The Divine Right of Church Government and Excommunication, Religious tract · Text of tract · Question 1
Queſt. I. Concerning Scandall.
Whether or not Ceremonies, and the uſe of things not neceſſarie in Gods worſhip, when they Scandalize, be unlawfull?
I Doe the more willingly enter this Diſpute, and with reverence to the more learned, ſhall examine the Doctrine of the late Doctors of Aberdene in their Duplyes. Becauſe I occaſioned their thoughts touching Scandall, by a private diſpute of the nature of Scandall, which I undertooke while I was confined in Aberdene, with one of the chief Doctors.
Our 10 Argument. Ceremonies and things not neceſſarie inArg. 10. Gods worſhip fail againſt Charitie, by the grievous cryme of Scandall.
The practice of things indifferent, and not neceſſarie, is then unlawfull, when from thence ariſeth the ſcandall or occaſion of the ruine of ou… Brother.
But from the practice of Ceremonies and things not neceſſarie ariſeth Scandall, and occaſion of the ruine of our brother. Ergo, the practice of ſuch is unlawfull. Obſerve our Argument leaneth on a ground given, but not granted that the Ceremonies be indifferent, though to us they be evill: I prove the Propoſition, 1 Rom. 14. 14. I know and am perſwaded by the Lord Jeſus, that nothing is unclean of it ſelfe; but to him that eſteemeth anything unclean, to him it is unclean. V. 15. But if thy brother be grieved (weakened in his Chriſtian race) Now walkeſt thou uncharitably, deſtory not him with thy meat, for whom Chriſt died. 20. For meat deſtroy not the worke of God. Then for croſſing, kneeling, holy dayes, deſtroy not him for whom Chriſt died, 1 Cor. 8. 9. 1 Cor. 10. 28. So the brazen Serpent muſt be removed, when it is a ſcandalous object of Idolatrie, Ezra 8. 22. Ezra for feare of Scandall, will not ſeeke a band of men of the King, leſt the King ſhould believe the hand of God would not bee with his people, as he had ſaid, Yet a band of men had been more neceſſarie then the Ceremonies. So 2 King. 23. 10 Joſiah is commended for defiling Tophet, to prevent occaſion of offering Children to Molech: for this cauſe God iudgeth an houſe without Battlement, and the ſending abroad a goaring Oxe to be murther, Deut. 27. 28. Exod. 22. 28. 29. 33. Exod. 23. …. Deut. 7. 3. and Levit. 19. 14. Thou ſhalt not lay a ſtumbling block before the blind. Marrying with the Canaanites was forbidden, for the ruine occaſioned by that, to the ſoules of Gods people. I prove the Aſſumption, aGretſer in ſum. coſ. conſcient. q. 23. pag. 173 Calviniſtae Catholicorum Sim….Gretzer ſaith, In Ceremonies Calviniſts are the apes of Catholicks. 2. If ſuch a worſhip had been in the Temple or Synagogue, ſo as the Jewes in the ſame act might, have worſhipped Jehovah and the Canaanites Baall or Dagon, as at one table the Papiſts may kneele and adore bread, with the Proteſtant, receiving the Sacrament, it would be a raigning ſcandall. 3. Atheiſts have mocked Religion, for the Surplice, and other Maſſe-toyes. 4. Papiſts ſay Proteſtants are returning to their Mother Church of Rome▪ 5. Wee cannot in zeale preach againſt Popiſh traditions, and practiſe Popiſh Ceremonies. 6. Laſcivious carouſings, drunkenneſs, harlatrie, come from obſerving of holy dayes. That this may be more cleare. 1. The nature of a ſcandall would bee cleared. 2, The Doctrine of the Apoſtle Paul about Scandall proponed.
