Mixture of Scholastical Divinity with Practical Part 2, Treatise 2 · Excerpt 1

Mixture of Scholastical Divinity with Practical Part 2 · Treatise 2 · Excerpt 1

p. 68Abstaine from all &c.

But are we sure this is the Apostles meaning? are not the words capable of another interpretation? First, some mislike our translation of foreign, species, by appearance, and rather think it should be meant logically, for sort, or kind. That it may be so, Mat. Flac. Illyricus and Beza determine, That it is so the Syriack Interpreter, and after him Faber, and after them our own great and learned(r)(r)See his Annotations. Doctor Hammond resolve. But I would faine know upon what ground they are thus singular against the Current both of Ancient and Moderne Expositors. Setting aside this place the word occurres (as I thinke) in the whole new Testament but foure times, In Luke 3. 22. and 9. 29. John 5. 37. 2 Cor. 5. 7. And in none of these places is it, can it be taken in a Logicall notion. If not elsewhere, why here? especially seeing such an acception is not inforced by the scope, coherence, any other circumstance of the Text, or any absurdity otherwise unavoidable.

But some dreame of a soule absurdity, that would ensue upon translating foreign species, appearance. If every appearance of evill should be abstained from, then should good things, the best things be eschewed, for they commonly appeare to be evill unto sense, and carnall reason, that discerne not the things of the spirit of God. How easily may an acute wit set false faces upon them and worke a bad conceite of them into either weake or ill apprehensions.

Unto this we may adde that of Dr Hammond in his treatise of …. pag 9. 10. Appearance of evill (saith he) is so uncertaine p. 69and unconstant a thing, that to abstaine from it, universim, cannot be the matter of any … Command. This feare will quickly vanish and be discovered to be idle, and vaine, when anon we shall explaine that distinction of appearance of evill, into …, and imaginary: for the present therefore, leaving these men, proceed we, secondly, to others, who agree with us in interpreting foreign, in a vulgar, familiar, and common sense, for appearance: but then their exposition is not so generall, as ours: for they restraine the place to matters of Doctrine, and will not allow it to be extended to matters of practise: and countenance, they think, the context gives their glosse: for the Apostle having at the 19 … exhorted not to quench the spirit, in verse 20. prescribes a meanes for cherishing the spirit, viz: a reverent demean our towards the word of God. If ye will not quench the spirit, despise not prophesying. And next, lest that some should except: are we thus reverently to receive promiscuously all prophesyings, and doctrines preached unto us, and not to beware of some, of false prophesyings and doctrines? the Apostle, (say they) more distinctly directs, how we should demeane our selves. First, towards all prophesyings in generall: how, secondly, towards true: how, 3 dly, towards false. First, all prophesyings, and doctrines whatsoever must be … examined, Prove all things. Secondly, all true prophesyings, sound, and orthodox doctrines are to be imbraced, with a firme, and unremoveable assent, Hold fast that which is good. Lastly, as for false prophesyings and doctrines even their very appearance is to be shunned. Thus they &c.

But first, I propose unto the consideration of the learned, whether or no an exact and acurate coherence be to be looked for in most of those precepts, delivered by the Apostle, from vers. 13: … ad vers. 23. The loose and abrupt manner of heaping them together perswade (me thinks) that there is as little dependance of many of them upon either the foregoing, or sollowing precepts, as is to be expected between Solomons Proverbs, or Bede's Axiomes. Hence is it that(s)(s)Neque necesse est hanc partem … (ut quidam faciunt) ut connexionem … cum iis, quae proximè praecedunt: nam potius videtur Apostolus refricare memoriam …, quod praecipit … superiori: ut honesti ambulent, ad …, qui … sunt, &c. Estius. Estius holds it not necessary to interprete p. 70the place so, as that it should have connexion with those duties that immediately precede: rather (thinks he) the Apostle … to rubbe up the memory of what he commanded in the former chapter, at verse the 12. That ye may walke honestly towards them that are without.

Secondly, Suppose a coherence of the words with the former, must it needs be that which they obtrude? The words may sit under our interpretation, and yet the Analysis of the Context run smoothly, as thus:

The Apostle having at verse 19. dehorted from quenching the spirit, next adviseth use of meanes tending to the preservation of its gracious and glorious residence in the soule: which meanes are either negative or positive: he assignes but one negative means, viz: a removall of a maine barre and powerfull obstacle unto the presence of the spirit, contempt of preaching, Despise not prophecying, vers. 20. of the positive means, two concerne good, one evill: the two concerning good, are boni diligens examinatio, constans electio: Prove all things, hold fast that which is good. This respecting evill, est universalissima ejus rejectio, an abstinence not onelyonly from all kinds, but even from all appearance of evill.

Lastly, suppose the primary scope and intention of the Apostle be limited unto matters of doctrine: yet because the maine reason, for which they themselves conceive appearances of evill, even in matters of doctrine to be interdicted, is avoidance of scandall, the precept of which is juris naturalis, and not only doctrines but also actions are scandalous: justly therefore unto these, as well as those, … the text appliable, and applied too, by all Schoolmen, or others that ever I met with purposely treating on the point of scandall. Should we then against the more generally received opinion of either former or later times, admit of their narrow and … interpretation for the cleare, and indubitate sense of the Apostle? Yet to make the words more instructive, their use more generall, we might warrantably put an enlargment upon them, and extend them ad mores, … well as ad dogmata: ad agenda, as well as ad credenda: to the decalogue, as well as creed; not onelyonly to doctrinall truthes, but morall duties also.

p. 71Use of a division here is none, but to bewray Logick: and therefore without more adoe we will … betake our selves to Limitation, Consirmation, and Application of the plaine point … commended to us: we are to abstaine not onelyonly from things intrinsecally …, but from all shewes and appearances of sinne.

For Limitation, appearance of evill is either in … or actions.

First then? tis questioned whether or no wee are to abstaine from all positions, which have an appearance of evill: of falshood.

For resolution we must distinguish,

1. Concerning appearance of evill in positions.

2. Concerning abstinence from such an appearance.

Appearance of evill in Positions is twofold:

1. Either in regard of their … and substance.

2. Or else in the termes, and expressions used in their proposall.

That … is in regard of their matter and substance, is, either to our selves or others.

Secondly, to distinguish concerning abstinence from the appearance … evill, or falshood in Positions: we may be said to abstaine from doctrines false in appearance, two manner of waies: either

1. When we abstaine from assenting to them.

2. Or when we abstaine from publishing of them.

We abstaine from assenting to them either positively, or negatively.

Positively, when by a positive, or reall act of the understanding we dissent from, we reject them. Now dissent from them is twofold,

1 Either absolute and peremptory,

2. Or else but conditionall, and cautionary.

Negatively, when we do not dissent from them, but onelyonly not assent unto them: when we suspend our assent.

To apply these distinctions.

Note first, that though the substance or matter of Doctrines appeare to be false unto our selves, our own judgments, yet are we not bound to abstaine positively from assenting to them. to p. 72dissent from them, to reject them; for this appearance may not be true and reall, grounded upon the doctrines themselves, which perhaps may not send forth the least colour or shadow for suspicion, but only put and fastned upon them by means of the errour, ignorance, and darknesse of our understandings, that perhaps not with due care and circumspection, but rather with much precipitancy have given their censure of them: and therefore however at first blush they seeme false, yet when once the light of our reason is cleared from mists, and clouds, they may upon due examination prove true: and to dissent from, and reject a truth would be a soule errour of, and blemish to our understanding. Obliged we are then, to abstaine, not positively but negatively from assenting to them: that is, not to … from them, but only not to assent unto them, to stay our assent, to demurre a while, before we give in our judgment, lest we receive any thing with a doubtfull, entangled, and perplexed Conscience.

Of this Calvin gives us an hint in his exposition on this place, Speciem mali interpretor, cùm nondum it a comperta est doctrinae falsitas, ut … … queat, sed tamen aliqua haeret … suspicio, & timetur, ne quid veneni …: ergò ab … genere doctrinae, quod malum, etiamsi non sit, apparet, … praecipit, non quod in totum rejici …, sed quia recipi, aut fidem obtinere non debet. Cur … priùs quod bonum est teneri jussit, nunc abstinere vult, … simpliciter à malo, sed à mali specie? quia ubi dijudicatione in lucem product a fuerit veritas, tunc demum ei sidem haberi decet: ubi autem subest falsi metus, aut mens dubitatione … implicita, … referre, vel gradum suspendere …, nè quid dubiâ perplex áque censcientiâ amplectamur. By the appearance of evill I understand (saith he) when as the falshood of a doctrine is not yet so throughly detected, that it may be deservedly rejected, but yet there sticks some bad suspicion of it, and 'tis feared, lest poison lurke under it: therefore he commands us to abstaine from that kind of doctrine, which though it be not evill, yet appeares so: not as though it ought altogether to be rejected, but because it ought not to be received, to be believed. For why doth he before command us to hold fast onelyonly that which is good, and here he wills us to abstaine not barely from evill, but from its …? Because when after a thorough sifting a truth is cleared, `tis p. 73fitting it should forthwith be believed: but when as the falshood of it is feared, or the mind with doubting is intangled, we must for a while withdraw our assent, lest we … any thing with a doubting, and … conscience.

But suppose I for mine own part am firmely perswaded of the truth of such, or such a Tenet, or at least unconvinced, unperswaded of it's falshood, and yet it appeare generally unto others to be false unto the judgments of the godly learned, of most of the ancient …, unto either generall or provinciall Councils: in such a case, what course must I take, because it hath appearance of falshood unto others understandings, must I therefore dissent from it, or stop mine assent unto it?

For answer, take these foure following rules.

First, we owe so reverend and humble an esteeme of, and submission unto the Spirits of the Prophets, to the judgment of learned, sober, and pious Divines, unto the writings of the ancient godly Fathers, unto the Canons, and decrees of Oecumenicall, and Provinciall Councils, as that whatsoever Tenents the whole Church representative, to wit, a generall Councill, or the greatest and chiefest part of the Church most of the Fathers and Divines too, of later and present times, have rejected and condemned for false, and erroneous, we should abstaine negatively from assenting to, that is, though not change, yet suspend our beliefe of them, and not fully passe over our full and absolute assent unto them, untill by diligent inquisition, … prayer, imploring the guidance of Gods holy spirit, and use of all other good means, either their consonancy with, or dissonancy from the truth, be cleerly discerned, fully confirmed, and manifested unto our Consciences.

But Christian modesty stayeth not here, but goeth one step further, and in a second exacts of us a conditionall, probable, and ttDr Jackson.cautionary dissent from all doctrines thus generally suspected, and censured: for upon generall dislike of a doctrine, as upon a … motive, we may ground a strong presumption, an high and probable conjecture of the falshood of it: so that hereupon wee may reject it, though not in an absolute and irrevocable way, yet with this limitation and caution: so the apparent verity therein of it selfe do not force us to embrace it. So sottish I am not, p. 74as to measure truth by multitude of voices: for errours I know that have grated upon the foundation, nay heresies, that have raised the foundation, have had their cloud of witnesses: yet I should so farre honour a publick testimony, as to suspect mine own, and others private bare opinions, not back't by plain scripture, with evident sense, or a … demonstrative argument, rather than a generall suffrage: for, nemo omnes, neminem omnes, …, **Pliny.improbable as for one to deceive all, so for all to deceive one, Rivet(u)(u)… dubitamus caeteris quidem paribus, majorem & pleniorem mensuram … publicis Ecclesiae administris sive in una aliqua paticulari … munus suum obeant, … in … aliquo legitimè & in Christinomine congregati de vero scriptutae sensu inter se … quam sin gulis & privatis qui ne que … donis instructi iunt, neque tot oculis vident, neque privatâ & simplici meditatione aequare … multorum collationem & disquisitionem. Isag. ad Scrip: Sac. …. 19. Pag: 272. makes no doubt, but caeteris paribus, that is, if parts, prayer, diligence of study after the truth, be equall, that then a greater and fuller measure of the gist of expounding the Scripture, and deciding controversies thereabouts, is comn unicated. to the publick ministers of the Church, (whether they execute their function severally, and apart in some one particular Church, or else jointly conferre and discourse among themselves concernîng the true and genuine sense of the Scriptures in some assemblies call'd lawfully, and in the name of Christ) than unto severall private men, who are neither endowed with so many gifts, nor see with so many eyes, nor by their private and single meditation can equall the united consultations and enquiries after truth of many. And thus you see how farre Christian modesty requireth us to abstaine from assenting to doctrines upon the appearance of evill, or falshood, which they carry unto those, who in interpeting scripture, and deciding controversies, have committed to them the publick office of direction and instruction of others: but yet it taketh not … us the judgment of private discretion; for Christian liberty alloweth us such a freedome of dissenting from, or assenting unto, what the Church, and her ministers say, as is to be specified in the next two following rules.

