Secondly when we cause others to be offended at us, and to think evil of us, as being such as make no conscience of our courses; because we use that which they supposing to be sin, suppose withal that we cannot but see to be sin. For sit is the common guise of most men to think that every one should see presently what themselves once apprehend. To give offence therefore in this case in this kind, it is a wrong to our selves, in causing others though iniustly and undeservedly to think evil of us, and tmaking our commodity and Christian liberty to be evil spoken of. A thing not to be lightly regarded of us, what other, our brethren especially ⟨p. 255⟩shall think of, or speak by us: since ua good name is, as the holy Ghost saith, better then a good ointment; and *a good report desirable above riches and much treasure. Yea considering that xthe efficacy of the agent consisteth much in the disposition of the patient: and that It is hard therefore, as a yworthy Divine of ours well observeth, for a man ever to do good on others, unless he be reputed good himself: we have great cause even in this regard also to be wary and careful zas well of keeping our credit good with men, as our conscience clear to God, 1as well our name and fame unstained in regard of the one, as our hearts and hands untainted in regard of the other. Otherwise, 2if relying wholly upon the one we grow careless of the other, we shall in so doing deal, not only cruelly and uncharitably as concerning our brethren, but unwisely also and inconsiderately as concerning our selves. It is a wrong therefore to thy self, in that athou causest thy self to be evil thought of without cause: it is a wrong to thy brother, in that bthou givest him occasion to offend in misjudging of thee. It is a sin cagainst charity; for it is a breach of charity to do that needlessly that may vex thy weak brothers mind; dagainst peace and concord, giving occasion of vain and needless disagreement; yea even against piety too; for ein offending thy weak brother thou sinnest against Christ; in occasioning him to stumble and fall, (so much as in thee lieth) fthou destroyest him that Christ died for. And therefore where thou findest that thy liberty doth or may in likelihood offend, there ⟨p. 256⟩gfor thine own sake, for hthy brothers sake, for ihis weakness sake, for kChrist thy Saviours sake forbear:
Secondly when we cause others to be offended at vs, and to thinke euill of vs, as being such as make no conscience of our courses; because we vse that which they supposing to be sinne, suppose withall that we cannot but see to be sinne. For sit is the common guise of most men to thinke that euery one should see presently what themselues once apprehend. To giue offence therefore in this case in this kinde, it is a wrong to our selues, in causing others though iniustly and vndeseruedly to thinke euill of vs, and tmaking our commodity and Christian liberty to be euill spoken of. A thing not to be lightly regarded of vs, what other, our brethren especially ⟨p. 255⟩shall thinke of, or speake by vs: since ua good name is, as the holy Ghost saith, better then a good ointment; and *a good report desireable aboue riches and much treasure. Yea considering that xthe efficacie of the agent consisteth much in the disposition of the patient: and that It is hard therefore, as a yworthy Diuine of ours well obserueth, for a man euer to doe good on others, vnlesse he be reputed good himselfe: wee haue great cause euen in this regard also to be wary and carefull zas well of keeping our credit good with men, as our conscience cleare to God, 1as well our name and fame vnstained in regard of the one, as our hearts and hands vntainted in regard of the other. Otherwise, 2if relying wholy vpon the one we grow carelesse of the other, wee shall in so doing deale, not only cruelly and vncharitably as concerning our brethren, but vnwisely also and inconsiderately as concerning our selues. It is a wrong therefore to thy selfe, in that athou causest thy selfe to be euill thought of without cause: it is a wrong to thy brother, in that
- s[Greek or Hebrew]. Clem. Alex. in pro•r•pt.〈non-Latin alphabet〉. Clem. Alex. in pro•r•pt.
- tRom. 14.16. 1. Cor. 10.28, 29, 30.
- uEccl. 2.1. [Greek or Hebrew]Eccl. 2.1. 〈non-Latin alphabet〉
- *Proverb. 22.1. [Greek or Hebrew]Prouerb. 22.1. 〈non-Latin alphabet〉
- xQui•quid recipitur, recipitur ad modum recipientis. Receptiu•m nonrecipit per ••dum imprimentis, sed per modum receptivita••. Scal. de sub•l. exerc. 16. §. 2.Qui•quid recipitur, recipitur ad modum recipientis. Receptiu•m nonrecipit per ••dum imprimentis, sed per modum receptiuita••. Scal. de sub•l. exerc. 16. §. 2.
- yD. Hall medit. 99. cent. 1.
- zRom. 12.17.
