Of scandal Hammond, Henry, 1605-1660. This text is an enriched version of the TCP digital transcription A45425 of text R32475 in the English Short Title Catalog (Wing H562). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 85 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45425 Wing H562 ESTC R32475 12697057 ocm 12697057 65904 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45425) Transcribed from: (Early English Books Online ; image set 65904) Images scanned from microfilm: (Early English books, 1641-1700 ; 1527:25) Of scandal Hammond, Henry, 1605-1660. This text is an enriched version of the TCP digital transcription A45425 of text R32475 in the English Short Title Catalog (Wing H562). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [2], 30 p. Printed by Henry Hall ..., Oxford : 1646. Attributed to Hammond by Wing and NUC pre-1956 imprints. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Christian life. Conduct of life. A45425 R32475 (Wing H562). civilwar no Of scandall. The second edition. Hammond, Henry 1646 14875 8 370 0 0 0 0 254 F The rate of 254 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion OF SCANDALL . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The second Edition . OXFORD , Printed by HENRY HALL Printer to the VNIVERSITIE . 1646. OF SCANDALL . § 1 HE that would know the true proper full importance of the word Scandall or Offence , or to be Offended or Scandalized ( as they are taken for the same ) need not seeke into many authors for it . The new Testament , and the Apocryphall bookes , and the Greeke translation of the old Testament , are the prime authors that have used these words , and all other later Christian writers may justly be thought to have had them from that Fountaine ; ancient prophane writers not affording them . § 2 From hence 't will be sure just to inferre , that in as many senses as the scripture Canonicall & Apocry phall hath used the words , in so many they may be justly used , and in no more . Now the uses of the word Scandall among them are either naturall ( as generally in the old Testament , ) or borrowed , i. e. metaphoricall , ( as cheifely in the new . ) It naturally signifies 3 things . 1. A Trapp , a Gin , or Snare to catch any thing : So in the Greek translation of Psal. § 3 69. 22. the word is us'd , ( being joyn'd with 2 other words which signify snare and gin , ) and in our new translation is rendred a trapp : wherefore in the place of Rom. 11. 9. where the same words are cited out of the Septuagints translation , and not out of the Hebrew text of the Psalme , I should conceive it should be rendred by analogy , not stumbling blocks , but gin , or some other word belonging to this first signification . In this sence it is used 1 Mac. 5. 4. where it is all one with snare , and it is farther interpreted by ( laying wait by the way ) to catch them treacherously . So againe Wisd : 14. 11. the word is used , and explained by another word , signifying a trapp , or snare , the very same that was used in the Psalmes , and to the Romans . § 4 2. It signifies any Obstacle or hindrance laid in a mans way , by which the passenger is detain'd or stopt , peculiarly a sharpe Stake , such as in time of warre men were wont to put in the fields where their enemy should follow , to wound their feet or leggs in their passage : against which being so ordinary in war , they anciently used greaves of brasse to defend their feet or leggs . 1 Sam : 17. 6. to which you may referre that Epithite so frequent in Homer , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : to signify those greaves brasen or otherwise , that the Grecians used ; described by that Poet , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} made of tin , and covering the whole legg to the knee , of so firme a substance that it made a loud noise at the stroake of the weapon on it . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith he . Thus is the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used , Judith . 5. 1. where we render it impediments , a word somewhat too generall to signify those sharpe stakes or other instruments to wound or gall the passengers , which are known to every body : for which I beleive we have some proper English word , I thinke it is a gal trapp . § 5 3ly . The word signifies a stone or blocke in the way , at which men are apt ( if they be not carefull , or if they go in the darke ) to stumble and fall : and thereupon in the old Testament it is taken for a fall : and so sometimes for sinne , the fall of the soule , as Judith 12. 2. ( where these words [ left it be an offence ] would more clearely be rendred out of the Greeke , left it become an offence , 1. a sinne or pollution , as you may see in the same matter which is there treated of Dan. 1. 8. Tob. 1. 11. and 1 Sam. 25. 31. ) and sometimes for ruine or destruction , the fall of the whole person , which we are brought to by sinne , as Judith 5. 20. our English renders it ruine , and Ps. 49. 13. where though we read folly , the Septuagint read Scandall , by that rendring an Hebrew word which signifies both folly and ruine . I confesse this last acception of the word for ruine , is somewhat rare ( yet authoriz'd by our English in the place of Judith ) and therefore if any dislike it , I shall not stand much upon it ; because in both those places last mentioned it may well enough signifie sin , as that is a snare or stumbling blocke , an occasion of ruine , or falling , or destruction , in which sense I conceive 't is used , Judg : 8. 27. where 't is rendred a snare , i. e. a sinne ensnaring or occasioning ruine . § 6 Beside these 3 significations , in which the word in Greeke retained in our Language , is read in the old Testament , I am confident there is no other , save once Psal. 50. 20 , for slander , or calumny , or defamation , ( for so the Hebrew there signifies ) a sense which is vulgar amongst us in English ; by a Scandall meaning a slander : but that sense being but once met with in the whole Bible , or twice at most ( Eccl. 27. 23. where yet I conceive the translation might be mended ) will not deserve to be taken into consideration . § 7 Now for the use of the word in the new Testament : 't is first observeable , that the best nomenclature for hard words in that is the observing the use of them in the Greeke of the old , for the writers of the new Testament , being Jewes not Greekes , wrote in an idiom proper and peculiar to them only , and those other Jewes that wrote also in Greeke , somewhat differing from that of the Atticke , or naturall Greeke writers . And therefore we may well resolve , that the uses of the word , which we have there found and already observed , will be very instrumentall to the understanding of the same word , and others derived from it in the new Testament . And so much the rather because , as I said , no prophane Greeke writer before the scripture , is knowne to have used it ; only Arist ophanes once a word neare it . This being premised , 't will be worth our paines ( at least by so doing we shall put the whole matter beyond exception ) to survey breifly all the places in the new Testament , where the word is used . § 8 To that end I shall beginne with the first in my Concordance which is Matt. 13. 41. the Angells shall gather out all Scandalls : 't is in a sence borrowed from the second mentioned signification of a sharpe stake , which he who hath once met with and been gall'd by it , is wont to gather up and cast into the fire , as there it followes the Angels for our sakes should do , v : 24. ( to which Saint Paul also seemes to allude 2 Cor : 11. 29. in putting Scandalizing and burning together ) and denotes simply whatsoever may wound or gall us in our Christian course , and by that meanes foreslow our pace , cause us to slacken , or give over , or lye downe in the service of Christ , so Mat. 17. 27. Christ paies tribute , that he may not offend the Jewes , i. e. that they might not thinke him a Contemner of the Temple , to which the Tribute was due , and so forsake and not beleeeve in him ; that he might not discourage them from following him . So Mat. 15. 12. the Pharisees hearing a doctrine that gall'd them particularly , were offended and forsooke him , that doctrine drave them away from following him . So againe ( Mat. 18. 7. ) it must needes be that offences come , which seemes to referre to false doctrines and heresies , if you compare that verse with 1 Cor : 11. 19. there must he Heresies ( and Rom. 16. 17. where offences are said to be contrary to the Apostles Doctrine , and that they must be avoided , as the Heretick must Tit : 3. 10. ) the venting of which of all things most hinders others in their Christian course , but whether it be meant peculiarly of Heresies , or exemplary sins , it matters not . To which soever you apply it , another place , Luk. 17. 1. will belong unto it also , being the place directly parallel to it . So Mat : 18. 6. He that shall offend one of these little ones . i. e. he that shall occasion their falling off into any sin ; or , which the place especially imports , by contemning them , discourage them from the study of piety . For so on the contrary side to receive them , v. 5. is by Saint Marke 9. 