In the last place, we may consider that distinction1 of Scandals in private and public: both which may be two ways 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 public offence in this respect is a scandal known to many. Thus the same offence may be a private offence to one at one time, and in one place; and a public offence to another, or the same person, in respect of these circumstances. In the last respect, a private ⟨p. 13⟩offence is that possibly which doth stumble many, yet is not of that nature, as publicly, legally, or judicially it might be made out to be scandalous, for the convincing of a person offending, or of others, although 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-mindedness, untendernesse, want of love and respect, and the like; which saith within the heart of the beholders, 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 unseasonable starting of questions, or doubtful disputations, Rom. 14. wherein possibly the person may assert 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 supposed unstreightnesse in the end, excess in the manner of a thing, disproportionableness betwixt a man's way and his station, and such like, whereof a man may have much conviction in himself, from observing of such an ones way; yet it is not a public offence in the sense spoken of here, because there is no demonstrating of those. Thus Absalom's insinuating, self-seeking way gave evidence of pride; and such as Paul speaketh of, Philip. 1, and 2. that some preached out of envy, and others sought their own things, &c. are of this nature, which by his discerning he was convinced of, yet did not found any sentence on them.
In the last place, we may consider that distinction1 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 private offence to one at one time, and in one place; and a publick offence to another, or the same person, in respect of these circumstances. In the last respect, a privat ⟨p. 13⟩offence is that possibly which doth stumble many, yet is not of that nature, as publickly, legally, or judicially it might be made out to be scandalous, for the convincing of a person offending, or of others, although 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-mindednesse, untendernesse, want of love and respect, and the like; which saith within the heart of the beholders, 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 unseasonable starting of questions, or doubtfull disputations, Rom. 14. wherein possibly the person may assert 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 supposed 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 observing 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 insinuating, 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 discerning he was convinced of, yet did not found any sentence on them.
- 1Sixteenth Distinction
