Concerning the Indifference of Human Actions, Dedication 2 – Part 1

Concerning the Indifference of Human Actions · Dedication 2 – Part 1

TO

THOMAS MOORE of Hauck-Church in Dorſet-ſhire.

ROBERT HUNT of Compton Paines-Ford in Somerſet-ſh.

Eſquires.

IT is unto your Mediation that I owe in great part that leiſure, and liberty, which I had for the compiling of this Booke, and this hath given you ſuch an intereſt both in it, and in me, as that it would be a high piece of injuſtice, if no part of it ſhould weare your Livery. This account that I have given, touching the reaſon of my prefixing your names unto this worke, may induce ſuch Readers, who ſhall reape any Benefit thereby, to Concurre in their hearty prayers, for the powring downe of Gods Bleſſings, Spirituall and Temporall, Upon your Perſons and Families with the poore Author, who ſhall ever reſt

Your moſt truly devoted Servant HENRY JEANES.

p. 671 Theſ: 5.22.

Abſtaine from all appearance of evill.

OUr Apoſtle directs us, in the verſe immediately preceding this Text, concerning Good; in this Text concerning Evill. Towards Good he exacts a prudent warin…ſſe; towards Evill a ſcrupulous fearfulneſſe. Towards good, a prudent warineſſe, Prove all things, and then, hold faſt that which is good. Nothing, how colourable ſoever, is to be received hand over head, before triall and examination by the ballance of the Sanctuary: for, Vitia virtutes mentiuntur (ſaith Gregory) vice is maskt under the skin of virtue; falſhood, diſguiſed under the face of truth: ſo that one is often miſtaken for the other. The groſſeſt enormities have been glaſt and coloured over with the name, and face of virtues: the moſt poiſonous hereſies have often gained the eſteeme and applauſe of Orthodox Tenents… and therefore as we muſt ſtedfaſtly retaine that which is truely true and good; ſo muſt we prudently diſcerne, and carefully diſtinguiſh between that which is ſo indeed, and in truth, and that which is ſo only in ſhew, and colour; this we muſt reject, that keep, and hold faſt: Prove all things, hold faſt that which is good. But he requires now towards evill a farre different carriage: there he looks for a ſcrupulous fearfulneſſe. Though we muſt not hold faſt any thing that hath but the appearance of good, yet we muſt abſtaine from but the appearance of evill.

Abſtaine from all appearance of evill: or from every evill appearance: p. 68the Words may be rendred indifferently, either way, both rendrings being equally conſonant to the truth, and Originall.

In the words our Apoſtle meets with a cavill, rife among the Libertines of our, and former times, who when their ſcandalous courſes are charged upon thē, baffle of all with this plea: that they are not intrinſecally ſinfull. Could I (will the profaneſt Libertine ſay) once ſee ſuch and ſuch things proved to be unlawfull: why I would make no more words of the matter, but ſoone forbeare them. I, but have they the bluſh, the appearance of evill? that ſhould be motive enough to ſhun them.

Abſtaine 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 foule 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 appre' henſions.

Unto this we may adde that of Dr Hammond in his treatiſe of ſcandall. 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 poſſible 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 reall, 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 verſe 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, 3dly, towards falſe. Firſt, all propheſyings, and doctrines whatſoever muſt be diligently 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. uſque 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 following precepts, as is to be expected between Solomons Proverbs, or Bede's Axiomes. Hence is it that (ſ)(ſ)Neque neceſſe eſt hanc partem interpretari (ut quldam faciunt) ut connexionem habeat eum iis, quae proximè praecedunt: nam potius videtur Apoſtolus refricare memoriam ejus, quod praecipit cap… ſuperiori: ut honeſti ambulent, ad ecs, qui foris ſunt, &c. Eſtius.Eſtius holds it not neceſſary to interprete p. 70the place ſo, as that it ſhould have conne…cion with thoſe duties that immediately precede: rather (thinks he) the Apoſtle ſeems 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, is 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 curtaild 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, as 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 roundly betake our ſelves to Limitation, Confirmation, and Application of the plaine point here commended to us: we are to abſtaine not onelyonly from things intrinſecally ſinfull, but from all ſhewes and appearances of ſinne.

For Limitation, appearance of evill is either in poſitions 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 matter and ſubſtance.

2. Or elſe in the termes, and expreſſions uſed in their propoſall. That which is in regard of their matter and ſubſtance, is, either to our ſelves or others.