41. exprest to consist in doing them kindnesse , to encourage them in the wayes of godlinesse . So Christ crucified is said a Scandall to the Jewes , i. e. they that were otherwise not ill opinion'd of him , and so followed him with the multitudes , when they saw him crucified , were quite discourag'd , and fell away from him , ( as they that are so gall'd by those stakes are faine to give over the pursuit , to returne ) and so resolv'd , seeing him dye , that he was not the Messias whom they expected , a glorious temporall deliverer . To which belongs that notable place Mat. 11. 6. Luk : 7. 23. Blessed is he that shall not be offended in me , i. e. shall not be gall'd and discourag'd , and so fall off by seeing the sufferings that befall me , and await my disciples or followers . So againe Mat : 13. 57. Mark . 6. 3. It is said , that the consideration of his knowne and meane birth occasioned their being offended in him , i. e. their deserting and not beleeving of him , when the miracles which he had done inclin'd them somewhat to a valuing of him . So John 6. 61. When Christ talkes of eating the flesh of the son of man , they were offended , ( that is ) that speech carnally understood ( either that Christ was to dye , ( which the eating his flesh presupposed , and they did not like to heare of ; dreaming of a temporall glorious Messias ) or that they were to turne Caniballs , and eate mans flesh , ) discourag'd them from following him , at least from taking him for the Messias . So Gal : 5. 11. persecution is called the Scandall of the Crosse , or that upon which so many are discourag'd from professing the crucified Saviour , according to that in the parable of the sower , Mat : 13. 21. Mark : 4. 17. upon the coming of persecution presently he is offended , i. e. gall'd and falls off , and Mat. 24. 10. on the same occasion , and in the same sence . So Mat. 26. 31. Mark . 14. 27. this night ( to wit of my attachement ) Ye shall all be offended because of mee . i. e. fall backe , for sake me : and so in Saint Peters answer , v. 23. Although all men should be offended , yet will I never be offended : upon which , that which Christ rejoynes ( before the Cocke crow ; i. e. before morning , or day breake , all one with this night , v 31. thou shalt deny me thrice ) is an interpretation of the word offended , and shewes , that to be offended , is to deny Christ . And so Joh. 16. 1. These things have I spoken unto you , that ye should not be offended ; where Christ foretells the persecutions that should befall them , that they might be forewarn'd too , and not fall off , when they befall them . § 9 These are the cheif , if not all the places to which the second old Testament acception of the word Scandall in a Metaphoricall borrowed sence belongs , and of all of them , and each , you may observe . § 10 1. That Scandall signifies either some sin , the occasion of farther sin in others ; or else somewhat else , which though it be not sinne , yet occasions sinne in others , though very indirectly sometimes , as the Crosse of Christ : and whether in one or other , the rule will be , that he that is offended or Scandalized , doth directly commit some sinne , and that , for most of the places , the sinne of infidelity , or forsaking , or denying Christ . § 11 2. That the being Scandaliz'd , falling off from Christ , ( or the effect which followes that occasion , ) hath no reflection or influence ( in any of the places ) on that which was the occasion ; so as to make it sinfull or avoydable , if it were not so before , ( as will appeare to any that will survey the places ) and consequently that anothers being Scandaliz'd is not sufficient to lay a charge on him whose action ( otherwise not chargeable or criminous ) was the occasion of his being scandaliz'd . Let the Crosse of Christ , with which so many were in this sense scandaliz'd , suffice for a proofe of this . § 12 Other places there are which must be interpreted by bringing the metaphore from the first of the 3 senses , as it signifies a snare or gin to catch one in . So Mat. 16. 23. Thou art an offence unto me , i. e. by expressing thy detestation against my sufferings , thou labourest to bring me into an horrour and feare of suffering , and so in effect temptest me to sinne ; where you must marke , that though Peter were an offence to Christ , that is , tempted him , laboured to ensnare him , yet Christ was not Scandaliz'd , offended , ensnared , or overcome by the temptation . In the same sense is that Revel : 2. 14. of Balaam who taught Balaack {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we render it to cast a stumbling block ; but sure it is most clearely , to lay a snare before the Children of Israell , to intice them by their Daughters to Idolatry , and by Idolatry to intrap and destroy them . § 13 In this sence Scandall is so perfectly all one with Temptation , that , as a learned man hath observed , the Ethiopick interpreter of the new Testament , instead of Scandall puts a word that signifies Temptation , and the same that in the Lords prayer is put for Temptation : in this sense is that of the eye and the foot offending us . Mat. 5. 29. 18. 8. Mark : 9. 47. i. e. when a mans eye , or any other member of his body proves a snare to him , an inlet to temptations , a meanes of bringing him to any sinne . § 14 And of those places you may observe againe . 1. That no man is said to be offended , but he that commits the sinne to which he is tempted , and therefore Christ is not said to be offended , that is , really to be wrought upon by that Scandall : but as Satan tempted him , Matth. 4. yet he yeilded not , but overcame the tempter : So here he uses that other Satan : for to have beene offended in this sence had beene all one with being overcome by a temptation . § 15 2. That the Agent , or he that is said to lay the snare or to offend , sinneth also ( as in all the places it will de facto appeare that they did ) though no body be taken in it , as he that tempteth to evill commits a sinne , though his temptation prove not effectuall . The setting of a snare being a positive act , a note of a treacherous designe , though it do not succeed . And therefore in 1 Macchab. 1 , 36. the laying of snares for to intrap the Israelites , or bring them from observing the Law , is call'd there by the devills name , an evill Adversary , or as the Greeke hath it , a devill to Israel . § 16 A third and last sort of places there are that referre to the third mention'd acception of the word , as it signifies a stumbling blocke , so when the word stone is joined with it , or the Greeke word that signifies stumbling , so Rom. 9. 33. Christ is called a stumbling blocke , a rocke of offence , i. e. an occasion of fall , or sinne in many , and consequently of increasing their condemnation , as he saith , if he had not come , &c. they had not had sinne , i. e. had not beene so great sinners , had not beene guilty of the great sinne of unbeleife , and crucifying of Christ : and therfore Simeon prophecies of Christ , that he would be for the fall of many in Israel ; many sinnes his coming should be the occasion of . So Rom. 14. 13. That no man lay a stumbling blocke , or scandall ( which we render an occasion of falling ) in his brothers way , that is , do or practise any thing , that may bring another that comes after him , upon his nose , or to commit any sinne . So 1 Pet. 2. 8. Christ is called a stone of stumbling , and rocke of offence , at which to stumble is to be disobedient to Christ , so Ro. 14. 21. stumbleth , or is offended , or is made weake , i. e. by following thee , doth fall , commits some sin , doth some act unlawfull for him , ( though simply it were not for thee ; it being against his Conscience , though not against thine ) and so by falling bruises & weakens himselfe , makes himselfe lesse able for Gods service , then he was : for so every sin against Conscience being a greiveing the spirit , is consequently the spirituall weakening of the man , or if you will ( as in St James {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies c. 5. 14. ) the wound or disease of the soule . So againe , 1 Cor. 8. 9. stumbling blocke to the weake , & v. 13. where the case is clearely the same that we last mentioned : that if any man by doing any indifferent thing ( which he in Conscience is inform'd to be perfectly lawfull for him to do ) shall occasion another mans sin by doing that after him which he is not resolv'd to be lawfull , that man offends against that charity due to his brother , and therefore must thinke fit to deny himselfe the use of that liberty which Christ hath given him . To this may belong that other place , 1 Jo. 2. 10. where that phrase ( there is no Scandall in him ) seems to signify , fals not into those sinnes that ignorant men or uncharitable ( who are said in the Antithesis , v. 11. to walke in the darke ) are subject unto . One place more there is belonging to this purpose , where though the word Scandall be not used in the Text , yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , offence , is used , and that I confesse to be all one , and it is 2 Cor. 6. 3. giving no offence in any thing ; where yet offence is interpreted by Beza , quippiam ad quod possint impingere any thing that others may stumble at , or be alien'd from the Gospell by ; as if we faile in any Christian duty ( mentioned v. 4. 5. 