Christs Commination Against Scandalizers, Chapter 2
CAP. 2.
Of the woe belonging to Scandalizers in generall.
HAving handled the first proposition concerning the necessity of Scandalls,§. 1. The explication of the words of the second proposition of the Text. the second followes concerning the woefull condition of Scandalizers, which is delivered elleiptically by S. Luke, foreign, by Saint Matthew fully, foreign, Woe be to that man by whom the scandall cometh, or is; for foreign, is as much as foreign: which proposition the particle foreign neverthelesse, shews to be added in manner of a prolepsis: For whereas it might be urged, if there be a necessity of offences, then they are no faults, nor punishable; our Saviour seems to deny this consequence by telling us, that though they be necessary, yet they be voluntary in the scandalizers, who are therefore culpable, and punishable, Woe unto him through whom they come.
Saint Hierome in his Commentary on Math. 18.§ 2. That a woe belongs to Scandalizers. conceives that in this speech our Saviour specially pointed at Iudas. Tis true that Christ doth pronounce a woe to Iudas Mat. 26. 24. But that these words in my Text should either aime at Iudas his particular fact, or be restrained to his scandalous action, agrees not with the words, which speak of woe or evill redundant … to the world by offences: not one offence, and of scandalizing indefinitely any of those litle ones that believe in him. Wherefore the meaning is, Woe, that is misery or evill shall befall him by whom the offence cometh, who ever he be. And the conclusion that it affords is this, That misery belongs to him that is the cause of scandalls, or as in S. Mathew in that paralel place Mat. 18. 7. Woe shall be to that man by whom the offence commeth.
To declare which truth we are distinctly to expresse.§ 3. 1. What scandalizers this woe belongs to. 2. What the woe is which is pronoū ced against thē. 3. Why it is that they incur this woe.
In answer to the first,§. 4. Who are Scandalizers, and to what Scandalizing woe belongs we are to consider, that that by which scandall comes is not a bare object, but a person, (woe be to that man, as it is in S. Mathew) and that as an agent in causing scandall. 2. That sometimes a mā may be a scandalizer in overthrowing himselfe. As is manifest by that speech of our Saviour, Mat. 18. 8. If thy hand or thy foot scandalize, or offend thee, cut them off. That is as Interpreters conceive, if thy lust, or will cause thee to sin, deny them. For mens own carnall reason, the lusts of their own hearts doe ofttimes cause them to fall, or to goe away. An instance is the example of the Psalmist, Ps. 73. 2. Whose feet were almost gone, his foot-steps had wellnigh slipt. For he was envious at the foolish, whē he saw the prosperity of the wicked: His own understanding had in a sort tripped up his heeles, or scandalized him. And this sort of scandalizing may not unfitly be called internall▪ or immanent, and is so far from being excluded here, that our Saviour by subjoyning to the words, Mat. 18. 7. Woe to that man by whom the offence commeth, presently in the 8. ver. If thy hand scandalize thee cut it off, (which is meant of this inward scandall) seemes to have plainely intended it: And therefore S. Chrysostome in his Homily on Math. 18. 7 calls the scandals here foreign, all hinderances of the right way, whether from within or without. And indeed a Woe doth undoubtedly belong to all such, as by their own vaine imagination, their own evill affections doe overthrow themselves; when as S. Iames speaks, a man is drawn away of his own lust and entised: for as it followes,Iames 1. 14 then when lust hath conceived it bringeth forth sinne, and sinne when it is finished bringeth forth death. Accordingly occasion might be taken hence to consider the waies of selfe-scandalizing, which are in a manner infinite, and to shew the woe consequent to them, and to give directions to prevent this danger. But this is besides my purpose in handling this text, and an immense taske: it must be to shew the deceites of every sinne, its manner of working &c. and therefore letting this thing passe only with this admonition, that it behooves every Christian to be jealous of his own heart, and to watch it narrowly, lest it prove a Iudas to him, and how deare so ever his lust, or imagination be to him, yet it must be cut off, that it scandalize him not, remembring the Counsell of our Saviour, that it is better without them to enter into heaven, then with them to be cast into hell fire. 3. That sometimes and that most commonly, scandalizing is a transeunt action, and he is said to cause offence, that harmes another by his action, and this may be called externall or transeunt scandall. And this is undoubtedly here meant, for he speaks here of scandalizing one of these litle ones that believe in him, and of such scandall as whereby a woe comes to the world, that is to the societies & rankes of men. And this sort of Scandalizing is it which I intend to treat of. 4. That of this sort of scandalizing diverse definitions