Secondly, to diſtinguiſh concerning abſtinence from the appearance of 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 foule 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 diſſent 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 merito rejici queat, ſed tamen aliqua haeret ſiniſtra ſuſpicio, & timetur, ne quid veneni lateat: ergò ab eo genere doctrinae, quod malum, etiamſi non ſit, apparet, abſtinere praecipit, non quod in totum rejici permittat, ſed quia recipi, aut fidem obtinere non debet. Cur enim priùs quod bonum eſt teneri juſſit, nunc abſtinere vult, n…n ſimpliciter à malo, ſed à mali ſpecie? quia ubi dijudicatione in lucem producta fuerit veritas, tunc demum ei fidem haberi decet: ubi autem ſubeſt falſi metus, aut mens dubitatione eſt implicita, p…dem referre, vel gradum ſuſpendere convenit, nè quid dubiâ perplex áque conſcientiâ 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 appea…ance? 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 embrace any thing with a doubting, and perplexed 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 Fathers, 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, ſervent 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 prudentiall 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 full demonſtrative argument, rather than a generall ſuffrage: for, nemo omnes, neminem omnes, fefellere, **Pliny.improbable as for one to deceive all, ſo for all to deceive one, River (u)(u)Nee dubitamus caeteris quidem paribus, majorem & pleniorem menſuram communicari publicis Eccleſiae adminiſtris five in una aliqua pa… ticulari Eccleſia munus ſuum obeant; five in coe…u aliquo legitimè & in Chriſtinomine congregati de vero ſcriptutae ſenſu inter ſe confe. rant quam ſin gulis & privatis qui neque tot donis inſtructi ſunt, neque tot oculis vident, neque privatâ & ſimplici meditatione aequare poſſunt multorum collationem & diſquiſitionem. Iſag. ad Scrip▪ Sac. cap. 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 gift of expounding the Scripture, and deciding controverſies thereabouts, is communicated 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 concerning 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 from 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, 1 Joh. 4.1.1 John 4:1that God 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 diſſent 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 apprehended 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 accuſed, 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, quam 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 noſtra libertas, Cal. lib. 3. Juſt. c. 12. Sect. 13.ita ſub fidei puritate ſubſidere viciſſim charitas ipſa debet: As our liberty is to be ſubjected to charity, ſo 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 agnoſcitur, quod fovet perverſum dogma, i nó conting it aliquando, ut ſententia ſchiſmatici hominis veriſſima ſit, tamen quia eam neque loco neque tempore debitis, nulláque neceſſitate urget, Schiſmaticus eſt, & ſcandalum objecit Dei popu…o…cum enim non agatur ſalus Eccleſiae, oſtendit ſe non adductum ſtudio gloriae Chriſti, ſed ſuae potiu; exiſtimationis Eccleſiam turbâſſe. Cameron in ſelectiora quaedam N. T. loca. Tom. 2. in Mat. c. 18. v. 7.Matt 18:7Cameron) 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 b…ni, 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 fidei verba debent eſſe caſta, & exacta. & quae rem ipſam propriè exprimant, & haereticis non praeſtent occaſionem calumniandi. Pet. Martinez, lib. 12. de locis cap. 9. ad tertium.Canus although he will by no meanes aſſent, abſolutely to that uſuall p. 78ſaying; ex verbis inordinatè prelatis 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 obnoxious 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 evade, and by colourable pretences, to make that, which through heat of paſſion, or violence of oppoſition hath falne from him unadviſedly, to ſeeme bowſoever defenſible. 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 erroneous, 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 profitetur: eſt enim confeſſio actus fidei: & ideo ſi ſit inordinata locutio circaea quae ſunt fid…i, ſequi poteſt ex hoc corrupti… fidei: Ʋnde 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 faine 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 corum 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 divinae perſonae, & ideò non eſt abſolutè dicendum, quod Chriſtus ſit Creatura, 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 erroneous, but alſo (z)(z)Propoſitio ſcandaloſa, quae etiam malè ſonans, ſeu piarum aurium offenſiva, appellatur, quae praebet occaſionem ruinae auditoribus, hoc eſt facilitatem cadendi in haereſin, ut funt multae propoſitiones, quae licet cum modificatione adjuncta, ſunt verae, per ſe tamen & abſolu…è ſine modificatione prola…ae videntur favere propoſitionibus haereticalibus. Ut ſi quis aſſereret ſimpliciter Patrem majorem Filio, & Deum in incarnatione factum creaturam, & ſimiles, quae magis ſunt exponendae, quàm extendendae. Ar…oldus Albertinus de agnoſcendis aſſertionibus Catholicis & hereticis. quaeſt. 60. Propoſitio haeeſin ſapiens, aut malè circa ea, quae ad fidem pertinent, ſonans, eſt illa quae in prima ſignificatio…e, quam verba prima facie oſtendunt, ſenſum habet haereticum, quamvis piè intellecta ſenſum liquem 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, all though 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 himſelfe, but his members. (a)(a)Explicatur optimè, modo ſuprâ tacto de propoſitione aequivocá, quae in proprio aliquo enſu, poteſt eſſe haeretica, & in alio etiam propriè Catholiea, nam illa abſolutè, & ſine diſtinctione, vel declaratione prolata merito dicitur male ſonans, in quo diſtinctio alia adh…beri poteſt. Nam quaedam propoſitio diciturab extrinſeco malè ſonans, alia ab intrinſeco. Ab extrinſeco …catur, quando ſuſpicio, vel malus ſonus, non ex propoſitione nude ſumpta, ſed cum circumantiis perſonae, loci, aut temporis oritur. Suarez de triplici virtute Theologica tract. de fide iſp. 19. Sect. 7. Dicendum igitur eſt, quod propoſitio ſap…ens haereſin illa eſt, quae quamvis non opareat haereſis manifeſta, quin potius aliquando poterit habere aliquem bonum ſenſum, tamen … quibuſdam circumſtantiis, vel ex parte afferentis, vel ex temporum calamitate, faporem quen…m habet haereſis, & ſuſpicionis judicio prudentum & ſapientum, id eſt, ſuſpicionem quandam …ajorem vel minorem pro qualitate circumſtantiarum. Bannes.Suarez ſaith, that if an equivocall p. 81propoſition having two proper ſenſes, one Cath…lick, 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 intrinſeco, 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 heretofore 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 Reall or Imaginary. The diſtinction is the ſame with that of others. Aliquid habet ſpeciem mali, vel p…r ſe ex conditione operis, vel per accidens ex aliorum interpretatione.