In a third place therefore, although the Church, or the greatest and cheifest part of her, charge errour and falshood upon such a doctrine; yet this bare and single testimony, not seconded by any scripture or reason, is not to gaine so farre upon our beliefe, as that thereupon we should presently reject, and dissent from the doctrine thus generally censured with an absolute and peremptory p. 75dissent. This were to give unto the Churches decisions as high and over-ruling a suffrage in our hearts, as is onelyonly due to divine revelations to receive them, not as they are indeed the word of men, but as if they were the word of God: to yeild unto them an absolute divine faith, and credence. This were a meere Vassallage of our soules, understandings, faiths, unto the authority of an humane testimony: a thing utterly unworthy the generosity and freedome of Christian Spirits. If God hath indulged to any the exercise of such dominion over mens faiths, and consciences: alas! then to what purpose hath he placed that glorious lamp of reason in our bosomes? of what use are our intellectualls? What place is there left for St Pauls proving of all things? St John's tryall of the Spirits? but the truth is, that God1 Joh. 4. 1.1 John 4:1 is so farre from enslaving our understandings, or captivating our beliefe unto the judgment of any mortall, as that he approves not onelyonly of a forbearance from a flat, and absolute … from doubtfull doctrines thus publickly, and generally disliked, but also of a full and peremptory assent unto doctrines manifestly true, though condemned in a generall Councill, as is apparent from the fourth and last rule, which is:

If a doctrine be, as true in it selfe, so also clearly, and evidently by me … to be so, and yet appeare generally to be false unto others, of what degree, order, or condition soever; neverthelesse it Commands absolute subscription, and assent of the mind without contradiction, without hesitancy, nay without so much as suspense of judgment. If the verity then of a doctrine be apparent, it must over-rule the assent of the understanding against the testimony of the whole world. For the testimony of men, of the wisest, holiest men, considered either apart, or assembled in a councill, admits, as allwaies of examination, and tryall by the ballance of the Sanctuary, and rules of right reason, so likewise of contradiction and denyall, when in it there is an expresse, and evident variation from either reason, or divine authority. In such a cause we may lawfully, and safely dissent from it; allwaies provided, that it be not in an insolent manner, but with a reverend, child-like, and respectfull bashfulnesse.

But to goe on, if I am not to abstaine from assenting to a doctrine manifestly true, because it appeares generally to others to p. 76be false, must I not yet abstaine from publishing, from spreading of it, either by writing or preaching?

For answer, thou must consider the generall nature and qualitie of the doctrine, thus wrongly either …, or suspected of falshood, and also of what use, and importance it is in regard of the present times, and places, wherein thou livest, and if it prove to be a doctrine either fundamentall, or at least of such weight and moment that from the publishing of it, will spring a greater good, more glory to God, and benefits to the Church then the trouble and disquiet it brings can be an evill, thou art then at no hand to conceale it, so should'st thou be unfaithfull both to God and his Church, and become accessary to the betraying, nay murther of the truth. Si de veritate scandalum sumatur (saith Gregory) melius est ut scandalum oriatur, quàm ut veritas relinquatur. If scandall or offence be taken at a truth which the estate and exigence of those soules committed to a mans charge requireth him to publish, better suffer the whole world to be scandalized, than such a truth disadvantaged, either by deniall, or but a cowardly smothering, and dissembling, thereof. Quemadmodum enim (saith Calvin) Charitati subjicienda est nostraCal. lib. 3. Just. c. 12. Sect. 13. libertas, ita sub fidei puritate subsidere … charitas ipsa debet: As our liberty is to be subjected to charity, … also our Charity it selfe to faith's puritie.

But now if it be a doctrine, either not fundamentall, but of a lower rank and quality, wherein both orthodox writers, and preachers may vary and abound in their owne sense, without prejudice to the foundation: or if it be of so small use, that upon its divulgement, it is not probable there will arise so much honour to God, and edification of the Church, as may preponderate those mischiefes, that hurly-burly, those tumults, and contentions in the Church, which in all likelyhood will ensue thereby, thou must then forbeare to vent it, either from presse, or pulpit; so shalt thou best consult for thine own private quiet, and publick peace. And we must follow after things that make for peace. and edification: Rom. 14. 19. About such matters to be contentious, we have no custome, nor the Churches of God: and indeed about them to be contentious were the right pranke of a Schismatick: for not p. 77only he is a Schismatick (saith(r)(r)Non enim Schismaticus eò …, quod fover perversum dogma, … comingit aliquando, ut sententia schismatici … verissima sit, tamen quia eam neque loco neque tempore debitis, … necessitate …, Schismaticus est, & … … Dei … enim non … … Ecclesiae, ostendit se non adductum studio gloriae Christi, sed suae potius existimationis Ecclesia turbâsle. Cameron in … quaedam N. T. loca. Tom. 2. in Mat. c. 18. v. 7.Matt 18:7 Cameron) who maintaines a perverse Tenet: a man may hold a very true opinion, and yet play the Schismatick, and give scandall unto the people of God by delivering it in a rash, unpeaceable, and unseasonable manner, neither in fit place, nor due time, no necessity urging thereunto. for seeing in determining of his opinion the glory of God, and weale of the Church lye not at the stake, he plainly shewes, that he hath troubled the Church, lead with desire of not Christ's glory, but his own Credit. I confesse indeed, that a controverted, and suspected truth even of this low quality may be peaceably, and modesty professed, and debated too in private, but a publick promulgation thereof is at any hand to be forborne, non sub intuitu mali, sed minoris …, not under the apprehension of any evill in the truth, but only as a lesser good, which will not consist with a greater, the tranquility of the Church; or if you will, the publick promulgation of such a truth is to be forborne, sub intuitu mali, etsi non simpliciter, tamen per accidens talis: under the apprehension of evill, not in the controverted truth, but in the promulgation thereof, which though it be not simply evill, yet becomes accidentally so, to wit, by comparison, in respect of a greater good then required, preservation of the generall quiet; with which for the present it cannot stand, unto the care of which it is opposed, though not primo & per se, yet ex consequenti connexione virtutum, as Suarez upon another occasion phraseth it. But I digresse.

To goe on to that appearance of evill in doctrines, which is in the expressions used in their proposall, a thing I could wish it were not to rife amongst many, who like no truth, unlesse delivered in hereticall terms; men wonderfully taken with the language of Ashdod, the Romish dialect. But let it be our care to refraine all words, and phrases, which carry an appearance of either heresie or schisme; for though they may, and are by us meant in an orthodox sense, yet carry they a shrewd shew of evill, make others jealous, and suspicious of our soundnesse, and therefore(x)(x)In rebus … verba debent esse casta, & …. & quae rem ipsam … exprimant, & haereticis non praestent occasionem calumniandi. …. Martinez; lib. 12. de locis cap. 9. ad …. Canus although he will by no meanes assent, absolutely to that usuall p. 78saying; ex verbis inordinatè prolatis fit haeresis: yet he is content to approve of it, if it be moderated with this caution, secundum praesumptionem audientium, & judicum, qui per exteriora signa debent judicare de haeresi: if it be understood according to the supposall of hearers, and judges, who ought and indeed can judge of heresie onelyonly by outward signes. Between a minister and Popery let there be a great Chasma, a distance as wide as between heaven, and earth, nay heaven, and hell: yet if his phrase do but smell of Popery, if his words, though not his meaning, trench neer upon it, men will presently exclaime that he hath a Pope in his belly, at least that he sounds for a Parley, and thinks upon conditions of peace with the Romish harlot. And besides as this suspicious complying in phrase, and language with the known errours of Popelings, or other novellers, and corrupt teachers grieves the setled and judicious, so farther it staggers weaklings, confirmes and hardens aliens, and Apostates: rather opens than stops the mouthes of gain-saying carpers, and sooner disadvantageth the truth, than converts an adversary. So farre is it from effecting the usually pretended end, reconciliation; as that to use the similitude of our Saviour, Mat. ch. 9. v. 16. like the putting of a new peece of cloth unto an old garment, it maketh the rent worse, and wider. There goeth a manuscript from hand to hand, said to be penned by a learned(y)(y)Dr Sanderson. Doctor of this Church, wherein (that amidst notwithstanding all the variety of opinions there may be yet preserved in the Church the unity both of faith, and charity) private men are advised in their own writings to observe formam, sanorum verborum, and to abstaine not onelyonly from suspected opinions, but as much as may be also from phrases and speeches obnexious to misconstruction and exception.

For first, it is not enough, much lesse a thing to be gloried in, for a man to be able by subtilty of wit, to find loop-holes, how to …, and by colourable pretences, to make that, which through heat of passion, or violence of opposition hath falne from him unadvisedly, to seeme howsoever défensible. But he should have a care to suffer nothing to passe from him, whereat an ingenious and dispassionate adversary (though dissenting from him in opinion,) might yet have cause to take distast, or exception.

And besides, it were a thing of dangerous consequence in the Church, p. 79if every man should be suffered to publish freely whatsoever might by some straine of wit be made capable of a good construction, if of it selfe it sounded ill, or suspiciously. For so many …, unhappy notions implicitly and virtually serving to the patronage and protection of Schisme or heresie, might be cunningly conveighed into the minds of men, and impressions thereof insensibly wrought in their hearts, to the great damage and distraction of the Church.

This last reason for the substance you may meet with in Aquinas 2. 2 dae. q. 11. a. 2. where (having told us out of Hierome, ex verbis inordinatè prolatis fit haeresis: that by unwary irregular expressions, by words disorderly spoken, the most dangerous heresies have often taken their first rise, and originall) he afterwards gives us the reason hereof: Similiter enim per verba quae quis loquitur, suam fidem prositetur: est enim consessio actus fidei: & ideo si sit inordinata locutio circa ea quae sunt fid. i, sequi potest ex hoc corruptio fidei: Unde Leo Papa quâdam Epistolâ ad Proterium Episcopum Alexandrinum dicit, quod inimici crucis Christi, omnibus & verbis nostris insidiantur & syllabis, si ullam illis vel tenuem occasionem demus, quâ Nestoriano sensui nos congruere mentiantur. Likewise a man professeth his faith by words, which he speaketh; for confession is an outward act of faith, and therefore, if there be but an inordinate speech about matters of faith, the corruption of faith may hereupon ensue.

