CHAP. I. Several Distinctions of Scandal.

FOr clearing of the first two, we shall premit some distinctions; and we would advert, that by offence here, is not understood that which doth actually displease or grieve another alway: for there is a great difference betwixt displeasing and offend∣ing; as also betwixt pleasing and edifying: for, one may be displeased, and yet edified; well satisfied, and yet offended. First then, we are to distinguish be∣twixt* displeasing and offending; for, here offence is Page  5 taken in opposition, not to a man's being pleased, but to his edification; and so offence or stumbling in short here, is something that doth, or may mar the spiritual edification of another, whether he be pleased or displeased, as by comparing Rom. 14. ver. 13. with ver. 20, and 21. is clear: for what he first cal∣leth a stumbling-block, or an offence, he expoundeth it afterward to be any thing that may be the occasion of a fall to another, and make him stumble, or weak, or to halt in the course of holinesse, as some block would hinder or put a man in hazard to fall in the running of a race; And from this is the similitude drawn in this phrase.

2. Scandal is either given only, or taken only, or* both. Given only, is, when one doth lay something before another which is apt of it self to cause him fall or sin; although the other do not fall by occasion of it, yet if it be inductive to sin of its own nature, it is an offence or stumbling-block, as Christ saith to Peter, Matth. 16. Thou art an offence to me; though there was nothing could stick to Him, yet that was in its nature such, which Peter had given Him in ad∣vice. 2. It is taken only, when no occasion is given, but when a man doth what is not only lawfull, but necessary, and yet others from their own corruption do carp thereat, and stumble thereon: Thus did the Pharisees offend at Christ, Matth. 15. 12. who did never give offence to any; and this is common to wicked men, that stumble where no stumbling-block is, and, as it is said, they know not whereat they stumble, Prov. 4. 19. This also is called passive offence, as the other is called active. 3. It is both given and taken, when there is something active on the one side, that is apt to draw another to sin, and something that is yielded unto on the otherside, and the bait is accepted: This was it in that stumbling-block which Balaam laid before Israel; and thus ordinarily it is amongst men, who, having corruption, are soon inflamed in Page  6 lesse or more with every incitement. Thus, Gal. 2. Peter gave Barnabas offence, and he took it, when he was also carried away to dissemble. It is this active Scandal that properly is to be enquired in, and is meant here, which is, in short, any deed or word that in it self is apt to make another to sin, or to weaken them in their spiritual course, either in respect of life, or comfort, and that whether the person be actually stumbled or not, or whether the person actually in∣tend offence or not. In all this we are to understand, that one act may be offensive in many considerations, as one deed may be against many commands, and be many wayes sinfull.

3. There are doctrinal offences, and there are some* that are practical: doctrinal, are such as flow from matters of judgement, wherein men vent some un∣truth, and so lay a stumbling-block before others, this is to break a Commandment and to teach others so to do, Matth. 5. 19. And this is sometimes also in matters of practice, when a corrupt practice is de∣fended, as these Nicolaitans strove to do theirs. Scan∣dall in practice, without any doctrinal defence, is, when doctrine being kept pure, a person falleth in some practice, that of it self without any verball ex∣pression, is inductive to sin. Thus David's adultery was a scandal: and this was the fault of the Priests, that made the people stumble at the Law: And thus every publick or known irregular action is offensive, because it is of ill example to others, or otherwise may have influence on them to provoke to some sin.

4. We may distinguish offences according to the* matter thereof. And, 1. some are in matters that are simply sinfull in themselves, and have this also following on them: Thus all errors and publick sin∣full practices are offensive. 2. Some matters are not simply and in themselves sinfull, yet have the appea∣rance of evil, 1 Thess. 5. 17. and thus dangerous and doubtfull expressions in doctrine, that have been, or Page  7 use to be, abused; and practices also that are not be∣coming that honesty and good report which a Chri∣stian ought to study, as it is Philip. 4. 8. 9. are offen∣sive. In the first respect, David would not take the name of Idols in his mouth, Psal. 16. because others did too much reverence them: Of the last sort was Peter's dissimulation and withdrawing, Gal. 2. be∣cause, that appeared to strengthen the opinion of the continuing of the difference betwixt Jew and Gen∣tile, &c. for that cause, Paul would not circumcise Titus, Gal. 2. 3. and did condemn eating in the Idol∣temples. 3. Some offences are in matters otherwise lawfull and indifferent, though not necessary, as the eating of, or abstaining from meats, or what was offered to Idols in the primitive times, which was in∣different to be done in the house of an Heathen, and so was sometimes lawfull, but was not indifferent to be done in the Idol-temple, because that had the ap∣pearance of evil, as if he had had some respect to the Idol; nor was it to be done, if any weak Brother had been at table in the house, because it grieved him, 1 Cor. 8, and 10. It is these last two, (and more espe∣cially the third) that are concerned in the doctrine of offences properly, and do rather arise from circum∣stances in the thing, as time, place, person, man∣ner, &c. than from the deed considered in it self.

