Christs Commination Against Scandalizers, Chapter 4

Christs Commination Against Scandalizers · Chapter 4

p. 143CAP. 4.

Of scandalizing in speciall by abuse of Liberty in things lawfull.

THe next way of scandalizing is by abuse of our liberty in things lawfull concerning which we affirme,§. 1. A woe belongs to scandalizers by abuse of liberty in things lawfull. That a woe belongs to them that scandalize others by abuse of their liberty in things lawfull against charity. It is frequently forbidden by the Apostle, and therefore undoubtedly a woe appertaines to the doing of it. Rom. 14. 13. The Apostles precept is, Let us not judge p. 144one another any more: but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way: which precept though it bee delivered in termes appliable to scandall in generall, yet the series of the Apostles discourse shewes it was specially intended to admonish them, that they lay not a stumbling block in their brothers way in their use of meats and dayes, things indifferent, which is more plainly expressed. 1. Cor. 8. 9. Take heed least by any means this liberty [about meates] of yours, become a stumbling block to them that are weake. And Gal. 5. 13. Brethren p. 145yee have beene called unto liberty, onelyonly use not your liberty for an occasion to the flesh. But by love serve one another.

And there are many reasons of this precept,§. 2. Reasons thereof out of S. Paules Epistles. expressed in those scriptures. As, 1. it is a corruption of our good, when it becomes anothers harme. Our good will be as no good to us, when it is thus perverted. Plus aloes quam mellis habet. As wine mixed with gall and wormewood; so is the use of a Christians liberty in things lawfull tending to the ruine of his brother. Wherefore the Apostle warnes us that our good be not thereby evill spoken of. p. 146Rom. 14. 16. All things indeed are pure, but it is evill to him that eateth with offence. v. 20. 2. It is a depraving of our knowledge of our liberty. Our knowledge of our liberty should serve us to direct our selves in our way: but not be made an ignis fatuus to leade others out of the way. But rather as a Mercury, or hand to direct them in it, as a candle to enlighten us how to remove stones and stumbling blocks out of the way of Gods people, that the weake be not cast downe by them. We know saith the Apostle, 1. Cor. 8. 1. that we all have knowledge, yet we are to take heed that p. 147through our knowledge our weake brother perish not for whom Christ died. v. 11. 3. it is an unreasonable, and unequall thing, and so against justice, that the priviledge of one should be the undoing of another, that the benefit of one should become the detriment of another, that one Christians liberty should be enjoyed so as to harme others. Our liberty is not res tanti, a thing of that value, that it should at all times bee used even to the ruine of our brother. The pleasing of our own wills should not bee so accounted of, as to have them, what ever mischief ensue to our brother. 'Tis p. 148true if the use of our liberty did make us accepted with God, then it were equall wee should please him, though we displease all men. But the kingdome of God is not meat and drink: but righteousnesse and peace and joy in the holy Ghost. Rom. 14. 17. Meat commendeth us not to God: for neither if we eat are we the better, neither if we eat not are we the worse. 1. Cor. 8. 8. And the like may bee said of other indifferent things, wherefore the good of enjoying our liberty is not such as may countervaile the evill of scandalizing our brother. Iustice in the Embleme waighes with even p. 149skales: So should we in the use of our liberty, not account our liberty so waighty, as that our brothers good be accounted light. 4. To abuse our liberty to the scandalizing of another, is against the charity wee owe to him. If thy brother bee grieved with thy meat: now walkest thou not charitably, saith the Apostle Rom. 14. 15. The property of true charity is foreign. 1. Cor. 13. 4. To be kind and beneficiall to others, not to bee hurtfull, and unkind: It seekes not her owne. v. 5. When it may wrong another. He then that shall be so settled on this resolution, as that hee will not abate p. 150an inch of his conveniency for the preventing of a mischiefe, or at least a vexation to his brother shewes that he loves himselfe much, his brother litle or nothing at all. 5. And as this offensive use of our liberty discovers want of charity, so it doth also want of mercy. For it is a kind of spirituall slaying or wounding of our brother. The Apostle 1. Cor. 8. 11. 12. saith that by such offences the scandalizers doe foreign, beate and wound the weak conscience of their brother, as a man that doth kill another with a destructive weapon, and that consequently the offended p. 151person foreign, perisheth, that is quantum per ipsum stat, as much as pertaines to him. And to the like purpose disswading from using our liberty in meates with offence hee forbids it in this phrase, foreign. Rom. 14. 15. Destroy not him with thy meat, and againe, v. 20. foreign. For meat destroy not, or dissolve not the work of God, that is the soule of thy brother. As if scandalizing were a destroying or murther, such as a soule is capable of. For what is the murther of the soule but grieving it, perverting it, causing it to sin, to feele Gods p. 152anger? This is that which the scripture calleth Death, as being indeed the onelyonly death of an immortall spirit, so that to cause this by using of our liberty is against the mercy wee are to shew to our brothers soule, which is also aggravated in that it is a destroying of Gods worke, that is, the soule, which is divinae particula aurae, that particle as it were of Gods breath. Gen. 2. 7. That image of the invisible God, farre surpassing in worth the whole masse of corporeall beings, and therefore the destruction of it much exceeding the destruction of the body. 6. Adde hereunto, p. 153that this scandalizing must needes hinder the peace, the sweet peace that should bee betweene Christians that are members of the same body. For whereas they should follow after the things that make for peace. Rom. 14. 19. This course is opposite thereto. Peace is to be followed by yielding somewhat to other mens desires, by being indulgent to their weakenesse, by relaxation of that rigour we may stand upon. But in this way of scandalizing another by the use of our liberty there's no yielding to the desires of others, no indulgence to their weaknesse, no remission p. 154of rigour, yea besides it causeth a jealousy in the offended person of his enmity towards him, who would doe that which hee is so much offended with. Which apprehension will assuredly cause him to look obliquo oculo, awry on him, that offends, and instead of imbracing him, flye off farther from him. 7. And indeed whether there bee enmity or evill will or no in the scandalizer, surely there is some pride, and contempt of his brother in this sin. For the Apostle when hee speakes of the fountaine of this evill, derives it from the swelling of knowledge, that his p. 155knowledge puffeth him up. 1. Cor. 8. 1. And againe when he forbids the cause of scandalizing in the use of things indifferent hee chargeth thus, foreign. Let him not despise or set at nought his brother. Intimating that if he were not puffed up, with his knowledge, nor set at nought his brother, but esteemed him as hee should, hee would prize him above his owne conveniences, and remit his use of them for his sake. Now pride whereby a man despiseth another as it is a great evill in it selfe, so is it the greater in that by it commeth contention. Prov. 13. 10. 8. Furthermore the p. 156obligation of christians bindes them to the utmost of their power to further the kingdome of God in men; his glory, and their salvation. The mercy we have our selves received should move us to endeavour to make others partakers of the same, we being called should call others, as Philip having found the Messiah invites Nathaniel to come to him Iohn 1. 45. Peter being converted was bound to strengthen his brethren. Luke. 22. 32. Wherefore for such a one not onelyonly not to strengthen, but even for unnecessary things, in which the kingdome of God consists not, to weaken p. 157them is very contrary to to the heavenly calling wherewith we are called, to the unspeakable grace we have received: doubtlesse the Apostles rule is most equall for such, That whether they eat or drink, or whatsoever they doe, they doe all to the glory of God, giving none offence neither to the Iewes, nor the Gentiles, nor to the Church of God; But as he himselfe did, who pleased all men in all things, not seeking his owne profit, but the profit of many that they may be saved. 1. Cor. 10. 3. 32. 33. 9. VntoUnto which the example of our Lord Christ should yet more forcibly urge us, as the p. 158same Apostle presseth it. Rom. 15. 1. 2. 3. We that are strong ought to beare with the infirmities of the weak, and not to please our selves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himselfe, but as it is written, The reproaches of them, that reproached thee, fell on me. How much doe they degenerate from Christs example, whom they ought to follow, who are unwilling to suspend the use of their liberty for their pleasure, whereas the Lord Christ laid aside his glory, emptied himselfe, and became of no reputation for their sake. 10. Finally p. 159what is scandalizing our brethren for our liberties sake, but a forgetting what love Christ vouchsafed them and us in that hee dyed for them and us? Christ dyed for them that hee might save them, wee let them perish for our pleasure. Such practise is doubtlesse not onelyonly a sin against the brethren, but against Christ much more. 1. Cor. 8. 12. All these reasons put together declare how great a sin this kind of scandal is, and therefore, how justly a woe belongs to it. And so much the greater a woe is awarded to such scandalizers as it is committed with, and so much p. 160the greater pride, wilfulnes, or wantones: when it is done data opera, of set purpose, or with evident foresight of the grievance & harme ensuing thereby to their brother. For these things make it the more voluntary, and therefore the more sinfull.

But then it is a very hard and knotty point in many cases to know when a christian doeth thus abuse his liberty in things indifferent,§. 3. The difficulty of this point, and quaeres propounded to cleare it. when not: it being a hard thing to understand, when men are weak, when wilfull: a hard thing to determin what to doe when the harme of another by our use of our liberty is only suspected or feared it p. 161may be, but on the other side probably may not be: what is to be done when it is likely that there may be scandall either way in using or not using our liberty; what regard is to be had to our brethren in case the Magistrate interposeth his authority. From these and sundry more such difficulties arise many doubts to the disquiet of tender consciences, and sinfull presumptions in some, superstitious feares in others, which beget no small evill, which points neverthelesse I finde handled ex professo by few: onelyonly incidentally to other arguments here and there p. 162writers cleare some of the doubts belonging to this argument: wherefore I have conceived it may be of good use to endeavour the clearing of such difficulties incident to this argument as I have either by reading, meditation or conference met with, not discouraged by the conscience of mine owne insufficience, but trusting in gods assistance, & with all assureing my selfe that among readers there will bee some, that conceive esse aliquid prodire tenus. And that the order I use may appeare, 1. I shall briefly say somewhat of things lawful and indifferent, and our liberty p. 163in their use. 2. Of the waies whereby a christians conscience may be restrained from using this liberty. 3. because the fourteenth chapter of the Epistle of S. Paul to the Romans, and the eighth, ninth, and tenth, of the first Epistle to the Corinthians, are the seat of this argument, I shall deliver as rightly as I can a summe or the Apostles resolutions concerning this point in those chapters. 4. Out of these things premised, and such other passages of holy scripture and reasons as I finde pertinent thereto, I shall endeavour to resolve sundry questions or cases of this p. 164matter needfull to bee cleared: yet not magisterially obtruding these resolutions on others, but submitting them to examination, as remembring that the spirits of the Prophets are subject to the Prophets. 1. Cor. 14. 32.

