Væ scandalizantium, or, A treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at Lemster, in Herefordshire by Iohn Tombes ...

CAP. 2.

Of the woe belonging to Scandalizers in generall.

HAving handled the first proposi∣tion concerning the necessity of Scan∣dalls, the second fol∣lowes concerning the woefull condition of Scandalizers, which is delivered elleiptically by S. Luke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Saint Matthew fully, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Woe be to that man by whom the scandall com∣eth, or is; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is

as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which proposition the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neverthelesse, shews to be added in manner of a prolepsis: For whereas it might be urged, if there be a necessity of of∣fences, then they are no faults, nor punishable; our Saviour seems to de∣ny 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. conceives that in this speech our Saviour spe∣cially pointed at Iudas.

Tis true that Christ doth pronounce a woe to Iu∣das 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, a∣grees 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. Where∣fore the meaning is, Woe, that is misery or evill shall befall him by whom the offence cometh, who ever he be. And the con∣clusion that it affords is this, That misery belongs

to him that is the cause of scandalls, or as in S. Ma∣thew in that paralel place Mat. 18. 7. Woe shall be to that man by whom the of∣fence commeth.

To declare which truth we are distinctly to expresse. 1. What scan∣dalizers this woe be∣longs 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, we are to consider, that that by which scandall comes is not a bare ob∣ject, 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 of∣fend thee, cut them off. That is as Interpreters conceive, if thy lust, or will cause thee to sin, de∣ny 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 un∣derstanding 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, pre∣sently 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 there∣fore S. Chrysostome in his Homily on Math. 18. 7 calls the scandals here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all

hinderances of the right way, whether from with∣in or without. And in∣deed a Woe doth un∣doubtedly 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, 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 con∣sequent

to them, and to give directions to pre∣vent this danger. But this is besides my purpose in handling this text, and an immense taske: it must be to shew the deceites of e∣very sinne, its manner of working &c. and there∣fore letting this thing passe only with this ad∣monition, that it be∣hooves 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, re∣membring the Counsell of our Saviour, that it is

better without them to en∣ter into heaven, then with them to be cast into hell fire. 3. That sometimes and that most common∣ly, scandalizing is a tran∣seunt action, and he is said to cause offence, that harmes another by his action, and this may be called externall or tran∣seunt scandall. And this is undoubtedly here meant, for he speaks here of scandalizing one of these litle ones that be∣lieve 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 Tertul∣lian his book de velandis virginibus, where he de∣fines 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 scan∣dall which is by evill ex∣ample, yet doth it not sufficiently comprize all sorts of scandalizing a∣nother, v.g. not the scan∣dalizing by abuse of our liberty in things indiffe∣rent, nor that which is by persecution. That de∣finition

which the schoole-men as Aqu. 2^a. 2ae. 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. Scan∣dalum est dictum vel fa∣ctum minùs rectum, prae∣bens alteri occasionem ru∣inae; that is, Scandall is a saying or deed, lesse or not right, occasioning ruine to another. This definition is good enough, saying that the terme of ruine being a metaphor (and according to Aristotles rule in his Topicks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All metaphors are ob∣scure) is unfit for a defi∣nition

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 fal∣ling of the minde. Now this spirituall ruine is pri∣marily understood of falling into sinne, whe∣ther it be greater, as Apo∣stacy from the faith, he∣resy, infidelity, Idolatry or the like; or lesser as by causing a slower pro∣gresse in Religion, un∣chearfulnesse therein, im∣pediment to any other duty a Christian or an

unbeliever should doe. If any be asked whether any griefe or displicency of mind, or anger, which are the effects of Scan∣dall, as is before shewed may be called ruine of a∣nother, according to this definition? whereto I an∣swer: The griefe displi∣cency or anger that arise∣eth from another mans saying or deed, is some∣times just and necessary, when the words or deeds be manifestly evill; such was the griefe of the Co∣rinthians for the scandall of the incestuous person; our Saviours indignation at the hardnesse of the Pharisees hearts: such was the griefe or vexati∣on