The difference between theſe muſt be well weighed, elſe we may as fouly be miſtaken, as once the Pontickes 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 plebem 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 ſeex 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 ſitting at meat in the Temples of Paganiſh Idols, in p. 83Naamans bowing himſelfe in the houſe of Rimmon, however Cajetan excuſe him with a pretty diſtinction, inter genu flexionem 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. 2dae. qu. 43. art. 1. Scandalum (ſaith he) underſtand it of an active ſcandall) 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 denotandum, poſſe etiam ſcandali rationem eſſe in actu, qui non ſit undequaque pravus, ſed tantum habeat ſpeciem mali; aut qui duntaxat ratione effectus ſc. ruinae alterius, malus ſit, licet alioqui per le omnino ſit bonus. Itaque quamvis per illam particulam, minus rectum ſignificetur in praedicta …finitione actus, qui ex aliquo capite careat debitâ rectitudine, atque ade… 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 appellati ſo let, quod ſimplicitet rectum eſt, licet non adeò, comparatione altetius; ſed etiam id, quod propter aliquem defectum eſt minus rectum, quam ſimpliciter debet, & quod ideo eſt abſolutè, & ſimpliciter malum. Juxta illud D. Dionyſii cap. 4 de divinis nominibus: Bonum conſurgit e… integra cauſa, malum autem ex quocunque defectu. Greg: de Valentia Comment: Theo… 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 kneeling 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 habens ſpeciem mali, quod de ſe inductivum eſt ad pecc andum, vitandum eſt; naem illud eſt verè ſcandalum activum, ut patet ex p. 84definitione ejus, moraliter enim inducit hominem ad malum. Quod vero non operteat eſſe verè malum, ſed ſatis ſit apparere, patet, 2 Theſ. 5.22. 1 Cor. 12. Ratio eſt, quia tenemur rectè operari, non ſolum coram Deo. ſed etiam coram hominibus. Secundo, quia cum opus habet ſpeciem mali, inducitur proximus ad malum opus, non ſolum ſuâ malitiâ, ſed etiam ex vi mei operis, & ex quadam fragilitate. Suarez, 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 ſequatur ex malitiâ, ſive infirmitate, aut ignorantiâ. Tunc enim qui praebet 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 appearance; 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. Ʋnam 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. Ʋbi manducantem ſcandaloſè ſacrificata Idolis, non reprehend p. 85reprehendit, ut Idolatram, ſed ut ſcandaloſum. Sequela autem patet, quia ille eſt cauſa 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, dupliciter contra aliquam virtutem peccari. Ʋno modo per ſe primo, quia directe agitur contra objectum ejus, vel circumſtantias illi ex ſe debitas, & hoc modo actio ſolum mala in apparentia, nullam virtutem offendit. 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 poteſt eſſe contrarius alteri virtuti, (quamvis in ſuo objecto, vel circumſtantiis quaſi intrinſecis non habeat defectum) non poteſt prudenter fieri, atque adeo neque eſt actus virtutis ſimpliciter, & ideo participat malitiam contrariam utrique virtuti, ſed alteram per ſe, alteram quaſi p…r accidens, & conſequenter. Sic etiam propria malitia ſcandali ferè ſemper fundatur in alia malitiâ, tamen ex conſequenti, & per accidens, ſemper habet aliquo-m…do illam conjunctam ex defectu circumſtantiae debitae, ſaltem propter aliam virtutem, propter quam non laed ndam prudenter ceſſandum eſſ…t ab opere hic, & nunc, habente ſpeciem mali, quamvis ex ſe eſſet alias honeſtum. Suar: de triplici virtute Theolog. tract. de charitat: diſp. 10. Sect. 2. 'Tis of this reall appearance I 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 miſconceits 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 exemplify 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 reſolution 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 ligar…, and …bligare, 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 obligatur, nec quantum eſt ex parte ſuâ aliter abſolvitur ab obligatione. Ligari autem dicitur m…raliter, qui ſic diſpoſitus eſt circa aliquod agibile, quod non poteſt licitè procedere, prout exigit natura illius agibilis, ad modum illius qui ligatur corporalitèr, nec p…teſt 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 againſtit, 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 Capreclus himſelfe laith down a diſtinction of obligation, that will come unto all one: Obligatio (inquit) poteſt referri ad du…. Primo ad conformandum ſe tali conſcientiae, & ad nullo modo diſcordandu… illi, & ad non deponendum eam, ſecundò ad non diſcordandum …i, ſed non ad confermandum, nec ad non dep…nendum. Primò ſtrictiſſimè ſumitur, & illo modo Conſcientia erronea non obligat. Secundò ſumitur largè, & illo modo intelligitur concluſio noſtra, quod conſcientia erronea obligat, quia habens eam tenetur non diſcordare illi, ita quod illa ſtante faciat oppoſitum, quod illa dictat. Nec tamen tenetur ſe conformare illi, nec tenetur eam conſervare, immo poteſt, & tenetur eam dep…nere. 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 ſui juris, 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 indifferent; and a man may lawfully forbeare action where there is no neceſſity of doing, à licitis po…eſt abſque p…ccato abſtineri.) We ſuppoſe it, although indifferent, yet againſt Conſcience: and whatſoever is done repugn…nte conſci…ntiâ, with a ſetled reluctancy of a mans own judgment, and conſcience againſt it, cannot be of faith, and whatſoever is not of faith is ſinne (e)(e)See Dr Sanderſon in locum.Rom. 14.23. That is whatſoever action is done without a firme perſwaſion of the lawfulneſſe thereof, let it be quoadrem, and eſſentially, in it ſelle lawfull, nay neceſſary, yet it becomes qu…ad 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 either the action be in its nature neceſſary, Second Conciuſion.or the perſon entertaining this miſpriſion thereof be juſtly enjoined performance of it by ſome ſuperiour power, that can herein lawfully challenge obedience from him by a law, not me…rly p…nall; and ſo the action too, though indifferent for its nature, be yet in its uſe, and unto him become neceſſary. 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 n…lla 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 Vicer…y Conſcience is, Indeed Conſcience is the next rule of voluntary actions: But

