne, hereticall, no hope of them; why ſhould I regard them? But the Apoſtle would give no offence to the worſt Jew. Nor to the Gentile] There ſeemed to be a Gulfe fixed, no hope of their coming over from their dumb Idols; The Gentiles, they are Idolatrous, Profane, Dogs, &c. Why ſhould I ſeek them? But give no offence to the Gentiles. Nor to the Church of God] Whom thou thinkeſt wiſe, meeke, ſtrong, able to paſſe by an offence, make not too bold with them neither.
5. Study how far thou art to go to pleaſe thy brother, which is a great duty. The Apoſtle Col. 1. 10. prayes for the Coloſſians, That they might walke worthy of the Lord, in all pleaſing, as if no carriage were worthy of the Goſpel, but of the plancid and yeelding Spirit. And he exhottes, Rom. 15. 2. Let every man pleaſe his neighbour, for his good to edification. And to perſwade to the practiſe of a point, to which we are naturally ſo oppoſite, as thinking it below a Chriſtian and zealous ſpirit, an argument rather of an abject and ſervile ſpirit. He makes this duty more commendable, by Iſa. 42. 1. 2 Mat. 12. 18ſetting downe ſome examples: 1. The Example of Chriſt, Rom. 15. 3. For even Chriſt Jeſus pleaſed not himſelf; He did not ſtrive, nor cry, nor diſſent, nor divide. It is therefore no diſparagement to you, whoſoever you are. 2. He propounds his owne example, 1 Cor. 10. 33. and ſhewes his compliance ſo far as we would be apt to miſ-interpret the like in another, Even as I pleaſe all men, in all things. Here are two alls, both of which go very far; ſtrive to imitate him: Yet with theſe two reſervations, That thou be not ſuch a man-pleaſer as ceaſeth to be the ſervant of Chriſt, Gal. 1. 10. viz. 1. The one negative, I pleaſe all men in all things, not ſeeking my owne profit. As if ſome ſhould ſay, Paul, you are a Polititian, and you know how to inſinuate into mens good opinions, you loſe nothing by that. Nay, ſaith Paul, I have no deſigne in the earth in it; I looke not after outward profit and commodity; I looke higher. Therefore he adds the ſecond Poſitive Reſerve, That they may be ſaved. q. d. I pleaſe no man by ſoothing him in his evill way; I comply not with men, ſo as that they be ſtrengthened in their ſinnes: But my courſe is with all, ſo to ſeek to ſave them, as that alſo I may pleaſe them; and ſo to ſeeke to pleaſe them, as that alſo I may ſave them; but if I cannot both pleaſe and ſave them, I ſhall then ſtudy rather to ſave them, though I do not pleaſe them, then to pleaſe them, if I may not ſave them. Oh that we had many ſuch examples in theſe times! So 1 Cor. 9. 19, 20▪ 21, 22, 23. the ſame Apoſtle tels us how much he ſtudied to be made all things to all men, that he might by all faire means ſave ſome; for by foule meanes of violence we ſhall ſave none, but loſe all. By this art the Goſpell was firſt propagated; by this plaine, inoffenſive, amiable, and winning carriage, very Gentiles were overcome to the imbracing of the Truth. But our ſelf-pleaſing hath undone all. How much need have we to pray for the Chriſtians of our times, as Paul did for the Philippians, Phil. 1. 9, 10. That your love may abound in knowledge, and in all judgement, that ye may approve things that are excellent, that ye may be ſincere, and without offence to the day of Chriſt.
6 Rule. If thou wouldeſt ſometimes not give offence, thou muſt be willing to depart with thy owne right, Mat. 15. 27. Notwithſtanding that the children are free, yet leaſt we ſhould offend them, ſaid our Saviour, go thou to the ſea, and caſt an hooke, and take up the fiſh that firſt cometh up, and when thou haſt opened his mouth, thou ſhalt finde a piece of money; that give unto them for me and thee.