6. ) they that see us , would be apt to doe : and so that which followes imports also ( that the ministry be not blamed ) that is , that our Actions be not justly reprehended or found fault with , but in all things approving our selves , &c. § 17 And of this third sort of places 't is observable againe , 1. that be that is offended , sinnes himselfe , stumbles , and falls , and bruises himselfe , and 2. that he that is the occasion of his fall doth not alwayes sin ( for Christ , and grace , and that which should have been for their wealth , proves to many an occasion of falling ) but yet sometimes he doth : as if he purposely in a matter indifferent , when he might have chosen , doth any thing which another whose Conscience is doubtfull , doth after him ▪ and so sinnes ; nay if he do not absteine from that indifferent action , when he sees that consequent likely to follow ; nay if he be not carefull to observe , whether the consequent be likely to follow , and if so , to absteine . This third sort of Scandall you see is applyed peculiarly to one kinde of actions , those by the doing of which another coming after , and doing the same , fals into sinne , as when either the example was sinfull , or being indifferent in it selfe is against the other mans conscience , and so being imitated by him , is in him a sinne against conscience , and not indifferent . And then § 18 Another sort of actions there are which may though not so directly , yet not improperly be referr'd to this head , as , when I do any thing in its selfe not unlawfull , yet very apt to be mistaken by other men , for somewhat else which is unlawfull ; and see it strongly probable , that those which will be apt so to mistake , will be as apt also by occasion of this action of mine , to commit that other sin which they conceive me to have committed , or to confirme and harden themselves in that sin thorow that mistaken example of mine , which they might otherwise probably have reformed , if they had not received encouragement by this action of mine ; And if question be made , what is to be thought of this . I answer , that although I am not sure that that place of Scripture in our English Bibles which commands [ to absteine from all appearance of evill , ] doth come home to this purpose , ( because {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which we render [ from all appearance ] may beare another sence , and signify no more then from every kinde or sort of evill , for so both the Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and latine species import ; and with all , appearance of evill is so uncertaine , and inconstant a thing , that to absteine from it universim cannot be matter of any possible command . And againe , though I dare not from that other precept of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , whatsoever is of good report , Phil. 4. 8. conclude it unlawfull to do any thing which hath the ill lucke to be of ill report , i. e. to be mistaken for a sinne ( because 1. there is no prohibition in that place interdicting the doing of every thing which is of ill report , 2. no analogy of other Christian rules to inferre such prohibition , it being rather the fate of all Christian virtues to be evill spoken of , and the receiving the praise of men , being branded by Christ as unreconcileable with beleiving , 3. because some actions of Christ were of ill report , particularly that of eating and drinking with publicans and sinners , ( which rendred him suspected for a glutton ) and that of casting out of Devils ( which was defamed for sorcery or compact with Beelzebub , ) 4. because that which is of ill report with one , may be of good report with a thousand others , and there the judgement of that one will not be considerable against those thousand to defame an innocent laudable action ) yet still I conceive that the great obligation to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , loving of all men , and desiring the good of their soules , which lies upon all Christians ( by force of Christs example , and legacy , and precept of charity ) will extend so farre , as to have the force of precept , that every man absteine from such purely indifferent actions ( being so in themselves , and then by the Magistrate uncommanded ) which he foresees will be thus mistaken for unlawfull by those who are likely to be moved by his example to commit those sinnes which they conceive him to have committed ; this being an inseparable attendant of my charity to my brothers soule , to use all lawfull meanes which my conscience tels me will be to his ghostly health , or preservation . § 19 Meane while some diff●rence may be observed in things indifferent , some being commendable , though not commanded ; of use , though not of necessity ; and such as extra causam scandali I should on pious considerations be moved to choose , or practice : and in this case , if it be demanded whether that sole feare of scandall ought to restraine me from that which all other motives rather incline me to , and so make me absteine ; or whether I should rather claime the priviledge of my Christian liberty , and that make me not to absteine . I answer , that a middle course may yet be better , then either extreme crudely taken : that is , that I ought to do my best to free this laudable indifferent action of mine from the evill colour that it is capable of , by rectifying his judgement whom I discerne to be mistaken in it , and by declaring ( either expresly , or by some significative character of my intentions fastened to my action ) the clearenesse and innocency of my purposes to any other that may be so mistaken ; and by so doing if I cannot free my selfe from his uncharitable censure , yet I shall be sure to keepe him from any danger of following me to that sin ; for sure my very disclaiming of that sin which he suspects me guilty of , will divest that sin of all authority which it may receive from my committing it , and not invite , but rather deterre and fortifie others from falling into that sinne , which they see disavowed and disliked by me . For if my authority be of any force with them , it will perswade them to absteine from that which I disclaime , and professe my selfe to hate ( who certainly know my owne minde best ) rather then to do , what they only conceive I do , but I professe I do not . And therefore the case being thus set of the commendable usefull indifferent , not of the meere frivolous unconsiderable , when the use and gaine of my action to me is certaine , and the danger of being mistaken by others at most but possible , and that also preventable by these other meanes , neither piety nor prudence will advise to absteine from that healthfull food , which if it be by accident unhealthfull by others , hath yet an antidote administred with it . Which will be yet farther heightned also , if this laudable indifferent fall out to be such as the examples of holy men in scripture , or the practise of the Church in purer times have given countenance to , especially if the perpetuall current of antiquity have commended it to us : for certainely these will be of great authority with all prudent pious men , and the more early and Catholique that practice , the greater that authority . § 20 'T is true , very strict rules in many particulars the Judaicall law of the old Testament did prescribe , forbidding many indifferent things , on this only ground , because the using them might seeme a complyance with the heathen customes of Idolaters . Such was that prohibition Ex. 34. 26. thou shalt not seeth a kid in the mothers milke , in the sacrifice of the in-gathering ; given no doubt in opposition to the Gentile practice of those which at the time of gathering in their fruits , solemnely used this custome of seething a kid in the dammes milke , and then in a Magicall way sprinckled their trees and fields , and gardens with it to make them fructifie the next yeare , as Abrab●nel , and others out of Jewish writers have observed . Such was also the prohibition . Lev. 19. 27. against rounding the corners of their heads , in reference to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the round cut used by the Arabians , saith Herodotus , and thereupon forbidden the Jewes , and a woe pronounced Jere. 9. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. on every one that was so cut round , Si adjuverit tonsorem , saith Maimonides , if he directed , or willingly permitted the Barber to put him into that heathenish guise : And many others in the Old Testament of the like nature , and the following Rabbins have added many more directions , if not precepts of the same nature . That one booke of Maimonides concerning Idolatry will furnish the Reader with store of examples : but some such as do not so well become the gravity of that author ; as that , If the Jew hath a thorne in his foot , when he is neer an Idoll he must not stoope to take it out . If a tree have been worshipt , or an Idoll set in it , it is not lawfull to sit in the shade of the trunke or body of that tree , though of the boughes or leaves it be lawfull , if there be any other way it is not lawfull to passe under it ; if none , then he must run by it , Dionysius Vossius in his notes on that author hath added some parallel passages out of other Jewish writers as that of R. Menasse . who being shewed an Idoll , did in contempt cast stones at it , which action of his , because the Image was the image of Mercury ( who was wont to be worshipt by the Heathens after that manner , by throwing stones at it , or scattering stones before him , to which custome or ceremony the Mercuriall Statues refer , saith Phornutus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was therefore noted , accused , brought before the Judge , and by him pronounced to be unlawfull , because it was the proper worship of that Idoll , though used in despight , not civility by that man . So againe , if there be but one way to an Idolatrous City , it is unlawfull to go that way , Aboda Zara c. 1. § . 