A Scandall is a word or action or the omiſſion of both, inordinately ſpoken or done, whence we know, or ought to know, the fall of weake, wilfull or both, is occaſioned to th…ſe, who are within or without the Church. 1. It is a word or deed ſeene to others▪ Sinfull thoughts not being ſeen, are not publick ſcandalls, though to the man himſelfe they occaſion ſinne. Hence non-conformitie ſimply to a thing indifferent, muſt onelyonly be ſcandalous, as joyned with contempt, formall contempt in things indifferent, is inward and inviſible to men. 2. Omiſſion of words and deeds ſcandalize. Silence in Preachers, when God▪ matters go wrong is ſcandalous: So Sanches bSanches in Decal t…m. 1. lib. 1. c. 6. n. 1.3. Not every word & deed doth ſcandalize, but ſuch as are done unorderly. cSanches, ib.Sanches ſaith theſe words and deeds, Quae carent rectitudine, which want ſome morall rectitude; o… as Aquinas dAquinas 22 q 23 art 3. Quod de ſui ratione habet, quod ſit inductivum ad peccandum, vel habet ſimilitudinem peccati.ſaith, of themſelves are inductive to ſinne, doth ſcand…lize: or that eSpalatenſ. de rep. Eccleſiae, lib. 1. c. 11▪ n. 18.M. Anton. De Dominis Archiep. Spalatenſ. ſaith, which is indictive to ſinne, or the cauſe of great evill, or hindereth good, as our faith, zeale, love, &c. that ſcundalizeth. For though none of theſe fall out, if the work or word, or omiſſion of either be ſuch, as of it ſelfe, is apt to ſcandalize, it is an active ſcandall. Hence every little ſcandall is a ſinne, either in it ſelfe, or in the unordinate way of doing …. But what objects are properly ſcandalous, ſhall be diſcuſſed. 3. When we know ſuch words and deeds doe ſcandalize, and they be not neceſſarie to be done, yea, and if wee ought to know; for though the pronneſs and procliviti… of our brethren, or others to ſinne, be in ſome reſpect, queſtio facti, yet is it alſo queſtio juris, a queſtion of Law, the ignorance whereof condemneth when the things themſelves are doubtſomely evill, but not neceſſary to be done; Hence the practice of a thing indifferent, when there be none that probably can be ſcandalized, and hath ſome neceſſitie, is lawfull: as Coloſ. 2. 16. Let no man therfore judge you in meat …r drinke, &c. yet in caſe of ſcandall it is unlawfull to cat. See 1 Cor. 10. 27. Eat whatſoever is ſet before you asking no queſtion for conſcience ſake. 28. But if any ſay, this is offered in ſacrifice, to Idolls, eat not for his ſake who ſhewedit, for conſcience ſake—Conſcience, I ſay, not thine owne, but of others. Therefore practiſing of things indifferent, or non-practiſing, are both lawfull, according as perſons are preſent who may be ſcandalized, or not ſcandalized; but this is in things though in nature indifferent, yet in uſe having ſome neceſſitie, as eating of meats, but the caſe is otherwayes in things altogether indifferent, as our Ceremonies are, which are ſupponed to lay no ty on the conſcience, before God, o incline to either ſide, as they ſay, to croſſe, or not to croſſe, laying aſide the Commandement of men. For if no-croſſing be all's good, as croſſing, then though there be non-ſcandalized, yet becauſe it is ſuch an action in Gods worſhip, as is acknowledged to be indifferent, and hath appearance of adding to Gods word and worſhip, it is inductive to ſinne, and ſcandalous, though none ſhould hence be actu ſecundo, ruinated, and made to ſtumble. But if any in Pauls time, as the caſe was, in the Church of Corinth ſhould eat meates at a table, forbidden in the Law, he not knowing that a Jew was there, this may ſeeme invincible ignorance, becauſe ignorance of a meere fact, not of a law, if that Jew ſhould be ſcandalized through his eating, it ſhould ſeeme to me, to be ſcandall taken, but not culpably given. 4. It is ſaid in the definition, That theſe inordinate words or deeds occaſioneth the fall of others. 1. Becauſe the will of the ſcandalized, or his ignorance is the efficacious and neereſt cauſe, why he is ſcandalized, that is, why he ſinneth; actions or words are occaſions onelyonly, or cauſes by accident, for none ought to be ſcandalized, as none ought to ſinne, ad peccatum nulla eſt obligati…. 2. Becauſe, as to be ſcandalized is ſinne, ſo to ſcandalize actively is ſinne, though actuall ſcandall follow not, as Peter ſcandalized Chriſt culpably, when he counſelled him not to die for ſinners, though it was impoſſible that Chriſt could be ſcandalized▪ 5. It is ſaid, (whereby weake or wilfull, within, or witho…t the Church may be ſcandalized) For I hope to prove that it is no leſſe ſinne actively to ſcandalize the wilfull, and malicious, then the weak, though there be degrees of ſinning here, and we muſt eſchew things ſcandalous for their ſake who are without the Church.
For the Second I ſet down theſe Propoſitions 1. from Rom. 14.
1. Propoſit. The weake are not to be thraled in judgement, or practice in thornie and intricate diſputes, in matters indifferent. This is cleare Rom. 14. v. 1. Ergo When people know not miſtie diſtinctions of relative and abſolute adoration, of worſhip eſſentiall or accidentall, they are not to be here thraled by a Law to practice Ceremonies humane.
2 Propoſit. If a weake one eat herbs, fearing the practice of things forbidden by Gods law, he is commended, and his abſtinence praiſe-worthy, as Rom. 14. v. 2. 3. and he ought not to be judged, and ſo ought not to be a wed by a Law. Then abſtinence and non-conformitie is lawfull in ſuch a caſe.
