A Treatise of Scandalizing, Treatise · Chapter 3

A Treatise of Scandalizing · Treatise · Chapter 3

p. 105CAP. 3.

Of Scandalizing in speciall by sinfull Example.

HOW grievous an evill active scandalizing is in the generall hath bin declared.§ 1. Scandalizing distributed into foure waies But because things that are more confuse in the Genus, appeare more distinct in the species, my purpose is to consider the severall brā ches of active scandalizing, that we may the better discerne the sinne and danger of scandalizing. Active scandalizing p. 106is two waies; one, when a man in his actions, intending only to have his own will or lust, regards not the ruine of another by his action, & this may be called Exemplary scandalizing, or Scandall by example, and of this kind of Scandall there are two sorts. The first is when the example is in a thing in its nature evill, and this may not unfitly be called scandall by sinfull example. The second is when the Scandall is in a thing lawfull otherwise, as being in its nature indifferent, but by want of Charity abused so, as that harme comes to another, and this may be p. 107called scandalizing, in the abuse of things indifferent. The other way of scandalizing is when an action is done for this particular intent, that other mens soules may be harmed, chiefly in drawing them to sinne. And this may be called Scandalizing by devised practise: which likewise is of two sorts: one when by inticeing means, as by coū sells, perswasions, placing objects before men, and the like, men are overthrowne; and this may be called, scandall by enticing practises. The other when by terrifying wayes men are scandalized, and this may be called, scandall by p. 108persecution. According to this distribution in this method I shall speake. 1. Of scandalizing by evill example. 2. Of scandalizing by abuse of our liberty in things indifferēt. 3. Of scandalizing by enticing practises, 4. of scandalizing by persecution.

That sinfull example begets scandall needs not proofe;§ 2. A woe belongs to them that scandalize by sinfull example. Experience of all times proves it too abundantly. And that position of Solomon is plaine, Prov. 29. 6. In the transgression of an evill man there is a snare, or scandall. For these two words are equivalent, as was declared before. A snare whereby to insnare himselfe and to p. 109harme others. Whereupon it is that Solomon adviseth Prov. 22. 25. that we should make no friendship with an angry man nor goe with a furious man, lest we learne his wayes, and get a snare to our soule. So that the evill example of angry and furious men becomes a snare or scandall to mens soules, who goe with them. Wherefore we may safely apply the woe of my text to this scandalizing, and conclude. That misery belongs to those that scandalize others by sinfull example. The wages of sinne indefinitely is death Rom. 6. 23. even that death which is opposite to eternall life p. 110to wit eternall death of body & soule in hell fire. Which is much more due when it is not onelyonly a sin but also a sinfull example, & a scandal by sinfull example. But besides this eternall woe, that temporal woe belongs to it also, the story of the misery of Hophni and Phinehas, of David & others for their scandalls by sinfull example doth plentifully shew.

To explaine this point more fully we are to consider,§ 3. What actions of sinfull example doe scā dalize. 1. what actions of sinful exāple doe scandalize. 2. How they doe scandalize. 3. why a woe belongs to such. To give answer to the first quaere, I say. That in this sort of scandalizing, p. 111the action scandalizing is that which is of it selfe sinfull, that is such as is prohibited by God to be done. For this is the difference betweene this and the next sort of scandalizng, that this sort of scandalizing would bee sinfull in Gods fight, though no man were offended by it, and therefore when it becomes a scandall it is a double sin, 1. As it is such a kind of act as is forbidden by God. 2. As it occasions the ruine of another, as Davids murther had been a sin if never knowne, but scandalizng others, it became a double iniquity. The next sort of scādalizing is in an p. 112action not evill of it selfe, but by reason of scandall, so that were it no scandall it would bee no sin, as the sin of the strong in faith mentioned Rom. 14. in eating indifferently any sort of meat had beene no sin, the thing being in it selfe indifferent, had not the weake in faith been thereby offended. 2. It is requisite that the action scandalizing bee knowne. For privy actions doe not scandalize. Actions doe scandalize tanquam objectum à quo, as an outward motive, that provokes the mind; now such provocation cannot be but by the knowledge of it; I meane knowledge of the act, p. 113though perhaps the person scandalized know not the sinfulnesse of it, but rather the ignorance of the sinfulnesse of it, may be the cause that it doth insnare him.Qu. Perhaps it may be asked whether the living may be scandalized by the actions of them that are dead? I answere,Ans. yes doubtlesse, though they were dead many ages before. Solomons sin in hearkning to his wives, and furthering their Idolatry, became a scandall to the succeeding Kings of Iudah; and Ieroboams setting up the golden calves, was the scandall of the Kings of Israel that followed him in p. 114many generations. As the remembrance of the vertues of ancestours, may provoke posterity to doe worthily, and thereby their memory be blessed as it is, Prov. 10. 7. so the remembrance of the cruelty, tyranny, and such like vices of Ancestours doth oft times revive their sinnes in their children, & cause their names to rot, and to stinke above ground, when their bodies are low enough in the ground. As the valour of Militiades at Marathen stories report, provoked Themistocles to doe great exploits, and the relation of Achilles his prowesse inflamed the p. 115mind of Alexander the Great, so the memoriall of Sylla taught Caesar to oppresse his countrey. For which reason it concernes all that desire to doe good to those that come after them, to leave a good name behind thē, least the evill savour of their bad example infect the world in many generations.Qu. Possibly it may be yet farther asked, whether sinfull omissions of things wee should doe, may become scandalls? I answere,Ans. yes; Experience shewes that the remissenes of great Schollers in duties of Godlinesse, is often the cause of Coldnesse & Lukewarmenesse p. 116in religion in others that leane much on their example: the negligence of governours in frequenting Gods service, causeth many times the subjects to think there's no necessity of Constancy and diligence therein. So that he that would not scandalize his brother, must not only be free from open sins of Commission, but also from sinnes of omission.