are given. There is this definition or description in Tertullian his book de velandis virginibus, where he defines scandall, Exemplum rei non bonae aedificans ad delictum, an example of a thing not good building to sin: which description though it doe not unfitly expresse what is the scandall which is by evill example, yet doth it not sufficiently comprize all sorts of scandalizing another, v. g. not the scandalizing by abuse of our liberty in things indifferent, nor that which is by persecution. That definition which the schoole-men as Aqu. 2a. 2 ae. q. 43. art. 1. doe cō mōly follow taken from S. Hierome comment. in Math. 15. is more fit to comprize all sorts of scandall to another. Scandalum est dictum vel factum minùs rectum, praebens alteri occasionem ruinae; that is, Scandall is a saying or deed, lesse or not right, occasioning ruine to another. This definition is good enough, saving that the terme of ruine being a metaphor (and according to Aristotles rule in his Topicks foreign, All metaphors are obscure) is unfit for a definition till explained: wherefore it is needfull we should shew more plainly what is meant by ruine in this definition. By ruine, or falling, is doubtlesse meant here not corporall ruine or falling of the body, but spirituall ruine or the falling of the minde. Now this spirituall ruine is primarily understood of falling into sinne, whether it be greater, as Apostacy from the faith, heresy, infidelity, Idolatry or the like; or lesser as by causing a slower progresse in Religion, unchearfulnesse therein, impediment to any other duty a Christian or an unbeliever should doe. If any be asked whether any griefe or displicency of mind,Qu. or anger, which are the effects of Scandall, as is before shewed may be called ruine of another, according to this definition? whereto I answer:Ans. The griefe displicency or anger that ariseeth from another mans saying or deed, is sometimes just and necessary, when the words or deeds be manifestly evill; such was the griefe of the Corinthians for the scandall of the incestuous person; our Saviours indignation at the hardnesse of the Pharisees hearts: such was the griefe or vexation of righteous Lot, in hearing and seeing the ungodly deeds of the Sodomites, Davids griefe because men kept not Gods Law. And this griefe is a necessary duty in them that mourne, but a sinne and scandall in them that cause it. A ruine therefore it cannot be said to be in the primary sense, as ruine imports falling into sin, but ruine it may be said to be in a secondary sense, as ruine imports any affliction of the soule; and with this explication the terme [ruine] may fitly enough expresse the effect of this scandall. Sometimes the sorrow, displicencie, and anger that ariseth in the person offended, from the sayings and deeds of another are unjust, both in him that is offended, and in him that offends: this is when a man is grieved at the use of another mās lawfull liberty in things indifferent by reason of his owne weaknesse of faith, thinking that to be unlawfull which is not; as those that were offended at their brethrens neglect of daies, and difference of meats, Rom. 14 which thing is unjust in him that is thus offended, and it is also unjust in him that offends, when without Charity to his brother he heeds not, as he ought, the avoiding of grieving his brother contrary minded. And this griefe may be called, ruine of the person offended, not only in the secondary sense, but also in the primary sense, occasioning not only griefe, but also uncharitable judging, dis-union, or diminution of affections, & sometimes further sins. Sometimes the griefe is unjust in the person offended, but not in the person offending. As many were offended at our Saviours, and the Apostles preaching, which yet were their necessary duties; such persons were not only angred, but sometimes forsook them and their fellowship, by reason of such preaching, and so the preaching was a scandall to them, and a ruine, both in the primary and secondary sense, but through their own default; and therefore unjustly on their part. With this explication I conceive the definition given to be sufficient, and right enough. 5. That sinnes of thought are not scandalls, unlesse they break out into acts, whether of wordes or deeds. If smothered or stayed within they are sinnes, but not scandals. 6 That then an offence is said to come by a man, either when his intention is to harme his brother by his fact, as Balaam did Revel. 2. 14. or the nature and quality of the fact is apt to harme others, as in S. Peters advice, Math. 16. 23. In either of these two Cases it is scandalum datum, or active scandall, and the man that is the agent in such facts or words, is one by whom the offence cōmeth. But if a man doe his duty and men are scandalized, if the offence were neither intended by the agent of the fact, nor come from the nature of the action, but from the ill disposition of him that is offended, it is to be conceived to be only ex accidente, accidentally, to him whose action did offend, and therefore it is in relation to him only scandalum passivum, a passive scandall, non datum sed acceptum, not given by him, but taken by the offended party, who is thereby the scandalizer of himselfe, or he by whom the offence cometh. Our Saviours discourse concerning the eating of his flesh, offended the Capernaites Iohn 6. 