In answering the first of these points,§. 4. Answere of the first quaere what are things lawfull & indifferent, and what is our liberty in their use. wee are to take notice that there are some things lawful, which are in themselves duties, and commanded by God to be done, which yet are to bee omitted at sometimes, for the avoyding of scandall. As for instance, reproving of our neighbour is a duty enjoyned by God, yet to bee omitted at some times, when p. 165the person to be reproved would bee likely rather hardened, then amended by reproofe. In like manner may it bee said also of excommunication, when there is danger of schisme; of punishing malefactors, when the issue would bee the overthrow of the common wealth. Pro vitando scandalo cessat rigor dissiplinae, is an old rule and a good one, To avoyde scandall the rigour of discipline ceaseth. This truth is grounded 1. On that rule, which is among Divines received, that praecepta negativa obligant semper, & ad semper, they alwaies binde and to alwaies, that is, what is forbidden p. 166by God may at no time bee done: no man may sinne to avoyde scandall; Their damnation is just, saith the Apostle, Rom. 3. 8. that say, Let us doe evill that good may come. But on the other side affirmative precepts obligant semper, sed non ad semper, They alwayes bind, but not to alwaies, that is though they stand in force alwaies, yet not so as to tye us to doe the things required at all times. As for instance though Gods command alwaies bindes a christian to pray, to give almes &c. yet not to doe these alwaies: but when the glory of God, and the good of our brethren require p. 167it. The knowledge of which time is partly to bee taken from rules and examples in holy scripture, partly from godly prudence and reason, which every man should have as a light to guide him in discerning the circumstances, which make such actions necessary. 2. On this consideration, that those actions of reproofe, punishing vice, and the like to them are commanded principally to this end, that they may doe good to men for the curing of their evills, the furthering of vertue in them. Wherefore when prudence shewes that such actions would bee either p. 168fruitles in respect of their end, or contrariwise harmfull, they are to bee forborne: in this case there is Libertas non faciendi, a liberty not to doe them, or rather hee ought not to doe them. Concerning this sort of things lawfull, wherein our liberty is to bee restrained to avoyde scandall, there needs not much more to be said, but that when according to true prudence they appeare to bee necessary for Gods glory, our owne salvation, or our brethrens good, then they are to bee done without regard of scandall consequent; if to the contrary to bee omitted. Few scruples there p. 169are in men about these things, and such as bee, may find some satisfaction from the resolutions of the Cases concerning things indifferent. The second sort of things in w^ch we may abuse our liberty to the scandall of our brethren are things indifferēt. Now by things indifferent I understand not according to the vulgar acception of actions indifferent, such actions as are neither much praise worthy, nor much to be reproved; because there is no speciall matter of goodnesse or hurt in them; as for a man to eat when he is hungry, to drinke when he is thirsty, to keepe due houres p. 170for meales, or on the contrary to omit these: which though they may bee in common acception called indifferent, yet according to exact speaking they are not indifferent, but either right or sinfull as they are clothed with circumstances. But by things indifferent I mean such actions as in their nature, in se, of themselvs, are neither right nor sinfull, neither commanded nor forbidden, as to eat or not to eat such meats, to eat sweet meats or sowre, to goe or not to goe on foot, to goe on foot or to ride, to weare such cloathes or not to wear them, to wear linnen or woollen, to expresse p. 171our mind by word of mouth or writing, to write on paper or parchment, to speake in Latin or English. In which, and a thousand such like, a christian hath both the liberty which is called Libertas contradictionis, liberty in contradictories, to doe or not to doe, as to eat egges, or not to eat them, to weare a cloake, or not to weare one; and also the liberty which is called libert as contrarietatis, liberty in contraries, as in eating sweet or bitter food,; in wearing white or black In which there is a greater liberty than there is about duties. For though wee are not bound to doe all p. 172duties at all times, yet wee may not at any time doe the contrary: as, though wee are not at all times bound to reprove, yet at no time to flatter. But in things indifferent there is Libertas ad utrumlibet, liberty in either of which we like, to doe this or not to doe it, to doe this, or the contrary to it. That there are actions of men that are in se, of themselves abstracted from particularizing circumstances in their nature indifferent as hath bin said, I take it as a certaine truth, grounded on the speech of the Apostle. 1. Cor. 8. 8. Neither if wee eat are wee the better, neither if we eat not are we the p. 173worse; like unto which are those Rom. 14. 5. 6. 14. 20. and on plaine reason. For the contrary assertion must needes suppose that Gods lawes doe command or forbid every action in speciall, which is not so, as may appeare by induction, in the particulars before mentioned, and thousands of the like; I have read of some that have gone about to maintaine, that there is nothing indifferent: but this opinion either hath beene retracted by the author, or conceived so absurd that it hath had either none or very few followers. In the manner that I have declared I take it as certain, p. 174That there are indifferent things. It is granted that all humane actions in individuo, in the particular or singular, that flowe from deliberate reason are either morally good, or evill, as agreeing to, or disgreeing from Gods law. I said signantèr to bee marked, that flow from deliberate reason, to exclude such particular actions of men as being naturall actions from naturall instinct, or force of imagination, are not of morall consideration; such as are the handling of the beard, rubbing the nose, shaking the legge when a man thinks not of them, talking or walking in sleepe. p. 175These as not comming from reason, nor having any end are accounted not as rationall actions, but as animal only, though they be done by men, and therfore neither good nor bad. But for all singular actions which are not of morall consideration, that come under a law, being clothed with circumstances specificating and singularizing them, as they come from reason, as Aquin. 2^a. 2ae. q. 18. art. 9. or as Paraeus in Rom. 14. dub. 10. ratione principij, hoc est ratione electionis & intentionis quâ fiunt, in regard of their principle, that is the election and intention by which they are done, are p. 176either good or bad, agreeing or disagreeing from Gods law. Thus every act of eating, or wearing apparrell, or going a journey with this or that intent, in this or that manner, is either good or bad, right or sinfull. But then it is as certaine that many actions of men in the generall, or in specie, in the kind of them considered without restraint of particularizing circumstances afore they are in actu exercito, that is, actually done are indifferent, as I have declared. And it is further to bee observed, that in these indifferent or middle things, as they are called, the christian Church hath p. 177greater liberty then the Iewish Synagogue. For many things were not indifferent to them, which are indifferent to us: It was not indifferent to them to eat swines flesh or not, to weare a garment of linsey-woolsey or not, with many more. But it is to us indifferent to eate swines flesh or not, to wear a garment of linseywoolsey or not. The ordinances whereby the Iews were restrained in their liberty, were a yoake which they were not able to beare. Acts. 15. 10. But it is removed from our necks by Christs death, who hath abolished the law of Commandements contained in p. 178ordinances Ephes. 2. 15. And in this liberty wee are commanded to stand fast that wee bee not intangled again with the yoak of bondage. Gal. 5. 1. A liberty then we have in things indifferent, & to renege and deny, it is to put on our neckes that yoake that Christ hath freed us from.

Neverthelesse though God hath not made these indifferent things intrinsecally, §. 5. What waies our liberty in things indifferent may be restrained.or in their own nature good or evill, yet extrinsecally they may be made good or evill: and that sundry wayes. 1. By the command or prohibiting of the Magistrate. For though the Magistrates authority cannot p. 179make, (for examples sake) the eating of flesh, or the wearing of a weapon unlawfull to me, as a thing prohibited by God, and thereby intrinsecally evill: yet if hee forbid them, who is the lawfull governour, and hath power to make lawes, or ordinances, it is sin against God to doe these things: because he contemnes the law of the Magistrate, against the common good, which is the ground of it, and the authority, concerning which God hath commanded. Rom. 13. 1. Let every soule be subject to the higher powers: For there is no power but of God: the powers that be, are ordained p. 180of God. Whosoever therfore resisteth the power resisteth the ordināce of God: & they that resist shall receive to themselves damnatiō. The same is to be conceived of the commands of Ecclesiasticall governors according to their authority, of naturall parents, of tutors, teachers & Masters according to the flesh, to the which God hath commanded us to be subject. Ephes. 6. And elsewhere. Whence it was that the Rechabites would drinke no wine because of Ionadab the sonne of Rechab his command not to drinke wine. Ierem. 35. 6. For though by such mandates they cannot take away our originall liberty, yet they p. 181can restraine the use: the liberty we have in things indifferent being the proper matter for the Magistrate or Governour to shew his authority of making lawes in. 2. By a vow whereby a man bindes himselfe to doe or not to doe, to use or not to use his liberty in such or such an indifferent thing. For by vowes and promissory oathes, a man may make that necessary or sinfull to himselfe, which neither is intrinsecally good nor evil, necessary nor sinful nor would be to him such, but for the vow he made: because God hath enjoyned Deuter. 23. 21. When thou shalt vow a vow unto the p. 182Lord thy God: thou shalt not slack to pay it, for the Lord thy God wil surely require it of thee, & it would be sinne in thee. But if thou shalt forbeare to vow, it shall be no sinne in thee. And Psal. 15. 4. it is made a requisite condition of him that shall dwell in Gods Tabernacle, that though hee sweare to his owne hurt, he change not. 3. Likewise a man may by his owne opiniō make that extrinsecally evill which is not so intrinsecally. For though a mans opinion cannot make that to bee duty which is not so: yet it may make that to be sin which otherwise would not bee so, according to the Apostles p. 283resolution. Rom. 14. 14. To him that esteemeth any thing to be uncleane, to him it is uncleane. ver. 23. And hee that doubteth is damned if he eat: because he eateth not of faith: For whatsoever is not of faith is sinne. 4. The good or evill of our neighbour binds us to use or not to use our liberty, as it may further their good, or be a scandall to them. For though wee are called to liberty, yet wee may not use our liberty as an occasion to the flesh, but by love serve one another. Gal. 5. 13. Now it is to be observed that which is intrinsecally good by vertue of Gods command, is intrinsecally p. 184good to all, to whom that command is given (who are the whole world) and that which is intrinsecally evil, is evil to all to whom Gods Commandement forbids it, (who are the whole world) and therefore it is sin to any to doe that which hee forbids, as to lye, blaspheam &c. But that which is extrinsecally good, is not good to all, but only to those to whom the obligation reacheth, and for the time it lasteth; nor that which is extrinsecally evill as being contrary to the governours commandement or to the restrained parties vow, or the verdict of his owne conscience, or being p. 185scandalous and hurtfull to his neighbour, is extrinsecally evill to all, but only those who are under that government, that vow, that opinion, to whom it happens that their use of their liberty may become the harme of their neighbour. That which is evil for a subject of the King of England to doe, may not bee evill to the subject of the King of Spaine, who hath made no such law as the King of England: And that vow that binds him that made it, bindes not another which hath made no such vow; and that opinion which one man hath, and that harme of our brother p. 186which restraines one man from the use of his liberty, restraines not another, whose action would cause no such harme: in whose mind is no such opinion.