2. Not to the wicked, or to thoſe that are without, muſt we give any occaſion of offence; 2 We muſt not give offence to wicked men.but remember that rule, Coloſ. 4. 5. Walke in wiſdome toward them that are without. Lay not a ſtumbling block before the face of the blinde. The Beleeving ſervant muſt be obedient, and faithfull not onelyonly to the Beleeving Maſter, and the gentle, but to the unbeleeving and froward, that the Goſpell be not blaſphemed: 1 Tim. 6. 1. 2. 1 Pet. 2. 18. 1 Pet. 3. 1.The godly woman muſt labour to have her modeſt and gracious carriage towards a froward and irreligious husband; ſpeake more to his conſcience, then the Word hath done to the worſt of men that ſeeke occaſion; we muſt labour to take away all occaſion, 1 Having a good Conſcience, and your converſation beneſt among the Gentiles, that whereas they ſpeake againſt you as evill doers, they may be aſhamed 1 Pet. 2. 12 & 3. 16.when they falſely accuſe your good converſation; yea, not that onelyonly, but that they may glorifie God in the day of viſitation. Thus did Daniel demeane himſelf, that though ſo many eyes were upon him, they could faſten nothing upon him to charge him with, Dan. 6. 4.
Obj. When the Diſciples informed Chriſt Ponere ſcandulum infirmis in rebus medijs eſt peccatu ſed phariſaei… non ſunt infirmis ſed malitioſi calamnia huic, pertinaces nebulanes—jubet dominus ne decorum ſcandalo ſint ſolliciti. Parof the Phariſees offence taken at his Doctrine, he ſeemed to neglect it, Let them alone, Mat. 15. 12. 14. q. d. If they be offended, let them be offended.
Anſ. It is to no end to be troubled if wicked, ſtubborne men take offence when none is given; they ſin, we ſin not; woe to the world becauſe of offence taken; its impoſſible but an …ffending world ſhould be apt to be offended. To lay a ſtumbling-block before the weake is evill; but the Phariſees here (ſaith Paraeus) were malicious calumniators, and ſinned of pertinacious perverſeneſſe; therefore no heed to be taken of them.
2. Wee are to diſtinguiſh of the matter whence an offence is taken; an indifferent action we may forbeare to prevent offence-taking, but a neceſſary duty is not to be omitted, or truth to be ſuppreſſed, to avoid all the worlds offences: Let thy eye and actions be good, although their eye and interpretation be evill. Nihil boni aut liciti eſt omittendum propter ſcandalum acceptum hominum Phariſaico ingenio praeditorum. Ames de conſ. 1. 5. c. 11. And learned Camero, Scandalum quod oritur ex rebus per ſe bonis & neceſſariis non licet evitare, quia non eſt faciendum malum ut eveniat bonum. Et poſtea, Itaque ut maxime tumultuetur mundus, tamen omnia, etiam extrema quaeque ſubeunda ſunt ut ſtet illibat a Dei gloria. Vide plura in Jo. Cam. Praelect in Mat. 18. v. 7.
2. We muſt take heed that we do not offend 2 Not offend our ſelves.our ſelves; man is bound to ſtudy ſelfe-preſervation. If thy eye offend thee, pluck it out, Mat. 13. 9. As there is one kinde of baſe and unworthy ſelf-love, ſelf-ſeeking, ſelf-pleaſing, ſelf-preferring, ſelf-fearing, &c. ſo there is alſo another noble and religious, and moſt neceſſary ſelf-love, ſelf-pleaſing, and ſelf-preferring, viz. when I more regard what my conſcience cals for, that I may ſatisfie my duty, and keep in with my ſelfe, rather then to gratifie a thouſand requeſts. But my ſelf-pleaſing muſt never be to the prejudice of another: This is the worſt diſeaſe of all, in theſe worſt of times. Chriſt came to ſet a man at variance with father and mother, but never with himſelf. Next to the favour of God, labour to continue in thy own favour and good opinion; Let not thy own heart reproach thee within, whoſe tongue ſoever may abroad. Take heed of going over-far in a way of ſerving men; heap not coals of fire on thy head, to do any man a kindneſs; better offend all the world then thy own ſelf. Gods ſervants have found it an eaſie matter to do or ſuffer any thing; to forgo, or undergo every thing, ſo they might not offend ſelf, and have Conſcience diſtaſted. Flavianus Clemens, a Favorite in Domitians Court, had ſo much intereſt in the Emperors eſteem, that he conferred higheſt Honours upon him, and intended to make his Son his Succeſſor in the Empire; but bleſſed Flavianus rather then he would give offence to his conſcience in the matter of his Religion, was content to bear the turning of the Emperours great love into extream hatred, ſo as he hated him to death, and oppreſſed his whole houſe. Theodoret reports of Hormiſda a Nobleman in Perſia, who becauſe he would not wound his conſcience in conforming to the Religion of the Court, was put into ragged cloaths, deprived of all his Honours, and ſet to keep Camels: After a long time, the King ſeeing him in that baſe condition, and calling to minde his former eſtate, pittied him, brought him to the Palace, and cauſeth him to be cloathed like a Nobleman again, and then perſwades him to deny Chriſt. He preſently rends his …lken cloaths, and …ays, If for theſe you think to have me deny my Faith, take them again; and ſo with ſcorn he was caſt out. It was a high expreſsion of Zuinglius, Quas non oportet mortes prae-eligere, quod non ſupplicium potius ferre, imò in quam profundam inferni abyſſum non intrare quàm contra conſcientiam attteſtari?