60. 61. But this was not by reason of Christs sermon, which was of a necessary truth: but from their own perverse ignorance. In like manner the Pharisees were offended at Christs doctrine concerning the cause of defilement. Math. 15. 12. but of this scandall not our Saviours doctrine, but their owne malice was the proper cause. The fact of the Reubenites offended the other tribes Iosh. 22. 10. 11. 12. but this was through their own mistake. Now the woe here denounced belongs not to those through whose actions scandall comes by accident: but those that give, or cause scandall, either in their intention, or according to the nature, quality, or manner of their action. So that, that to which this woe belongs, is not an object, but an agent, not only as scandalizing himselfe, but another, not by an action of the imagination, but of word or deed, bringing ruine to another, either in a primary or secondary sense, not by accident, but eyther by direct intention, or by reason of the nature, quality, or manner of the action.
In answer to the second quaere. The particle foreign or woe is used in our Saviours sayings to signifie some grievous judgement or calamity, both temporall, as Mat. 23. 29. the woe denounced to the Pharisees is expressed v. 33. to bee the damnation of hell. And that this woe is here denounced to scandalizers appeares by the aggravation in the 2. verse, where to have a milstone hanged about his necke, and to be cast into the sea, is made lesse than the woe here denounced to the scandalizer, and Mat. 18. 7. when our Saviour had said, Woe' to the man by whom the offēce commeth, he addes immediatly v. 8. that the hand offending should be cut off, that the scandalizer by retaining his two hands, be not cast into hell fire. Hell fire or the damnation of hell is the chiefe and greatest woe due to the scandalizer. But besides it there's a woe also of temporall death awarded sometimes to scandalizers. For this reason was Balaam the sonne of Peor slaine with the sword Num. 31. 8. that God might be avenged of him for his practise in teaching Balaak to lay a stumbling block before the children of Israel. Elies sons sinned greatly in their scandalous facts: for men abhorred the offering of the Lord, 1. Sam. 2. 17. The issue was, they were both slaine by the Philistins in one day. Likewise other temporall woes on their soules, bodies, names, estates, posterity, &c. are inflicted by God on scandalizers. Thus was David filled with trouble of soule for his sin in the matter of Vriah, by which he caused the enemies of the Lord to blaspheame, so that hee was faine to beg hard for restitution of joy & comfort, Psal. 51. 8. 12. And the incestuous Corinthian was so plunged over head and eares in sorrow that hee was almost drown'd with it. 2. Cor. 2. 7. hee was cast out of the Church, delivered over to Satan. David for the fore-named sin was haunted with griefes in his children almost to his dying day, and it stil lies as a blot upon his name. The Priests that make others stumble at the Law, and threatned with contemptiblenesse, Malac. 2. 8. 9. No active scandall scapes scot-free, there's none veniall, every one hath it's measure of woe; yet not all alike. For some of these scandalls are more heinous then others, and therefore incurre a greater woe. As for instance, some scandalls consist in facts in their kind evill, and these are worse than other scandalls which arise onelyonly from the abuse of our liberty, in things lawfull. The scandall of Elies sonnes in respect of the foule nature of their facts was worse then than the scandall of the strong in faith by the eating of meats with offence, mentioned. Rom. 14. 2. Some scandalls are worse than other, ratione causae, in respect of the cause from whence they arise. As scandalls from malice, and subdolous intents are worse than those that arise from ignorance and imprudence; Balaams scandall by devising and counselling Balak how to intrap the Israelites was worse than Peters advising of Christ to desist from his purpose of going to Hierusalem to suffer 3. Some scandalls are worse then others in regard of the eminency of the person offending; because they bring a greater staine to the profession, and become a greater danger to men, apt to stumble: Thus Davids sinne in the matter of Vriah the Hittite was greater then the sinne of the adulteresse mentioned Io. 8. The scandalous fact of a Clergy-man worse then of the people, of a Magistrate than a subject, of a noble person than one of the Commons. Vbi sublimior praerogativa ibi major culpa. Lib. 4. de gubernat▪ Dei.Saith Salvian, where the dignity is higher, the fault is the greater. 4. In respect of the issue and event of the scandall, some scandals are worse than others, as when the event with a litle heed might have bin foreseen, when the issue is not only the alienation or grieving of another, but also Apostasy of some, hardening of others, occasioning others to blaspheame the name of God, to inveigh against the truth, Gospell, Religion, &c. Thus the incestuous Corinthians fact was worse than the fact of those that eat with offence to their brethren things offered to the Idols. 5. In respect of the number and quality of persons scandaliz'd, the scandals of some are worse then of others. For it is worse to scandalize many than few, weake Christians than stronger &c. So that these and such like Considerations vary much the degree of the sinne of scandalizing, and consequently of the woe due it. Yet so that none, but hath it's woe allotted to it.§ 6 Why a woe belongs to them.