Having premised these things I am next to enquire into the Apostles resolutions delivered,§ 6. The summary of the Apostles resolutions about scandall in the use of things indifferent delivered. Rom. 14.Rom 14 Rom. 14. 1. Cor. 8. 9. 10. chapters concerning the forbearing of the use of our liberty in case of scandall, which was then in agitation, and determined by the Apostle in those chapters. Which that wee may the better understand, we are to take notice, that, as appeares by S. Lukes history of the Acts of the Apostles, and likewise by p. 187other histories of Iosephus, Suetonius, Tacitus, and others, the nation of the Iewes was, in those dayes wherein S. Paul wrote his Epistle to the Romans, dispersed over many countries of the world, in Asia, AEgypt, Greece, Italy: and particularly that many of that nation dwelt in Rome. In which citty at that time, the great city, which had dominion over a great part of the earth, the Iewes retained the religion and rites of their nation prescribed by Moses, and were for their Sabbaths, Circumcision, abstaining from swines flesh, and such like rites derided by p. 188the Satyrists of those times famous at Rome, Horace, Iuvenall, Persius and the rest. Now of these Iewes at Rome it pleased God to convert some to the Christian faith, as well as some of the Gentiles. Wee are likewise to remember that while the Ceremoniall law of Moses was in force, the Iewes conceived themselves as strictly bounde to the observances of meates and dayes, and other ordinances of Moses, as of the decalogue, unlesse in such cases as wherein the observing of them was against a morall duty. For then that of the Prophet took place, I will have p. 189mercy and not sacrifice, as our Saviour determines Mat. 12. 7. Whereupon the godly Iewes made conscience of obedience to the ceremoniall lawes, as to other morall precepts. When in a vision all manner of foure footed beasts of the earth, & wild beasts, and creeping things and foules of the aire were presented to Peter to kill and eate, he replyed, not so Lord, for I have never eatē any thing that is common or unclean Acts. 10. 14. Hence they thought thēselves bound rather to suffer any torment, than to eat so much as a bit of swines flesh, as appears in the example p. 190of Eleazar, and the mother and her seaven sons, in the historie of the Maccabees. 2. Maccab. ch. 6. & 7. wherefore when the Gospell began to bee preached, and the ceremonies of Moses his law to bee disclaimed, and neglected, much contention arose betweene the Christians that were of the Circumcision, and those of the Gentiles, concerning the necessity of observing Moses law: in so much that it was thought necessary to call a counsell of the Apostles and Elders at Hierusalem to decide this difference. Acts. 15. So that although by Christs death the necessity p. 191of observing them was taken away: and the Gospell being promulgated, their observation became dangerous, as we read Gal. 5. yet such esteem had the ceremonies of the law gotten, partly by their originall institution, and partly tractu temporis, by a long tract of time in which they had stood in force, that many Christians not sufficiently instructed in their liberty feared to neglect or break them after their initiation into Christianity: as on the other side those that were well instructed in their liberty did neglect them securely, they made no scruple of eating meates, of p. 192neglecting new moones, and the like Festivalls. And thus was it among the Romans when S. Paul wrot this Epistle to them. There were some that would not eat meats prohibited by Moses law, but rather eat hearbes; nor would they omit the observation of dayes, as not knowing their liberty therein, so that if it happened they did eat such meats, or neglect such dayes it was with doubting and regrete of conscience. These the Apostle calleth weake brethren, weake in the faith. Others there were among the Romans, who made no question of eating any sort of p. 193meats, nor regarded dayes as knowing they had lawfull liberty therein. And these are called strong in the faith by the Apostle: Now if this diversity had been onelyonly in practise, or opinion, it had been somewhat tollerable. But the difference in opinion, and deformity in practise bred among them (as usually it doth) discord and division. For whereas Christian charity and holy wisdome should have prevented all quarrell between them, all harming each other, contrariwise it so fell out that the strong despised the weak as more scrupulous then needed, and the weak with an aggrieved p. 194mind judged the strong as licentious, and unholy; and whereas sometimes the weake by the example of the strong might bee induced to doe that W^ch, though lawfull, they doubted whether it were so or not, their consciences were thereby wounded. To ease the Christians of this grievance the Apostle as an equall arbitrator thus decides the controversy. In this case, the strong should take to them the weake in faith, shewing kindnesse & love to them, but not imprudently intangle them with disputes which bred more doubts in them, while they sought to cure p. 195their errour about meats and dayes: that they should not despise or sleight them for their weaknesse, but shew them all respect as believers: that they should enjoy their knowledge to themselves, but not use their liberty to the grievance of their brethrē: that they should not so looke to their own much content in the use of their priviledge as to damnifie their brethren, and to wound their conscience. On the other side the Apostle admonisheth the weake, that they neither censure nor judge their brethren, in the use of their liberty, nor yet venture upon the use of their lawfull p. 196liberty, with doubting consciences, but bee sure that they bee well resoved in their judgements afore they enter on the practise.

Concerning the other Scripture in which the Apostle sets downe his resolutions in point of scandals the case was thus,§ 7. And 1. Cor. 8. 9. 10. chapters.1 Cor 8:91 Cor 8:10 Corinth was an eminent beautifull citty called by Tully lumen Graeciae, the eye of Greece, but a Pagan citty. In which the people were wont to worship Idols of Iupiter, Mars, Minerva &c. to these they built Temples, and offered sacrifices of oxen and other beasts, as wee read they would have done at p. 197Lystra. Acts. 14. 13. Of these oxen and other sacrifices some part of the flesh the Priests of the Idols had for their share: some part was eaten by the people that offered, at the Feasts called Lectisterma in the Idols Temple, some part was perhaps sold in the shambles, and bought by any that would, and eaten in private houses. Concerning Idolothytes or things sacrificed to Idols: it was the sin of the Israelites in Shittim, Numb. 25. 2. Psal. 106. 28. That they did eat the sacrifices of the dead. And Revel. 2. 14. in the Epistle to the Church of Pergamus the angell of p. 198that Church is accused that there were some that held the doctrine of Balaam to eat things sacrificed to Idols, and in the Apostles decree it was given in charge to christians. Acts. 15. 29. foreign. To abstaine from things sacrificed to Idols, called v: 20. foreign, the pollutions of Idols. Now it pleased God to gather to himselfe in Corinth much people by the ministery of S. Paul, Acts. 18. 10. although in that, as in other citties where christians were a part remained infidels. The converted christians were for the most part of the meaner sort of people, p. 199as the Apostle tells them, 1. Cor. 1. 26. yee see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. In this calling it happened that sometime the wife was converted to the christian faith, the husband remaining in unbeliefe; sometime the husband converted, the wife unconverted, sometime the servant converted, and not the Master, the child and not the Father, this man a christian, his next neighbour a Pagan, as appears by the Apostles suppositions. 1. Cor. 7. 13. &c. Insomuch that christians were mingled with p. 200Pagans, as in some countries, Turks and Christians, Iewes & Christians, or as in England Protestants & Papists, excepting that the Pagans were the greater number, & more potent party. This vicinity, and these relations caused a necessity of civill converse betweene them: For otherwise the christians must needes goe out of the world. 1. Cor. 5. 10. These things likewise occasioned the Pagans sometimes to invite the christians to goe with them to their Feasts at the Idols Temple: sometimes to their owne tables. The meat that was dressed at their Feasts and other p. 201meales sometimes happened to be such meat as had beene offered before in sacrifice to the Idoll, either bought in the shambles, or sent by a neighbour as a gift. The christians were of divers sorts, some that had knowledge 1. Cor. 8. 10. some that had not the same measure of knowledge, but were weak, had weak consciences v. 7. 9. The case standing thus, the doubt was how the christians in the citty of Corinth were to carry themselves upon these occasions. The resolution of the Apostle is this. That they might by no meanes eat Idolothytes or things sacrificed to Idols, foreign p. 202in the Idols temple. For that is to partake of the table of Devils. 1. Cor. 10. 21. an Idoll service, and likewise a scandall to a weake brother to embolden him to eat those things which are offered to Idols. 1. Cor. 8. 10. And so this scandalizing is by evill example, in a thing manifestly evill. But if christians were invited to a private house by an unbeleever, they might goe, and eat the meat that had been offered to Idols, either wittingly, or unwittingly, or if the meat offered to the Idoll were to bee sold in the shambles they might buy it, dresse it, eat it asking no question for p. 203conscience sake. For the earth being the Lords, and the fulnesse thereof, the flesh by the offering to the Idoll could not bee so alienated from him, but that Gods people might eat it as Gods creature given them for foode. Neverthelesse if any were present, that being weake in knowledge should think it unlawfull to eat such meat, and by saying, This is offered in sacrifice to Idols, should intimate to thee his opinion of unlawfullnesse to eat it, and his griefe to see thee partake of it, in this case the christian were to forbeare eating to avoyde offence, which might bee p. 204taken by his brother, being grieved, or else by his example in eating that meat which hee knew to be offered to an Idol, emboldened to thinke that in some sort he might communicate with an Idolater in Idol-service, that there is no unreconcileable difference betweene Paganisme and Christianity. Which might easily happen to a weak christian not fully instructed in the truth of his christian liberty,§. 8. Que. 1. Who are to avoyde scandalizing by abuse of liberty in things indifferent. how farre it extendeth, and where it endeth.