For answer to the second quaere I say,§. 4. How they doe scandalize. that scandalizing by evill example doth harme the minds of others unto their ruine many waies. 1. Because it provokes men to the imitation of p. 117that particular sinne in which the scandall is, whereby their soules are harmed. Thus S. Peter by not communicating with the Gentiles, drew Barnabas in like manner to Iudaïze with him. Gal. 2. 13. The example of an eminent person is never single, if such a one doe evill he carries with him others, as the stream doth that which floats upon it. Iter efficax per exempla, saith Seneca, the most prevalent way of drawing men is by examples, by which men are guided more than by Lawes or reasons. In evill things examples are most forcible, sith they agree with p. 118our naturall lusts: men need not to be urged to them, they learne them of thēselves at the first sight, ut vident, pereunt. 2. The sinfull example of men becomes a scandall to others, it that it hardens them in the sins they have committed. For the deceitfulnesse of sin, so infatuats mens hearts as that they are ready to imagine the sinne of another man to be a good excuse or plea for their owne. As it is said by the Prophet Ezek. 16. 51. That Iudah had by her abominations justified Samaria in all her sinnes. Not as if the sinne of one man could be intruth a sufficient plea to p. 119acquit another that commits the same sinne. But it is so foreign, in the opinion of men, who doe alleage nothing more commōly for defence of their facts, and consequently for hardning them in their evills, then this that others have their faults, all are sinners: good men have bin overtaken with the same sins, eminent men in profession of religion have done as themselves, and therefore they hope they have done no great hurt, there's no such cause of others reproving them, or that their own consciences should be much troubled. 3. There is another way of scandalizing p. 120which comes by evil practises, in that it makes men to stumble and fall one upon another, by jarres, variance fightings. What was it which set the Benjamites, and the other tribes in such a combustion, but the horrible sin committed on the Levites Concubine. Iudg. 21. 12. The treacherous murder of the Sechemites by Simeon & Levi made Iacob to stink among the inhabitants of the land, aud to combine against him. Gen. 34. 30. so true is that of S. Iames that warres and fightings come from mens lusts that warre in their members, and set men one against another p. 121Iames 4. 1. 4. Besides sinfull examples create griefe to the good, and thereby scandalize them. To this purpose speaks David Psal. 119. 158. I beheld the transgressors, and was grieved, because they kept not thy word. And S. Paul feared that when he came to the Corinthians God would humble him, and that he should bewaile the uncleannesse wherein they had sinned. 2. Cor. 12. 21. Righteous Lot, dwelling among the Sodomites, in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds. 2. Pet. 2. 8. As by stumbling sometimes p. 122there's fraction of a member, alwaies anguish, so by scandals sometimes there's perverting of men from the right way, alwaies dolor and paine even in the best and soundest. 5. Adde here unto that sinfull examples doe most grievously scandalize, in that they cause men ill affected to blaspheme God, to reproach his waies, religion, service. Through the sins of the Iewes the name of God was blasphemed among the Gentiles. Rom. 2. 24. David by his foule crime in the matter of Bathsheba, had given occasion to the enimies of the Lord to blaspheme. 2. Sam. 12. 14. p. 123It is a frequent thing for evill men to set their tongues against heaven, against God, his word, true religion, as if they were none of them good, when any that seemed to follow thē fall into grosse transgressions. Wherein however they foolishly impute that to God, which he condemnes and punisheth, and charge religion & godlinesse with that which is the fruit of mens corrupt lusts, contrary to Godlinesse: yet it serves Satan as an engine to stirre up mens enmity against God & his waies, and an occasion for evill men to vent their venemous hatred of Gods p. 124word, his people and religion.Lib. 4. de guber. Dei. Salvian at large relates how frequent in his daies, such speeches as these were in the mouths of Pagans, when they beheld the evill lives of Christians; Christians would surely doe holy things if Christ had taught them holinesse, look into the lives of Christians and you may know what is Christs doctrine. In like manner by reason of the lewdnesse of Gnosticks, Nicolaitanes and such like damnable teachers. Christian religion was much reproached by the heathen, and as S. Peter foretold 2. Pet. 2. 2. The way of truth blaspheamed. p. 125And so it is still the vitiousnesse of a Protestant in his life opēs the mouth of a Papist, to diffame the reformed Religion, and the falling of any that seemed to be zealous of Gods word, causeth the impure mouthes of licentious persons, to speak evill of the truth which is according to godlinesse. 6. Lastly the sinfull examples of men that have the name of Gods people doe scandalize, in making men to loath and to be averse from Gods-service, and the way of his feare. The sinne of Hophni and Phinehas caused men to abhorre the offerings of the Lord. 1. Sam. 2. 17. 24. p. 126The Cruelty and coveteousnesse of the Spaniards in the west Indies, caused the miserable Americanes to abhorre Christian religion. As a holy life in the professors is a great attractive, & inducement to draw mens hearts to the love of it; so an ungodly and unrighteous conversation is a certaine impediment and disswasive from it. Partly because as Seneca saith plus oculis quam auribus credunt, men are guided by their eyes more then their eares, partly because good religion and vertue of men that doe evill things is taken to be, either nonens or nullius pretii, either p. 127nothing or of no worth, even as a pearle or gold covered with dirt is passed by as if it were not, or of no value.