In answer to the third question. The reasons of this woe awarded to scandalizers are taken 1. from the nature of the sinne. For all scandalizing though but by abuse of our liberty in things indifferent is against charity, as the Apostle teacheth. Rom. 14. 15. For true charity should move us to serve, and helpe, and sustaine one another, Gal. 5. 13. not to harme deject and grieve one another. Now the law of charity is a fundamentall law, the law of Christ, Gal. 6. 2. and therefore in this respect scandalizing is a sinne against our brother, and against Christ, 1. Cor. 8. 12. Wherefore according to the rules of equity he that regards not to shew love to others, deserves to be deprived of favour and love himselfe; there being no rule more equall than that of our Saviour, Mat. 7. 2. With what measure yee meet it shall be measured to you againe. But when the scandalizing is not by ignorance, but wittingly and willingly, then it is much more against charity, and therefore justly deserves a greater woe. As when men scandalize of set purpose either as the Pharisees that under pretence of long prayers and fasting devoure widdow…s houses, by their shew of devotion gayned Proselytes, and made them two-fold more the children of hell than themselves. Mat. 23. 14. 15. or as our Saviour sayes of false Prophets that put on sheeps cloathing, but inwardly are ravening wolves. Mat. 7. 15. or Foxes in the deserts. Ezek. 13. 4. They shall receive the greater damnation, in that not only virtually, but formally, not only privatively, but also positively they sinne against charity. Adde hereunto that if the scandalous fact be such an act as is in it's nature an enormous sinne, which though it were done never so secretly, yet it would highly provoke God: then it is to speake with the Apostle foreign excessively sinfull,Rom. 7. 13. in that it is both a grievous transgression, and a grievous scandall, and consequently compound iniquity. In which respect the sin of Hophni and Phinehas in their violent profanations, & their outragious abusing of women even before the Tabernacle of the congregation, was very great before the Lord, for men abhorred the offering of the Lord. 1. Sam. 2. 17. And Davids deed in defileing Bathsheba, and murdering her husband was exceeding greivous, in that he gave occasion to the enemies of the Lord to blaspheame. 2. Sam. 12. 14. 2. From the effects of it.§. 7. The immediate and principall effect of scandalls is the harme of our brothers soule, by wounding their conscience, as the Apostle speaks 1. Cor. 8. 12. and quantum ad scandalizantem, as much as pertaines to the scandalizer the destruction of him, for whom Christ dyed, as the same Apostle speaks. 1. Cor. 8. 11. Rom. 14. 15. I say not that every soule that is scandalized doth eventually perish, nor doe I meddle with the dispute concerning Christs intention in dying for them that perish: But this I say that he that scandalizeth a soule, for wch, for ought he knowes Christ dyed, and for which hee is to conceive Christ died, and thereby moves him to turne into the way of perdition, doeth for so much as concerns his action, cause his brother to perish for whom Christ died, although hee neither in the event perish not, nor Christ in his intention offered up himselfe as a sacrifice to his father to appease his wrath for him. For it is meerely ex accidenti by accident to the scandalizers action, that either his brother perished not, or Christ died not for him. Even as he that maliciously intending to wound Iason, Phaeraeus did by accident cure him of an Apostem, his fortune was admirable, but his malice nothing lesse in his wound by that accident. Surely every man ought to bee tender of his brothers soule that it perish not by his action. And if notwithstanding his scandalous fact yet hee perish not, this cōmends Gods goodnesse, but lessens not his naughtinesse. Every man ought to bee tender of the soule of his brother, as if he were certain Christ died for him, when in appearance to him Christ died for him, and hee that is not so, is injurious to Christ, whether Christ intended to dye for the person scandalized or no: Even as he that does a thing lawfull, which his owne conscience judgeth unlawfull, sinnes damnably, as if the thing were in it selfe unlawfull Rom. 14. 23. Now doeth not he that cares not to destroy anothers soule deserve to have his owne soule lost? should his soule bee regarded by God, that makes no account of his brothers? If a Cain or Iudas betray or destroy anothers life, who is aggrieved that they loose theirs? If a monstrous Caligula be so minded that he hee care not though all mens heads were off so that his might stay on, who can except against God for letting vengeance loose upon him? Adde hereunto that besides the principall and immediate effect of scandals many other evills by breach of charity, contentions, schismes &c. follow upon them, which as they bring woe to the world, so doth the woe brought on others justly rebound on the head of him that casts it.§ 8. Application 1. to manifest the danger …f scandalizers.