4. and so , saith he , the Hebrewes in Robbot mention a tradition , that the reason why Mordochai would not bow to Haman was because there was woven in his garment the image of a false God . § 21 Some instances also might perhaps be brought out of the practice of the ancient Christian Church ( mentioned by Tertullian de Cor. mil. ) to this purpose of absteining from things indifferent , for feare of any appearing complyance with the Heathens . Of which yet it must be observed 1 that this was in things of no manner of spirituall use or profit , neither commendable , nor advantageous , in things of ancient Christian prescription , or practise of purer times . 2 that it was in matters of such a quality , as that complyance would have seemed a dissembling or renouncing of the Christian faith , ( and not of imitating of former purer Christians ) and so contrary to that great Christian duty of confessing Christ before men , which they could not be said to do , who when that confession was persecuted , did thus comply with or not professe open dislike of the actions of those persecuters . And so those instances will not be so proper to the matter of Scandall , as to that other head of Christian duty the necessity of confessing of Christ before men , ( those especially who are the greatest oppugners of him , to which matter also those other Judaicall instances do belong ) unlesse that non-confessing of Christ , may by the example scandalize also . 3 That the same men thought it not amisse , or unlawfull at other times to comply with other as great enemies of Christianity , as the Gentiles , namely with the Jewes in observation of some of their out-dated ceremonies , nay thought themselves obliged so to do , when in prudence they conceived it more likely to gaine those enemies by that meanes , then to confirme them in their dislikes of Christianity , or drive others to those dislikes . 4 That even with the Heathen themselves they could in other things think fit to comply also , when prudence dictated that complyance as more instrumentall to Christian policy ; and from these premises 5 that this whole matter is to be referred to the Christians pious discretion or prudence , it being free to him either to absteine or not to absteine from any indifferent action ( remaining such ) according as that piety , and that prudence shall represent it to be most charitable and beneficiall to other mens soules ; and he that shall not thus regulate his actions by what he is convinced will be thus most conducting to that grand Christian end , the saving , or not destroying , or not suffering sin upon his brother , shall not by me be excused from the guilt and blame of having Scandaliz'd his brother in this last new Testament sence , at least in some other which is not far distant from it ; though after all this it must be observed , that he which thus is betrayed to , or confirmed in any sin by conceiving me to have committed it , when I have not , ( this easy prostitute seducible sinner who will thus sinne upon any , upon no occasion ) is not Saint Pauls weake , i. e. doubtfull-conscienc'd Christian , of whom he takes such care , that he should not be scandaliz'd . § 22 For such is he onely , that for want of knowledge of his just Christian liberty , thinks it unlawfull to do those things , which being indifferent in themselves , are only unlawfull to him , which beleives them so , or is not satisfied that they are lawfull ; This weaknesse in faith , ( a kind of disease of the mind , and so in the new Testament phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) being onely want of knowledge or of orthodox instruction , as will appeare by comparing Rom. 14. with 1 Cor. 8. where the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in one , is all one with the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the other , weakenesse in faith , with want of knowledge . § 23 The only matter of question or difficulty behind in this particular will be , why those who are in such Judaicall errours are sometimes appointed by St Paul to be so tenderly handled , not to be vilified , or set at naught Ro. 14. 3. but care taken that they be not scandaliz'd in the end of that chapt : and 1 Cor. 8. and yet in the Epistle to the Galatians , they are by the Apostle reviled [ O foolish &c. ] c. 3. 1. and chid and reproached out of their Judaicall performances , and no care taken of not scandalizing them . The answering of this will require us to consider the different estate of those Galatians from those Romanes . The Galatians had beene formerly Gentiles , and ( though as it seems not improbable from Gal. 4. 9. formerly converted to Judaisme , yet ) by Saint Paul thoroughly converted from thence and baptized into Christianity , as that is opposite both to Judaisme and Gentilisme also , i. e. fully instructed by him in the nature of Christian doctrine , and liberty , and had given up their hearts as well as names unto it , only after they had been begotten by Saint Paul in the Gospell , had begun in the spirit , Gal. 3. 3. had come to an absolute abrenunciation of all their former Jewish perswasions , and to some good progresse in Christianity , some false Judaizing teachers began to corrupt & poison them , Gal. 3. 1. & 5. 7 and to bring them backe againe to that yoke , that they had beene taught to cast off ; and these taires the Apostle could hope by reprehensions and sharpnesse to root out without endangering the wheate , and therefore sets severely and heartily to it , thinkes not fit either in civility or charity to use any compliances , or condescendings , or softer medicines , ( knowing their errors to be contrary to the doctrine to which they had been baptized , and consequently that they might in reason give place unto it , and there was no feare that the rooting out of these would root out Christianity with them , as it might probably do , if they had been sowed or planted together , but imployes all his vehemence and bowels of kindnesse toward them , in conjuring out that evill spirit that had so lately got possession of them , and doubts not but Christianity that was earlier planted in them , ( and that by him who had begotten them in the Gospell , and so had a paternall authority with them ) then these vaine legall dreames , that some false teachers had lately instilled into them , might be able to survive them also . And in this case being to deale with adversaries and false teachers , not with weakelings , but corrupters , had the Apostle used any compliance , had he circumcised Titus Gal. 2. 3. ( as at another time he did Timothy ) had he then given place but for an houre , v. 5. suspended the use of his liberty then , when liberty was decryed , this had beene scandalous in the Apostle , this had probably beene the confirming of the erroneous , the incouraging of the adversary , the misleading of the doubtfull , shaking the faithfull , and disturbing what he had before setled among them . § 24 Whereas on the other side the Romans at their first conversion to Christianity had not all of them been taught to put off the opinion of the necessity of legall abstinences {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith Saint Chrysostome in prooem. ad ep ad Rom. but continued their obligation to the law after receiving of the faith . being some of them ( as may appeare by the matter of Saint Pauls disc●urse to them , in the former part especially of that Epistle ) naturall Jewes , dispersed thither ; who could not be easily brought to assent to such doctrine , but would probably have refused to embrace Christianity , if it had been offered them on such hard conditions , some others of them ( who were Gentiles by birth ) being perhaps proselytes to Moses and Christ together , partakers of the infelicity of those who are mentioned , Act : 15. 5. that by the doctrine of the Pharisee . Christians ( or beleivers of the sect of the Pharisees ) had at their entrance on the faith , a necessity of receiving Judaisme also prest upon them . This Saint Paul testifies clearely of Saint Peter , Gal. 2. 14. that he constrained the Gentiles to Judaize , to receive the Mosaicall as well as Christian law , and himselfe durst not converse or eat with the Gentiles whilst any Jewish Christians were by , v. 12. by which whether doctrine or complyance of Saint Peter , it was no strange thing if it came to passe , that those which were by him converted to the faith , ( as Eusebius and other Ecclesiasticke historians agree that the Romans were , vid. Ec. hist. l. 2. c : 14 , & 15. ) although they were Christians in the positive part , acknowledging so much as was answerable to the now-articles of the Creed , &c. yet being not so in the negative , concerning the evacuating of the Judaicall law ( but rather perswaded of the contrary ) could no more eate swines flesh , then a meere Jew could do ; and therefore 't is Saint Chrysostome's opinion that these being so wedded to those Judaicall observances , rather then they would eate forbidden flesh , would in universum eate no flesh at all , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and so came to eate nothing but Hearbes , Rom. 14. 