For the third quaere. §. 3. Why a woe belongs to such.The reason why such woe as hath been said belongs to this scandalizing by sinfull example is.

1 Because in every scandall by sinfull example there is a double iniquity, one in that it is against the precept of cleaveing onelyonly to that which is good. Rom. 12. 9. an other in that it is against the precept of good example, in which wee are enjoyned that p. 128our light should so shine before men, that they may see our good workes and glorify our Father which is in heaven Mat. 5. vers. 16. 2. Because it produceth two great evills, one in that thereby the name of God is dishonoured, & so is against the love that is due to God, the other in that it becomes the ruine of his brother, and so is against the love that is due to him. Yet for as much as all sinfull example is not alike grievous, but some sinfull examples crosse the precept of love to God more, some lesse, some dishonour God more, some lesse, nor alike p. 129scandall, some being more against the love we owe to men, some lesse, some harming them more, some lesse; therefore the same degree of misery is not awarded to all scandalizers by sinfull example. There are some that by a continued evill practise doe scandalize others, who are accustomed to doe evill, as if it were their occupation, others that scandalize by a foule sinne, but into which they were brought by infirmity, as Noah when he was overtaken with drū kennesse. Whose woe is doubtlesse lesse then the formers. Some there be that scandalize by totall p. 130and finall Apostasy; others by a grievous fall, but so as they recover by repentance, as S. Peter, and their woe is lesse. Some break out into sinfull example after warning given them to take heed of it: others because they wanted a Monitour to warne them, and their woe is lesse. Some there be, whose scandalls by reason of their eminency of place, gifts, or profession are more notorious, and more heinous; others whose evill exāple reacheth not farre, and their woe is lesse. Some that overthrow many by their evill example, some but few, & their woe is lesse. p. 131Some that overthrow by their evill example their own children, their own naturall brethren, their own flocks of whom they ought to be most tender; others overthrow strangers only, and their woe is lesse. Thus by variety of circumstāces the scandalls of some may bee worse then others, and their woe greater; however there be a woe allotted to every one that scā dalizeth by sinfull example.