For application of this truth. 1. That which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others, that watch not over their words or actions least they cause others to stumble. It is not to bee denied but that there are some who through overfearfullnesse of giving scandall, doe omit things fit for them to doe, which ariseth through want of knowing in what cases scandall is to bee feared, in what not, out of imprudence in not discernning the difference of persons. This errour is the more pardonable in that it likely comes not out of an evil disposition, but out of a tender conscience, joyned with a weak understanding. Nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous, & the exposing him to contempt and derision, in some, to pitty in others; excepting when such scrupulosity causeth disobedience to the necessary commands of governours, or breeds superstition, or the like evils. Yet this is an evill in that it is an errror, and somewhat intrencheth on Gods prerogative, in making that to bee sin, which he hath not made sin: and therefore is to bee shunned, not to be cherished. But such likely are but few. The most of people mind and prosecute their pleasure, profit, credit, preferment, content, &c. but litle or nothing regard what scandall followes thereon, many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves, though they will certainly occasion drunkennesse, quarrelling, blood-shed, idlenes, undoing of families, and such like evils. So that in a sort they resolve like unto that Pope, who said that hee would have his dish of meat in spight of God, so these are bent to have their sports in spight of their brethren; yea and of God too, that commands them not to offend their brethren. And as men are affected to their pleasure, so they are to their profits, preferments, credit, ends, yea their vaine customes. So violent is the streame of their wills, that they will have their course, although they not only overthrow many lives, and states, but also drowne many soules in perdition. Too too many are of Cains mind, who when he was demanded of God, where his brother was answered angerly Gen. 4. 9. Am I my brothers keeper? They care not whether they sinke or swimme, their consciences be whole or wounded, they stumble or goe upright, they perish or be saved, would it could be truely said that there were no ministers of the Gospell, no Magistrates, no Parents, no masters, that by their courses shew that they make light account of the stumbling of mens soules, so they may have their will? surely there should bee (if there were any sparke of true charity in men) a zeale to the good of their brethrens soules, and accordingly of some to have compassion, putting a difference, and others to save with feare, pulling them out of the fire: hating even the garment spotted by the slesh, that it may not infect others. Iude 22. 23. Knowing that hee which converts a sinner from the errour of his way shall save a soule from death, and shall hide a multitude of sinnes. Iames 5. 20. But alas: so great is the vitious selfe-love of men that for their owne pleasures, profit, preferment, vaine glory, and such like ends, they draw innumerable soules into hell with them, sometimes by perverting their faith, sometimes by corrupting their devotions, sometimes by vitiating their manners, and yet as if they were all Popes no man must say unto them what doest thou? To omit other instances of lesse account. To maintaine the great Idoll of latter ages the Papall Monarchy. What grosse superstitions have been maintained, what practises have been devised, and used to the seducing of whole nations of people, holding them in blindnesse and superstition to their perdition, yea to the reproach of the religion of Christ even by Iewes, Turks, and Infidels; it were infinite to relate. How carelesse many others are to scandalize milions of soules that they may attaine to, or maintain secular greatnesse, I forbeare to speak it being too manifest to the world. All which dispositions and practises, how damnable they be, oh that men would consider, that they may prevent the woe here denounced by our Saviour, and take heed how they slight their brothers spirit, lest they draw downe eternall vengeance on themselves from the Father of spirits, and by valuing at so low a rate their brothers soule, make the market cheap for their owne.