2. § 25 Of these therefore that were thus weake in faith , v. 1. that is either infirme , feeble , uninstructed Christians , babes not men ; or else ; ( as the fathers enlarge the sence , and as weaknesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mostly imports in the new Testament ) sick & diseased in mind , brought up in this Judaicall error , the Apostle Ro. 14. gives these directions . 1. That the stronger , healthfuller , i. e. more knowing and more Orthodox Christians should {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( the vulgar read assumere ) take them to them , first freindly to afford them communion , and not seperate from them for this errour , 2. labour to cure their malady , get them out of their errour , and not leave them in the pride and folly of their owne hearts , to judge and censure those who have done nothing amisse , but rather desire their good ( which Saint Chrysostome understands by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and so Saint Jerome also , intending it thus , Nolite secundum vestras cogitationes , quae lex non judicat judicare , alius enim credit &c. ) and from that verse observes , that though the Apostle exhorts the strong , yet he covertly reprehends , and on their backs as it were whips , the weak or erroneous Judaizers , first in saying they are sicke , 2. in bidding {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is an evidence saith he , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that they are in very ill case , and 3. in mentioning {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which notes ( saith he ) that they judge and censure those that least deserve it , and that are willing to communicate with them , and labour the curing of them ; and indeed that these weake ones did so judge the strong is plaine , v. 3. where the exhortation is distinct , let not him that eateth not , judge him that eateth . ) 2. That the knowing againe should not vilify or set at naught the weaker [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. 3. ] not call him Racha , empty sencelesse fellow , not reproach or scoff at his scrupulous conscience , but in charity suppose it to proceed from want of knowledge onely , and consequently to have the excuse and benefit of that Gospell antidote , weaknesse or ignorance to plead for it , 3. That the stronger Christians ( which although they have liberty , yet are not obliged alway to make use of it ) absteine from those lawfull enjoyments which those weake ones , which count them unlawfull , may yet by their example be embolden'd against Conscience to venture on . § 26 But then on the other side , the weake or sicke erroneous Christian , that cannot with a good Conscience use that liberty himselfe , is commanded . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he do not judge or censure the strong , upon a reasons : 1. because {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , v. 3. God hath by calling him to the faith , assumed or received the strong ( as that strong had beene exhorted to do the weake v. 1. ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to freindship or communion first , ( as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Philem. 12. ) then to helpe and cure him of his former defect or disease , and bring him to perfect health & growth in Christianity : and 2dly . because he is Gods servant and domesticke , and stands and falls to his owne Master v. 4. 2ly . That he be sure never to do any thing against Conscience , or which he is not fully perswaded in minde , that it is lawfull for him . § 27 Having thus seene the state of those Romans , it will be superfluous to adde much about the Corinthians in the almost parallel place 1 Cor. 8. This only difference will be worth noting between them , that ( as there were two sorts of proselytes among the Jewes , one of Justice , or of those that undertooke the observation of the whole Judaicall law ; the other of the Gates , those that received only the precepts of the sons of Noah , of which the absteining from things offered to Idols was one , and as when the difference was betwixt the brethren , Act. 15. whether the Gentile-converts should be circumcised v. 1. i. e. be admitted proselytes of Justice , or only receive the 7 precepts of Noah , absteine from things offered to Idols &c : v. 19 it was determin'd in the Councell of the Apostles , that it should suffice , if they were proselytes of the gates , and therefore they tell them that if they thus be entred , absteine from things offered to Idolls , &c. they shall do well , so ) the Romans being either Jewes , or under the first head of Jewish proselytes , in St Chrysostomes opinion , and so thinking themselves bound to all legall Mosaicall abstinences , the Corinthians were only under the second , and so by their principles , which they had received of those , who converted , baptised , and begot them in the faith , ( and that according to the result of that Apostolick consultation Act. 15. ) did continue to thinke it unlawfull to eate any thing offered to Idols , or that came from an Idoll feast ( which yet by the way St Paul resolves was but an errour in them , 1 Cor. 8. 4. and by that judgement of his you see the unobligeingnesse of that interdict , Act. 15. ) and therefore ( in like manner , as before ) those , that were better instructed then they , ought to have that charity to them , as not to do any thing in their presence which might by the example draw them to venture on that which was against their conscience , especially considering , that they had not knowledge or understanding enough to judge how nothing an Idoll was v : 7. § 28 , Having thus compared the Romans and Corinthians with the Galathians , and given some account of the reason of their different usage , it will not be amisse to add what St Chrysostome observes to be the cause of the like difference in Saint Pauls behaviour to the Colossians from that fore-mentioned to the Romans . It is a speciall passage in his prooeme to the Epistles . Where having mentioned the order wherein the Epistles were written , different from the order of setting them in our bookes , concludes that this was no unprofitable disquisition , for thereby many passages in the booke would be interpreted : As , that Rom. 14. he condescends to the weake brethren , but not so Col. 2. which saith he was for no other reason , but because , that to the Romans was written before the other , and therefore as Physitians and Masters deale not so sharply with Scholers or Patients at first , as afterwards , so the Apostle in the beginning {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , adding that he was not so familiar with the Romans as yet , having never been amongst them at the time of writing that Epistle to them , as appeareth Ro. 115. § 29 By all this 't is cleare indeed , that those which are thus weake ( either in the notion of babes or sicke men ) so that they are not able to discerne lawfull from unlawfull ( as the Idoll to be nothing 1 Cor. 8. 7. ) meerely for want of sufficient instruction , or somewhat proportionable to that , principles of understanding , or the like ; but especially if they received those errors or mistakes together with their Christianity from the Apostle , or from the Church which gave them baptisme , they must then , 1 in meekenesse be instructed , and cured of their ill habit of soule : 2. not be vilified or reproacht : yea thirdly be so charitably considered , that till they have received satisfaction of conscience and reformation of error , we are not to do any thing in their presence , that may by the example bring them to do what their conscience is not perswaded to be lawfull , or if we do , we are said to scandalize a weake brother , i. e. an erroneous Christian . But then withall 't is as cleare : 1 That those who have first received the true doctrine , and are for some good time rooted in it , that are otherwise taught by the Church that gave them baptisme , are not within the compasse of this the Apostles care , but ( as the Galathians ) to be reprehended , chid , and shamed out of their childish errors , these diseases of soule that their owne itching eares have brought upon them : 2 That they that have knowledge in other things , nay are able to distinguish as critically as any , even to divide a person from himselfe , and obey one when they assault the other , ( and by their subtlety in other matters demonstrate their blindenesse in this one to be the effect of malice , of passion , of lusts , of carnality , and not of any blamelesse infirmity or impotence , ) are againe excluded from the Apostles care : and so thirdly that they that are come to these errors by the infusions of false teachers , which not the providence of God but their owne choice hath helpt them to , preferring every new poyson before the ancient dayly food of soules , have no right to that care or providence of the Apostle , any farther then every kinde of sinner hath right to every thing in every fellow Christians power which may prevent or cure his malady , i. e. by the generall large rule of charity , and not the closer particular law of Scandall . Nay fourthly , that the case may be such , and the adversaries of Christian liberty , the opposers of the use of lawfull ceremonies so contrary to weake blamelesse mistakers , that it may be duty not to allow them the least temporary complyance , but then to expresse most zeale in retaining our lawfull indifferent observances , to vindicate our liberty from enslavers when the truth of Christ would be disclaimed by a cowardly condiscending , the adversaries of our faith confirmed and heightned , and the true weakeling seduced , ( a copy of which we read in St Peters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Gal. 2. 