In this briefe manner I have as rightly and clearly as I could, gathered the matters of those chapters: from whence wee may p. 205draw sundry things usefull for the resolving of questions incident to this point, to which I now hasten; where first it may be asked, who are bound to avoyde scandalizing of others by their use of their liberty in things lawfull? Answ. Whereto the answere is: All christians as christians: for this is a fruit of christian charity which all are bound to have. They that are called to liberty are not to use their liberty for an occasion to the flesh, but by love to serve one another. Gal. 5. 13. The same God that hath by his letters patents given his people so ample a priviledge, as leave to p. 206use all indifferent things, hath thought good neverthelesse to limit it by the law of charity.

A second question may be,§. 9. Que. 2. Scandalizing of whom by such abuse is to be avoyded. whether a christian be bound to avoyde scandalizing of evill, or unbelieving persons by the use of this liberty? Answ. whereto I answer: That although the Apostle in the places Rom. 14. and 1 Cor. 8. which I called the seat of this argument, speak only of not scandalizing our weake brother by the use of our liberty, that being sufficient for the present occasion: yet in the conclusion of his dispute. 1. Cor. 10. 32. Hee chargeth christians to give p. 207none offence neither to the Iewes, nor to the Gentiles, nor to the Church of God, but as he himselfe did, who pleased all men in all things, not seeking his owne profit, but the profit of many that they might bee saved. Which rule of S. Paul is conformable to the practise of our Lord Christ who payd tribute money to the Collectors who were neither themselves, nor their masters any of Christs Disciples, but evill persons, and that for this end least he should offend them. Mat. 17. 27. And if the scripture require (as it doth 1. Pet. 3. 1. and that of women) good conversation that p. 208those who obey not the word may without the word bee wonne by good conversation, undoubtedly for the same reason it requires we should not scandalize them by abuse of our liberty, least they bee farther off, from being wonn, There is a kind of charity or love due to them, and consequently some care of not offending them. There's not due the same tendernesse of offending an unbeliever or evill person as of a christian brother; but as there is due to a christian brother a more affectionate love, so likewise a more tender regard of not scandalizing him. Servants are to bee carefull p. 209of not hurting their Masters cattle, but most carefull of their children: so ought christians to bee carefull of not offending evill men, who are Gods creatures, but most carefull not to offend the godly, who are his children. Yet that the resolution of this question may be more full, I conceive, that unbelievers or evill persons are differently considerable in this matter of not scandalizing them, according to the diversity of their estrangednesse from the true faith, or obedience. For, 1. there are some who though they yet professe not the truth, nor shew themselves to p. 210be regenerate, have yet some beginnings of affection to the truth we professe, and the obedience we practise: that are lesse vitious, more inclinable to hearken to the truth then some others that begin to perceive some part of the truth. As our Saviour said of the Scribe that answered him discreetly, telling him, that to love the Lord with all the heart, and with all the understanding, and with all the soule, and with all the strength, and to love our neighbour as our selves is more then all whole burnt offerings and sacrifices (whereby hee shewed that he had not the dreggs of Pharisaisme in him, p. 211which was to conceive themselves righteous by observing the outward ceremonies, and duties of the law) that hee was not farre from the kingdome of God: Mark. 12. 34. Now of such we are to bee tender that we scandalize not them by intempestive use of our liberty. If a Nicodemus among the Pharisees be but a listner to his doctrine, our Saviour thinks good not to reject him, but to draw him on further: if a Papist yet remaining in the Roman Church begin to mislike the Idolatry of that church, their magnifying their owne merits &c. and yet out of a reverend esteem though p. 212erroneous of the Church of Romes orders mislikes the eating of flesh on a friday, Charity should make me rather forbeare in such a ones presence to eat flesh at such a time then to give occasion to such a one to count our religion licentious, and thereby estrange him the further from the truth. For sith a principall end of not offending our brother by the abuse of our liberty, is that wee may seeke his profit, that he may bee saved, if in true judgement, or our opinion, the not scandalizing him would tend to that end, we ought to forbeare out liberty, that wee may not offend p. 213him. It being a sure rule, Finis dat mediis ordinem, mensuram, & amabilitatem. The end gives order, measure, and desireablenesse to the meanes thereto tending. 2. Some unbelieving, evill, or unregenerate persons are further off from the kingdome of God being plaine, and professed adversaries to the way of truth, and righteousnesse, but yet not out of wilfull malice, but blinde zeale. As the Iewes of whom the Apostle speaks, that they had a zeale of God, though not according to knowledge. Rom. 10. 2. Now the scandalizing of such men is not so much to bee regarded as of the p. 214former: because there is lesse likelyhood that our forbearing our liberty should alter their judgements, or practise, yet for as much as according to the nature of vehement persons out of ignorance though they bee impetuously carried in that they doe, yet if they discover their errour they are as soone turned: therefore it is probable that some yielding to them may win upon their affections, and make way for such insinuation as may give opportunity to discover to them the truth, we ought so far to abstain from our liberty as not to confirm them in hard conceits of p. 215the truth, and so farre to please them in the use of our lawfull liberty, as may serve to make way for the recovering of them out of errour. As for example sake: If wee should meet with a zealous Papist that never understood the truth of our profession: but is an adversary to it upon misinformation of his Priest, his parents, acquaintance, as that our religion is meere novellisme, carnall, licentious &c. We ought so farre to abstaine from our lawfull liberty, or to please him in a thing lawfull which he affects, as in our apprehension we conceive may make way to p. 216our reducing him into the right way. And this I find agreable to the Apostles resolution. 1. Cor. 9. 19. 20. 21. 22. Though I bee free from all men, yet have I made my selfe servant unto all, that I might gaine the more. And unto the Iewes I became as a Iew, that I might gain the Iewes; to them that are under the the law as under the law, that I might gaine them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gaine them that are without law: To the weak became I as weak, that I might gain the weak. p. 217I am made all things to all men, that I might by all means save some. Lively exemplifications of which professions were his practise of taking a vow on him related Act. 21. of his forbearing his power, 1. Cor. 9. 18. 1. Thess. 2. 6. 9. wherein he did not shew hypocriticall policy, like those that Proteus-like can transform themselves into any shape for evill purposes: but serpentine wisdome joyned with dove-like innocency, commended by our Saviour Mat. 10. 16. the end being not his own advantage but the salvation of others. 3. Some are adversaries to the truth out of malice, being setled p. 218therein, by love of unrighteousnesse, and hatred of righteousnesse. The converting of these being in a sort desperate, the scandalizing of them by the use of our liberty is not to bee regarded. Our Saviours example Mat. 15. 14. is a sufficient rule to direct us in this case. When the Pharisees were offended because of his doctrine, that that which goeth into the mouth defiles not a man, our Saviour bids let them alone; sith they are wilfull, and incurable, Let them fall into the ditch. Tis true wee are bound by Gods law not willingly to provoke any to anger, much p. 219lesse to provoke any greater sinne in him: but rather to avoyde such things as may cause these evills. But when we meet with such enemies as being wholly possessed by Satan, are setled in their enmity against us, and the truth we professe: wee then are to be carelesse of offending them by enjoying our conveniency, as knowing that our restraint may be uncomfortable to us and unprofitable to them.§. 10. Que. 3. Whether strong ones are obnoxious to such scandall.

A third question may be: whether strong ones may bee scandalized by the use of Christian liberty? Aquin. 2^a, 2ae, q. 43. art. 5. propoundes this question, whether passive p. 220scandall may befall the perfect, and hee denies it, alleaging a sayng of S. Hierome, majores scandala non patiuntur: Those that are stronger suffer not scādals. But I conceive ther's need of a fuller answer. That the strongest may bee tempted by scandall is no question. Our Saviour was tempted by a scandalous advice of Peter to forsake the worke which he had received from his Father, and for which he came into the world. That men of great strength for knowledge, and godlines, may bee overcome by scandall, the falls of David, Solomon, and others shew. The best strength of p. 221a Christian is but weakenesse without a continued supply of strength from above. But concerning a scandall from the use of Christian liberty it may either arise from an evill will, jealousie, prejudice, whereby the mind prepossessed is offended with that w^ch another doth: or else it may arise from ignorance of the lawfulnes of such liberty. Scandall proceeding from the former motives may bee in them that are strong in knowledge, or in the faith. Evill will or evill prejudice may cause such a one to misinterpret another mans action, and to take offence thereat. But this p. 222offence comes à malo ingenio, from an ill mind in him, wanting charity and wisdome, & therefore he is in true estimation the scandalizer of himselfe. As for scandall of the latter sort from ignorance the strong are not liable to it. For if a man bestrong he is sufficiently instructed in the truth of our liberty, and therefore mistakes it not, nor excepts against it.

A fourth question may be:§ 11. Que. 4. Who are to be accounted weake ones nec to be thus scandalized? who are to be accounted weak brethren whom we may not scandalize by the use of our Christian liberty? I answer: In the Apostles reasonings in the chapters before abridged, those are reputed p. 223weake brethren who either because of their late conversion had not time to learn the doctrine of christian liberty, or otherwise for want of right information knew it not. It is the speech of D^r Ames l. 5. de consci. c. 11. §. 14. pusilli habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram: They are to be accounted little or weakones, who are not sufficiently instructed about our liberty. And for this hee cites 1. Cor. 8. 7. And indeed in that place the Apostle opposeth the strong to them that have not knowledge. Whence it followes that those that p. 224have been taught the doctrine of Christian liberty, and yet are offended are not the weake ones of whom the Apostle speaks. For if after instruction they still stumble it hath more of wilfulnes in it thē of weaknesse, if they may be said to be weak, yet not meerly weak, because their ignorance is either from negligence, or aversnesse of minde, and so is ignorance affected, or weaknes ex prava dispositione, out of an ill disposition. D^r Ames, ubi supra, §. 15. tels us they may be accounted weake to whom the reason of our liberty hath bin rendred. For they may be not capeable of conceiving. Which speech p. 225of his hath need of further consideration. For the incapacity he speakes of may bee conceived to be either from weaknesse of naturall parts of understanding: And indeed such incapacity may make men weake notwithstanding instruction: but then it is not to bee imagined, but that they which have naturall parts sufficient to conceive the mysteries of faith, have naturall parts sufficient to conceive the doctrine of the lawfulnesse of christian liberty: if they can understand the one, they may understand the other: if they understand neither, they may bee termed more rightly p. 226infidels, then weake in faith; blind, then dimmesighted: or else such incapacity as he speaks of may arise out of preconceived opinions, alienation of mind, prejudice against the teacher, è studio partium, from an addictednes to some peculiar party, or frō such other cause. For such motes or beames rather in mens eyes will marre their sight of that which they should perceive, and so make them uncapeable for the time of discerning that which is right. But then it is to bee considered, that this incapacity is vitious and voluntary, at least ratione causae: in respect of the cause of it, and p. 227therefore such persons are not to be reputed such weak ones as the Apostle speakes of, who were simple hearted, not wilfull, whereas these are rather wilfull then weake, and have more in them of evill will, than of little wit. And this may bee knowne by sundry signes of their perversenesse. As namely by unwillingnes to be taught in the truth of christian liberty contrary to their opinions: despising all that is said or written to cleare that truth, which is against their minds: declining the hearing or reading of that which is said for it, or hearing and reading p. 228unequally, not weighing or considering the one, but with rashnesse continuing in the former, perverting, misconstruing, misreporting, that which is written or spoken, keeping in the same time after such declaration as might convince, wrangling, and censuring, & quarrelling with those that vary from them, zeale for their own opinion, resolution even to suffering for their way. By which and such like signes mens wilfull weaknesse may bee discerned from simple ignorance.§ 12. Qu. 5. what evill consequent on our action makes scandalizing of this sort.