For application of this truth.§. 6. Application 1. to move them to mourne that scandalize by sinfull example. 1. Hence men are to bee advertised, what reason there is, they should bewaile, & mourn for such scandalls as they p. 132have caused by sinfull example. The greatnesse of the sinne, and the greatnesse of the danger, should both cause this humiliation. If S. Paul saw cause to mourne, & to be humbled for the uncleannesse, fornication, and lasciviousnesse of the Corinthians; how much more cause had the Corinthians to mourne for themselves! Every one that tenders Gods honour, & his own peace, is to shew his hatred of sinne by mourning for the abominations he sees acted by others: such are marked and observed by God, Ezek. 9. 4. Greater cause there is that the Actors p. 133themselves should mourn who have harmed others, and destroyed themselves suo gladio, by their own sword. Tis true there are no small number of men, that make a sport of sinne, that rejoyce to doe evill, and that they cause some to fall. It were fitter for them to learne S. Iames his lesson Ch. 5. 1. to weep and howle for their miseries that shall come upon them: For as all sinnes are mischievous, so doubtlesse scandalls by evill example, will be very mischievous to the layers of them. You then that by your evill example, have made others dissolute, debaucht, quarrelsome, p. 135brawlers, fighters, murderers, lascivious, prodigall gamesters, drunkards, lyers, common prophaners of Gods holy name and time, deriders of Gods word, holy services, & servants, idle, undutifull to superiors, froward, factious, cōtentious, deceitfull, injurious, superstitious &c. oh goe & bewaile these sins as a double evill dishonouring God, & destroying men, overthrowing them, and bringing woe on your selves,§. 7. 2. To move men to take heed of scandalizeing by sinfull example. and therefore requiring double & treble mourning for such mischiefes.

2 It concernes likewise all persons for the p. 134same reasons, to take heed of giving evill example, to the scandall of others, specially of those that should be neare and deare to them. It much imports every Christian for the comfort of his owne soule, the glory of God, the good of others, to have his conversation honest among men, that they which speak against him as an evill doer, may by his good works which they shall behold, glorify God in the day of their visitation. 1. Pet. 2. 12. It is exacted even of women the weaker sexe, that their conversation should be such in their subjectiō to their husbands, that their lives p. 136should have the effect of a Sermon to win others to godlines 1. Pet. 3. 1. 2. The reaping of such fruite by well doeing should be a great motive to make Christians abundant in good works, much more should the certainty of eternall life, assured to those that patiently continue in well doing. Rom. 2. 7. provoke them to love, and to good works. However humane commiseration should move us to take heed of destroying our brethren by our evill life. Should it not bee a griefe to thee to destroy him whō thou art bound to help? Can a man take delight to damne his p. 137Child, his friend to enjoy his lust? Should it not be a joy to a man to lead others towards heaven, to keep them from hell? Oh what a blessed condition would it be to every man, that of him it may be said as the Apostle of the Corinthians, 2. Cor. 9. 2. that his zeale had provoked very many, his life had been a light to guide others into the way of peace!

3▪ And as it concernes all men to take heed of scandalizing others by evill example,§ 8. 3. And others that they be not scandalized by sinfull example. so likewise to take heed of being scandalized by such example. It is their sin that scandalize; it may be also p. 138their ruine that are provoked by them. They shall receive more punishment that lead into evill: they also shall have misery that follow, marke our Saviours words Mat. 15. 14. If the blind lead the blind, both fall into the ditch. When we see evill examples, it were wisedome to conceive, that these are but for triall, as it is said of false prophets, Deut. 13. 3. the Lord proveth us to know whether we love the Lord our God with all our heart, and with all our soule.

Though singularity be counted a reproach, yet undoubtedly it is a greater honour, and a surer p. 139happinesse rather to be singular with Noah, then to bee corrupt with a world of ungodly persons, to swimme against the streame towards the shore, then to be carried downe the current into perdition, to contend with the wicked for heaven, then to goe downe quietly to hell.

For this purpose learn we,§. 9. Directions to prevent it. 1. not to glory in any mans holinesse or learning, as if they were absolute, for if such fall thou wilt stumble too. It is an heavenly counsell of the Apostle. 1. Cor. 3. 21. that no man glory in men. Remember so to follow other mens example as p. 140they follow Christ to stick to their judgement, as they stick to his word. Blinde obedience to men is a certaine cause of stumbling. Conceive we the best may fall, and then the falling of some will not move us to reproach all, their lapse will not be our ruine.

2 Endeavour to be rooted in knowledge, to be of a sound judgement, that thou maist not need to leane on others judgement, or to make their example thy rule: weaknesse makes men easily to stumble, strong walls stand though the butteresse fall: A strong man can goe though his staffe p. 141breake, a weake one falls presently, so a man weake in knowledge that leanes on anothers judgement or example if he erre, erres▪ with him, if he falls, falls with him.

3. Avoyde the company of evill men as much as thou maist. Make no friendship with an angry man, and with a furious man thou shalt not goe, lest thou learne his wayes, and get a snare to thy soule. Prov. 22. 24. 25. Evill company wil either infect or weary a man, one way or another scandalize him

4. Favour, not any particular sin, such a one as favours a sin is like tinder, the least sparke sets it on p. 142fire: he that loves sin will make any example, any shadow of reason a scandall to himselfe. An upright heart when hee sees others fall, becomes more jealous of himselfe. A corrupt heart is secretly glad at other mens sins, as if they did patronize his owne.