2. And it is as apparent that to scandalize another, is not (as is vulgarly imagined by the ignorant) to do that which is commonly reputed sinful, or which hath the appearance of a sin, or which will make a man evil thought of or spoken of by others; yet commonly when men say, This is a scandalous action, they mean, it is an action which is reproachful or of evil report as a sin. And therefore in our English speech it is common to say of one that slandereth another, that he raised a scandal of him. But this is not the meaning of the word in Scripture: materially indeed scandal may consist in any such thing which may be a stumblingblock to another; but formally it is the tempting of another, or occasioning his fall, or ruin, or hurt, which is the nature of scandalizing. And this is done more seldom by committing open, disgraceful sins, and doing that which will make the doer evil spoken of; for by that means others are the more assisted against the temptation of imitating him; but scandal is most commonly found in those actions, which are under least reproach among men, or which have the most plausible appearance of good in them, when they are evil! For these are apter to deceive and overthrow another.
3. And it is also apparent, that it is no sinful scandalizing to do a duty or necessary action, which I have not power to forbear, though I know that another will be offended, or fall by it into sin. If God have made it my duty, even at this time, I must not disobey him, and omit my duty, because another will make it an occasion of his sin. It must be either a sinful or an indifferent action that is scandal, or something that is in my power to do or to forbear; yet this must be added, that affirmatives binding not _ad semper_, to all times, and no duty being a duty at every moment, it may oft fall out, that that which else would have been my duty at this time, may become at this time no duty but a sin, by the evil consequents which I may foresee, as if another man will make it an occasion of his fall. So that this may oblige me to defer a duty to a fitter time and place. For all such duties as have the nature of a means, are never duties when they cross the interest of their chief ends, and make against that which they are used to effect. And therefore here christian prudence, foreseeing consequents, and weighing the good and evil together, is necessary to him that will know a duty from a sin, and a scandal from no scandal.
[Sidenote: The sorts of scandalizing.]
III. The several ways of scandalizing are these following: 1. Scandal is either intended or not intended, either that which is done maliciously of set purpose, or that which is done through negligence, carelessness, or contempt. Some men do purposely contrive the fall or ruin of another; and this is a devilish aggravation of the sin: and some do hurt to others while they intend it not; yet this is far from excusing them from sin; for it is voluntary as an omission of the will, though not as its positive choice: that is called voluntary which the will is chargeable with, or culpable of; and it is chargeable with its omissions, and sluggish neglects of the duty which it should do. Those that are careless of the consequent of their actions, and contemn the souls of other men, and will go their own way, come of it what will, and say, Let other men look to themselves, are the commonest sort of scandalizers; and are as culpable as a servant that would leave hot water or fire when the children are like to fall into it; or that would leave straw or gunpowder near the fire, or would leave open the doors, though not of purpose to let in the thieves.
2. Scandal is that which tendeth to another's fall, either directly or indirectly, immediately or remotely. The former may easily be foreseen; but the latter requireth a large foreseeing, comparing understanding; yet this kind of scandal also must be avoided; and wise men that would not undo men's souls while they think no harm, must look far before them, and foresee what is like to be the consequent of their actions at the greatest distance and at many removes.
3. Scandals also are aptitudinal or actual: many things are apt to tempt and occasion the ruin of another, which yet never attain so bad an end, because God disappointeth them; but that is no thanks to them that give the scandal.
4. Scandal also as to the means of it, is of several sorts. 1. By doctrine. 2. By persuasion. 3. By alluring promises. 4. By threats. 5. By violence. 6. By gifts. 7. By example. 8. By omission of duties, and by silence: by all these ways you may scandalize.
1. False doctrine is directly scandalous; for it seduceth the judgment, which then misguideth the will, which then misruleth the rest of the faculties. False doctrine, if it be in weighty, practical points, is the pernicious plague of souls and nations.