Whence Leo the Pope, in a certaine Epistle unto Proterius Bishop of Alexandria saith, that the enemies of Christ's Crosse lye in waite for all our words, and syllables, if in them we give any the least occasion, upon which they may saine that we comply with Nestorianisme. Hence is it that Aquinas himselfe having proposed this question, whether or no this proposition be true, Christ is a creature in his answer thereunto tells us, first in generall, cum haereticis nec nomina debemus habere communia, ne … errori favere videamur, then more particularly, unto the question; that the Arrian hereticks have said that Christ is a creature, and lesse than the Father, in regard not onelyonly of the humane nature, but also divine person, and therefore resolves, that lest we should seeme to countenance their errour, we must not say absolutely that Christ is a Creature, and lesse than his Father; but onelyonly with this limitation, according to the humane nature.

p. 80Ariani autem heretici Christum dixerunt esse creaturam, & minorem Patre, non solùm ratione humanae naturae, sedetiam ratione … personae, & ideò non est absolutè dicendum, quod Christus sit …, vel minor Patre, sed cum determinatione, scilicet secundum humanam naturam. Nay not only Aquinas, but generally all the Schoolmen, and Civilians too, are so precise in this particular, as that among the degrees of damnable propositions are ranked by them not only propositions down rightly hereticall, or …, but also(z)(z)Propositio …, quae etiam malè …, … …, aurium offensiva, …, quae praebet occasionem ruinae auditoribus, hoc est facilitatem cadendi in haeresin, ut sunt multae propositiones, quae licet cum modificatione adjuncta, sunt verae, per se tamen & absolutè sine modificatione prolatae videntur favere propositionibus haereticalibus. Ut si quis assereret simpliciter Patrem majorem Filio, & Deum in incarnatione factum creaturam, & similes, quae mag is sunt exponendae, … extendendae. Arnoldus Albertinus de agnoscendis assertionibus Catholicis & hereticis. quaest. 60. Propositio haeresin sapiens, aut malè circa ea, quae ad fidem pertinent, sonans, est illa quae in prima significatione, quam verba prima facie ostendunt, sensum … haereticum, quamvis … intellecta sensum aliquem habet verum. Alphonsus à Castro de justa haereticorum punitione: cap. 3. propositio sapiens haeresin, propositio male sonans, every proposition, that doth but smell, that hath but a smack of heresie, that sounds but ill or suspiciously; and such are all propositions, that in the first signification, which their words at first blush seeme to import, have an hereticall sense; all propositions, that of themselves, that is, uttered absolutely without any explanation, or qualification, seeme to favour or countenance hereticall propositions, allthough they be capable of a good construction, and with many cautions, limitations, and restrictions might passe for currant. And therefore was it, that the Councill of Basil condemned this proposition, Christ sins daily, because taken properly tis false and against the faith, although perhaps it may be freed from errour, if expounded in a unproper sense, thus; Christ sinneth daily, not in himself, but his members.(a)(a)Explicatur optimè, modo suprâ tacto de propositione aequivocá, quae in proprio aliquo sensu, potest esse haeretica, & in also etiam propriè Catholica, nam illa absolutè, & sine distinctione, vel declaratione prolata merito dicitur male sonans, in quo distinctio alia … potest. Nam quaedam propositio dicitur ab extrinseco malè sonans, alia ab intrinseco. Ab extrinseco vocatur, quando suspicio, vel malus sonus, non … propositione nude sumpta, sed cum circumstantiis personae, loci, aut temporis oritur. Suarez. de triplici virture Theologica tract. de fide disp. 19. Sect. 7. Dicendum igitur est, quod propositio sapiens haeresin illa est, quae quamvis non appareat haeresis manifesta, quin potius aliquando poterit habere aliquem bonum sensum, tamen ex qulbusdam …, vel ex parte asserentis, vel ex temporum calamitate, saporem quendam … haeresis, & suspicionis judicio prudentum & sapientum, id est, suspicionem quandam majorem vel minorem pro qualitate circumstantiarum. Bannes. Suarez saith, that if an equivocall p. 81proposition having two proper senses, one Cathelick, another hereticall be delivered absolutely without any distinction, or declaration, in which sense 'tis meant, it is then deservedly said to be propositio malè sonans. The same author goeth on and tels us, that a proposition is said to be malè sonans, not onelyonly ab …, but also ab extrinseco when the suspicion or ill sound thereof ariseth not from the proposition taken nakedly, as it is in it selfe, but considered jointly with the circumstances either of the person delivering, or of the time and place, in which it is delivered. Omitting his instance, I will give you others more true, and savory. The word Sacrament with the ancients sounded no other, than an holy significant rite; in those times then to have called matrimony, orders, &c. Sacraments, had been (it may be) without all manner of offence. But now, since the Church of Rome hath peremptorily determined, that therebe Seaven Sacraments properly and strictly so called, seaven outward and sensible signes, which by divine institution, have annexed unto them the promise of justifying grace. He that shall now terme any thing a Sacrament, besides Baptisme, and the Lords Supper, renders himselfe thereby justly suspected.

In the writings of the Fathers, the words of satisfaction, and merit have been of large use. Satisfaction signified every bitter afflictive acknowledgment, or penitentiall mortification of our sins, whereby we prevent, and turne away God's hand, and punishments for them. Merit, denoted onelyonly obtaining, procurement, impetration, and according to this acception of the words, a man might safely have heretosore affirmed, that our prayers, almes, and other good works are satisfactory and meritorious. But now since some of the Romanists have wrested these sayings of the Fathers unto a worse sense, than they were uttered in: and hereupon taught that works are properly satisfactory, just compensations for our sins, wherein we make recompence unto Gods wronged justice, and redeeme our selves at least from temporall punishments; that works are strictly and properly meritorious of eternall life, deserving and earning it ex condigno, in the way of condigne wages; as if there were an equality or due proportion between it and them, without all regard unto Gods gracious acceptance of them; he that shall now averre these propositions, may without breach of charity be justly thought to embrace p. 82them in that false, and erroneous sense, which our adversaries the Papists take them in.

Hitherto concerning doctrinall appearance of evill, in Doctrines. Practicall appearance of evill in manners or matters of practise next followes;(b)(b)Dr Sclater in locum. and that may againe be divided into … or Imaginary. The distinction is the same with that of others. Aliquid … speciem mali, vel per se ex conditione operis, vel per accidens ex aliorum ….

The difference between these must be well weighed, else we may as fouly be mistaken, as once the Pentickes were, who, as Florus tells us, fighting in a night with the Romans, per errorem longius cadentes umbras suas quasi hostium corpora petebant: mistaking their own shadowes projected long as at the going downe of the Moone, laid at them as at the very bodies of their enemies: or as the Romans themselves, were, unto whom when Tiberius Gracchus touched his head with his hand to exhort the people, as by a signe, to stand upon their guard for their lives, it seemed as if he demanded a diademe. Cùm … ad defensionem salutis suae manu caput tangens, praebuit speciem regni sibi, & diadema poscentis, Flor. lib. 3. cap. 14. To distinguish them then, a reall appearance of evill flowes per se ex natura operis, from the nature, and condition of the fact it selfe: when that of it selfe, and in it's own nature, is a very probable signe of evill: and so it is, when it is ordinarily done for an evill end, when it is per se an occasion of Sin in our selves, and of scandall unto others: it must be occasio data, non accepta.

First, when naturally, and not onelyonly casually, it may prove, and ordinarily doth prove an occasion of an incentive to sinne in our selves.

Secondly, when it becomes an occasion of scandall or offence, of scandall tending unto sinne in the weake, of scandall tending unto sorrow and vexation in the strong and discreet:

Such an appearance is there of adultery, in a mans lying in bed with another mans wife, though he hath no carnall knowledg of her.

**Talis sc. materialis usus circumcisionis semper habet speciem mali, non ex accidentia tantum sed quasi per se supposito Eccesiae stau. Suarez. de legibus lib. 9. cap. 14.Such an appearance of Judaisme, (than which few greater evills) is there in the (c) circumcision of those Aethiopian Christians, that live under Prester John. Such was the appearance of evill in Christians fitting at meat in the Temples of Paganish Idols, in p. 83Naamans bowing himselfe in the house of Rimmon, however Cajet an excuse him with a pretty distinction, inter genu … imitativam, & genu flexionem obsequii. And such also is that appearance of evill in a good mans intimate fellowship with bad ones, in a true and formall compliancy with aliens in the signes of profession. As in a Protestants presence at the superstitious, and Idolatrous worship of Papists, or in any other complementings with them in the expression of that worship.

Now no actions that have this reall appearance of evill are upon any pretext whatsoever to be ventured upon, and for this I shall give two Reasons.

First, because in them there is allwaies a scandall given, an active scandall, as is plaine from Aquinas his definition of scandall, 2. 2 dae. qu. 43. art. 1. Scandalum (saith he) understand it of an active seandall) est dictum vel factum minùs rectum praebens alteri occasionem ruinae. For a word or fact is(d)(d)Dicitur autem minùs rectum, & non absolutè malum, aut non rectum, ad denot and umposse etiam scandali rationem esse in actu, qui non sit undequaque pravus, sed tantum habeat speciem mali; aut qui duntaxat ratione … sc. ruinae alterius, malus sit, licet … per se omnino sit bonus. Itaque quamvis per illam particulam, minus rectum significetur in praedicta … actus, qui ex aliquo capite careat debità …, atque adeo simpliciter sit non rectus, seu pravus, tamen propter dictam rationem meritò hoc ipsum significatur illo modo dicendi, scil: minus rectum. Non enim id duntaxat minus rectum appellari solet, quod simpliciter rectum est, licet non adeò, comparatione alterius; sed etiam id; quod propter aliquem defectum est minus rectum, quam simpliciter debet, & quod ideo est absolutè, & simpliciter malum. Juxta illud D. Dionysil cap. 4 de divinis nominibus: Bonum consurgit ex integra causa, malum autem ex quocunque …. Greg: de Valentia Comment: Theol. Tom: 3. Quest. 18. Punct. 1. minus rectum some way or other irregular, not onelyonly when tis a sin in it selfe, but also when it hath a manifest shew of sin; for the bare and naked shew of sin may (praebere alteri occasionem ruinae) morally lead another to sin, may be the morall cause of anothers sin, as well as sin it selfe; the actions, in which there is onelyonly an appearance of sinne, may yet provoke another unto the practise of sin, as the performance of the sinfull action it selfe: To see a Christian sitting at meat in an Idols Temple, at an Idols feast, may tempt a raw convert unto Idolatry, as well as to behold him knceling before an Idoll. For this I could muster up the suffrages of all the schoolmen, a generation yet of divines, that are none of the precisest either in positions, or practise. But I will not trouble my Reader with the testimonies of above two of them. Opus malum (saith Suarez) vel … speciem mali, quod de fe inductivum est ad pecc andum, vitandum est; nam illud est verè scandalum activum, ut patet ex p. 84desinitione ejus, moraliter enim inducit hominem ad malum. Quod … non operteat esse verè malum, sed satis sit apparere, patet, 2 Thes. 5. 22. 1 Cor. 12. Ratio est, quia tenemur rectè operari, non selum coram Dco sed ctiam coram hominibus. Secundo, quia cum opus habet speciem mali, inducitur proximus ad malum opus, non selum suâ malitiâ, sed etiam ex vi mei operis, & ex quadam fragilitate. …, op. de triplici virtute tract. 2 disp 10. sect. 3. Quotiescunque datur occasio scandali (saith Vasquez) malo opere, aut habente speciem mali, semper imputatur scandalum tribuenti occasionem, sive scandalum … ex malitiâ, sive infirmitate, aut ignorantià. Tunc enim qui … occasionem scandali, peccat peccato scandali activi, quod nullâ ratione licet. Ratio vero est, quia nullâ justâ aut rationabili causâ excusari potest aliquis â peccato, qui coram alio peccat, vel exercet opus habens speciem mali: & ideo jure optimo dicitur tribuere occasionem peccandi, quia tale opus ex se occasio est peccandi. Vasquez opusculis Moralibus. tract. de scandalo.