12. and Barnabat and the Jewish converts being carried away with it . v. 13. falling by his example into the same fault of dissimulation pusillanimity , non-profession of the truth ) which is a most proper kind of scandall , as frequent and incident , as any , and so being as dangerous , as fit also to be prevented . To which I might add a fifth proposition also , That the Apostles speech of scandall Rom. 14. and 1 Cor. 8. hath been thought by holy men among the ancients to have much of civility in it , at the most to be but an act of Apostolicall care for those weak ones , ( proportionable to those which in other places he prescribes for every other kinde of sinner ) both which are farre enough from being able to infer any claime or challenge of those weak for themselves , any farther then what the first part of it amounts to , that of instruction ; or at least the second , that of not being vilified , as the sicke hath right to the Physitian , to cure him and not to reproach him , civilly to get him out of his malady , i. e. to rectifie not to scoffe at his mistake . For that he should challenge any right to the third part of that care , that he should restraine me from the use of my lawfull liberty , because else he will sin against his owne conscience , do after me what he resolves unlawfull to do , supposes a willfull sin of his to be to him a foundation of dominion over me , & so that every man that will thus damne himselfe , doth for that merit and acquire command over me , which if it be supposed , is sure as wild an extravagant irregular way to power , as that of its being founded in gratia , or any that these worst daies experience hath taught us . § 30 Having thus farre expatiated on this last kinde of scandall , and taken in that which is proper to it , and also that which is more distant from it , I shall now resolve it necessary to add yet one thing more , instrumentall to the understanding of this kind of Scandall in the stricter notion of it , by way of farther caution and restraint , and 't is this , that § 31 This being offended , stumbling and falling in this third and last sence , is not to be extended to all kinds of sins , which a man may commit upon occasion of another mans indifferent action ; but only to that one kind , that consists in doing that after him , either doubting or against Conscience , which he did with an instructed Conscience ; or at most to this other kind also , of doing some unlawfull thing which anothers lawfull action was yet by mistake conceived to give authority to ; and which that man probably would not have done , had not that mistaken example thus embolden'd him . For if all sinnes that by any accident might be occasioned by my indifferent action , should come under the nature of being offended or scandaliz'd , consequently I must be interdicted all indifferent actions at all times , because at all times each of them may occasion ( by some accident ) some sin in another : and 't will be impossible for me to foresee or comprehend all such accidents that may occasion such sins . An action of mine may by accident produce a contrary effect ; my fasting from flesh may move another ( that dislikes me ) by way of opposition to me , to eate flesh , though in Conscience he be perswaded he ought not ; as in philosophy there is a thing call'd Antiperistasis ( by which excessive cold produces heat ) and equivocall generations , as when living creatures are begotten of dust and slime : and for such accidentall , perhaps contrary productions , no law makes provision , no care is effectuall : only for those effects , that per se , of their owne accord are likely to follow ( as transcribing a Copy is a proper consequent only to the writing of it ) these the law of the Apostle belongs to , and to them our care and spirituall prudence must be joined , so that we do nothing , though to us never so lawfull , which we have reason to feare , that another who thinkes it unlawfull , may yet , without satisfying his Conscience , be likely to do after us , or on occasion of which he may probably do something else , which otherwise he would not venture to doe . § 32 Having thus far dealt in the retaile & gone over all the kinds of scandall single , we may now ascend to the consideration of all in grosse , and then also these Corollaries will be found true , that from all the kinds of Scandall it is cleare . 1. That no man is offended or scandaliz'd , but he that fals into some sin , and therefore to say I am scandalized , in the Scripture sense is to confesse I have done that which I ought not to have done : and then my onely remedy must be repentance and amendment . § 33 2 That to be angry greived , troubled at any action of another , is not [ to be offended ] in the Scripture sense , nor consequently doth it follow , that I have done amisse in doing that which another man is angry at , unlesse my action be in it selfe Evill . For if it be not , then he is angry without cause , and that is his fault , not mine ; yea and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he judges or censures his brother that hath done no hurt , which the weake is forbid to do . Rom. 14 3. And secondly , he is of all men most unlikely to do that after me , which he is angry at me for doing , and therefore I have least reason to feare , or possibility to foresee , that he will be Scandaliz'd in the Scripture phrase : which feare or foresight were the onely just motive to me to absteine from any justifiable indifferent action . § 34 The occasion of the mistake ( or in the Philosophers stile the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) the reason that men thinke it a fault to doe any indifferent thing that another is angry or displeased at , is first the equivocallnesse of the English phrase to be offended , for that in English signifies to be displeased : but in Greeke ( the language wherein the New Testament is written ) it signifies no such matter , unlesse by accident , when being displeased with Christ , makes a man deny him and forsake him : but then also 't is not the being displeased , but the forsaking or denying him that is meant by being offended , that is Scandaliz'd . § 35 Or 2. the use of a word that sounds like this in that notable chapter concerning Scandall Ro. 14. for there indeed v. 15. this phrase is used , [ if with thy meat i. e. with thy eating , thy brother is greived , or made sorry . ] Where yet 1. I hope 't will be much more just that that one single word should receive its importance from the whole context , then the whole context from that one word . The whole context from the 13. to the last v. belongs to the 3 sort of Scandall , when a weak brother seeing me eat what is lawfull for me , because my Conscience is instructed , followes me , & eats too , though it be with a doubting or resisting Conscience ▪ and so fals into sin ; as appeareth v. 14. to him that thinketh a thing uncleane or unlawfull , to him it is so , and therefore if he shall do it , he sins by so doing , & v. 23. he that doubteth is damned if he eat , and therefore in all probability that must be the meaning of the 10 verse also . [ Is greived ] i. e. wounded , or fals into sin . ] explained by 3 words v. 21. stumbling , being offended , and being weak or sick . And so it may easily be resolv'd to signify . For secondly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , greife , may be taken for the cause of greife , a disease , or wound , or fall &c. as feare in Scripture signifies danger , which is the cause of feare , according to a vulgar Hebraisme ordinary in the new Testament , where for want of the conjugation hiphil , which in Hebrew signifies [ to make to do any thing ] the Greek is faine to use the active to do . An observation which Hugo Grotius makes use of to explaine that Phrase ( I shall not enquire how truly ) Mat. 19. 9. and resolves that there {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [ committeth adultery ] must signify [ maketh her from whō he divorceth to commit adultery ] parallel to what we read , Mat. 5. 23. So also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to bewaile 2 Cor. 12 ▪ 21. signifies to punish , to use sharpnesse , which will cause greife , or wailing in them that suffer it . The word is very neare this other of which now we speake , and therefore Hesychius ( the best glossary for the new Testament ) renders {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} both by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} calamity , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} greife , i. e. greife and the cause of greife ; which is also very observable in the use of this very word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Septuagint ; the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies infirme or weak , or sick , being rendred {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Lam. 1. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , where we render my heart is faint , and so Is . 1. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the whole heart is faint , by faintnesse meaning sicknesse , which is the cause of greife ; and therefore the same Hebrew word , is in other places rendred {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , affliction or pain , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Disease Deut. 7. 15. agreeable to the 21 verse of that Ro 14. where stumbling or being offended is explained by being made weak , which phrase is not to be taken in the sense that weakenesse is used in , v. 1 , a. that of infirmity or errour ( for such he is , before stumbling ) but in this other , as weaknesse and disease , i. e. sin , are all one . So also another Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies perdition , and destruction , and is frequently rendred by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is once interpreted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pr. 31. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for which our English read , ready to perish ▪ very agreeable to which doth St Paul here interpret greiving the brother by destroying him , i. e. bringing him into some snare or sin ; the notion of Scandal , which all this while we speake of . From all which observations , and analogies it will be no rashnesse to conclude , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , being greived , in that place , is perfectly synonymous with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( which we there render is made weak , and indivers places of the new Testament signifies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} disease , or sicknesse , and is so rendred by us Jam. 5. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is any man sick ) and with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 8. 11. in the same matter , thy brother is weak , and dieth , or perisheth through weaknesse , and with the like phrase in this chapter also , in the end of v. 15. All which clearly denotate the disease or perishing of the soule , i. e. sin , which will destroy , if repentance and mercy intervene not . § 36 The 3 ( which is indeed the maine ) occasion of the mistake , is an ordinary but an unjustifiable humour of men , to accuse & condemn all whom they do not like , i. e. a desire to lay some crime to the charge of them , with whom they are angry , if it be but se defendendo , that they may not be said to be angry without a cause , and when they cannot find any such reall crime , then they fly to the case of Scandall , and mistaking that for offending , or displeasing , or occasioning anger and dislike , their being angry with them , must make them with whom they are angry , criminous ; which what a circle it is , first to be angry without a cause , and then to make that a cause of anger , ( i. e. a sin in the other ) because I am angry , I conceive will not be hard for any to understand . § 37 I will only add , that if another mans displeasure or anger at my indifferent action , should make that my indifferent action a sin against him , then any mans sin of uncharitablenesse against me must make me to be uncharitable , for so I should be , if I sinned against him in scandalizing him ▪ but if I were not so before , his sin ( being utterly accidentall and extrinsecall to me ) shall not , I hope , make me to be so now . § 38 To all which I shall here insert this appendage , that even for proper-scripture scandals , the criminousnesse of them is not to be measured by the event , but by the naturall scandalousnesse , or aptnesse to give Scandals inherent in them ; for I conceive God passes Judgment upon sinners by intuition , not by prevision , by seeing what the sin is in it selfe , and in the aggravating circumstances that are inseperable from it ( as that it is apt to give scandals &c. ) not by the casuall consequents that may possibly either follow or not follow . And I conceive , that that opinion of the Papists ( on which they lay part of the foundation of their Purgatory ) that men may after their Deaths sin , and have more acts of sin lying on them , ( by reason of other men sinning by the scandall which they gave in their lives ) then they had at their Death , and so require in just recompence , some punishments increasable above what they could be adjudg'd to at their death , is but a phansy or Schoole notion , that hath some shew of truth , but little substance , seeing God punisheth every man by the verdict of his owne Conscience ; and therefore that other sin , which my sin is apt to produce in another , will be by way of aggravation , laid to my charge by God , that sees my heart , and the inherent scandalousnesse of that action of mine , ( though that other man by the grace of God do resist the Temptation which my Scandall gave him ) as much as if he had not resisted it , & so as his not sinning shall not excuse & lessen my fault which was apt to have brought him to sin ; so in like manner , if he do not resist the temptation , or if by occasion of it , he fall by accident ( i. e. by the motion of some other part of his temper ) into some other sin , to wit that of causlesse anger ( which no action of another can be said apt to produce ; for if it might , the anger would cease to be causlesse ) this accidentall fall of his shall not add to the sinfulnesse of my act , any more then his former not sinning did detract from it , nor consequently make it sinfull , if of it selfe it were not so . § 39 You will best judge of this truth by an example . That Heliodor a Bishop committed a fault , first in writing , then in setting forth an amorous light fiction or Romance , and then improving that fault by choosing rather to loose his Bishoprick then to subscribe the condemnation of his worke , is and may be reasonably acknowledged ; That some men also by reading that Author have since been transported to the commission of some sins , may not improbably be imagined ; but having granted all this ( and withall that the aptnesse to give such Scandall , was matter of aggravation to his sin ) let me now suppose , that immediately after his death that book had been burnt ( as before his death it was condemn'd ) when he was no longer able to preserve it , would the Councels condemning and committing that execution upon that worke , any whit have mitigated his sentence in Heaven ? to affirme that , were to suppose Purgatory , or somewhat like it , or else that God by his foresight of that act of the Councell should have allowed him that mitigation at the day of his particular judgment , i. e. imputed the casuall future actions of others to the present acquitting of him ; and then , besides the many inconveniences that might attend such concessions it must also follow , that every reprinting of that book since that time , hath been a damnable sin ( not only of giving Scandal to such as have been since infected by it , but especially ) of uncharitablenes to that poor dead Bishop , in increasing his Torments , or making them capable of increase ever since , by giving him a capacity of corrupting more readers ; which humanity and charity , and our great obligations to the nature of which we partake , would not permit any good Christian to do willingly ; and besides though our prayers may not be allowed to be able to fetch soules out of Purgatory , yet such a not reprinting of his book might do somewhat like it , prevent the enlargement of his paines , though not make expiation for him . So againe when those obscene pictures that historians mention ( as I remember in Tiberius his time ) after the Authors death were burnt , and not permitted liberty to corrupt the eyes of posterity , but Aretynes have had that lucke to do it , it would by that Schoole reason follow , that Aretyne though in the worke and the designe but equall sinner , were yet by this mishap of not perishing , become far more criminously guilty , then that other Author ; which sure to affirme were a very irrationall nicety . § 40 , 3. A third Corolary , from the view of all the places together will be this , that to give Scandall is then most criminous , when it signifies by my example to bring another man to a sin , especially if this scandalous action of mine be of it selfe a sin , abstracted from the sin adherent of Scandall ; and then let any indifferent man judge in what degree may those be truly said to scandalize or offend others ( or indeed how they can be excused from that crime ) who by being angry with me without a cause , and so committing that sin against Christ's law , Mat. 5. 22. do also by so doing not only provoke and tempt me to anger back againe , which is a sin in me , if I yeild to it , and that more then accidentally caused by them that provoke me , Eph. 5. 