5. We may distinguish them in respect of the in∣tent* of the work, or of the worker: some things may be offensive in themselves as so circumstantiated, and yet not be so to the person that may give offence by them, I mean, not be esteemed so; and thus was Peters offence which he laid before Christ, Matth. 16. And sometimes the person may intend the others ad∣vantage, and yet may offend and stumble him, as Eli intended his sons good, but really by his too gentle reproof did stumble them by confirming them in their offence; And thus some, by unseasonable re∣proofs or censures, and commendations also, may re∣ally Page  8 make another worse, although they intend the contrary.

6. Whence ariseth another distinction of offences,*viz. from the matter of a practice, or from the man∣ner of performing of it, or the circumstances in the doing of it: for, as it is not an act materially good that will edifie, except it be done in the right man∣ner; so will not an act materially good keep off of∣fence, if it be not done tenderly, wisely, &c. And often we find circumstances have much influence on offence, as times, persons, places, manner, &c. for, it is not offensive to one to pray or preach, but at some times, as before an Idol, or on an Holy-day it may be offensive.

7. As sins are distinguished in sins of omission* and commission; So offences may be distinguished also: for, some give offence when they swear, pray irreverently, &c. others, when there is no seeming respect to prayer at all, in the very form; for this fostereth profanity as the other doth: And for this Daniel will open his window, lest he should be thought to have forborn prayer: and this offence of omission, or omissive offence, is not guarded against only by doing what is duty, except there be also a doing of it so as conveniently, and as becomes it may be known to be done, as in the former instance: and this, Rev. 6. 9. is called the holding of the Testimony; and it is this mainly that is edifying to others, when the light of holinesse doth shine; and when that is vailed, others in so far have darkness to walk in, and so it is as to them an occasion to stumble, because they hold not forth the light unto them; but still this is to be done without affectation or ostentation, lest a new offence should follow thereupon.

8. Some offences contrare the graces of Gods* People, and these make them sad; some foster cor∣ruptions, and these are too pleasant: thus, soft re∣proofs, corrupt advices, flatteries, &c. minister matter to many to fall on.

Page  99. Some offences may be called personall, when a* person committeth them in his private carriage, that is, when his way of eating, drinking, living, &c. offendeth others, although he hath no medling with them, but live retiredly: Some again are more direct offences (as the first are indirect and consequential) that is, which flow from men in their publick actings, or in their mutual converse with others, which have more direct influence to offend.

10. Offences may be distinguished as they hurt* folks either by pleasing them in their corruptions and strengthening them in what is sinfull, or when they hurt by irritating and stirring up corruptions to vent. In the first respect, too much gentlenesse in admoni∣tions, rashnesse or imprudence in commendations of what is good in one, or extenuation of what is evil, corrupt advice, and such like, do offend: Thus Io∣na•…ab offended Amnon, 2 Sam. 13. and Eli his sons. In the last, sleighting of men, wronging of them, or not condescending to remove a wrong, or to vindi∣cate our selves, if there be a supposed wrong, doth grieve and offend; so do evil-grounded reproofs, or unadvertent admonitions that are not seasoned with love, hard reports, &c.