of righteous Lot, in hearing and seeing the un∣godly deeds of the Sodo∣mites, Davids griefe be∣cause 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 there∣fore 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 seconda∣ry 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 say∣ings and deeds of ano∣ther 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 offen∣ded at their brethrens neglect of daies, and dif∣ference 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 con∣trary minded. And this griefe may be called, ru∣ine of the person offen∣ded, not only in the se∣condary sense, but also in the primary sense, occasi∣oning not only griefe, but also uncharitable judging, dis-union, or di∣minution of affections, & sometimes further sins. Sometimes the griefe is unjust in the person of∣fended, but not in the person offending. As many were offended at our Saviours, and the A∣postles preaching, which yet were their necessary duties; such persons were not only angred, but

sometimes forsook them and their fellowship, by reason of such preach∣ing, 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 there∣fore unjustly on their part. With this explicati∣on I conceive the defini∣tion given to be suffici∣ent, 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 na∣ture and quality of the fact is apt to harme o∣thers, as in S. Peters ad∣vice, 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 da∣tum sed acceptum, not gi∣ven by him, but taken by the offended party, who is thereby the scandali∣zer of himselfe, or he by whom the offence cometh. Our Saviours discourse concerning the eating of his flesh, offended the Ca∣pernaites Iohn 6. 60. 61. But this was not by rea∣son of Christs sermon, which was of a necessa∣ry truth: but from their own perverse ignorance. In like manner the Pha∣risees

were offended at Christs doctrine con∣cerning the cause of de∣filement. Math. 15. 12. but of this scandall not our Saviours doctrine, but their owne malice was the proper cause. The fact of the Reube∣nites 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 acci∣dent: but those that give, or cause scandall, either in their intention, or ac∣cording to the nature, qua∣lity, or manner of their a∣ction. So that, that to

which this woe belongs, is not an object, but an a∣gent, not only as scanda∣lizing himselfe, but ano∣ther, not by an action of the imagination, but of word or deed, bringing ruine to another, either in a primary or seconda∣ry sense, not by accident, but eyther by direct in∣tention, or by reason of the nature, quality, or manner of the action.

In answer to the se∣cond quaere. The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or woe is used in our Saviours sayings to sig∣nifie some grievous judgement or calamity, both temporall, as Mat. 23. 29. the woe denoun∣ced to the Pharisees is ex∣pressed

v. 33. to bee the damnation of hell. And that this woe is here de∣nounced to scandalizers appeares by the aggrava∣tion 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 scanda∣lizer, 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 scandali∣zer. But besides it there's a woe also of temporall death awarded some∣times to scandalizers. For this reason was Balaam the sonne of Peor slaine with the sword Num. 31. 8. that God might be a∣venged of him for his practise in teaching Bala∣ak to lay a stumbling block before the children of Isra∣el. Elies sons sinned great∣ly 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 o∣ther 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 e∣nemies of the Lord to bla∣spheame, so that hee was faine to beg hard for re∣stitution of joy & com∣fort, Psal. 51. 8. 12. And the incestuous Corinthi∣an 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 o∣ver 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 in∣curre a greater woe. As for instance, some scan∣dalls consist in facts in their kind evill, and these are worse than other scan∣dalls which arise onely 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, men∣tioned. Rom. 14. 2. Some scandalls are worse than other, ratione causae, in re∣spect 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 advi∣sing of Christ to desist from his purpose of go∣ing to Hierusalem to suf∣fer.

3. Some scandalls are worse then others in regard of the eminency of the person offending; because they bring a grea∣ter staine to the professi∣on, and become a greater danger to men, apt to stumble: Thus Davids sinne in the matter of Vri∣ah the Hittite was grea∣ter then the sinne of the adulteresse mentioned Io. 8. The scandalous fact of a Clergy-man worse then of the people, of a Magi∣strate than a subject, of a noble person than one of the Commons. Vbi subli∣mior praerogativa ibi ma∣jor culpa. Saith Salvian, where the dignity is high∣er, 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 Apo∣stasy of some, hardening of others, occasioning o∣thers to blaspheame the name of God, to inveigh against the truth, Gos∣pell, Religion, &c. Thus the incestuous Corinthi∣ans fact was worse than the fact of those that eat with offence to their bre∣thren things offered to the Idols. 5. In respect of the number and quali∣ty 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.