Firſt, it is a well-informed conſcience that ought to be this rule, p. 88the will is not bound to follow a blind guide: for then being of it ſelfe coeca 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) Diverſimodè amen ligat Conſcientia recta & e… ronea, rect… ſimpliciter ligat & per ſe, erronea aute… ſecundum quid & peraccidens. Dico autem rectam ligare fimpliciter, quia ligat abſolutè & in omnem eventum. Sienim aliquis conſcientiam habet de vitando adulterio iſtam conſcientiam ſine peccato non poteſt deponere, quia in hoc ipſo quòd eam deponeret errando graviter peccaret. E… autem manente non poteſt praeteriri in a ctu ſine peccato. Unde abſolute ligat & in omnem eventu…: ſed conſcientia erronea non ligat niſi ſecundum q…id, & ſub conditione. I…le enim cui dictat conſcientia, quod tenetur fornicari, non eſt obligatus ut fornicationem ſine peccato dimit…ere non poſſi…, 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 etiam quod conſcientia recta per ſe ligat… erronea vero per accidens. Quod ex hoc pate…, qui enim vult vel amat unum propter alterum, illud quidem propter quod amat, reliquum per ſe amat, quod verò propter aliud, quaſi per aceidens, ſicut qui vinum amat propter dulce, amat dulce perſe, vinum autem per accidens. Ille autem qui conſcientiam erroneam haber credens eſſe rectam, aliàs non erraret niſi inhaereret conſcientiae erroneae propter rectitudinem, quam in ea credit eſſe, inhaeret quidem per ſe loquendo rectae conſcientiae, ſed erroneae quaſi per accidens…in quantum hanc conſcientiam quam credit eſſe rectam, contingit, eſſe erroneam. Et exinde eſt quod per ſe loquendo ligatur à conſcientiâ rectâ, per accidens vero ab erroneâ. Capreol: Ex Aquinate Lib. 2. ſent. Diſt. 39. Queſt. 1. Ar. 1. Nemo poteſt obligari ad malum ſub rationem mali, ſed benè ad malum, quod invincibiliter 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 ſceundum 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 fraud 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. 1.2dae. q. 19. art 6. voluntas concordans rationi erranti circaea, quae quis ſcire tenetur, ſemper 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 ſinfull, 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 m…rall eauſe, 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 perſe, 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 obligationem non t…llit, ed magis confirmat: ſed vera notitia de eo quod errenea conſcientia p. 90dictat, tollit obligation…m, ergo obligatio nulla fuit. 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 Becanus [Sum: Theol. 2. part. p. 1. tom. 2. tract. 1. cap. 4.] Durandus concedit illum p…ccare, qui operatur contra hanc conſcientiam: Ergo debet …tiam concedere, hanc conſcientiam obligare. Nam ubi non eſt …bligatio, ibi nec peocatum. 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 matt…r, 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 touching 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, 2dae. q. 19. art. 5.) à ratione five rect á five errante diſcordans ſemper eſt mala.