2. The other part of inoffenſiveneſs is that 2. We muſt not be forward to take offence.we be not apt to take offence. This is that foreign, Rom. 1. 29. tranſlated malignity, which Ariſtotle defineth a taking of every thing in the worſt ſenſe. A Nabal-like diſpoſition, 1 Sam. 25. 17. Morum aſperitatem ac difficultatem ſonat. Eraſmus.
There is as much danger oft of taking offence unjuſtly, as of giving, as
1. From God, who can never give any: yet Chriſt pronounceth Mat. 11. 6. him a bleſſed 1. From God.man that ſhould not by one means or other, be offended in him: Therefore is Chriſt called in the worlds-ſenſe lapis offendiculi, a ſtone of ſtumbling and rock of offence, Rom. 9. 33. yea all the diſciples were at once offended at him, Mat. 26. 31. Some have taken offence at his perſon, Iſa. 52. 12. & 53. 3. Some at his doctrine; Mat. 15. 12. Some at his Parents, Mat. 13. 54, 57. Some at his Diſciples and followers, Mar. 2. 16. Some at his life, Mat. 11. 19. Some at his death, yea, almoſt all at the ignominy of his death and croſſe, 1 Cor. 1. 23. But we preach Chriſt crucified to the Jews a stumbling block, and to the Greeks fooliſhneſſe; To both unſavory; yet all theſe offences were taken without cauſe, none without ſin.
2. From Gods way; when the ſtony ground 2. From Gods way.hath received the ſeed, it ſpringeth up immediately, but not having root or moiſture is ſcorched with the heat of the ſun, Mat. 13. 21. Such are thoſe hearers who at firſt receive the Word with joy and much forwardneſſe, but when they ſee the Lyon in the way and Tribulations ariſe, they are offended at the way, and the goſpel and at Chriſt himſelf; and are like that impotent and paſſionate widow who was content to entertain the Prophet when ſhe and her ſon might live upon him; but when her ſon was dead, ſhe was offended with the Prophet; What have I to do with thee, oh thou man of God? Art thou come to call my ſin to remembrance, and ſlay my ſon? 1 King. 17. 18.
3. From Gods people, and their weakneſs, 3. From Gods people.ſo far as either to condemn their perſons, or diſlike their profeſsion. Wo to the world becauſe of offences on both hands, Mat. 18. 5. Giving too much juſt occaſion of offence to the godly, and again taking too much occaſion of offence (but unjuſtly) at the godly; it's impoſsible but offences will come from ſome hands, but woes a thouſand to him from whoſe hand they come meritoriouſly; and as many woes again to him that taketh ſuch an offence at a particular perſon, or at a particular miſcarriage in one perſon, to reject and condemn a whole profeſsion.
True godlineſs makes a man apt to take all in good part, 1 Cor. 13. 5. It thinketh no evil, it ſuſpecteth nothing, but believeth all things; it makes a man more ſevere to himſelf, and more charitable to others. With himſelf he may be diſpleaſed, with another he is unwilling to be diſpleaſed; to him ſelf he is juſt and impartiall; to others more milde and indulgent.
4. Laſtly, we muſt take heed of offence-taking 4. From the world.from an ill world: Becauſe all men ſpeak evil of the way of God and forſake it, muſt we be offended? Say not a confederacy to all them to whom this people ſhall ſay a confederacy, neither fear ye their fear, nor be afraid, but ſanctifie the Lord of Hoſts himſelf, and let him be your fear, and let him be your dread, Iſa. 8. 12, 13.
Thus much of the inoffenſive Conſcience.