11. We may consider offences with respect to the* party offended; and so, first, we offend friends in ma∣ny respects, whom, it may be, we would not desire to grieve, yet unadvertingly we stumble them, and hurt their spiritual condition by unfaithfulnesse to them, carnalnesse in conversing with them, siding with their infirmities, and many such like wayes. Or, second∣ly, they are enemies, or such to whom we bear no such respect, these also are scandalized when they are provoked through the carnalness of our way to judge hardly of us, or of Religion for our sake, or to follow some carnal course to oppose what we carnally do, when we irritate them and provoke their passion, &c. and thus men in all debates are often guilty, whether Page  10 their contest be in things Civil, Ecclesiastick or Scho∣lastick, when, beside what may further their cause (suppose it to be just) they do not carry respectively to the adversary, and tenderly and convincingly, so as it may appear they seek the good of their soul, and their edification, even when they differ from them. Thirdly, we may look on offence as it offendeth wicked or profane men, possibly Heathens, Jews, or Gentiles; they are offended when hardened in their impiety by the grossnesse and uncharitablenesse of those who are professedly tender: thus it is a fault, 1 Cor. 10. 32. to give offence either to Jews or Gen∣tiles, as to the Church of God. Fourthly, Amongst those that are tender, some are more weak, some are more strong: the first are often offended where there is no ground in the matter, as Rom. 14. 1 Cor. 8. &c. and it venteth readily by rash judging and censuring of others that are stronger than themselves, for go∣ing beyond their light, or because of their seeming to be despised by them, &c. which sheweth wherein the offence of the strong also lyeth; therefore these two are put together, Rom. 14. 3. Let not him that eateth, (that is, him that is strong) despise him that eateth not: And let not him that eateth not (that is, the weak) judge him that eateth.

12. Offences may be considered as they directly* incline or tempt to sin, either in doctrine or practice; or, as they more indirectly scare and divert from, or make more faint and weak in the pursuing of holi∣nesse either in truth or practice: Thus a blot in some professor maketh Religion to be some way abhorred; this especially falleth out when Ministers and Pro∣fessors that are eminent, become offensive: For that is as a dead fly in the box of the Apothecaries oynt∣ment▪ that maketh all to stink: Thus, Mal. 1. the Priests made the people stumble at the Law; as also did the sons of Eli, 1 Sam. 2. and this is charged on David, that by his fall he made the Heathen blas∣pheme: Page  13 and thus contention and division amongst Ministers and Disciples is insinuated to stand in the way of the worlds believing in, or acknowledging of Christ, as it is, Ioh. 17. 21.

13. Sometimes Scandal is in immediate duties of* religious worship, as praying, preaching, conferring, speaking, judging of such things, &c. that is, either by miscarrying in the matter of what is spoken, or by an unreverent, light, passionate manner, &c. or, it is given by our ordinary and common carriage in our eating, drinking, apparelling, manner of living, buy∣ing and selling, &c. that is, when something of our way in these things giveth evidence of pride, vanity, unconstancie, covetousnesse, addictedness to pleasure, carnalnesse, or some such thing wherby our neighbour is wronged: Thus the husband may offend the wife, and the wife the husband by their irreligious con∣versing together, whereby one of them doth streng∣then the other to think exactnesse in Religion not so necessary. And so a servant who hath a profession may stumble a master, if the servant be not faithfull and diligent in his service.

14. Again, some offences are offensive, and are* given from the first doing of the action; thus where there is any appearance of evil, the offence is given in this manner. Again, offence may be at first only taken and not given, and yet afterward become given, and make the person guilty, although in the first act he had not been guilty. This is, first, when suppose a man eating without respect to difference of meats as he might do indifferently, if he were told by one that such meat were offered to an Idol, and therefore in his judgment it were not lawfull to eat it, although before that, it were not offence given, but taken, (he not knowing that any were present that would offend) yet if he should continue after that to do the same thing, it should be offence given upon his side. Secondly, If a man should know one to have Page  [unnumbered] taken offence at him, or his carriage, in a thing indif∣ferent (although he had given no just occasion there∣of) and if, after his knowledge thereof, he should not endeavour to remove the same according to his place, In that case the offence becometh given also, because he removeth not that stumbling-block out of his brother's way.*

15. Some offences are offensive in themselves, that is, when the thing it self hath some appearance of evil, or a tendencie to offend in it self. Again, some but by accident in respect of some concurring circumstance of time, place, &c. Some offences also may be said to be given of infirmity, that is, when they proceed from a particular slip of the party offending, when they are not continued in, stuck to, or defended, or, when they fall into them, not knowing that they would be offensive; and when that is known, endea∣vouring to remove them. Again, other offences are more rooted and confirmed, as when a person hath a tract in them, is not much carefull to prevent them, or remove them, is not much weighted for them, but sleighteth them, or defendeth them, &c. This di∣stinction of offences answereth to that distinction of sins, in sins of infirmity and sins of malice: which maliciousness is not to be referred to the intent of the person, but to the nature of the act; so is it to be un∣derstood here in respect of offences.