But now (to proceed unto a second reason) besides the evill of scandall in actions, that carry a reall appearance of evill, there is also reductivè the guilt of that evill of which they have an …; for that command, which forbids such a sin, forbids all the shewes and occasions of it, all the preparatives unto it; as is usually observed by Commentators upon the Decalogue. Thus the prohibition of adultery takes in all the causes, and signes thereof: by this rule to sit at meat in the Idols Temple, at the Idols feast, was not onelyonly a sin of scandall, as being a provocation unto, and so a participation of the sin of Idolatry in weake and ignorant spectators; but also a sin of Idolatry by way of reduction, a sinne against religion, a transgression against that worship, which God requireth. Suarez expresseth this, though somewhat obscurely, yet more fully: first he layeth down this conclusion; Quando aliquis indirectè inducit alium ad peccandum per actionem malam, vel habentem speciem mali, etiam incurrit specialem malitiam scandali: against this conclusion he propounds amongst others this objection; Sequitur eum &c. per actionem non malam, sed habentem speciem mali contrahere duas malitias. Vnam scandali contra charitatem: aliam illius speciei peccati, ad quam proximus inducitur. Consequens est contra divum Thomam hic, et sumitur ex Paulo primo ad Corinth. 8 & 12. Vbi manducantem scandalosè sacrificata Idolis, non reprehend p. 85reprehendit, ut Idolatram, sed ut scandalosum. Sequela autem patet, quia ille est … talis malitiae, ergo incurrit illam. Unto this his answer is: that an action onelyonly evill in appearance may have a double obliquity in it, to wit, that of scandall, and that of which it is an appearance, unto which it induceth Concedo, inquit, ibi esse duas malitias. Est tamen advertendum, … contra aliquam virtutem peccari. Vno modo per se primo, quia … agitur contra objectum ejus, vel circumstantias illi ex se debitas, & hoc modo actio solum mala in apparentia, nullam virtutem …. Alio modo peccari potest tantum ex consequenti connexione virtutum. Nam ut dictum est 1. 2 quia actus virtutum sunt undique boni, quando hic, & nunc actus alicujus virtutis … esse contrarius alteri virtuti, (quamvis in suo objecto, vel circumstantiis quasi intrinsecis … habeat defectum) non potest prudenter sicri, atque adeo neque est actus virtutis simpliciter, & ideo participat malitiam contrariam utrique virtuti, sed alteram per se, alteram quasi per accidens, & consequenter. Sic etiam propria malitia scandali ferè semper fundatur in alia malitiâ, tamen ex consequenti, & per accidens, sempèr habet aliquo-modoillam conjunctam ex defectu circumstantiae debitae, saltem propter aliam virtutem, propter quam non … prudenter cessandum … ab opere hic, & nunc, habente speciem mali, quamvis ex se esset alias honestum. Suar: de triplici virtute Theolog. tract. de charitat: disp. 10. …. 2. 'Tis of this reall appearance … believe that the Apostle is here onelyonly to be understood. But yet to make this our discourse compleate I shall also take in consideration that appearance of evill in an action which is but imaginary; and this is ascribed thereunto from our own, or others … and censures thereupon.

First, from our own. And here, if a man be in his own Conscience stedfastly, fully and firmely perswaded, that such an action is evill and unlawfull, which yet in truth is not so, but lawfull: what ought he to doe?

These times afford many instances by which we may exemplisy this case: There are many Sectaries that professe they thinke it unlawfull to frequent the publique Ordinances, to pay tithes unto the Minister, Contribution unto the Magistrate; and there be some, that thinke it unlawfull to sweare in any cause, though called thereunto by a Magistrate; and yet all these particulars are not onelyonly things lawfull, but bounden duties.

p. 86For … we must premise two things.

First, we must take into our consideration, the nature of the action, and the condition of the person that harbours this misperswasion of the action: the action in its nature may be either necessary, or indifferent and arbitrary: and the person misjudging it may be, in respect thereof, either sui juris, or determined therein by the lawfull command of some superiour power.

Secondly, we must with Durand distinguish betwixt …, and …, to bind, and to bind unto. Sciendum (saith he) lib. 2. dist. 39. qu. 5. quod aliud est ligari, aliud obligari, qui. n. obligatur debet, vel tenetur, id facere ad quod …, nec quantum est exparte suâ aliter absolvitur ab obligatione. Ligari autem … …, qui … dispositus est circa aliquod agibile, quod non potest licitè procedere, prout exigit natura illius agibilis, ad modum illius qui ligatur corporalitèr, nec potest procedere etiam in rectâ & planâ via. Conscience is said obligare to bind unto, when 'tis a bounden duty to doe or not doe what it dictates, when tis not onelyonly a sin to do any thing against it, but also not to doe according to it: Conscience is said ligare meerly to bind, when tis a sin as to act against it, so also to act according to it.

Capreolus and others that follow him quarrell with this distinction that Durand puts between ligare and obligare: But Capreolus himselfe … down a distinction of obligation, that will come unto all one: Obligatio (inquit) potest referri ad duo. Primo ad conformandum se tali conscientiae, & ad nullo modo discordandum illi, & ad non deponendum eam, secundò ad non discordandum ei, sednon ad conformandum, nec ad non deponendum. Primò strictissimè sumitur, & illo modo Conscientia crronea non obligat. Secundò sumitur largè, & illo modo intelligitur conclusio nostra, quod conscientia … obligat, quia habens eam tenetur non discordare illi, ita quod illa stante faciat oppositum, quod illa dictat. Nec … tonetur so conformare illi, nec tenetur eam conservare, immo potest, & tenetur eam deponere. Here his obligation largely so called differs nothing from Durand's ligation; The Controversy then is but a strife of words; and therefore not worthy the heeding.

These things thus premised I shall lay downe foure Conclusions.First Conclusion.

First, if the action in its nature be not necessary, but indifferent, p. 87and arbitrary, and the person mis udging it, be in respect thereof suijuris, not determined therein by the command of any superiour power. Why then he is bound in Conscience during this his opinion, to abstaine from the action. (For we suppose it … rent; and a man may lawsully forbeare action where there is no necessity of doing, à licitis po … absque … abstineri.) We suppose it, although indifferent, yet against …: and … is done … …, with a setled reluctancy of a mans own judgment, and consciencè against it, cannot be of faith, and whatsoever is not of faith is sinne (e)(e)See Dr … in lecum.Rom. 14. 23. That is … action is done without a firme perswasion of the lawfulnesse thereof, let it be quoad rem, and essentially, in it selse lawfull, nay necessary, yet it becomes quoad hominem and accidentally evill, unto him it is sin. Now that action may lawfully, must necessarily be forborne, that can be omitted, but cannot be committed without sinne.

But now on the contrary (to come to a second Conclusion) if eitherSecond …. the action be in its nature necessary, or the person entertaining this misprision thereof be justly enjoined persormance of it by some superiour power, that can herein lawfully challenge obedience from him by a law, not … p nall; and so the action too, though indifferent for its nature, be yet in its use, and unto him become …. Why then this misperswasion of its unlawfullnesse cannot bind to abstaine from it; for so it should oblige unto either omission of a necessary duty, or else disobedience unto lawfull authority, both great sinnes. And nulla est obligatio ad illicita. There is no obligation unto things unlawfull can lye upon us.

For, first, obligation is onelyonly to that which is a morall good; now nothing unlawfull can be a morall good; and therefore an erroneous Conscience cannot oblige unto it.

Secondly, no command of an inferiour power can oblige, if it be contrary to the command of a superiour power; But if an erroneous Conscience should bind unto things unlawfull, it should oblige against the commandement of God, whose … Conscience is, Indeed Conscience is the next rule of voluntary actions: But

First, it is a well-informed censcience that ought to be this rule, p. 88the will is not bound to follow a blind guide: for then being of it selfe … potentia, it must needs fall into the ditch.

And secondly, conscience is but a subordinate rule unto the Law, and Word of God; and therefore its power to oblige is derived there from: it obligeth not therefore, but by vertue of some command of Gods Law, or word; and Gods Law cannot command things unlawfull, for then it should clash with it selfe.

(f)(f)Diversimodè tamen ligat Conscientia … & erronea, recta simpliciter ligat & … se, erronea autem secundum quid & peraccidens. Dico autem rectam ligare simpliciter, quia ligat absolutè & in omnem eventum. Sienim aliquis conscientiam habet de vitando adulterio istam conscientiam … peccato non potest deponere, quia in hoc ipso quòd eam deponeret errando graviter peccaret. Ea autem manente non potest … in actu sine peccato. Unde absolute ligat & in omnem eventum: sed conscientia erronea non ligat … secundum …, & sub conditione. Ille enim cui dictat conscientia, quod tenetur fornicari, non est obligatus ut fornicationem sine peccato dimittere non possit, nisi sub hac conditione, si talis conscientia duret. Haec autem conscientia removeri potest absque peccato, undè talis conscientia non obligat in omnem eventum. Potest enim aliquid contingere, scilicet Depositio conscientiae, quo contingente aliquis ulteriùs non ligatur. Quod autem sub conditione tantum est, secundum quid esse dicitur. Dico … quod conscientia recta per se ligats erronea vero per accidens. Quod ex hoc patet, qui enim vult velamat unum propter alterum, illud quidem propter quod amat, reliquum per se amat, quod verò propter aliud, quasi per accidens, sicut qui vinum amat propter dulce, amat dulce per se, vinum autem per accidens. Ille autem qui conscientiam erroneam … credens esse rectam, aliàs non etraret nisi inhaereret conscientiae etroneae propter rectitudinem, quam in ea credit esse, inhaeret quidem per se loquendo rectae conscientiae, sed erroneae quasi per accidens, in quantum … conscientiam quam credit esse rectam, contingit, esse erroneam. … exinde est quod per se loquendo ligatur à … rectâ, per accidens vero ab erroneâ. …: Ex Aquinate Lib. 2. sent. Dist. 39. Quest. 1. Ar. 1. Nemo potest obligati ad malum sub rationem mali, sed benè ad malum, quod … judicatur esse bonum, & quod proponitur sub ratione boni. Nec conscientia obligat contra legem Dei per se formaliter, sed solum per accidens, & materialiter, Becanus Sum: Theol: Scholast: T. 2. Tract. 1. chap. 4, Q. 7.Capreolus, Becanus, Raynaudus with many others resolve that however a right and well informed Conscience onelyonly binds unto a thing per se formaliter & in omnem eventum; yet an erroneous conscience, denominated such from an invincible and involuntary errour, may oblige unto a thing materially, per accidens, sub conditione, and secundum quid. It obligeth per accidens as it is apprehended and believed to be right, and well informed; so that an erroneous Conscience is adhered unto, for the rectitude supposed to be in it. It obligeth sub conditione upon condition that such errour of Conscience lasteth: for it may be removed without sin: and when it is removed the obligation ceaseth; & then, that which obligeth conditionally, obligeth onelyonly secundum quid, and not absolutely.

p. 89Unto this I have three exceptions.

First, they limit themselves to errour invincible and involuntary, which is not imputable or blameworthy.

This errour may be conceived to be; either in matter of fact, or in matter of rule.

Errour in matter of fact, as when Jacob mistooke Leah for Rachell; as when a poore subject, that cannot judge of the titles of primes, thinks a usurper to be his lawfull Soveraigne, or as when a man takes goods left unto him by his Parents to be truly his own, though perhaps a great part of them were gotten by sraud or oppression, without any knowledg of his: These and the like particulars are all impertinent unto our present purpose; and therefore I shall not stay upon the consideration of them.

Errour in matter of Law, right, or rule is againe twofold, either in regard of law naturall, or law positive. Now unto all that have actuall use of reason, The errour of the law of nature is vincible, and voluntary; because the law of nature is sufficiently promulgated unto them, it is written in their hearts, Rom: 2. 15.

And we may say the same of Christians, that enjoy the plenary promulgation of the Gospell, and are capable of understanding it: for the Gospell sufficiently reveales all divine positives; so that a rationall man may know them, and is bound to know them; and Aquinas states it rightly. 1. 2 ae. q. 19. art 6. voluntas … rationi erranti circaca, quae quis scire tenetur, … est mala: If a man erre concerning such things, as he may know, and is bound to know, such an errour is (at least indirectè) voluntary, and sinsull, and cannot oblige.

A Second exception: Conscience hath no power to oblige, but what it deriveth from God: and therefore what it obligeth unto; God also obligeth unto: and God is the morall cause, and consequently the Authour of whatsoever he obligeth to: but he cannot be the morall cause, and authour of that which is sinne, and unlawfull, either per se, or per accidens and therefore neither he, nor his deputy Conscience can oblige so much as per accidens unto that which is unlawfull.

A Third exception shall be the objection of Durand in the place above quoted: Sola vera notitia de re … non …, … magis confirmat: sed vera notitia de eo quod … conscientia p. 90dictat, tollit …, ergo obligatio nulla suit. To be well informed, and to have a true knowledg of a thing cannot take away any obligation to it; But to be well informed, and to have a true knowledg concerning that, which an erroneous Conscience dictates, takes away all obligation to it; Therefore there was never any such thing as an obligation to it.