4. but give other men , who have a good opinion of their Judgment and sanctity , a plaine patterne of that sin of uncharitablenesse to transcribe & copy out , I meane , to sin also by causlesse anger . § 41 4. That the great sin of Scandall in the use of things indifferent , that Saint Paul speaks of , and resolves against , Ro. 14. is the sin of uncharitablenesse , or pride in despising and not condescending to the weake brother meaning by the weake brother not every one that may fall into any sin ( for so everyone living will come under that title ) but particularly in him that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} weake and ignorant and unsetled in the faith ; as it is opposed to the strong . i. e. the knowing Christian . § 42 And then let any judge whether this can belong to them who professe themselvs leaders of others , and would be unwilling to be counted ignorant , and particularly who in the points wherein they professe themselves to be offended , are so knowingly resolv'd , that they will never be induced to do that after me which they affirme themselves scandalized at : which you may discerne , because they are angry and inveigh against me for doing of it , and do not so much as pretend that they are by my example inclined to do what I do , and so scandalized ; but only angry at me , or my Action , and so offended . § 43 Mean while I cannot but confesse that any mans wilfull sin , though it cannot be called weaknesse in our vulgar notion ; yet in the other notion of weaknesse , for disease of soule , it may well passe ; and deserve to be the object of my charity and compassion , as much or more then weaknesse is : and therefore the uncharitablenesse of my brother or his causlesse anger against me being such , I conceive my selfe bound to use any lawfull meanes which I can hope may be able to prevent any such sin in him , or to get or recover him out of it ; especially if that sin of his may become probably over and above his uncharitablenesse , a meanes to stop or hinder him in his course of reformation , or farther growth in piety ; as probably it will be , if I against whom he is thus unjustly wrath , be his lawfull Pastor ; for then that causlesse anger or rage of his against me may , through his farther default , occasion in him some vow or resolution , never to heare me , never to be moved or perswaded by me in any thing , that out of the Pulpit or in private reasoning or exhortation , I shall ( never so convincingly ) propose unto him . § 44 In this case it may be demanded , whether I ought in charity to absteine from this indifferent action , which I foresee will be the matter , though not the cause of all this sin in him , of uncharitablenesse and non-proficiency in his Christian course , and whether if I do not so absteine this be not to scandalize my brother ? To which I breifly answer , 1. That this anger or uncharitablenesse of his , is not the being scandaliz'd in the scripture sence , nor consequently in that respect my Action a Scandall , though it be the matter of the anger , or that which he is angry with . § 45 Secondly , 'T is true indeed that his resolving against my preaching is in him to be Scandaliz'd , i. e. to fall and be stopt in the service of God : but this only in a generall sense ; as every other such hard-hearted obdurate resisting of Gods grace is , or may be called also : and that which occasions this being Scandaliz'd , is not my indifferent action , but his anger or uncharitable conceit of me for it , unlesse equivocally , or remotely , as my action is the object of that anger , which anger is the Author of that profane resolution . § 46 Yet Thirdly , if I might foresee that my indifferent action would occasion , though unjustly , his anger , and his anger produce the effect before mentioned , I thinke I should doe well to absteine from that indifferent action , in charity to him . § 47 But that with these cautions , 1. Unlesse my indifferent action be ordinable to some good Christian use , and designed by me to it ; for then , as the Jewes resolve that a tree set for fruit though it chance to be worship't , is not made unlawfull by that meanes , so that indifferent usefull action of mine will not be made unlawfull by the possibility of that ill consequent : Or secondly unlesse that action in it selfe indifferent , by lawfull authority be commanded , and so cease to be indifferent to me who am under that authority : Or thirdly , unlesse my absteining may as probably prove matter of anger to some other of contrary perswasions . Or fourthly , unlesse that my absteining , or receding , or undoing what before I had done , be more likely to confirme him in his errour ( which otherwise in time being not yeilded to , he may forsake ) then to prevent or allay his causlesse anger and those effects of it . Or fifthly , unlesse I use some meanes in prudence not only sufficient , but probable to prevent this sin of unjust anger in him before , or to reform it afterward . § 48 But if my absteining be like to fall into all or any of these inconveniences , then sure I ought not thus to absteine ; because when these consequences doe attend my absteining , they are nearer and more immediate to my absteining , then his resolving against my preaching , is to my doing of it . § 49 And another consideration also may be taken , that he that will so causlesly be angry and resolve against the ordinary meanes of his salvation , will by the suggestion of the Devill or temptation of his owne corrupt humour , be likely to find out some other matter of quarrell against me & my preaching , i. e. against his owne salvation , though I by absteining from that particular action , deprive him of that . § 50 And lastly , though I shall not define , yet I would have it considered , whether he that is so disposed in soule and affection , that so gives up the reines of his passions , as upon every or no occasion to breake out into causlesse anger , uncharitablenesse , and the effects of it forementioned , be at all the more innocent or lesse culpable in the sight of God by the not committing of some one act of that sin , only through wanting that or any other one occasion of committing that act . For as in good things God accepts the will for the deed ( if it be a firme & ratified will , a full actuall intention , & want nothing but opportunity to shew it selfe ) & againe accepts him that hath exprest that will by ten only acts , being by want of opportunity deprived of a possibility of adding one act more to the number , aswell as him , which having the opportunity that the other wanted , hath exceeded him in the number of outward acts . So there may be some reason to feare , that an unresisted unrestrained propension or consent to evill , that wants nothing , but an occasion to actuate it , will be as criminous in the sight of God , as if ( without any improvement or change , but only by meeting with that occasion ) it break forth into act : or that an habituall inclination to sin in one man ten times actuated in the members , having no more occasions to actuate it , shall be as sadly punished , as the same degree of inclination and intention through presence of occasion once more actuated . § 51 The same Consideration will be proper to other particulars incident to the matter of Scandall . As when any thirsty drunkard actually importunate in the pursuite of his espoused sin , shall by occasion of my feast fall into an open act of that sin , ( and a hundred the like . ) The question then may be , whether supposing him bent to excesse , and not only habitually guilty of it , but actually Intent upon it , & only kept off by want of occasion , he would have had lesse guilt upon his soule , if I had not then invited him . I conceive it hard to maintaine the affirmative , for though with men , who see not the heart , no sin is punishable but that in the members ( unlesse in case of Treason ) yet with God the sin of the heart and the hand seems to be equally great , the act of the mind & the act of the body ; And the minutely preparations of that to sin as punishable , as the minutely execution of this . As in the Schoolmens resemblance the pressing of the stone to the ground is as great when it is withheld by my hand , as when it is actually moving toward the center . § 52 I confesse there is somewhat to be said , and perhaps with probability , on the other side . And I thinke Saint Augustine somewhere expresseth his opinion , that though in good things God mercifully accepts the will for the deed , yet out of the same mercy and indulgence he punisheth not so in evill things ; Yet because Saint Augustine may perhaps meane the incompleate and not perfect act of the will , ( which though we yeild to be lesse then the outward act , yet the compleate act of the will , wanting nothing but opportunity of execution , may still be as great , ) Or however , because there are not such demonstrable grounds of resolution , as to yeild cleare conviction to all in this matter , and to assure the Christian , that such an addition of any outward act of sin shall make the punishment the heavier to the habituall sinner , and so the absence of that outward act alleviate it ; therefore , although I said I thinke he should doe well to absteine , I dare not yet affirme that he is bound in charity to do so ; Nothing but charity binding him to it , and the man that still hath that propension unresisted , being ( upon this supposition , which we have made not improbable ) like to reape little profit from that charity . As free , and not using your liberty for a Cloake of Maliciousnesse , but as the servants of God . 1 Pet. 2. 16. But I say unto you , That whosoever is angry with his brother without a cause shall be in danger of the judgement . Mat. 5. 22. FINIS . Notes, typically marginal, from the original text Notes for div A45425e-120 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . So in Polycarpus's Epist. to the Philipp . p. 20. where {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is joyned with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Lud : de Deiu {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Thess. 5. 22. Thal. c. 8. De Idol . c. 12. c. 3. c. 7. Maimov . d : I. col . c. 5.