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 in∣different is against chari∣ty, as the Apostle teach∣eth

Rom. 14. 15. For true charity should move us to serve, and helpe, and sustain 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 re∣spect scandalizing is a sinne against our brother, and against Christ, 1. Cor. 8. 12. Wherefore accor∣ding to the rules of equi∣ty he that regards not to shew love to others, de∣serves 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 a∣gaine. But when the scan∣dalizing is not by igno∣rance, but wittingly and willingly, then it is much more against charity, and therefore justly deserves a greater woe. As when men scandalize of set pur∣pose either as the Phari∣sees that under pretence of long prayers and fast∣ing devoure widdows houses, by their shew of devotion gayned Prose∣lytes, and made them two∣fold more the children of hell than themselves. Mat. 23. 14. 15. or as our Savi∣our sayes of false Prophets that put on sheeps cloath∣ing, but inwardly are ra∣vening wolves. Mat. 7.

15. or Foxes in the de∣serts. Ezek. 13. 4. They shall receive the greater damnation, in that not on∣ly virtually, but formal∣ly, 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 ne∣ver so secretly, yet it would highly provoke God: then it is to speake with the Apostle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excessively sinfull, in that it is both a grievous transgression, and a grievous scandall, and consequently com∣pound iniquity. In which

respect the sin of Hophni and Phinehas in their vio∣lent profanations, & their outragious abusing of women even before the Tabernacle of the con∣gregation, 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 excee∣ding greivous, in that he gave occasion to the ene∣mies of the Lord to blas∣pheame. 2. Sam. 12. 14. 2. From the effects of it. The immediate and prin∣cipall effect of scandalls is the harme of our bro∣thers soule, by wounding their conscience, as the

Apostle speaks 1. Cor. 8. 12. and quantum ad scan∣dalizantem, as much as pertaines to the scandali∣zer the destruction of him, for whom Christ dy∣ed, as the same Apostle speaks. 1. Cor. 8. 11. Rom. 14. 15. I say not that eve∣ry soule that is scandali∣zed doth eventually pe∣rish, nor doe I meddle with the dispute concer∣ning Christs intention in dying for them that perish: But this I say that he that scandalizeth a soule, for w^ch, 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 a∣ction, cause his brother to perish for whom Christ di∣ed, although hee neither in the event perish not, nor Christ in his intenti∣on 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 inten∣ding to wound Iason, Phaeraeus did by accident cure him of an Apostem, his fortune was admira∣ble, but his malice no∣thing 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 not∣withstanding his scanda∣lous 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 bro∣ther, 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, whe∣ther Christ intended to dye for the person scan∣dalized or no: Even as he that does a thing lawfull, which his owne consci∣ence

judgeth unlawfull, sinnes damnably, as if the thing were in it selfe un∣lawfull 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 ac∣count of his brothers? If a Cain or Iudas betray or destroy anothers life, who is aggrieved that they loose theirs? If a mon∣strous Caligula be so min∣ded 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 scan∣dals many other evills by breach of charity, con∣tentions, 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.

For application of this truth. 1. That which hath been said manifests unto us both the sinful∣nesse and the danger of those that heed not their wayes to avoyde scanda∣lizing 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 over∣fearfullnesse 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 im∣prudence in not discern∣ning 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 con∣science, joyned with a weak understanding. Nor likely doth it procure o∣ther hurt than the lessen∣ing of the esteem of the person scrupulous, & the exposing him to con∣tempt

and derision, in some, to pitty in others; excepting when such scrupulosity causeth dis∣obedience to the necessa∣ry commands of gover∣nours, or breeds supersti∣tion, or the like evils. Yet this is an evill in that it is an errror, and somewhat intrencheth on Gods pre∣rogative, in making that to bee sin, which he hath not made sin: and there∣fore is to bee shunned, not to be cherished. But such likely are but few. The most of people mind and prosecute their plea∣sure, profit, credit, prefer∣ment, 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, quarrel∣ling, 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, prefer∣ments,