The most considerable objection is that of … [Sum: Theol. 2. part. p. 1. tom. 2. tract. 1. cap. 4.] Durandus còncedit illum p …, qui operatur contra hanc conscientiam: Ergo debet … …, hanc conscientiam obligare. Nam ubi non est …, ibi … …. Durand grants, that he sinneth who acts against an erroneous Conscience: therefore he ought also to grant, that an erroneous conscience obligeth: for where there is no obligation there can be no sin.

But the answer hereunto is very easy by distinguishing concerning obligation, which is twofold either as touching the …, or manner of actions. Though there be no obligation, as touching the matter of such actions, concerning which an erroneous Conscience dictates: yet there is a generall obligation as … the manner of all actions, that they be done without the Contempt of conscience: and therefore in every action where conscience is contemned, sin is committed: Quaevis voluntas (saith Aquinas, 2 dae. q. 19. art. 5.) à ratione sive … sive errante discordans semper est mala.

Which brings me unto my third conclusion. Allthough thisThird Conclusion. erroneous conceit of the unlawfullnesse of this action, … to be necessary either in its nature, or at least in its use, because lawfully commanded by authority, doth not obligare, that is, so bind, as that I must follow it; yet it doth ligare, so intangle and perplex, as that I cannot without sin oppose it, and for this I shall alledge these following reasons.

First, because whosoever goeth against his Conscience, (whether ill or well informed it matters not) goes against the will of God, although not for the thing he doth, yet for the manner of doing it, although not …, yet formally, and interpretatively: because whatsoever the Conscience …, a man takes for the will of God: each mans Conscience being … Deputy God to informe, and direct him. Looke as he who reviles, wounds, kills a private p. 91man, mistaking him for the King, is guilty of high treason against the King himselfe: so, he that 'thwarts the judgment of even an erroneous Conscience, fights against God, warres against Heaven: because what his conscience saies, he thinks to be the voice of Heaven.

Thus you see, that he, who acts against an erroneous Conscience in such an action, … himselfe as disaffected towards God: for he knowingly adventureth upon that, which he thinketh will infinitely displease him.

And in a second place: such an action is an argument of disaffection towards that rule of our morall actions, which God hath appointed: he that hath an erroneous Conscience, supposeth it to be right and well informed: and therefore, if he act against it, he slights that, which he takes to be the rule of his working: and therefore his action is, for the … of it, lawlesse, and irregular.(g)(g)Velle aliquid contrà Synt … naturalem …, id est, contra primum aliquod principium … à … dictatum, omnino est malum & peccatum. Sed qui vult id, quod ratio judicat esse malum & fugiendum, sive id verè, five … judicet, vult aliquid contra synteresin: … … peccat. Major est evidens, Adversatur namque id imprimis legi naturali, quae … tissimum … in principlis primis moralibus. Minor probatur. Nam principium illud primum, …, malum non est prosequendum, sed vitandum: inprimis vetat, ne quis, quantum in … est malum consectetur. Ut enim praecepta naturalla affirmativa jubent inprimis … homo, quantum in ipso est, bonum prosequatur; … etiam praecepta negativa … imprimis, nè … quantum in ipso situm est, … malum. Qui autem … verè … falsè judicat aliquid esse malum, & nihilominus illud prosequi …, is hoc ipso, quantum in se est, sectatur malum. Nam quod objectum ipsum per se sit revera bonum aut malum, hoc quidem non est in hominis voluntate situm, sed illud solùm, ut quod ipse malum judicat vel bonum, id vitare, aut pro equi velit. … qui judicans aliquid esse malum sive verè, sive falsè. … nihilominus vult, is quantum in ipso situm est, vult malum, & proindè … violat legem illam naturalem …, quae id … inprimis vetat. Greg. de … tom. 2. disp. 2. q. 14 …. 4.

Thirdly, in such an action there is a depraved, affection towards sin: and that in Morals is the fountaine of all ilnesse: If a mans conscience be right, and well informed, and he act against it, every one will grant, that such an action proceeds from the love of that which is sinne: and there is the same reason to say as much, of that action, which is against the dictate of an erring Conscience.

Besides these reasons I shall alledge Scriptures (to omit Rom: …. 23. allready spoken of) … quotes also Rom. 14. 14. To p. 92him that esteemeth any thing to be uncleane, to him it is uncleane. The learned Dr Hammond alledgeth for the same purpose the 1 Cor. 8. 7. For some with (h)(h)… Idoli … Apostolus, non … qua quis rectè de simulacris …: … malè interpretatur & malè probat Cajecanus, eain re singularis: sed … quo quis existimet Idolum esse aliquid, id est … virtutis: ac proinde cibos … ab idolo pati mutationem aliquam, sicque … & co. … posse edentes. Quod quidem judicium erroneum est: atque ex … sequitur ut talem habens conscien: iam, si edat idolothytum, edat illud quasi idolothycum: id est quali immutatum aliquo mo 'o per … quod idolis sacrificatum sit ut eius opinione tam idolum quà idolothytum sit aliquid. Et conscientia ipsorum, cum sit infirma, polluitur. Illativè pars haec exponenda est: ut … sit: atque ita animus … erronea hujusmodi conscientia imbutus, cum … infirmus, … quod …: …, qua … … Dei quam habe, tapplicet ad particulares conclusiones, ut suprâ dictum est, polluitur peccato: dum videlicet contra conscientiam quam idolothyto habent, existimantes edentes contaminari, de illo edunt. … in locum.Conscience of the Idoll, i e. … resolved in mind that it is not lawfull to eat or taste of any foreign or foreign, part or portion of the Idol-feast, (whether foreign, at the idol table, or having bought it at the shambles (as it seems was the fashion of those foreign, to be sold there at second hand, chap. 10. 25.) … it unlawfull to eat any meat consecrated to that use, do yet eat that which is of this nature, and by so doing, their weake i. e. uninstructed Conscience, is polluted, i. e. they sin against their Conscience, do that which they are perswaded they may not doe, which although it be never so innocent and harmlesse thing in it selfe (an Idoll being simply nothing) yet to them which do it, when they thinke it unlawfull (and all have not knowledge, saith he in the beginning of the verse, i. e. are not sufficiently instructed in their duty) it is pollution or sin.

I shall proceed unto the fourth, and last conclusion. The only way then for a man to rescue himselfe out of these difficulties is to rectify his Conscience, to depose, and correct the errour thereof, so he shall escape contempt of the judgment of his own Conscience on the one hand, and breach of either Gods or mans lawes on the other.

This Rayunaudus (from whom I know none do dissent) expresseth as followeth [Moral. disc. dist. 4. q. 3. art. 1. n. 247.] Unum igitur illud subsidium superest, ut judicium de malitiâ vincibilitèr errans, abjiciatur: Si enim neque adhaerere ei licet, ut primo loco monstravimus: neque illi obsistere, ut nunc diximus; non aliud superesse potest, quàm ut homo errorem depellat, quod posse supponitur, … de malitiâ sensum induat: alioqui quocunque se vertat, in culpâ erit.

An imaginary appearance of evill issues, Secondly, from the supposals p. 93of, not only ourselves, but others that censure it, whose judgments are either misled by ignorance, and weaknesse, or else blinded through pride and prejudice: such was that in the moving of Hannah's lips, not afforded by her fact, but only fastned on it by old Eli his hasty censoriousnesse: no other appearance of evill was there in our Saviours healing the diseased, his Disciples plucking and eating of the eares of corne on the Sabbath day; 'twas not grounded on their actions; but onelyonly … by the Pharisees swelling uncharitablenesse. What other was that appearance of evill, with which the Gentiles charged the primitive Christians, lifting up of their hands in prayer, when they accused them for adoration of the Clouds? as appeareth by Tertullian, and by a Poet of their own, qui puras nubes & coeli numen adorant.(i)(i)… part. 2. pag 63.

This imaginary appearance of evill proceeds, from either supposals of willfull, or weake ones: The censures and supposals of wilfull, proud, and wicked ones, and the scandals thence arising, scandala Pharisaeorum, I determined (in my first Edition of this … ) that we might slight: our warrant (said I) is our … president. When his Disciples told him, that the Pharisees tooke offence at his speech, he made no reckoning thereof, but answered, let them alone, Matth. 12. 13, 14. and we, warranted by his example, may then be secure and regardlesse of many calumnies, and groundlesse exceptions against the government, discipline, and ceremonies of our Church: for … hath been so much spoken and written concerning these subjects, as that the pretence of weaknesse is quite taken away from those that are capable of information.

First, here my censure of the non-conformists to be wilfull, proud, and Pharisaicall was very rash, and uncharitable: all that I can say in excuse for my selfe is: that when I wrote this, I was a very young man, and conformity vntounto the Ceremonies established by Law was then generally embraced, without any of the least contradiction, for ought I knew; nay stoutly and zealously pleaded for by men, whom I admired for the generall report that went of their sanctity, and … v. g. Dr John …, Dr Sclater, Dr Sanderson and others: And then I had read but one side, being an utter stranger unto what the Inconformitants could say for themselves: and their adversaries represented their objections, and answer, to be so weaks: and ridiculous: as that 'tis no p. 94great wonder, that I was prejudiced against them: But, about the beginning of the long Parliament, being awakened with the generall complaint of the Godly against the Ceremonies, I began to thinke a new of the controversy, and out of my former prejudice intended a full vindication of the discipline, and Ceremonies of the then Church of England: and in order hereunto I read all such books of the non-conformist's as I could procure: for I knew well by experience, that a controversy can never be well handled, unlesse all dissenting opinions thereabouts be weighed: but upon perusall of the non-conformists I soone found: that their adversaries most disingeniously misrepresented all that they said: that they refused to joine issue with them in the state of the Question: that they came not up to an orderly grapple with their arguments: and that they seldome regularly replyed unto the solutions, which were given unto their objections: and this quickly produced an alteration in my judgment, and I believe it will do so too in all, that will make such an impartiall search into the matter; as I have done.

But Secondly, to come unto the examination of that aspersion: that the scandals of the malitious, of Pharisaicall, and willfull spirits are not to be regarded, so as to sorbear that, by which they are scandalized.

Gregory de Valentia: though he lay downe the affirmative in the generall, yet afterwards he delivers it to be his opinion: that we are to doe what lyeth in us to prevent the scandals of even Pharisees, so it may be done without any great losse, or notable damage unto our selves. Existimo etiam, si quis cum nullo suo, vel pene nullo detrimento posset impedire scandalum proximi Pharisaicum, aliquid faciendo vel omittendo, debere ipsum facere. Nam ut tradidimus suprà in quaest. de correctione fraternâ, etiam is qui ex malitiâ peccaturus alioqui est, est in aliquali necessitate spirituali, ac proinde ut (illic vidimus) debet ex charitate corrigi, vel aliter à peccati scandalo impediri, quando id sine detrimento proprio fieri potest. tom. 3. disp. 3. q. 18. punct. 4.

For the better stating of this Question, I shall premise some distinctions of scandall: a scandall is either active or passive.

An active scandall is in all such words, or deeds, as culpably occasion the fall of another into sin: and this is againe by Gregory p. 95de Valentia [tom. 3. disp. 3. q. 18. punct. 1.] rightly subdivided into that which is per se, and into that which is per accidens.

An active scandall per se is in such publique acts, as either by the expresse intent of the agent, or from their nature, and in themselves, are inductive unto sinne: and they are againe twofold:

First, all publick sinnes, or sinnes committed before another:

Secondly, all such publick actions, as carry a reall and manifest appearance of sin.

An active scandall per accidens is in such things, as are not in themselves, and in their own nature occasions of sin unto another: and this is, either in an unseasonable performance of positive duties, commanded by affirmative precepts, which are not necessary hic & nunc: or else by an unseasonable use of our liberty in things ….

A Passive scandall is the fall of another into sinne: and this (by the author but now mentioned) is subdivided into given, and taken.

Scandalum datum, a passive scandall given, is that which ariseth truly from the active scandall of another, as from its morall cause.

Scandalum acceptum, a passive scandall that is onelyonly taken, is that which is onelyonly the fault of the party scandalized, and cannot be imputed to any other, as a morall cause: the words or deeds of another may be an occasion of it, but not a culpable occasion.