Which brings me unto my third concluſion. Third Concluſion.Allthough this erroneous conceit of the unlawfullneſſe of this action, ſuppoſ…d 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 fol…ow 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 mat…rially, yet formally, and interpretatively: becauſe whatſoever the Conſcience dictates, a man takes for the will of God: each mans Conſcience being a 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, carrieth 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 manner of it, lawleſſe, and irregular.(g)(g)Velle aliquid contrà Syntereſin naturalem rationis…id eſt, contra primum aliquod principium m…r…le à ſyntereſi dicta…um, omnino eſt malum & peccatum. Sed qui vult id, quod ratio judicat eſſe malum & fugiendum, five id verè, five fallò judicet, vult aliquid contra ſyntereſin: Ergò omnino peccat. Major eſt evidens. Adverſatur namque id imprimis legi naturali, quae potiffimum ſucet in principiis primis meralibus. Minor probatur. Nam principium illud primum, ſcilicet, malum non eſt proſequendum, ſed vitandum: inprimis vetat, ne quis, quantum in ipſo eſt malum conſectetur. Ut enim praeoepta naturalia affirmativa jubent inprimis ut homo, quantum in ipſo eſt, bonum proſequatur; ſic etiam praecepta negativa p…ohibent imprimis, nè homo quantum in ipſo ſitum eſt, ſectetur malum. Qui autem ſeu verè ſeu fal…è judicat ali… quid eſſe malum, & nihilominus illud proſequi vult, 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 bominis voluntate ſitum, ſed illud ſolùm, ut quod ipſe malum judicat vel bonum, id vitare, aut pro…equi velit. Quocirca qui judicans aliquid eſſe malum five ve…è, five falſè, illud nihilominus vult, is quantum in ipſo ſitum eſt, vult malum, & proindè direc…è violat legem illam naturalem ſyntereſis, quae id ipſum inprimis vetat. Greg. de Valentiâ tom. 2. diſp. 2. q. 14 punct. 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: 14.23. allready ſpoken of) B…canus quotes alſo Rom. 14.14. To p. 92him that eſte…meth 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) Conſcient…m Idol… vo… cit Apoſto…us non ſc…en…iamqua quis rectè de ſim…la…s ſentiat:ut malè interpretatur & malè probat Cajetanus; ea in re ſingularis: ſed judicium quo quis exiſtimet Idolum eſſe aliquid, id eſt a…icujus vittutis: ac proinde cibos immolatitios ab idolo pati mutationem aliquam, ſicque afficere & co. inquinare poſſe edentes. Quod quidem judicium erroneum eſt: atque ex …o ſequitur ut talem habens conſcientiam, fi edat idolothytum, ed at illud quaſi…ido… lothy…um: id eſt quali immutatum aliquo mo ſo per hoc quod idolis ſacrificatum ſit ut eius opinione tam idolum quà idolothytum ſit aliquid. Et conſcientia ipſorum, cum ſit infirma, polluitur. Illativè pats haec exponenda eſt: ut ſenſus fit…atque ita animus eorum erronea hujuſmodi conſcientia imbutus, cum ſit infirmus, eo quod ſcien…ta, qua fidem unius Dei quam habe, tapplicet ad particulates concluſiones, ut ſuprâ dictum eſt, polluitur peccato: dum videlicet contra conſcientiam quam idolothyto habent, exiſtimantes edentes contaminari, de illo edunt. Eſtius in locum.Conſcience of the Idoll, i e. b…ing 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.) accounting 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 harml…ſſe 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.] Ʋnum igitur illud ſubſidium ſupereſt, ut judicium de malitiâ vincibilitèr errans, abjiciatur: Si enim neque adhaerere ei licet, ut primo loco monſtravimus: neque illi obſiſt…re, ut nunc diximus; non aliud ſupereſſe poteſt, quàm ut homo errorem depellat, quod poſſe ſupponitur, alinmque de malitiâ ſenſum induat: alioqut quocunque ſe vertat, in culpâ erit.