A fift question may be, what effect upon the use of our liberty, either consequent or likely to be p. 229consequent, is necessary to make the use of our liberty a Scandalizing of our brother? In answer whereto it is needfull that that be remēbred which I declared before Ch. 2. § 4. in the explication of the definition of Scandall, to wit, that ruine or falling which is made the adequate effect of scandall, must be understood both in a primary, and a secondary sense, and that the action causing either sorte of ruine may be called scandall; so that if by the use of our liberty, we either draw our brother to speciall sinne, as by eating meats offered to Idolls, to be partakers of p. 230Idoll-service, or hinder them in their progresse of grace, or cause them to fall away, or cause discords, schismes, alienation of affections, it is scandall. For any of these effects are sufficient to make our brother stumble, offend or be weake, which are forbidden by the Apostle as the effects of Scandalizing Rom. 14. 21. Whereto we are to adde, that it is plaine by the 15. verse, that the grieving of our brother by our eating is a scandalizing, though as I said before, in a secondary acception. In that speech of Abigail to David, 1. Sam. 25. 31. that which our p. 231Translators read [griefe of heart] is if the Heb. foreign, scandal or stūbling of heart. But if there be any other effect unpleasing, as simple dislike by dissent in opiniō without griefe I finde not that such effect is sufficient for the denomination of a scandall. For the Apostle doth not speak of that effect in the places where he treats of scandalizing: nor doth it produce any hurt to our brother, unlesse it proceed to some further evill. So that if a Christian should doe that, as suppose weare such fashion of cloaths, which his brother hath an opinion that it is not convenient p. 232or lawfull, and therefore dislikes it, yet because the thing is doubtfull, wisely keeps himselfe from mourning for it, censuring him, with drawing affection and communion from him, I think such a Christian should not by wearing of that fashion be said to scandalize his brother. But if through weaknesse he be grieved at it, then it is scandalizing of him that is so grieved.

A sixth question may be:§. 13. Que. 6. How long we are to forbear our liberty for feare of scandall. how long we are to forbeare the use of our liberty for feare of scandall? Answ. Aqu. 2^a 2ae qu. 43. art. 7. resolves that the Scandall of weak ones p. 233is to be avoided quous que reddita ratione scandalum cesset. si autem post redditam rationem hujusmodi scandalum duret jam videtur ex malitia esse, that is, untill a reason being rendred the scandall may cease. But if after a reason given such a scandall continue, it then seemes to be of malice. Peter Martyr loc. com. class. 2. c. 24. Imo ne que semper in ipsis mediis rebus &c. yet we may not alwaies yeeld unto the weak in things indifferent, but only untill they be more perfectly taught: but when they have understood, and yet still stand in doubt, their infirmity is not to be borne. Bucan. loc. com. 33. p. 234quaest. 14. Rerum mediarum usum ad proximi adhuc ex ignorantia infirmi, & in Christi Schola pusilli, captum moderemur, id que tantisper dum rudes isti possunt erudiri: we ought to moderate our use of things indifferent to the capacity of our neighbour as yet weak by ignorance, and a litle one in the Schoole of Christ, and that so long untill such ignorant persons may be instructed. The reason of which resolution is, because after instruction in true interpretation of reason, as I said before in answer to the fourth question, they that are scandalized are accounted rather wilfull p. 235then weake, and therefore not to bee regarded. Whereto I adde that unlesse wee pitch here, there can be no certain rule given when men are weake, when froward: when we must forbeare our liberty, when we may use it. Yet by instruction, or giving a reason, I mean not a meere Magisteriall avowing of our liberty, much lesse a jesting at the weaknesse of him that doubts of it,§. 14. Que. 7. What foresight of scandall consequent is necessary to make a man culpabie of scandalizing this way. but an humble, loving, and solid manifestation of it, to the understanding of the weake.

A seaventh question may be: whether that a man may be guilty of sinfull p. 236scandall in the use of his liberty, it be not requisite that he should have some foresight, or preconceite of it, or at least such particular advertisement of the scandall consequent, as if he had heeded it he might have prevented the scandall? Ans. Whereto I answere, that if a man use his liberty, and such scandall follow as he did neither foresee, nor imagine would follow, nor had any advertisement of it fit to foremind him of it, sin is not to be laid to his charge in respect of such unexpected and unthought of scandall. In this case it may be infortunium non p. 237peccatum, his mishap that his action should occasion anothers hurt, but not his sinne, to whom the scandall was by no default of his, no defect of charity, but by meere nescience in a sort unavoidable. This answer may be gathered from the Apostles resolution, 1. Cor. 10. 27. 28. In which the Apostle tells the Corinthians, that if any of thē that believe not should bid them to a feast, and they were disposed to goe, they might eate whatsoever was set before them, asking no question for conscience sake. But if any man should say to them. This is offered in sacrifice to Idols, p. 238they were not to eate, for his sake that shewed it, and for conscience sake, yet not his owne conscience, for he might use his liberty in respect of his own conscience, who knew the meat offered to the Idoll, to bee still neverthelesse Gods creature, whose the earth is and the fulnesse thereof; but the others conscience, who was ready to conceive some honour given to the Idoll by eating the Idolothyte. Now from hence it is plain, that if there had bin none to give notice of the exception of the weake, there would have been no sin in him that had eaten though offence had p. 239followed, which argues that then a man onelyonly is guilty of sin in the scandall consequent on the use of his liberty, when he hath had fore-notice thereof. Adde hereto that the scandalizing of weak brethren reprehēded Ro. 14. is called a despising, or setting at nought of a brother, ver. 3. 10. which implies manifest knowledge, that the weake were apt to bee grieved by the strong ones eating of meats: yea in reason, and agreeably to the cases resolved. Rom. 14. 1. Cor. 8. & 10. ch. it's not a mans sin unlesse he know the futurition of the scandall with some morall certainty, p. 240so that if it fall out though we conceive it not likely it would, our Consciences need not to be troubled for that accident: because however factes done by ignorance of those precepts which God hath enjoyned are sinnes: yet contingent events not foreseene by us, cannot make those facts of ours which are otherwise lawfull, to become sinfull though the event be harmefull. God who hath tied us to know his will which he hath enjoyned us, hath not tied us to know these accidents, which caliginosa nocte premit, he reserves in his own breast. As it is p. 241in slaying by meere chance mentioned Deut. 19. 5. the killing of a man is a grievous misfortune, and in that respect to be lamented, but not a sinne, nor in that respect be repented: so in like manner such casuall scandall (as I may so call it) is to be bewailed as a mishap, but not to be mourned for as a sinne.

An eight question may be:§. 15. Que. 8. Whether the restraint of our liberty for feare of scandall be universall. whether the restraint of using our liberty by reason of scandall be universall? Ans. No: scandall upon the use of our liberty, restraines us only hic & nunc: in this place at this time: it doeth not take away, but suspend p. 242the use of our liberty. So that though a man may not use his liberty where and when there are persons apt to be scandalized: yet he may where & when there are none, or he knowes of none that are apt to be scandalized. In such cases the reason of the restraint ceasing, the restraint ceaseth. And this is agreeable to the Apostles determination 1. Cor. 10. 27. 28. resolving that a man that might not eate meate offered to an Idoll, when it was shewed him by another that it was an Idolothyte, had yet his liberty of his own conscience entire: which were not true if he might p. 243eate at no time such meat, because he might not eate it at that time. To conceive otherwise inferres this absurdity, that the likelyhood, or accident of one scandall utterly extinguisheth his gratious Charter of Christian liberty in that thing by which he was or might be once a scandalizer.§. 16. Que. 9. Whether scandall may be by omission of the use of our liberty.

A ninth question may be: whether there may be scandall by omission of the use of our liberty in a thing indifferent? Ans. Omission I oppose here to positive action: As for instance, eating meats allowed by God is a positive action, and the use of our liberty: not eating p. 244that which we might is a privation and omission of the use of our liberty. Now that a man may be guilty of sinfull scandall by the omission of a duty I determined before, c. 3. §. 3. To which I adde that sith the lawfull Magistrate hath power about indifferent things to restraine, or require our use of our liberty for the publique good, and we are bound to make conscience of obeying such cō mands, not for the things sake so commanded, for that is in it selfe indifferent, but by reason of the authority to which God hath made us subject, and the end for which such p. 245orders are established, which all members of a common-wealth ought to seeke: therefore the omission of doing such things commanded is an omission of a duty (rebus sic positis) and the scandall consequent upon it, a scandall of the first sort, to wit of sinfull example. Moreover for a punctuall answer to the present question, I conceive that there may be scandall by the forbearing the use of our liberty, when that forbearing though otherwise lawfull, occasions men to conceive some alienation of affection, some evill intentions, some superstition, or the p. 246like evill in them who doe forbeare it, our Saviour Math. 17. 27. would have tribute mony paid for himselfe, & Peter, though he were free, and that because the not-paying would offend them. S. Peters not-eating with the Gentiles was a scandall to Barnabas Gal. 2. 13. Frequent experience confirmes it that the forbearing of some actions which are in their kind indifferent, at some times doth grieve weak brethren, and offend others, when they are apt to conceive such forbearance to arise out of a malevolent minde, superstitious opinion, humour of singularity, p. 247contempt of others, or the like cause.