Wherefore in the second place we are to be admonished,§. 9. 2 To admonish them of their sin. that as we are to look to our feet that we stumble not our selves, so to take heed to our actions that they overthrow not others. The Almighty hath forbidden in his law to curse the deafe, and to put a stumbling block before the blind. Levit. 19. 14. it being an unworthy, and injurious thing to take advantage from weaknesse, to hurt those whom humanity, & reason should cause us to helpe. But it is a thousand times more injurious and cruell, to lay a stumbling block before mens soules, in as much as the danger of a soules falling is incomparably greater then the ruine of the body. Surely he that hath any estimation of the preciousnes of a soule, any love to it, any compassion, any sense of the evill of a soules perdition, ought to be most tender of doing it any hurt, ready to doe it any good. Wherefore it concernes us to be watchfull over our words and actions appearing to men, that they become not Scandalls. We are to look heedily to our thoughts, that we be not found hypocrites before God, and to every action we doe that we may keep our peace with God: But for a farther reason we are to look to those that are in the view of the world, as it were on the stage. We are to be carefull of our privy thoughts, as knowing that God sees us; and hates all uncleannesse, in the inward parts. But of our open actions we are to be carefull for a double reason, because God sees them, and men too; so that we may not only grieve Gods spirit, but also hurt mens soules, if they be not right. For as there be likely some who as Ieremiah speaks of himselfe, Ierem. 20. 20. will waite for our halting if in any thing we stumble, that they may reproach us: so there are others, whom we shall probably make to halt to their ruine, if we cast any stumbling block before them. Besides we may safely conceive, that they are carelesse of their own soules, that are not carefull to prevent the scandall of other mens soules: and that in foveam incident, quam foderint, they shall by divine justice fall into the pit themselves, who have digged it for others.
Wherefore that we may not scandalize others,§ 10. Directions to avoide it. let us learne, 1. To feare God as we are commanded Levit. 19. 14. Thou shalt not put a stumbling block before the blind, but shalt feare thy God: I am the Lord. For he that feares God will not put a stumbling block before his brother, sith he is sure thereby to incurre woe, and displeasure of God. Scandalizing consists not with Gods feare. 2. To love our brethren, with which Scandalizing consists not. For how can he be said to love his brother, who spreads a net for his feet: especially when he insnares his soule? And this is sure, that he which loves not his brother loves not God but walkes in darknesse. 1. Iohn. 2. 10. 11.
3. To get uprightnesse of heart, that thou maist walk uprightly, and this will prevent both stumbling in thy selfe, and scandalizing of others. For he that is not right-hearted, though he may in some things for a time doe well, as Iehu did, yet sooner or later he will stumble or fall. Even as a lame horse while he is heated will goe well enough, but when he cooles will halt downeright: Even so an hypocrite though for a time he may goe on fairely in his way; yet in the Conclusion likely, when he hath attained his ends, he falls foulely. As Iehu that seemed to be zealous for the Lord, untill he had gotten the kingdome of Israel, but in the end shewed his hypocrisy by serving Ieroboams golden Calves. Now such a one will surely become a stumbling block and that a permanent one. Wherefore as it is necessary for our appearing before God with boldnesse, that we get upright hearts, so likewise for our living unblameably, and inoffensively to our neighbours.
4 Lastly to get wisdome and prudence to consider the dispositions of men, who are apt to be scandalized, and the due circumstances and consequences of our actions, that they may be none occasion offence. In all our dealings that are obvious to men we must shew our selves innocent as Doves, wise as Serpents, in malice children, in understanding men.