credit, ends, yea their vaine customes. So violent is the streame of their wills, that they will have their course, al∣though they not only o∣verthrow many lives, and states, but also drowne many soules in perditi∣on. 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 bro∣thers keeper? They care not whether they sinke or swimme, their consci∣ences be whole or woun∣ded, 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? sure∣ly there should bee (if there were any sparke of true charity in men) a zeale to the good of their brethrens soules, and ac∣cordingly of some to have compassion, putting a diffe∣rence, and others to save with feare, pulling them out of the fire: hating even the garment spotted by the slesh, that it may not in∣fect 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 viti∣ous 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 per∣verting their faith, some∣times 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 in∣stances of lesse account. To maintaine the great I∣doll of latter ages the Pa∣pall

Monarchy. What grosse superstitions have been maintained, what practises have been devi∣sed, and used to the sedu∣cing of whole nations of people, holding them in blindnesse and superstiti∣on to their perdition, yea to the reproach of the re∣ligion of Christ even by Iewes, Turks, and Infi∣dels; it were infinite to relate. How carelesse ma∣ny others are to scanda∣lize milions of soules that they may attaine to, or maintain secular great∣nesse, I forbeare to speak it being too manifest to the world. All which dis∣positions and practises, how damnable they be,

oh that men would consi∣der, that they may pre∣vent the woe here de∣nounced by our Saviour, and take heed how they slight their brothers spi∣rit, lest they draw downe eternall vengeance on themselves from the Fa∣ther of spirits, and by va∣luing at so low a rate their brothers soule, make the market cheap for their owne.

Wherefore in the se∣cond place we are to be admonished, that as we are to look to our feet that we stumble not our selves, so to take heed to our actions that they o∣verthrow not others. The Almighty hath for∣bidden

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 ad∣vantage from weaknesse, to hurt those whom hu∣manity, & reason should cause us to helpe. But it is a thousand times more injurious and cruell, to lay a stumbling block be∣fore mens soules, in as much as the danger of a soules falling is incompa∣rably greater then the ruine of the body. Surely he that hath any estimati∣on of the preciousnes of a soule, any love to it, any compassion, any sense of the evill of a soules perdi∣tion,

ought to be most tender of doing it any hurt, ready to doe it any good. Wherefore it con∣cernes us to be watchfull over our words and acti∣ons appearing to men, that they become not Scan∣dalls. We are to look heedily to our thoughts, that we be not found hy∣pocrites 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 know∣ing 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 al∣so 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 ru∣ine, if we cast any stumb∣ling block before them. Besides we may safely conceive, that they are carelesse of their own

soules, that are not care∣full to prevent the scan∣dall of other mens soules: and that in foveam inci∣dent, quam foderint, they shall by divine justice fall into the pit themselves, who have digged it for o∣thers.

Wherefore that we may not scandalize o∣thers, let us learne, 1. To feare God as we are com∣manded Levit. 19. 14. Thou shalt not put a stumb∣ling 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 con∣sists not. For how can he be said to love his bro∣ther, 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 stumb∣ling in thy selfe, and scan∣dalizing of others. For he that is not right-hear∣ted, 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 e∣nough, but when he cooles will halt downe∣right: Even so an hypo∣crite though for a time he may goe on fairely in his way; yet in the Conclusi∣on 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. Where∣fore as it is necessary for our appearing before God with boldnesse, that we get upright hearts, so likewise for our living unblameably, and inof∣fensively to our neigh∣bours.

4 Lastly to get wis∣dome and prudence to consider the dispositions of men, who are apt to be scandalized, and the due circumstances and consequences of our acti∣ons, 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.

Notes

• §. 1. The expli∣cation of the words of the se∣cond propo∣sition of the Text.
• § 2. That a woe belongs to Scandali∣zers.
• § 3.
• §. 4. Who are Scandali∣zers, and to what Scan∣dalizing woe belongs.
• Iames 1. 14.
• Qu.
• Ans.
• Lib. 4. de gubernat, Dei.
• § 6 Why a woe belongs to them.
• Rom. 7. 13.
• §. 7.
• § 8. Applicati∣on 1. to ma∣nifest the danger ••f scandali∣zers.
• §. 9. 2 To admo∣nish them of their sin.
• § 10. Directions to avoide it.