A tenth question may be:§. 17. Que. 10. Whether a community or a magistrate may be scandalized. whether a community, a nation, the publique Magistrate may be scandalized? Ans. The use of excommunicatiō presupposeth that scandall may be of the whole Church by sinfull actions of one member. Yea further it is determined art. 34. of the Church of England. Whosoever through his private judgement willingly and purposely doth openly breake the traditions, and ceremonies of the Church, which bee not repugnant to the word of God, and be approved, and ordained by common p. 248authority ought to be rebuked openly (that other may feare to doe the like) as he that offendeth against the common order of the Church, and woundeth the conscienees of the weak brethren. Moreover experience shewes that whole nations or societies are sometimes offended with those who observe not their customes, or orders, which are in their use indifferent,§ 18. Que. 11. What we are to doe where there is danger of scandall one way and of disobedience to the Magistrate another way. and not confirmed by any publique ordinance, but by use only received: and that such varying from them occasions anger, enmity, and such like evills.

An eleventh question may be: Whether sith the p. 249Magistrates authority is one way of restraining or requiring the use of our liberty, and the danger of scandall another, upon supposition, that the lawfull Magistrate cōmands the doing or omitting of that which is indifferent, & on the other side there is danger of scandalizing, the question is which of these respects I am to be ruled by? Ans. There is no doubt, but that a good and wise Magistrate will remit in many cases the rigour of discipline to avoide scandall, as I said before §. 4. As the lovefeasts, kisse of peace, vigils at the tombes of Martyrs, and other orders of the p. 250Church were in processe of time evacuated, when they occasioned scandall. But if the Magistrate doe not suspend his cōmands, then it is a hard case. For either on the one side there is danger of nullifying the power of the Magistrate, or on the other side of wounding or destroying our brother: Possibly it may so fall out that a mans cōscience may without much difficulty winde it selfe out of this streight, by finding some circumstances prepōderating either one way or other. As for ininstance, if the Magistrats command bee about a matter of great consequence, p. 251for the safety of the Common-wealth, to avoid a present evill: or if it be in a smaller matter if urged peremptorily, & vehemently, on the other side the effect of the scandall be not likely to bee plain Apostacy, or the like great sinne, but some grievance of mind, or discontent of the party scandalized, it is without doubt that then the Magistrates command is to be performed. On the contrary, if the Magistrates command be in a smaller matter, not bringing any great evil, nor likely to infringe the power of authority though the command be not followed, p. 252if it be not peremptorily, and strictly, but remissely urged: on the other side, the effect of scandall of the greatest sort of evills, very probable, and in a manner present, giving no time to finde a way to redresse it, then in this case the danger of scandall may prevaile for that time. But if we make the scales even: and propound the case thns: what if the danger of scandall be great, and manifest, on the one side, and the Magistrate peremptory in his command, and the thing commanded of great moment on the other side, the doubt is, whether of these p. 253two is to bee regarded? I determine that the Magistrates command should in this case sway our consciences: and that for these reasons following. 1. Because by the Magistrates command the thing required is made a necessary duty though in it selfe indifferent. For the command that ties every soule to be subject to the higher powers, Rom. 13. 1. requires obedience to them, which is the chiefest part of subjection. And this obligation of obedience is antecedent to the consideration of the scandall. For the sanction of the law precedes the accident of scandall. Now p. 254in things that are our duties wee must not omit them, or neglect them for feare of scandals. Therefore the Magistrates command in the case propounded is not to be neglected for feare of scandall. Against this argument D^r Ames. lib. 5. de consci. c. 11. §. 16. seems to except in these words: Nulla authorit as humana &c. No authority of man can either take away the nature of scandall from that which otherwise should bee scandall, or the nature of sinne from scandall given. For no man can command our charity and consciences. Vel periculum scandali dati praestare, which I render p. 255thus, or counter vaile, or be preferred before the danger of scandall given. Whereto I reply that it is not true that the lawfull authority of the Magistrate may not in things indifferēt make the doing of that action not to bee a scandall given, which otherwise might bee. For if it may make the thing commanded a duty by vertue of the command, the scandall consequent will bee passive, or taken; not active, or given. As we determine of preaching, and many other duties that they are to bee done though scandall follow: so we are to say of obedience to the Magistrate in p. 256that wherein God hath made us subject to him wee are to obey him, though scandall follow. If it bee said that preaching is a duty immediately enjoyned by God, the doing of that which the Magistrate commands only mediately: I answer. Though it bee true that for this reason the thing which the Magistrate commands is not so strictly our duty, as that which God commands: the Magistrates commands belonging only to his owne subjects, Gods commands to all: the Magistrates constitutions binding us only in reference to a superiour authority, and p. 257a superiour end, the publique good, and therefore when they are contrary to the law of God, or nature, when there is some pressing necessity that cannot bee avoyded by reason of which wee cannot doe the thing commanded, if the necessity bee true, and not fained, and the not-doing of the Magistrates command be without contempt of authority, or ill example to others, or if the thing commanded should be in truth plainely contrary to the publique good, as it may happen sometimes some commands may, if strictly urged, foreign according to the letter, But p. 258Gods commands binde absolutely, without limitation. I say though for these reasons the thing which the Magistrate commands be not our duty so strictly as that which God immediately commands: yet when it is a duty (as it is when it opposeth not Gods law, the law of nature, or the publique safety) there is a necessity of obeying the command of the Magistrate, as of obeying Gods immediate precepts: nor may the one bee omitted to avoyde scandall any more then the other. As for that which is said that the Magistrate cannot restraine our charity. 'Tis p. 259true: for charity is an inward affection of the soule, which none but God can command, as none but hee can search, and punish, yet the Magistrate may restraine the shewing of our charity somewayes, as in forbidding to relieve malefactors, rebels, vagrants &c. so that hee should sin that should preferre such a worke of charity, before a worke of obedience to the governour, which is a worke of piety to a publique person, and the Father of the countrey: whereas the other is to a private person of common respect. But the Magistrate cannot command p. 260our consciences. Answ. That the commands of men doe in no sort bind the conscience, cannot bee said without contradicting of S. Paul. Rom. 13. 5. Ye must needes bee subject not onelyonly for wrath, but also for conscience sake: They that say least for governours, say they may by their lawes binde the conscience mediately, and by vertue of Gods precept, although not immediately and of themselves. Now this is enough to prove that it is the duty of Christians to doe the lawful commands of the Magistrate. As for that which is said that the danger of scandall is before the disobedience to the commands p. 261of men. I suppose not: for the evill by disobeying of the Magistrate is as certaine, if not more certaine then the evill of scandall, the evill of scandall more remediable then the evill that followes on the disobeying the Magistrates command: for the one is likely onelyonly some transeunt harme in the mind or conscience of the scandalized person, the other a constant permanent harme in the common wealth, such as many times overthrowes government, and in fine dissolveth a commonwealth: the one usually extends to few, the other to the whole community. And p. 262it is taken for a plain truth. Praestat ut pereat unus, quam unitas. Or as Caiaphas once said, It is expedient that one should dye for the people, and that the whole nation perish not. 10. 11. 52. Adde hereto that there is a scandalizing of the publique Magistrate and others by disobedience, as §. 17. was determined, which is as regardable as well as the scandalizing of private persons, unlesse too much partiall respect sway men, that they will not judge righteous judgement. 2. I argue thus, If it be not determined that the obeying of the Magistrates command were to bee preferred p. 263before the declining of scandall, that may happen by such obedience, then it will follow that both the Magistrate is bound to revoke or suspend his lawes, when there is likely-hood of scandall to follow. For he is not to urge men to doe that which is evill; Now this would make all governours that make conscience of their commands almost perpetually uncertaine, whether they may command any thing or no: or make their constitutions invalid, sith they can seldome make any orders, but that scandals will arise, as experience in all ages hath proved. And p. 264subjects also shall have power to neglect such constitutions, and so to make them as no lawes in the same case. The consequent of which being granted, I suppose can bee no lesse then Anarchy, and confusion. The mischiefe of which is greater then I can expresse, and such as the avoyding of scandalizing of some soules cannot countervaile: wherefore as it is said in the case of exacting an oath of a persō, that (it's likely) will forsweare himselfe. Fiat justitia & ruat coelum. Let justice proceed, though the heaven fall: so say I, let goverment stand though subjects bee scandalized. p. 2653. Lastly, If a man in doing any lawfull thing make it knowne that hee must doe it by reason of the command of authority, or it bee otherwise manifest that that is indeed the reason of his doing, surely he that is offended is rather unrighteous, and evill minded, then weake, that will think that lawes must bee broken to please him: and therefore the scandalizing of such not regardable.

A twelfth question may be:§. 19. Que. 12. What we are to doe in case of scandall, either by using or not using our liberty? If it fall out that in the doing or omitting of a thing indifferent some will bee scandalized if it be done, others if omitted, some offended if it be p. 266done this way, some offē ded if not done this way, so that there is apparent danger of scandall either way, what is to be done in such a case? Ans. D. Ames. l. 5. de conscientia. c. 11. §. 18. denies the case and sayes, nulla datur talis perplexitas, ut necessarium sit pio homini sive hoc vel illud faciat, sive non faciat scandalum alicui dare: There can bee no such perplexity, that it should bee necessary for a godly man, whether he doe this or that or not doe it to scandalize some one. Which assertion of his is both against experience, and reason. Against experience: For the contrary fell out in S. Peters p. 267case, Gal. 2. 12. in which it is plaine in the carriage of that matter, that if he did eat with the Gentiles he was in danger of scandalizing the Iewes, if hee did not eate with them to scandalize the Gentiles. And it falls out too frequently in our own dayes, that in the use of some rites in themselves indifferent, some are offended with the use of them as Popish, some with the not using them as arguing the affectation of Novellisme and singularity: Against reason. For sith scandall ariseth from the opinion that is had of a thing indifferent, when the action of him that offendeth p. 268dasheth against it, and it is undoubted that even godly men, may have opposite opinions of things indifferent, one thinking them fit, another unfit: one thinking them needfull, another evill, it is plaine in reason that it may so fall out that the doing or not doing of somthing indifferent may crosse the one or the other of the opposite opinions, and so scandalize either the one or the other. The resolution of Calvin, Epist. 379. is right and good, that a scandall of a few must not sway us in a thing not repugnant to Gods word. Vbi major numerus pervincit, where p. 269the greater part is on the cō trary, no not though it draw an evil consequence after it.