I desire that these distinctions of scandall may be well heeded: for the want of Consideration of them hath occasioned a great deale of confusion in mens discourses about scandall.

First, many exclude from active scandall all things that scandalize per accidens: and then, what will become of those scandals Paul speaks against? Rom. 14. 1 Cor. ch. 8. ch. 10.

Secondly, most confound a passive scandall with scandalum acceptum, a scandall that is onelyonly taken, and make them to be of an equall extent: whereas a passive scandall may de distributed into both given, and taken: if it be culpably both given, and taken: then it is scandalum datum: if it be culpably taken, and not culpably given, then it is scandalum acceptum.

Well, these distinctions being thus premised: I suppose it will be agreed upon by all sides: that the question is to be understood: First of active scandals, our scandalizing of the wicked: or Secondly, p. 96(which comes all to one) of such passive scandals of them, as are given by us, as well as taken by them: Not, thirdly, of such passive scandals, as are onelyonly taken by them, not given by us: for from the guilt of these we may wash our hands, so that there is no obligation upon us to forbeare those things, by which they are in this manner scandalized.

My Conclusion shall be: that we are to eschew the active scandals, and consequently scandala passiva data, of the wicked, and malitious, those that are Pharisaicall and willfull spirits: this is apparent: First from … prohibition of scandall, 1 Cor. 10. 32. Give none offence neither to the Jewes, nor to the Gentiles, &c. he spake of unconverted Jewes, and Gentiles, such as were enemies unto the Christian faith: and the Jewes were of all men the most malitious enemies thereof.

Secondly, from our Saviours denunciation of a woe unto the world by meanes of scandall, Matth. 18. 7. … unto the world because of offences; which undeniably is to be extended unto all sorts of men.

Unto these two arguments we may adde foure other, taken from, First, the distribution; …, relation; Thirdly, effect; Fourthly, opposite of an active scandall.

First, from the distribution of an active scandall, and perusall of the members thereof: An active scandall (as I shewed but now) is distributed into scandalum per se, and per accidens: now there is no doubt, but that we are carefully to avoid such things as scandalize the wicked, and malicious per se, of themselves, and in their own nature, publick sins, or such words, and deeds as have a reall appearance of sin: all the question will be concerning such things as scandalize them onelyonly per accidens, our duties, and our indifferencies: and by these they are frequently scandalized, and that out of an erroneous opinion concerning their unlawfulnesse: in which regard the resolution will be pertinent unto the matter in hand.

First then: duties, that are commanded by affirmative precepts, may be forborne, hic & nunc, sometimes, and in some places, to avoide the scandall of the wicked, and malitious. The usuall instances are in reproofe, admonition, punishment of sin, and the like: and this is warranted

First, by the precept of our Saviour, Matth. 7. 6. Give not that p. 97which is holy unto the dogs: neither cast ye your pearles before swine: lest they trample them under their …, and turne againe and … you.

Secondly, by the example of David, Psal. 39. 1, 2. I will keep my tongue with a bridle, while the wicked is before me: I was dumb with silence, I held my peace even from good.

Thirdly, by that rule in Divinity; affirmativa praecepta obligant semper, non ad semper; they alwaies bind, but not to alwayes: they do not oblige to doe the things required at all times, but only, when they are expedient for the glory of God, and the good of others: To reprove, and admonish sinners is a duty commanded by God, Lev. 19. 17. Thou shalt not hate thy brother in thine heart: thou shalt in anywise rebuke thy neighbour, and not suffer sin upon him. But now this duty is not to be performed unseasonably, when tis likely to bring no glory to God, nor good unto others, but rather likely to scandalize them. Thus every private man is not bound to runne into an ale-house, or taverne, there to reprehend a company of desperate drunkards, who would looke upon his reprehension as an act of pragmaticalnesse, and insolency, and for it be ready to quoite him downe the Staires, or run him through with their swords: and as imprudent an act would it be, in Spaine, to run into their Churches, and there to cry against the Idolatry of the Masse; and in the Streets of Constantinople to declame against the impostures of Mahomet; for hereby we should scandalize them indiscreetly, and foolishly occasion them, as to blaspheme our religion, so to cut us in peices.

Unto the … rule in Divinity I shall adde another out of Logick; finis dat mediis amabilitatem: 'tis the … onelyonly makes the meanes desireable: Now reproofe, admonition, punishment, and the like duties are enjoined as meanes, in order to the reformation, and bettering of others: when therefore they are not likely to conduce unto this end, but rather to oppose and hinder it, prudence in such a case dictates an abstinence from them. But let us take two exemplifications of this out of Aquinas 2. 2 dae. 9. 43. art. 7. The first is concerning the punishment of sin: …, quòd poenarum inflictio non est propter se expentenda: sed poenae infliguntur, ut medicinae quaedam ad cohibenda peccata, & ideò in tantum … rationem justitiae, in quantum per eas peccata cohibentur. Si p. 98autem per inflictionem poenarum … sit plura & … peccata sequi, tunc poenarum inflictio non continebitur sub justitia. Et in hoc casu loquitur (k)(k)August. in libro contra epistolam Parmenlani docet, quod ubi … periculum timetur, a punitione peccatorum cessandum est.August quando … ex excommunicatione aliquorum imminet periculum schismatis: … enim excommunicationem ferre non pertinet ad veritatem justitiae.

The second is concerning brotherly reproofe: … quod correptio fraterna ordinatur ad emendationem fratris: & ideò in tantum computanda est inter spiritualia bona, in quantum hoc consequi potest. Quod … contingit si ex correptione … …, & … si propter scandalum correptio dimittatur, non dimittitur spirituale bonum.

But to proceed next to the scandall of the wicked by our indifferencies: That we are to forbear things indifferent when they scandalize the wicked, and malitious. Parker [in his treatise of the Crosse part. 2. pag. 57.] proves by many instances: when the thing was indifferent, doth not our Saviour foregoe his liberty, to please the malicious? as when he paid tribute lest he should offend them? Matth. 17. 27. They were malicious at Corinth, and seekers of occasion against Paul, that were likely to be offended by his taking of wages there: yet the thing, being no necessary duty, he thinketh it his duty to forbeare his power therein, 1 Cor. 9. The Heathens are malicious to take offence, when Christians go to Law for their own: yet, because going to law is not a duty necessary, it must be forborne, and Christians rather must loose their own, then give occasion of scandall to them, 1 Cor. 6. v. 6, 7. Unto these examples let me adde another (quoted by the same authour elsewhere) out of Ezra 8. 22. I was ashamed (saith Ezra) to require of the King a band of Souldiers and horsemen, to help us against the enemies in the way: because we had spoken unto the King, saying, the hand of our God is upon all them for good, that seeke him, but his power and his wrath is against all them that forsake him Here for Ezra to have asked of the King of Persia, a Heathen, a band of souldiers, and horsemen for his safe conduct, was a thing lawfull: and yet he forbore it, lest he should scandalize him by begetting in him a suspicion, that that was false, which he had told him concerning Gods power, and justice.

A second argument is drawn from the relation of an active scandall: it is the morall cause of a passive scandall; so that he who scandalizeth another, partaketh of, and is accessary unto the sin of p. 99the party scandalized, and we are not to partake of, or be accessary unto the sins of any, 1 Tim. 5. 22. We must have no fellowship with unfruitfull works of darknesse in any whomsoever, …. 5. 11.

A third argument is fetcht from the effect of an active scandall: 'tis of a soule destroying nature, & so a kind of spirituall murther: destroy not him with thy meat for whom Christ died, Rom. 14. 15. for … destroy not the … of God, vers. 20. and who should not tremble at the guilt of the murther of any soul whatsoever? for there is no soule so wicked, but may (for ought thou knowest) be one of those, for whom Christ shed his most divine, and precious blood.

The last argument is taken from the Opposite of scandall, Charity, and its act beneficence: We are to love all, even our most malitious, and persecuting enemies, Matth. 5. 44. We are to do good unto all, though especially to the houshold of saith, Gal. 6. 10. We are to exercise patience, and meeknesse, towards even those that oppose themselves, 2 Tim. 2. 14, 15. And from this it will inevitably follow, that we are to scandalize none.

Here we have usually objected the example of our Saviour, who slighted the scandall of the Pharisees, Matth. 15. 12, 13, 14. Then came his Disciples and said unto him: knowest thou that the Pharisees were offended after they heard this saying? but he answered and said &c. let them alone they be blind leaders of the blind &c.

The objection concernes onelyonly the scandalizing of them in things indifferent; and unto it I shall give an answer in the words of Parker part. 2. part. 57. If this be all the warrant we have, not to forbeare in a thing indifferent for the malicious, then have we no warrant at all, because the scandall (there) not cared for, is when the Pharisees are …, at his abstaining from their washings, and his preaching of a true doctrine: both of which were necessary duties for him to doe. And when he defendeth his healing on sabbaths, and his Disciples plucking eares, upon this reason they are duties of necessity and charity, he plainly insinuateth, there is no defence for deeds unnecessary, when the malitious are scandalized.

In a second place I shall alleadge the Objection of the Schoolemen which by Gregory de Valentia is thus urged [Tom. 3. disp. 3. q. 18. punct. 4.] … qui non ex ignorantiâ, aut infirmitate, sed ex malitiâ …, non laborat tali aliquâ necessitate spirituali, cui p. 100non possit ipse sine ope alterius proximi facile prospicere mutando pravam suam voluntatem. Ergo alter non tenetur tunc cum ali quo suo detrimento prospicere. Pharisees, the wicked, that are scandalized out of meere malice, and not out of ignorance, or weaknesse are not in any such spirituall necessity, or danger, but that they can casily provide for the safety, and indemnity of their soules, without the help or assistance of others, by changing their depraved will: and therefore others are not bound to … any detriment for the prevention of their scandall.

The answer unto this may easily be foreseen, for here is nothing but Jesuiticall dictates, that are alltogether proofelesse.

First, Pharisees, the wicked, that are scandalized out of malice, are in a greater spirituall necessity, and danger, then those, that are scandalized out of ignorance, or weaknesse: for, they are in the snare of the divill, taken captive by him at his will. 2 Tim. 2. 16.

And therefore, Secondly, they are more unable to help themselves, and prevent their own falling into sin; for their hearts are altogether destitute of any gracious habits: there is not in them the spirit, a renewed principle, to make head, or resistance against the flesh, the sinfull corruption of their natures: there is need then of all help possible to keepe them from falling: and all will be uneffectuall, unlesse God also put in his helping hand.

Whereas he talkes: that 'tis an easy matter for a wicked, and malitious man to provide against all danger, and need of his soule, by changing his perverse, and naughty will: this is a very grosse Pelagian conceite: for it ascribes that, unto the power of mans corrupt will, which can be wrought only by the omnipotent grace of God.

By this time (I hope) the Reader is sufficiently satisfyed that the active scandals of the most wicked, and malitious are not to be contemned.

But yet there remaineth a great difficulty in the point to be cleared; and that is, when an active-scandall is committed towards them, in our duties, and indifferencies?

First, we actively scandalize them by our duties, when they are not rightly circumstanced, seasonably performed, in due time, and place: when they are not expedient unto those ends, for which God enjoyned them: now when this is, cannot be determined by p. 101any generall rule, but every one must be left to be guided by his spirituall prudence, and wisdome. [But for this hereafter I shall allot a peculiar digression by it selfe.]

Secondly, we actively scandalize them by our indifferencies, when 'tis probable they will occasion their passive scandall, their falling into sin; But now this generall rule is to be limited, and I shall give you three limitations of it.

The first limitation: this rule is to be understood, when the use of our indifferencies is likely to prejudice, and obstruct the propagation of the Gospell, and the forbearance of them will in all probability conduce unto the advancement of the Credit of the Gospell, and not otherwise, ordinarily: upon this account, it would have been scandalous in Paul to have received maintenance from the Corinthians: but tis now unscandalous in Ministers, to accept, and challenge that maintenance, which is due unto them by the lawes of the land; for a generall forbearance thereof now would soone be followed with the utter ruine of the Gospell.

