Of Scandal, Treatise
OF SCANDALL.
foreign.
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 'twill 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,foreign 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, foreign) 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, foreign, and foreign: to ſignify thoſe greaves braſen or otherwiſe, that the Grecians uſed; deſcribed by that Poet, foreign by foreign 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. foreign ſaith he. Thus is the word foreign 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, foreignand 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 'tis uſed, Judg: 8. 27. where 'tis 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;foreign 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: 'tis 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,foreign. is knowne to have uſed it; only Ariſt ophanes once a word neare it. This being premiſed, 'twill 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: 'tis 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.)So in Polycarpus's Epiſt. to the Philipp. p. 20. where foreign is joyned with foreign &c. 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 foreign, 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,Lud: de Deiu foreign the Ethiopick interpreter of the new Teſtament, inſtead of Scandall puts a word that ſignifies Temptation, from foreignand 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, foreign.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, foreign.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 foreign 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 foreign, 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 'tis 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,] 1 Theſſ. 5. 22.doth come home to this purpoſe, (becauſe foreign 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 foreign, 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 foreign, 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 foreign and foreign, 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'Tis 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 foreign, or, foreign the round cut uſed by the Arabians, Thal. c. 8.ſaith Herodotus, and thereupon forbidden the Jewes, and a woe pronounced Jere. 9. 26. foreign, &c. on every one that was ſo cut round, Si adjuverit tonſorem, De Idol. c. 12.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;c. 3. 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. c. 7.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 foreign 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 onelyonly, 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 foreign) being onelyonly want of knowledge or of orthodox inſtruction, as will appeare by comparing Rom. 14. with 1 Cor. 8. where the foreign in one, is all one with the foreign 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 foreign, 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 'tis 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, foreign, 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 foreign 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 foreign (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 foreign, 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 foreign which is an evidence ſaith he, foreign that they are in very ill caſe, and 3. in mentioning foreign 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 [foreign 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 onelyonly, 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. foreign that he do not judge or cenſure the ſtrong, upon a reaſons: 1. becauſe foreign, 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.) foreign to freindſhip or communion firſt, (as foreign 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 foreign, 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 'tis 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 'tis 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 foreign, 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 'tis 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 'twill 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 onelyonly 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 foreign, 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 onelyonly juſt motive to me to abſteine from any juſtifiable indifferent action.
§ 34 The occaſion of the miſtake (or in the Philoſophers ſtile the foreign) 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 'tis 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 'twill 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 foreign, 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 foreign [committeth adultery] muſt ſignify [maketh her from whō he divorceth to commit adultery] parallel to what we read, Mat. 5. 23. So alſo foreign, 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 foreign both by foreign calamity, & foreign greife, i. e. greife and the cauſe of greife; which is alſo very obſervable in the uſe of this very word foreign or foreign in the Septuagint; the word foreign which ſignifies infirme or weak, or ſick, being rendred foreign, Lam. 1. 22. foreign, where we render my heart is faint, and ſo Iſ. 1. 15. foreign, 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 foreign, affliction or pain, and foreign 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 foreign which ſignifies perdition, and deſtruction, and is frequently rendred by foreign, is once interpreted foreign Pr. 31. 6. foreign, 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 foreign, being greived, in that place, is perfectly ſynonymous with foreign (which we there render is made weak, and indivers places of the new Teſtament ſignifies foreign diſeaſe, or ſickneſſe, and is ſo rendred by us Jam. 5. 14. foreign is any man ſick) and with foreign 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 foreign 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, 'Tis 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 hardhearted obdurate reſiſting of Gods grace is, or may be called alſo: and that which occaſi ons 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,Maimov. d: I. col. c. 5. 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.
End of the text · Henry Hammond, Of Scandal (1646)