And in like manner may it be said, ubi potior numerus pervincit, where the better part is on the contrary, as the governor, the most wise, learned, and faithfull Christians. Likewise consideration should be had to offend those rather whose offence is easier remedied, or the consequēce of their scandall lesse pernitious, then those whose offence is more hardly redressed, or the consequence of their scandall more pernitious. For in such cases prudence must rule our consciences to respect primarily the more considerable par, & p. 270to avoyd the more dangerous consequence.

A thirteenth question may be:§. 20. Que. 13. What we are to doe, when the forbearing of our liberty endangers the losse of it. It may so fall out that either by the frequent, or incommodious forbearing of the use of our liberty at some time, our lawfull liberty may be so indangered, that an opinion may thereby be setled as if it were unlawfull simply, which we forbeare onelyonly by reason of the feare of scandall, or as if it were necessary which wee onelyonly doe to avoyde scandall, what is a christian to doe in this case? Answ. The example of S. Paul is commonly by Divines produced as a resolution of this question. p. 271We read Acts. 16. 3. that Paul tooke and circumcised Timothy to avoyd the offence of the Iewes though the law of circumcision, and other legall ceremonies were then abolished: and hee had liberty to omit it. But hee tells us Gal. 2. 3. 4. that Titus was not compelled to be circumcised, and that because of false brethren unawares brought in, who came in privily to spye out our liberty, which we have in Christ Iesus, that they might bring us into bondage. To whom saith he: v. 5. We gave place by subjection no not for an houre, that the truth of the Gospell might continue with p. 272them. While the liberty of uncircumcision was unchallenged he did with security circumcise Timothy to avoyde offence: but when the truth of christian liberty was challenged and endangered he would not yeild to doe the same to Titus. From which practise avouched by S. Paul, and therefore propounded by the holy Ghost as imitable by us, this rule may bee safely inferred: that when by use or disuse of our liberty, the truth of our liberty is in danger to be impeached, wee are then rather to put our selves on the hazard of scandall, then to loose our liberty it p. 273selfe. For it is a more pretious thing not to have our consciences in bondage or the truth impaired, then can be countervailed by the pleasing of some men. Truth is an unvalluble Iewell, which wee are not to forfeit to win mens affections. Praestat ut scandalum admittatur, quam veritas amittatur: is the approved rule of S. Augustine. Better admit scandall then loose truth.

A fourteenth question may be:§. 21. Que. 14. What are we to doe when there is danger of life by not using our liberty, of scandall by using it. whether if on the one side our life should be indangered by forbearing the use of our liberty, and on the other side there be likely-hood of scandall if we use it, is our liberty to p. 274bee used to save our lives, or to be forborn to avoyd scandall? Answ. It is a rule received, which Aqu. 2^a, 2ae, qu. 43. art. 7. cites as out of S. Hierome, that that which may be omitted, Salvà triplici veritatescil. vitae, justitiae, & doctrinae, a threefold truth of life, righteousnesse and doctrine being preserved, ought to be omitted to avoyde scandall. According to which exception it followes that wee are not to omit our liberty when our life is endangered. And there is plain reason for it, from the precedency of our selves among the objects of charity before others: wee are to love others as p. 275ourselves, not afore our selves. 2. In respect of the greatnesse of the danger of loosing our life above the danger of scandall. For, 1. the danger of loosing life may be more certain in forbearing our liberty, when naturall necessity requires us to use it, then the event of scandall can be, depending on the changeable mind and will of man. 2. The evill of loosing life is plainely remedilesse: life lost cannot be recovered by man: but the evill of scandall is not simpliciter irremediabile, simply remedilesse, but that instruction, advise, example, prayers may by Gods blessing restore p. 276the person scandalized. If it were so that it were revealed by God that by using my liberty to save my naturall life, I should inevitably cast my brother into everlasting fire, surely charity bindes mee to loose my life rather then to damne my brother. But this no man doth by using his liberty, at least God reveales no such thing. But what means the Apostle then 1. Cor. 8. 13. when hee saith; If meat make my brother to offend, I will eat no flesh while the world standeth, least I make my brother to offend? I answer: The Apostles resolution is not to abandon all meat p. 277and dye to avoyd offence: but to eat no flesh, without which he might live. And accordingly wee are to forbeare our conveniences, and priviledges which serve us ad benè esse to our well-being: but not our lives or lively-hood that is necessary ad esse, simpliciter, that wee may have a being.

A fifteenth question may be:§. 22. Que. 15. What we are to doe when there is feare of scandall to some and hope and hope of good to others by use of our liberty. whether if there appear danger of scandal to some in using our liberty, and likely-hood of opposite good to others by using it, we are to forbeare it? Ans. No: For in this case the use of our liberty to that end is a duty, as being a greater exercise of charity, p. 278the scandall being not remedilesse, unlesse by reason of a perverse mind: which kind of scandall is not to be regarded.

A sixteenth question may be:§ 23. Que. 16. How farre we are to regarde the Scandal that ariseth from fancy without any probable reason? whether wee are bound to forbeare the use of our liberty to avoyde the scandall of our weake brother offended with our action as conceiving it evill without any probable ground? Answ. I thinke not. For there was probable ground of the evill of eating the Idolothytes 1. Cor. 8. and of the eating of the meates and neglect of dayes mentioned Rom. 14. And in reason, if a mans conceit without shew of reason on p. 279meere fancy shall hinder me in the use of my liberty, my liberty is no liberty in effect. Besides if hee conceive ill of my action without some probable reasons moving him therto, his conceit is rather to be interpreted an effect of selfe-will, or ill will then of weaknesse, and so not to be regarded: If it be objected, as frequently it is, that the Apostle 1. Thes. 5. 22. chargeth christians thus foreign. Abstaine from all appearance of evill, and therefore wee are not to doe that which seemes to bee evill to another, whether upon probable reason or fancy though it p. 280be not in it selfe evill. I answere, 1. that foreign signifies the sort or kind of things, answering to genus and species, as Cicero renders it, and that Tremellius out of the Syriak translates it ab omni voluntate malâ fugite, fly from all evill will, that is, as he interprets it in the Marginall note, negotio malo, sive re malâ, evill businesse, or evill thing, so that it might be translated, abstaine from every evill thing, or every sort of evill. 2. That though Beza with others read ab omni specie mali, from every appearance of evill: and expound it not only of that which is evill in it p. 281selfe, but also of that which though not evill in it selfe, yet seems so to others: yet more plainly according to the originall it is translated by the vulgar and Tigurine translators, ab omni specie mala, from every shew which is evill. According to either of which readings this text will prove only that we are to avoide that which is an evill thing or appearance it selfe evill, and makes nothing to prove that we ought to abstaine from a thing or appearance not evill but indifferent. 3. That Chrysostome, the Greeke Scholiast, and others apply it onelyonly to false doctrines, p. 282or lies of false prophets. As if the Apostle had said, Though you are not to quench the spirit, yet you are to try all doctrines, and to abstaine from that which appears evill: which would be nothing to the abstaining from the use of things indifferent, when they seem evill to another. 4. But let it be granted, that it is meant of evill appearance in respect of practise, yet it may be doubted whether the Apostle means it of that which appears evill to another or to a mans selfe? surely the series of the text doth best suite with this interpretation. Abstaine from that p. 283which appears to your selves to be evill: for having said, Try all things, whether doctrines or practises, to direct thē what to doe he addes, Holde that wich is good, that is what you finde upon triall to be good, and abstaine from all evill appearance, or appearance of evill, which so appears to you upon your triall. Which exposition besides that the words of Calvin in his Commentary imply he so conceived it, hath other learned men that approve it, and so farre as I see into the text seems to be most genuine. Now if this exposition stand, it makes nothing p. 284for the abstaining from the use of our lawfull liberty which appears evill to another, but from that doctrine or practise which appears to be evill to our selves, that we may not sinne against the light of our own conscience. Lastly, if it were granted that the Apostle forbiddes us to abstaine from all that which appears to be evill to another, yet no interpreter that I meet with understands it of such appearance of evill, as is conceited to be such upon some erroneous principles in him that conceives it to be such, or by reason of the meere fancy, or rigid austerity, or evill will, p. 285or such like cause of him that thinkes it evill: but they usually apply it to such causes or signes of manifest evil as are means of drawing to some notorious sinne, as going to heare a Masse, which is a cause and signe of Idolatry, or wanton dalliance which is a cause or signe of whoredome. And they apply hereto that saying of Iulius Caesar, that Caesars wife should be free not only from evill, but also from the suspition of it. So that even in their intent, this Scripture is not appliable to this purpose, as if the Apostle did prohibite a Christian to use any thing that another p. 286thought evill, whether he thought so upon probable reason, or no reason, upon some ground or none. And to speak truth, the application of this text in that manner as it is by some, as if the Apostle did forbid us the use of any thing though indifferent in it selfe, when it appears as evill to another, without farther restraint, is very absurd and so unreasonable as that it will bring a yoake upon mens Consciences impossible to be borne, sith there is scarce any thing a man can doe, but some or other, Infidell or Christian, weake or strong in the faith, orthodoxe or superstitious p. 287will think it to be evil, that saying by experience being found true, quot homines, tot sententiae, so many men, so many mindes: nor shall a mans own conscience only make a thing evill to him, but the conscience of any other man in the world. These are the most material questions which have occurred to mee. Which having finished, I passe on to application & so to the concluding of this point.§. 24. Application 1. To manifest the uncharitablenes of scandalizers by abuse of their liberty.

First then wee may hence perceive how evill and uncharitable their dispositions are, who use their liberty in things lawfull without heeding p. 288of scandall, surely there are every where a great number of men of this temper, that will eate and drinke and play, & cloath themselves, and doe innumerable other acts without the least thought, or regard whether others be pleased or displeased, scā dalized, perverted by their actions. Alas! said I they will doe these things without respect of avoiding scandall? I might have added, there be not a few that make but a jest of scruples concerning scandall, yea that of set-purpose with delight doe such things as they know will offend, that they may provoke and offend their p. 289brethren. All such persons doe undoubtedly walke after their owne lusts, who neither for God nor for mans sake deny themselves any thing. It is manifest that it is their Lust that rules them, not obedience to God, not charity to men, not advised reason: and it shewes a heart in them ready to doe unlawfull things for their lust, who will doe lawfull things so unlawfully. My brethren we are most apt to offend in things indifferent: it's easie to slip from the meane to some extreame or other; and so much the rather because in such things men usually walke p. 290not with much warinesse; In things plainly evill, mens consciences will easily checke and correct themselves, because the evill is so apparent: but in things indifferent, men fall into evill afore they are aware. Wherefore those that are wise-hearted, and right-hearted christians, will so much the more watch themselves in the use of such things: they are carefull neither to offend God, nor men, neither to abuse their priviledges against Gods glory, nor their brethrens good; only men whose lust is their law, will have their sports, feasts, fashions, and the p. 291like things in themselves lawfull, after their owne wills, though God be provoked, or their brethren damnified.