A second limitation: the sorementioned rule is to be understood, when the forbearance of our indifferencies is likely to win upon the wicked, and malitious, so as to further their conversion, and not otherwise, when it onelyonly exposeth unto their contempt, scorne, and derision, 1 Cor. 9. 19, 20, 21, 22. Though I be free from all men (saith Paul) … have I made my selfe servant unto all, that I might gain the more. And unto the Jews I became as a few, that I might gain the Jewes: to them that are under the law, as under the law, that I might gaine them that are under the Law. To them that are without Law, as without Law (being not without Law to God, but under the Law to Christ) that I might gaine them, that are without Law. To the weake became I as weake, that I might gaine the weake: I am made all things to all men, that I might by all meanes save some. Here tis very remarkable, that Paul was made, in things indifferent, all things unto all men, only in order to their salvation, to gaine their soules unto Christ; and why should we abridge our selves in the use of our liberty, in things that are of great expediency and conveniency unto us, when such a restraint of our liberty, is not a probable means of reaching the said end? what reason can be given, why we should incommodate our selves, by forbearing all such indifferencies, that wicked men are scandalized p. 102at, when such forbearance is unprofitable unto their spirituall good, and unlikely to bring them any jot the nearer unto God and Heaven?

A third limitation: the forementioned rule hath not place, when by the sorbearance of our indifferencies, at which some wicked men are scandalized, there is incurred as great, if not a greater scandall, then that by their use: as when they are hereby confirmed, and hardned in their errour, and sinne; and others are hereby drawn into the like: prudenter advertendum est (saith Bernard) scandalum scandalo non emendari, qualis emendatio …, si ut aliis scandalum tollas, alios scandalizas.

Thus you see how the rule is to be limited; and without such, or the like limitations, rigidly to presse it, would make against both the liberty, and peace of conscience.

First, against the liberty of Conscience: for it would in great part evacuate, and annull the grand charter of our Christian liberty in things indifferent, it would (as Peter saith in another case) put a yoke upon the neck of the disciples, which neither our Fathers were, nor we are able to beare, Acts 15. 10. All things are lawfull for me (saith Paul) But I will not be brought under the power of any, 1 Cor. 6. 12. But now if we must forbeare all our lawfull conveniences, at which wicked men perhaps will be purposely scandalized, we should be brought under the power of them, we should be little better then their slaves; and what an unspeakeable, and intollerable vassalage would that bee?(l)(l)Quoties scandalum passivum alterius futurum est, ex malitia nullus debet … opus, quod nec est malum, nec … speciem mali propter malitiam alterius, quando opus illud utile est temporaliter, vel spiritualiter operanti, quia non postulat ratio, ut … alterius cum damno nostro succurramus, … quilibet malitia sua possit nobis vocere, ut … opus nobis … autem alterias nobis vocere non debet Lucssius Turrianus.

Secondly it would make against the peace of Conscience; for it would so perplex mens consciences with doubts, and uncertainties; as that they would hardly know when, and how to act in the use of things indifferent, for wicked men are very prone to be scandalized at the lawfull conveniencies of the Godly: and there is no doubt, but many are so wicked, as that they would of set purpose nourish, and cherish such scandals in themselves, if they thought that the Godly would hereupon forbeare such their conveniencies: there be some people of such malevolent spirits against p. 103Ministers, as that they are scandalized at the decent apparell of them, & their wives, at their competent fare, and moderate housekeeping: and, if they must make the humor, and opinion of such men the rule of their walking in all things indifferent, it will be a very difficult matter for them to know how herein to carry themselves. But this doctrine, that we are to … all indifferencies, at which wicked men are scandalized, if it be unlimited would create perplexities, not only unto Ministers, but unto all sorts of men, especially such as have any thing due unto them from others: for grant this, and how often will a Landlord be at a losse to demand his rent? a Creditor his debts? and the magistrate his tribute or contribution?

Adde unto this, thirdly, that this doctrine, without limitation, will tend unto the overthrow of publick peace, and …, and brings in nothing but anarchy and confusion: for publique peace and order depends much upon the preservation of propriety: and upon what a ticklish point would propriety stand, if we must forbeare to exact, or receive all such temporals, at which wicked men are scandalized, that can be forborne without sin? unto what wrongs, and injuries would this expose such, as are well affected? for there be some men so wicked and malitious, as that they would be scandalized at their temporals for the nonce to deprive them of them. I shall conclude this particular with the resolution of Aquinas 2. 2 dae. q. 43. art. 8. Propter cos, qui sic scandala concitant, non sunt temporalia dimittenda: quia hoc & noceret bono communi: daretur … malis … occasio, & noceret ipsis rapientibus, qui retinendo aliena, in peccato remanerent. Unde Greg. dicit in Moral. Quidam dum temporalia à nobis rapiunt, solummodo sunt tolerandi: quidam verò aequitate servata prohibendi: non … cura, nè nostra subtrahantur, sed ne … non sua, semet ipsos perdant.

But what if this imaginary appearance of evill slow from the supposall of a weak one, yet an holy one.

Why then it must be omitted, but with this caution, so it may be without sin, or as the ordinary glosse upon that 15 of Matth. v. 12, 13, 14. resolves it, Salvâ triplici veritate, vitae, Justitiae, Dectrinae, so the threesold verity of life, justice, and doctrine be preserved safe: Nam per hanc triplicem veritatem (saith Gregory de Valentia), intelligitur omnis rectitudo, & immunitas à … in actionibus humanis. p. 104Veritas namque vitae continetur in actionibus rectis, quas quis in seipso exercet convenienter rectae rationi, & appetitui recto, atque … verè veritate quadam practicâ: Veritas … justitiae rectis actionibus quae … erga … similiter, convenienter rectae rationi, prout verè & absque … oportet: veritas denique … continetur … verâ, & minimè …: By this triple verity is understood all the rectitude and freedome from sinne, that is in humane actions, for the verity of life is contained in those regular actions, which any one … in, and towards himselfe agreeably to right reason, and a well governed appetite, &c. The verity of justice consists in those regular actions, which are performed towards another, likewise sutably to right reason, as it behoveth, truely and without sinne.

And to conclude, the verity of doctrine consists in a true, regular, and unerring faith: if these three verities be kept inviolate, every thing must be abstained from, upon which followes scandalum pusillorum, a scandall springing from either the ignorance, or weaknesse of our brother: but, because this resolution may be thought both too generall, and obscure (the Schoole-men themselves sumbling much about its explication,) we will therefore goe to worke more distinctly, and particularly.

Consider whether or no the action, in which this appearance of evill is imagined to be, is necessary, or indifferent.

If it be necessary, and commanded by God, it must not be omitted, though all the world be offended: For evill must not be done, that good may come thereof.

Calvin, telling us, regard ought to be had of charity, limits…. l. 3. Inst. c. 19. Sect. 13. how farre, usque ad aras, that is, so for our brothers sake we offend not …. I may adde, so for our brothers sake we endanger not our own soules. To prevent scandall and sin in our …,Scandalum quod oritur ex rebus perse bonis, & necessariis non licet evitare: quia non est faciendum malum, ut eveniat bonum. Bonum enim est expetendum, … bonum est, non expetitur autem quatenus bonum est, si malum simul …. Nam qui … bonum, abhorret à malo: qui autem abhorret a malo, … malum est, is nullo malo quod cunque sit, non potest allici. Jam vero nullae sunt res planè necessariae praeter eas quae sunt in se bonae, atque eiusmodi, ut nisi voluntàs illas expetat, à suo vero, & proprio obiecto abhorret: it a que ut maximè tumultuetur mundus, tamen omnia, etiam extrema quaeque … …, ut fiet illibata Deigloria. Cameron, in electiora quaedam N. Test. …, Tom. 2. in … 18. 7. p. 105we may not runne upon sin our selves: for a well ordered charity, as Aquinas gives the reason 2. 2dae. q. 43. a. 7. beginneth ever at home, making a man cheifly desire and endeavour the salvation of his ownsoule, and consequently more sollicitous to avoid sinne in himselfe then to prevent it in other: I may not then omit or neglect necessary duties, because to some they seem but needlesse niceties; I must not fly true holinesse, and the power of …, because unto the world it appeares but braine sick peevishnesse, and an irrationall precisenesse: others errour should not be seconded, and countenanced with mine impiety, and disobedience.

Scandalum, nisi fallor, non bonae rei, sed … exemplum est, aedificans ad delictum, Bonae res neminem scandalizant, nisi malam mentem. Si … est modestia, verecundia, … gloriae, soli Deo captans placere; agnoscant malum suum, qui de tali bono scandalizantur. Quod … si & incontinentes dicant se à continentibus scandalizari, continentia revocanda est? Tertullian.

Here it will not be an unprofitable, nor much impertinent digression,A Digression. to give you the summe of what Thomas and his Interprerers say upon this Question, An bona spiritualia sint propter scandalum dimittenda?

Not to mention their rotten distinction between matters of counsell, and matters of precept, we will only out of them take notice, that there is a difference between … of a precept, and a temporary, partiall, or occasionall … of the matter commanded by a precept.

No precept whatsoever, whether of the Law of Nature, or else but positive, is, for eschewing the scandall of any whether weake, or malitious, to be … broken or transgressed. And a precept is transgressed whensoever what is enjoyned in it is omitted at such a time, and in such a case, when all the particular circumstances, which we ought to regard, being considered, we are tyed to all performance of it.

But yet however upon emergency of scandall, that which is commanded by some precepts(p)(p)Opera … praecepti …, quod non pro semper obligat, debent aliquando deserri pro aliquo tempore, quando causarent pusillis scandalum, … illi … … instructi, sed circumstantiae illius scandali sint mutatae, ita ut contingat praeceptum affirmativum etiam iuris quasi naturalis, aliquando hic & nunc non obligare … concursum negativi praecepti de non ponendo … pusillis. … Wiggers. may pro hic & nunc, in some p. 107times, and at some places, be omitted, may for a while be forborne, untill the scandall taken thereby can be removed by information, or instruction, or untill the circumstances of the scandals be some way or other changed. Promulgation of a truth, and Christian reproofe, are duties commanded by God, and yet are to be sometimes abstained from, for scandals taken by, not onelyonly the weake, but all malitious. Reprove not a scorner lest he hate thee, Prov. 9. 8. Speake not in the eares of a foole, for he will despise the wisdome of thy words, Prov. 23. 9. … not that which is holy unto the dogges, neither cast ye your pearles before swine, lest they trample them under their feet, and turne againe and rent you, Matth. 7. 6.

To explaine this farther, recourse must be had unto that old and golden rule. … praecepta semper obligant … ad semper. Affirmative precepts do alwaies bind, but not to alwaies: so … we are not bound to performe alwaies what they enjoine, but only loco & tempore debitis, when we have due time and place. Now as by the intercurrency of other circumstances, so especially by occurrence of the scandall of weake brethren there may not be opportunity, and seasonablenesse of doing what we are urged unto by some affirmative precepts; and so those precepts may pro his & nunc cease to be obligatory: For when the obligations of two precepts seeme to meete together at the very same time, that which is of greater obligation tieth us, and so consequently we are for the present freed from the obligation of the other. Now the negative precept of eschewing the scandall of the weake is more obligatory than many affirmative precepts; and therefore (to use the words of Malderus,) contingit aliquando … naturale affirmativum, hic & nunc non obligare, propter concursum negativi … naturalis de vitando scandalo pusillorum: For example, vindicative justice binds a magistrate to execute wrath upon him that doth evill: Charity on the other side obligeth him to hinder, as much as he can, the scandall of the weake: now Charity is a virtue, of an higher note and nature, than vindicative justice: the precept belonging unto charity (hinder as much as you can the scandall of the weake) doth more strictly tie us, than that pertaining unto vindicative justice, (punish the guilty). And therefore, if it be probable, that a great and spreading scandall will be taken at the punishing of delinquents: a Magistrate may not p. 106transgresse against justice, and yet deferre the execution thereof.