An imaginary appearance of evill iſſues, Secondly, from the ſuppoſals p. 93of, not only our ſelves, 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 fancied 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)Parker par… 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 booke) that we might ſlight our warrant (ſaid I) is our Saviour's preſident. Wh…n 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 th…n be ſecure and regardleſſe of many calumnies, and groundleſſe exceptions againſt the gov…rnment, diſcipline, and ceremonies of our Church: for th…re 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 Learning v.g. Dr John Burg…ſſe, 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 reſuſed 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 forbear 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 …eccaturus alioqui eſt, eſt in aliquali neceſſitate ſpirituali, ac proinde ut (illic vidimus) debet ex charitate corrigi, vel aliter à peccati ſcanda…o 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 perſe 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 indifferent.

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 Paul's 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. Woe 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; Secondly, 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 feet, and turne againe and rent 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 C…nſtantinople 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 forementioned rule in Divinity I ſhall adde another out of Logick; finis dat mediis amabilitatem: 'tis the end 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. 2dae. q. 43. art. 7. The firſt is concerning the puniſhment of ſin: dicendum, quòd poenarum inflictio non eſt propter ſe expetenda: ſed poenae infliguntur, ut medicinae quaedam ad cohibenda pecc. ta, & ideò in tantum habent rationem juſtitiae, in quantum per eas peccata cohibentur. Si p. 98autem per inflictionem poenarum manifeſtum ſit plura & majera peccata ſequi, tunc poenarum inflictio non continebitur ſub juſtitia. Et in hoc caſu loquitur (k)(k)Auguſt. in lib…o contra epiſtolam Par, men…an… docet, quod ubi ſchiſmatis periculum timetut, a punitione peccatorum ceſſandum eſt.Auguſt quando ſcilicet ex excommunicatione aliquorum imminet periculum ſchiſmatis: tunc enim excommunicationem ferre n…n pertinet ad veritatem juſtitiae.