In the last place, we may consider that distinction* of Scandals in private and publick: both which may be two wayes understood; either, 1. in respect of the witnesses; or, 2. in respect of the nature of them. 1. It is a private scandal in the first respect, which doth offend few, because of its not being known to many, and so a publick offence in this respect is a scandal known to many. Thus the same offence may be a pri∣vate offence to one at one time, and in one place; and a publick offence to another, or the same person, in re∣spect of these circumstances. In the last respect, a pri∣vat Page  13 offence is that possibly which doth stumble many, yet is not of that nature, as publickly, legally, or ju∣dicially it might be made out to be scandalous, for the convincing of a person offending, or of others, al∣though it may have a great impression upon the hearts of those who know it. Thus the general tract of ones way and carriage (who yet may be civil, legal, and fair in all particulars) may be exceeding, offensive, as holding forth to the consciences of those that are most charitable to him, much vanity, pride, earthly-mind∣ednesse, untendernesse, want of love and respect, and the like; which saith within the heart of the be∣holders, that there are many things wrong, when yet no particular can be instanced wherein the person cannot have fair legal answers; Of this sort are un∣seasonable starting of questions, or doubtfull disputa∣tions, Rom. 14. wherein possibly the person may as∣sert truth, yet by moving such things, at such times, and in such expressions, he doth confound and shake the weak: Those offences especially arise from a sup∣posed unstreightnesse in the end, excesse in the manner of a thing, disproportionablenesse betwixt a man's way and his station, and such like, whereof a man may have much conviction in himself, from obser∣ving of such an ones way; yet it is not a publick offence in the sense spoken of here, because there is no demonstrating of those. Thus Absolom's insinuat∣ing, self-seeking way gave evidence of pride; and such as Paul speaketh of, Philip. 1, and 2. that some preached out of envie, and others sought their own things, &c. are of this nature, which by his discern∣ing he was convinced of, yet did not found any sen∣tence on them.

Again, oppositly to these, Offences may be cal∣led publick, when there is a possible way of bearing them out before others, or instructing them in parti∣culars to be contrary to the rule, as drunkennesse, swearing, &c. These may be called ecclesiastick or Page  14 judicial offences, as being the object of Church∣censure, all the other may be called conscience, or charity-wounding offences, because they are the ob∣ject of a persons conscience and charity, and do wound them, and are judged by them, and may be the ground of a christian private admonition but not of publick reproof; or rather may be called uncon∣sciencious, and uncharitable offences, as being oppo∣sit to conscience and charity.

Many other distinctions of Scandals may be given,* as, some are immediate, that is, when we hear or see what is offensive from the person himself; Some again are mediate, and so the very reporting of some∣thing that is true may be offensive to those to whom it is reported; As, 1. when it may alienate them from, or irritate them against another person. 2. When it may occasion some sinfull distemper, or incite to some corrupt course, or any way provoke to carnal∣nesse, those to whom it is reported; and thus offence differeth from slander: for, slander affecteth and wrongeth the party spoken of, who, it may be, is ab∣sent: Offence again, stumbleth those who are present, although the same act in a person may be both a ca∣lumny and an offence upon different considerations. Thus Ziba calumniateth Mephibosheth, but really stumbleth and offendeth David, 2 Sam. 16. (although David was not so displeased with him as Mephibosheth was) So also Doeg calumniateth David and the Priests in a thing which was true, but really offended Saul, as the effect cleared, 1 Sam. 21, and 22. Also some things offend others properly; as when a Minister faileth in giving of an admonition prudently, or sea∣sonably. Again, some things offend virtually, when, it may be, a Minister giveth an advice in season, but in something hath not condescended formerly, where∣by he hath not such accesse with his admonition to edifie; Thus Paul prevented offence, when by be∣coming all things to all, he made way for his being Page  15 acceptable in his station. Again, some offences may simply be offences, as having hurt with them. Some again may be comparatively; so it is when a thing actually hurteth, not by an emergent losse, but when it keepeth from that growth and edification, that otherwayes might have been, it's a comparative losse, and so offensive.