But so manifold and different are the degrees of obligation in affirmative precepts: such is the variety of circumstances appertaining unto the matters commanded by those precepts, and constancy of alterations about those circūstances, as that I do not see, how any unvariable rules, or constant directions can be given for Christian carriage in this case. For particulars then, every man is to be left unto the guidance of his spirituall prudence and wisdome, which is to direct him in a right apprehension, and discretion of circumstances: to define the opportunity, and seasonablenesse of practising what is commanded by affirmative precepts: and to compare them and the precept of eschewing the scandall of the weake together: and thereupon to determine, which is hic & nunc, most obligatory, or doth most strictly tye us to the obedience of it, as being of greater moment. Only in the generall wee may safely say thus much: that whereas wee have said, that for shunning the scandall of the weake, we may forbeare the practise of things commanded by affirmative precepts, Hic & nunc, in some places, and at some times, it must allwayes be taken with this proviso, that there be not incurred a greater, and more perilous scandall, by forbearance, then would probably be occasioned by practise of the thing …; which is done, when either first, more are scandalized by the forbearance, than in all likely-hood would be at the practise: or else, secondly, when the body in generall, the Church and Common wealth, or the greatest, and … part of either is scandalized at the sorbeareance, and onelyonly some few particular private persons stumble at the practise: or else, thirdly, when others take … by this partiall and temporary forbearance of what is commanded by affirmative precepts, to contemne the precepts …, as being by this our carriage induced to beleive that we verily despise them, and do not so much, for a while forbeare, as utterly disclaime the practise of what they command.

Thus you see, that, according to the common opinion of the schoolemen, things commanded may in case of scandall for a while be omitted or forborne; but Vasquez and … dissent from them in this particular: the explication and confirmation of their opinion I will propound, and then breifely passe my censure thereon. p. 108**Sum. Theol. …. 3. …. 27. q. 5.Becanus, to make way for his opinion premiseth, that there is a difference between naturall precepts, for some saith he bind simply, and alwaies whatsoever circumstances intervene, and their obligation never ceaseth, such like are those that forbid lying, perjury, hatred of God, Idolatry &c: for these facts are so intrinsecally sinfull, as that they cannot by any circumstances be made lawfull: others now bind not simply, and absolutely, but with certaine circumstances, and therefore they bind as long as those circumstances remaine, they cease to bind when those circumstances are changed: Such is the precept forbidding to kill: for that … with these circumstances, that we kill not by our private authority, except in case of necessary defence. Take away these circumstances, and it binds not, for it is lawfull to kill upon the command of authority, or in our necessary defence: such also is the precept of eschewing scandall: for, however it be dictated by the law of nature, yet it obligeth not absolutè & quomodocunque: but with certaine circumstances: and one circumstance necessarily requisite to make it bind us is, that there occurre not any other precept, either naturall, or positive. The reason is, because every one is bound to have a greater care of his own, than others salvation, and consequently, rather to avoid sin in himselfe, than to prevent it in his brethren. And therefore that precept which is given us for the prevention of sin in others, is but of a secondary obligation. Now the precept of eschewing scandall is imposed, onelyonly for the hindring of sin in others, and therefore doth not tie us, when there occurreth any other precept, which is given for the avoiding of sinne in our selves. But it may be objected, that the precept of shunning scandall is of the Law of nature, and therefore is more obligatory than those precepts that are but positive. Unto this … answereth, that a naturall precept is more obligatory, than that which is …, caeteris paribus, that is, if each precept, both that which is naturall, and that which is positive, be primarily referred unto the furthering of our own salvation, unto the preventing of sin in our selves: But now if on the other side the primary scope of the naturall precept be to hinder sin in others, as it is in the precept of scandall; and the principall end of the positive precept be to shun sin in our selves, then that precept which is positive doth more deeply bind us, than that which is naturall.

p. 109Againe, secondly, it may be objected: that if the obligation of the naturall precept of eschewing scandall ceaseth upon occurrence of but a positive precept; why, then it seems, this positive precept detracts or derogates from the naturall precept of avoiding scandall: as being of greater force, and validity? In no wise, onelyonly it takes away a circumstance requisite to make the precept of avoiding scandall obligatory, quare cum dicimus (saith Vasquez) non esse omittendum praeceptum positivum … vitandum scandalum proximi, non dicimus praeceptum naturale derogari … positivo tanquam fortiori; sed dicimus occursu praecepti positivi … quandam circumstantiam necessariam, ut … praeceptum de vitando scandalo etiamsi naturale sit.

But all this labour would have been saved, if the question had been rightly stated: for, whereas it is said, that one circumstance necessarily requisite to make the precept of eschewing scandall bind us, is, that there occurre not any other precept either naturall or positive: this is to be understood cum grano salis, with this limitation, in case such precepts bind (all circumstances considered to the performance of what they enjoyne) … & nunc, at such a particular time and place; for then omission of what they enjoine would be sinfull, and we are not sinfully to omit any thing, for prevention of scandall in our brother: Unto the proofe of which the reason of Vasquez and … may be applyed.

But, the obligation of affirmative precepts is not universall ad …, but only loco & tempore debitis: and therefore what they enjoyne may sometimes, in the case of scandall, be prudéntly omitted; but perhaps this which I say is all that Vasquez and … aime at; and then they have no adversary that I know of; Every one will grant unto them, that one circumstance necessarily requisite to make the precept of … scandall bind us, hic & nunc, in such a time and place, is, that there occurre not any other precept binding us to what it enjoyneth at that very instant time, and place: for it is evident unto all, that upon occurrencie of such obligations, though scandall ensue, it would not be on our parts a culpable scandall, an active scandall. But it may be thought that I have staied too long upon this digression: to returne therefore where we left.

Secondly, if the action in which this appearance of evill is supposed p. 110to be, be but indifferent: why then, the best direction that we can have will be from what the Apostle Paul writes unto the Romans chap. 14. and unto the …, 1 Cor. 8. and chap. 10. of converts amongst the Romans there were some strong, and knowing ones, that were well principled, and so knew very well their deliverance from the yoake of the mosaicall Law: and hereupon, without any scruple, did eat such meats as were prohibited thereby, perhaps Swines flesh, or the like: Now at this their practise, severall weak Christians, who were as yet ignorant and uninstructed touching the latitude of their Christian liberty, were in severall regards scandalized, as I have shewen in a foregoing treatise: But yet here the practise of the strong was a thing indifferent in it selfe vers. 14. 20. and the appearance of evill (to wit, a prophane, and irreligious contempt of the Law of Moses) was only imaginary, arising from the ignorance, and errour of the weak, who thought that Law of Moses to be still in sorce, and unabrogated; and the scandall consequent hereupon was only … accidens, flowing not from the nature of the action in it selfe, but from the misapprehension of the weake: and yet the Apostle blames the strong for scandalizing the weake: and therefore in this their action, though indifferent in it selfe, there was an active scandall, a scandall culpably given, as well as taken. The Apostle gives the same resolution unto the Corinthians concerning things offered unto Idols; to eat them at the Pagan religious feast, and in the temple of an Idoll, carrieth a reall appearance of communion with, and approbation of an Idolatrous worship of the Idoll, and so is scandalous per se, of it selfe, and in its own nature, 1 …. 8. 10. cap. 10. vers. 20, 21. But now to eat these same meats when sold, and bought in the shambles, or set before them in private meetings, the Apostle resolves to be a thing lawfull, and indifferent, 1 Cor. 10. v. 25, 26, 27. And indeed it could not carry a reall, but only an imaginary appearance of evill; for they were the good creatures of God, and so uncapable of any … pollution, and they had no religious use, and so did not reflect any glance … the least honour, credit or countenance to the Idoll. The scandall then, accrewing by them, was only per accidens; and yet they were by the Apostles advise to be forborne, if such scandall were likely to ensue upon the use of them. But if any man p. 111say unto thee, this is offered in sacrifice unto Idols, eat not for his sake that shewed it, and for conscience …, 1 Cor. 10. 28. Here we have a generall rule, together with three limitations thereof.

First, a generall rule: if any man imagine evill, and sin to be in an indifferent action, and … be scandalized, that action is to be abstained from; if any man say unto thee, this is offered in sacrifice unto Idols, … not, for his sak that shewed it.

But now here are couched three exceptions.

First, we are not bound to abstaine from things indifferent, unlesse the scandall consequent be probable; if any man say unto you, this is offered in sacrifice unto Idols &c. if he say nothing, but …, ther his opinion, and dislike in his owne brest, we may be guiltlesse and blamelesse. And indeed, if we are to forbeare all indifferent things, in which there is only a meer possibility of scandall, we should be at an utter losse, and uncertainty in our actings in things indifferent, and never know what to doe, we are obliged then to abstain from things indifferent, only in the case of(q)(q)… … … … circumstantiis ctus inordinatus unius non … … ut … … … … … occasio …, non … peccatum scandali, nec … … non …, ut … … Bannes hic art 4. in fine. Nam … nonpotest quis censeri … … ruinae alterius. Gregor. de … tem. 3. q. 18. punct. 2. scandall probable, and not in the case of scandall … possible, and so much is observed by Calvin upon the 1 …: 8. 13. Deinde … jubet nos Paulus divinare … offendiculo futurum sit quod facimus, nisi cum est praesens periculum.

A second exception is; that we are not required to abstaine from things indifferent, in which our weake brethren imagine that there is evill and sin, and thereupon are scandalized, unlesse they have some probable ground for their imagination: for though the eating of the Idolothytes at a private feast was not an action in it selfe scandalous, or nductive unto sin; as being free from both sin, and all reall appearance of it, yet the Corinthians scandalized hereat had a probable ground why they conceived it to be unlawfull and sinfull, the late morall or religious … n that the Idolothytes had unto an Idoll: this is off red in sacrifice unto Idols; Mr Rutherford [in his treatise of scandall pag. 53, 54.] expresseth this limitation as followeth; we read not of scandals culpable in Gods word, but there be some morall reasons in them; and … applyeth it unto the offence, that is taken, at tolling of bells, at a ministers gowne, when he preacheth: there is no apparent morall reason why the tolling of a Bell, or a ministers gowne should scandalize; for they are of meere civill use, and have no morall p. 112influence in the worship; for the same tolling of bells is, and may be used to convocate the people to a Baron Court to heare a declamation, to convocate souldiers. This exception, that I have laied downe, is, I conceive, grounded, as upon what the Apostle saith; so also upon the reality, and truth of our Christian liberty in things indifferent, which otherwise would signifie nothing; for if we are to abstaine from all indifferent things, in which another without probable ground imagineth that there is sin; the servitude of Christians under the Gospell would be farre greater, and more intolerable, then that of the … under the mosaicall administration.

A third exception; which we may gather hence, is, in great part, coincident with the first, and 'tis; that the abstinence unto which we are obliged, in things indifferent, in the case of scandall, is not universall, and totall, but limited ad hic & nunc, those times, and places in which there is danger, or likelyhood of scandall: the Corinthians were, in their private feasts, to forbeare eating Idolothytes, only in the presence of persons apt to be scandalized, and might elsewhere use … liberty without regret of Conscience.

Unto these exceptions insinuated here by the Apostle we may adde divers others; of which, some may be collected from what we above said touching the scandall of the wicked in things indifferent mutatis mutandis, and by and by I shall adde others; but first I shall examine some restrictions, which I gave in a former edition of this booke.

Former Edition.

But now, if the action in which this appcarance of evill is supposed to be, be but indifferent, then these two following things must be …. First, whether, or no it be annexed with a necessary duty, or not? Secondly, whether or no it be undertermined, left to our owne liberty and choice, or else by authority either Oeconomicall, Politicall, or Ecclesiasticall?

If it be annexed to a necessary duty, we must not omit this, to abstain from that: So to fly the shadow of sin, we should … the body of sin, a sinne really so, a sinne of omission; for what is not good, if to omit a duty be not bad? Good must not be left undone, though evill per accidens come from it, much …, when only an appearance of p. 113evill is joined to it. We must not then shun the Lords table, because some weaker judgments have imagined in the act of kneeling, a shew of Idolatry. So to avoid but an imaginary appearance of evill unto men, we shall … indeed unto God to be evill. A Minister must not neglect the discharge of his duty, because some have supposed a shew of superstition in some harmelesse ceremonies annexed to its performance. So, to avoid mens unjust censures, he should incurre a just woe and curse from God: woe be to me (saith the Apostle) if I preach not the Gospell.