The ſecond is concerning brotherly reproofe: dicendum quod correptio fraterna ordinatur ad emendationem fratris: & ideò in tantum computanda eſt inter ſpiritualia bona, in quantum hoc conſequi poteſt. Quod non contingit ſi ex correptione frater ſcandalizetur, & id…o ſi propter ſcandalum correptio dimittatur, n…n 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 ſeek…rs 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 ſpok n 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, Eph…ſ. 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 meat deſtroy not the works 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 faith, 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 tho 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 offended, 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 Schoole-men which by Gregory de Valentia is thus urged [Tom. 3. diſp. 3. q. 18. punct. 4.] Nam qui non ex ignorantiâ, aut infirmitate, ſed ex malitiâ ſcandalizatur, 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 eaſily 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 incurre 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 d…vill, 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 forementioned 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) yet have I made my ſelfe ſervant unto all, that I might gain the more. And unto the Jews I became as a Jew, that Imight 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 gain… 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 forbearance 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 erit, 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 unſpeakable, and intollerable vaſſalage would that bee?(h)(h)Quoties ſcandalum paſſivum alterius futurum eſt, ex malitia nullus debet omittere opus, quod nec eſt malum, nec h…qet ſpeciem mali propter malitiam alterius, quando opus illud utile eſt temporaliter, vel ſpiritualiter operanti, quia non poſtulat ratio, ut malitiae alterius cum damno noſtro ſuccurramus, alias quilibet malitia ſua poſſit nobis vocere, ut omitteremus opus nobis utile: malitia 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 forbeare 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 order, 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. 2dae. q. 43. art. 8. Propter eos, qui ſic ſcandala concitant, non ſunt temporalia dimittenda: quia hoc & noceret bono communi: dar tur enim malis rapiendi occaſio, & noceret ipſis rapientibus, qui retinendo aliena, in peccato remanerent. Ʋnde Greg. dicit in Moral. Quidam dum temporalia à nobis rapiunt, ſolummodo ſunt tolerandi: quidam verò aequitate ſervata prohibendi: non ſolae cura, nè noſtra ſubtrahantur, ſedne rapientes non ſuae, ſemet ipſos perdant.

But what if this imaginary appearance of evill flow 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, Doctrinae, ſo the threefold verity of life, juſtice, and doctrine be preſerved ſafe: Nam per hanc triplicem veritatem (ſaith Gregory de Valentia), intelligitur omnis rectitudo, & immunitas à peccato in actionibus humanis. p. 104Veritas namquevitae continetur in actionibus rectis, quas quis in ſeipſo exercet convenienter rectae rationi, & appetitui recto, atque ad…o verè veritate quadam practicâ: Veritas autem juſtitiae rectis actionibus quae exercentur erga alterum ſimiliter, convenienter rectae rationi, prout verè & abſque peccato oportet: veritas denique doctrinae continetur fide verâ, & minimè erroneâ: 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 exerciſeth 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.

(m)(m)Galvin. l. 3. Inſt. c. 19. Sect. 13.Calvin, telling us, regard ought to be had of charity, limits how farre, uſque ad aras, that is, ſo for our brothers ſake we offend not God: I may adde, ſo for our brothers ſake we endanger not our own ſoules. (n)(n)Scandalum quod oritur ex rebus perſe bonis, & neceſſariis non licet evitare: quia non eſt faciendum malum, ut evenia… bonum. Bonum enim eſt expetendum, q…atenus bonum eſt, non expetitur autem quatenus bonum eſt, ſi malum ſimul expetitur. Nam qui expet…t bonum, abhorret à malo…qui autem abhorret a malo, qua malum eſt, is nullo malo quodcunque ſit, non poteſt allici. Jam vero nullae ſunt res planè neceſſariae praeter eas quae ſunt in ſe bonae, atque eiuſmodi, ut niſi voluntas illas expetat, à ſuo vero, & proprio obiecto abhorret▪ it a que ut maximè tumultuetur mundus, tamen omnia, etiam extrema quaeque ſubeunda ſunt, ut fiet illibata Dei gloria. Cameron, in electiora quaedam N. Teſt. loca▪ Tom. 2. in Math 18.7.Matt 18:7To prevent ſcandall and ſin in our brethren, 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 Godlin…ſſe, 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 malae exemplum eſt, aedificans ad delictum, Bonae res neminem ſcandalizant, niſi malam mentem. Si bonum eſt modeſtia, verecundia, faſtidium gloriae, ſoli Deo captans placere; agnoſcant malum ſuum, qui de tali bono ſcandalizantur. Quod enim ſi & incontinentes dicant ſe à continentibus ſcandalizari, continentia revocanda eſt? Tertullian.