Wherefore it concerns us all to take heed of scandall in the use of our liberty in things indifferent:§. 25. 2. To disswade them from this sin, with directions against it. I meane of scandall both active and passive: And therefore this admonition is to be conceived as pertaining both to them that use their liberty, and them that may be offended with it. 1. Those that are to use their liberty are to take heed that they marre not their good by evill-handling, to wit by using it to destruction, and not to edification of p. 292their brethren. Our liberty is a great blessing of God: it is no small benefit that we may have his creatures to use, that he hath made us under himselfe Lords over the works of his hands: And though he require obedience of us, yet he hath given us a large scope in things after our owne wills, enough to satisfy us if we have any reason: we may eat this or that, weare this or that, dwell here or there, and a thousand more such things are left to our owne choice: But what then? Shall we grow petulant and wanton? Shall we be like an ungracious sonne, who p. 293when his father hath put an estate in his hand, followes his owne pleasure, regarding neither parents nor brethren? God forbid we should thus requite the Lord! Nay rather it becomes us, as wee have all our priviledges from God, so to doe as a good child to a kinde father, a generous Favorite to a munificent Prince, even to lay all our gifts at the donours feet, to devote them all to his honour that gave them freely: to spend that for his service which he hath so frankly endowed us with. It's to bee remembred that we are not Proprietaries, but Vsufructuaries of Gods p. 294creatures: they are his goods still, though put into our hands, to occupy: the earth is still the Lords and the fulnes thereof: we may not say of it, wee may doe with our owne as we list. That wee ought to doe which the Apostle inferres hereupon, Whether wee eat or drinke, or whatsoever we doe, doe all to the glory of God. 1. Cor. 10. 31. Not forgetting our brethren, but as it is added v. 32. giving none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of God: or as we are admonished. Gal. 5. 13. Though we are called to liberty, yet not to use our liberty for an occasion p. 295to the flesh: but by love to serve one another. It will be but a miserable advantage to vsus to vse our liberty, so as to spurn at Gods honour, and to trample our brethrens good vnderunder our feete: to obscure the lustre of Gods glory, or to make gashes in our brothers conscience. Shall a man because he is strong, kicke the weake under his feet? Shall a man use his owne happines no better, but to make others miserable? No, no, (Brethren): Mercy, Iustice, Charity, our Calling, Christs example, all these and more then these should teach us better, to seeke not our owne, but p. 296one anothers wealth, to use our owne good, so as not to spoyle anothers peace. We are to remember, that as our Saviour said, we should have the poore alwayes with us, so it is true also, that we shall have the weake in faith alwayes with us, and therefore it will be a perpetuall duty, foreign Acts 20. 35. to support, not to supplant the weake.—To this end, 1. get a tender, and compassionate love of thy brother in thy heart: thou art bound to love all men: but thy christian brother chiefly. Let the love of Christ to thee, and him be thy patterne: he would p. 297not breake a bruised Reed, nor quench smoaking Flaxe: Isai. 42. 3. He fed his flock like a sheepheard: hee gathered the Lambes with his arme and carried them in his bosome, and gently led those that were with young. Isai. 40. 11. Oh get such a tender love, that yee may be as the Apostle requires, foreign Rom. 12. 10. Inclined to tender affectionate kindnesse one to another in brotherly love, that thou maist communicate to them the warmth of thy bosome, that they may have heate by thee, and the kissing of thy mouth, that they may have delight p. 298by thee, and the strength of thy armes, that they may have safety by thee, not be exposed by thee to dangers, much lesse bitten and devoured by thee: you are not borne for your selves: you have not your goods only to serve your owne turnes. They are thy bone, and thy flesh, yea thy spirit too, if a christian. If there be any excellency in thee: yet both are of the same kind: If thou differest from him, yet who made thee to differ from him? Or what hast thou that thou hast not received? Love him therefore and despise him not: bee tender over him, and p. 299not contemne him: 2. Get much prudence also to know the condition, inclination, minde of thy brother. Much charity may make us willing, but there must be much prudence also to make us able to avoyde scandalizing. There's such variety of dispositions, opinions, and conditions of men that it is no small difficulty to avoyde scandalizing of some one or other. Neverthelesse if we doe what lyes in us, the Almighty will accept of the integrity of our hearts, and not impute to us our defects of imprudence.

And here I could heartily p. 300wish that all christians, especially those that are set apart for the ministery of the word, would take heed of one evill to which in these times men are very prone. I meane the teaching of many things to be evill, whose abuse only is evill, not the things themselves, For what ever bee the cause whether it bee facility of sliding into extreames, or unskilfullnesse to distinguish betweene the use and abuse of things indifferent, or the debility that is in many to reason, and to gather right consequences, or the preoccupating of mens minds with erroneous principles, p. 301or that foreign, as S^t Basill calls it, the immoderate drawing things to a contrary way, as to think that to be most right which seemes most contrary to Popery, prophanesse, or the vitiousnesse of the times, or the addictednesse that is in men to hold that which their affected teachers doe vent, or studium partium, a desire to promote some party, or to have, and to entertaine opinions peculiar to such a party as a Cognizance for them to be discerned by from others, or an affectation of singular opinions, I say what ever bee the cause the great Charter p. 302of christian liberty is too much inlarged by the licentious, who make that indifferent which is evill, or necessary, to the confirming of themselves in sin: and on the other side is too much straitned by others, in making things evill which are not so, expunging that out of this gracious Charter, which God hath indulgently granted us therein. Both which are contrary to Gods precepts, which require us neither to cal good evill, nor evill good. Isai. 5. 20. to turne neither to the right hand nor to the left. Deut. 5. 32. And therefore as the one is a transgression against God, p. 303plainely violating his precepts: so the other is an intollerable presumption against the soveraigne authority of the great Lawmaker to impose lawes on mens consciences which God hath not made: and in the effects of it, it is dangerous. For it is in truth a seminary of superstitions, which doe alwayes attend errours of conscience, and the great nursery of scandalls, in intangling mens consciences with unnecessary scruples, disquieting and discomforting men thereby, occasioning the neglect of necessary duties whilst zeale is bent on things unnecessary, raising many p. 302duplicate page p. 303duplicate page p. 304jealousies, alienation of affections from others, rash judging, seperation from communion, and a world of other evils, which according to the fruitfullnesse of errour arise from this one roote. Wherefore I beseech all christians, specially ministers of the word in the bowells of Iesus Christ, to bee very well advised either how they allow of that as lawfull which is indeed sinfull, or condemne that as sinfull which is indeed lawfull, and in their invectives against sinne, so to attemperate their speeches, that the abuse and use of things bee distinguished, p. 305that corne bee not pulled up for the weeds sake.

2. As for those that are apt to be scandalized,§. 26. 3. To admonish men of being scandalized by anothers use of his liberty, and directions to that end. it concernes them to consider that their taking offence at their brothers liberty is their owne weaknesse, and danger. It's sure thy weaknesse of judgement, or affection that thou art so apt to stumble at thy brothers actions. And is not weaknesse burden enough to thy selfe, but that it must also become thy brothers burden? Wilt thou make thy ignorance his punishment? Learne better that most necessary lesson, descendere in teipsum, to look into thy selfe, and to p. 306know thy selfe: to take a right measure of thy knowledge, and to submit thy selfe to the reasons and judgements of the stronger. It concernes the Father to bee indulgent to his childs weakenesse: but the child should learne to submit to the Fathers judgement. The stronger should favour the weaker, but the weaker should preferre the stronger before themselves. 2. It's thy danger also: How dost thou by such stumbling incommodate thy selfe! Thou mightest learne good by thy stronger brother, thou takest harme: hee might bee a staffe to stay p. 307thee, thou makest him a stumbling-block to overthrow thee: he might ease thy conscience, so as to walke more comfortably: thou makest use of him onelyonly to fetter thy conscience that it may walke more heavily: he might heale thy sores: hee doth but would: ther's disagreement from that which should promote charity, a breach where there should bee strongest affection. Doe not thy selfe so much harme, thy brother so much wrong. To this end receive from me these directions. 1. Acquaint thy selfe with the difference that is to bee made between superstructures p. 308and fundamentalls of Christian doctrine, whether of faith or practice: Know this, that though hee is no true beleever, that beleeves not all Gods truth which hee knowes to bee Gods truth, nor truly obedient that obeyes not all Gods precepts, which hee knowes to be such, yet he may bee a true beleever, and truly obedient, who beleeving and practising fundamentals, things necessary to be knowne and practised by all, yet beleeves not, or practiseth not sundry superstructures, not out of unbeleife of God or enmity to his will, but simple ignorance. p. 309Bee not then hardly conceited of him that knowes not, or practiseth not through ignorance things not fundamentall, especially if they be remote from the foundation. Let not thy zeale be equall for the smaller and the greater matters of the Law, as our Saviour distinguisheth them, Mat. 23. 23. 2. Bee not rash or too stiffe in thy opinion, when it is circa disput abilia, about disputable points, such as honest and learned men doe vary in, so that it can bee hardly discerned, who is in the right. Let thy conceits of thy selfe be modest: and bee willing to learne from aany p. 310one that which is truth. 3. Be not apt to suspect anothers unsoundnes: Iudge not that thou be not judged. Mat. 7. 1. Who art thou that judgest anothers servant? Rom. 14. 4. Why dost thou judge thy brother? Wee shall all stand before the judgement seat of Christ. vers. 10. 4. Lastly wherein thou agreest with thy brother, what thou hast learned as he hath done, professe that; practise that with concord, and waite till God shall joyne you together in one mind, and one way for the rest. Remember that golden rule of the Apostle. Philip. 3. 15, 16. Let us therefore as p. 311many as be perfect bee thus minded: and if in any thing yee bee otherwise minded, God shall reveale even this unto you. Neverthelesse whereto wee have already attained, let us walke by the same rule, let us mind the same thing.