Here it will not be an unprofitable, A Digreſſion.nor much impertinent 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 tranſgreſſion of a precept, and a temporary, partiall, or occaſionall forbearance of the matter commanded by a precept.

No pre…ept whatſoever, whether of the Law of Nature, or elſe but p…ſitive, is, for eſchewing the ſcandall of any whether weake, or malitious, to be truly 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 divi… praecepti affirmativi, quod non pro ſemper obligat, debent aliquando deferri pro aliquo tempore, quando cauſarent puſillis ſcandalum, donee illi ſint melius inſtructi, ſed circumſtantiae illius ſcandali ſint mutatae, ita ut conting at praeceptum affirmativum etiam iuris quaſi naturalis, aliquando hic & nunc non obligare propter concurſum negativi praecepti de non ponendo offendiculo puſillis. Joan…es 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 cares of a foole, for he will deſpiſe the wiſdome of thy words, Prov. 23.9. Give 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. Affirmativa praecepta ſemper obligant n…n ad ſemper. Affirmative precepts do alwaies bind, but not to alwaies: ſo that 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 praeceptum naturale affirmativum, hic & nunc non obligare, propter concurſum negativi praecepti 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 commanded; 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 cheifeſt part of either is ſcandalized at the forbeareance, and onelyonly ſome few particular private perſons ſtumble at the practiſe: or elſe, thirdly, when others take occaſion by this partiall and temporary forbearance of what is commanded by affirmative precepts, to contemne the precepts themſelves, 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 Becanus 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. Schol. 3. par ca. 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 for bidding to kill: for that binds 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 Becanus anſwereth, that a naturall precept is more obligatory, than that which is poſitive, caeteris paribus, that is, if each precept, both that which is naturall, and that which is poſitive, be primarily reſerred 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 propter vitandum ſcandalum proximi, non dicimus praeceptum naturale derogari pracepto poſitivo tanquam fortiori; ſed dicimus occurſu praecepti poſitivi ceſſare quandam circumſtantiam neceſſariam, ut …blig…t 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) hic & 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 B…canus may be applyed.

But, the obligation of affirmative precepts is not univerſall ad ſemp…r, but only l…co & tempore debitis: and therefore what they enjoyne may ſometimes, in the caſe of ſcandall, be prudently omitted; but perhaps this which I ſay is all that Vaſquez and Becanus 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 eſchewing 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 Corinthians, 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 force, and unabrogated; and the ſcandall conſequent hereupon was only p…r 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 Cor. 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 morall pollution, and they had no religious uſe, and ſo did not reflect any glance of 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 wan p. 111ſay unto thee, this is offered in ſacrifice unto Idols, eat not for his ſake that ſhewed it, and for conſcience ſake, 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 hereupon be ſcandalized, that action is to be abſtained from; if any man ſay unto thee, this is offered in ſacrifice unto Idols, eat not, for his ſake 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 ſmother 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)Quando attentis etiam omnibus ci… cumſtantiis actus inordinatus unius non eſt ta lis, ut pr… babiliter putar… poſſitaſteri futurus occaſio ruinae, non eri… peccatum ſcandali, nec diſtinctum, nee non diſtinctum, ut ſentit etiam Bannes hic art 4. in fine. Nam tune nonpoteſt quis cenſeri cauſa moralis ruinae alterius. Gregor. de Valentiâ. tom. 3. q. 18. punct. 2.ſcandall probable, and not in the caſe of ſcandall meerely poſſible, and ſo much is obſerved by Calvin upon the 1 Cor. 8.13. Deinde non jubet nos Paulus divinare nunquid 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 inductive 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 relation that the Idolothytes had unto an Idoll: this is offered 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 he apply eth 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 Iewes 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 their 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 appearance of evill is ſuppoſed to be, be but indifferent, then theſe two following things muſt be pondered. Firſt, whether, or no it be annexed with a neceſſary duty, or not? Secondly, whether or no it be undetermined, 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 abſtaine from that: So to fly the ſhadow of ſin, we ſhould embrace 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 leſſe, 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 appeare 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 Cerem nies annexed to its performance. So, to avoid m…ns unjuſt cenſures, he ſhould incurre a juſt woe and curſe from God: woe be to me (ſaith the Apoſtle) if I pr…ach not the Goſpell.