3. Propoſit. He that eateth, he that eateth not; he that practiſeth, he that practiſeth not indifferent things, is not to be judged. 1. God hath received the eater. 2. You are not to judge another mans ſervant. It is againſt the Law of Nations. 3. If the weake fall, God is able to raiſe them. Ergo, if he be not to be judged, as a contemner of Gods law in things indifferent, farre leſſe ſhould he be judged, by the Church law.
4. Propoſit. Obſervers of dayes, or non-obſervers of dayes ſhould have certaintie of Faith in theſe indifferent things; Ergo, the light of the Word ſhould lead Rulers, and People here, v. 5. in things indifferent.
5. Propoſit. The obſerver of indifferent things, as dayes in that caſe at Rome, and the non-obſervers of dayes ſhould not trouble one another▪ becauſe both are to obſerve, and not obſerve indifferent things, for Gods glory. 1. Both gives thankes. 2. Both liveth and dieth as Chriſts, for Gods glorie. 6. 7. 8. 9. Therefore Gods glorie is the end that ruleth the uſe of Ceremonies, as they are indifferent.
Propoſit. 6. v. 10. 11. 12. a Chriſtian ſhould not condemne a Jew▪ no… one brother another, in things indifferent. 1. Becauſe we are brethren. 2. Becauſe it is Chriſts place to judge; and condemne. 3. Becauſe every man muſt give an account for himſelf. Ergo. Lawes of Rulers to condemne or puniſh, are not to be made in ſuch caſes.
Propoſit. 7. v. 13. When the uſe of things indifferent is a ſtumbling block and ſcandall to our brethren they are againſt charitie and unlawfull.
Propoſit. 8. v. 14. there is a Prolepſis. Meats clean, or not clean, may be eaten, but all meats are clean; and Paul is perſwaded of that by Ieſus Chriſt. Ergo, The Apoſtle anſwereth, 1. by denying the major Propoſition in two caſes, and ſetteth downe a diſtinction. All things are clean in themſelves, but they become unclean, in two caſes. 1. If one weake in the faith believe▪ that the meat, that he eateth, is againſt the word of God, the me at to him is unclean. 2, If he eat before, one that believeth it is forbidden in Gods Law, to eat ſuch meats, his eating is a ſtumbling blocke to the weake. But one might ſay, It is a taken Scandall, and not given: for it is lawfull to eat, thy brother deemeth it unlawfull out of ignorance of Chriſtian libertie, ſo ſay Formaliſts Ceremonies be indifferent; if any offend at the uſe of them, it is aſcandall taken, not given. O but Paul forbiddeth to ſcandalize, or to eat.
Hence the 9. Propoſit. The uſe of things indifferent, as Ceremonies, before any Law …e made of them▪ by confeſſion of Formaliſts, is indifferent▪ and may be done▪ and not done, but if they ſcandalize, Paul proveth by eight arguments they are unlawfull▪ 1. If fighteth with Charitie, that for meat, ſo l…tle a thing, for the knot of a ſtraw, a Ceremonie, thou ſlay thy brother▪ for whom Chriſt died, v. 15. Where theſe reaſons be. 1. It is uncharitable walking. 2. It is murther, ſlay not him. 3. It is contrary to Chriſts love, who died for thy brother. 4. It maketh Religion and Chriſtian libertie, to be evill ſpoken of, v. 16. 5. From the nature of theſe things▪ which are indifferent, theſe in which the Kingdome of God conſiſteth not, as Meats and Surplic… croſſing kneeling, &c. when they ſcandalize, ought to be omitted, as being againſt righteouſneſs, and being ſinnes of murther. 2. Againſt Peace, ſinnes of contention, 3. againſt joy of the Holy Ghoſt, making ſad, and diſcouraging thy brother in his Chriſtian …ace, and he that ſerveth God in peace and righteouſneſſe, and joy is acceptable v. 18, 6. The uſe of things indifferent in caſe of ſcandall conduce not to peace and edification, v. 19. 7. It is a deſtroying of the worke of God▪ v. 20. illuſtrated by a repeated prolepſis, but the meat is clean; …ea, but (ſaith Paul) it is evill, and ſo morally unclean to him that eateth with offence, v. 20. 8. Ab equo & …ono, we are to doe good, but to eat and drink with the ſcandalizing of our brother, and to practiſe Ceremonies is not Good▪
Propoſit. 10. The practiſing of things indifferent, or Ceremonies for the very … …ing of the …aith, that we have Chriſtian libertie to practiſe, or no… practiſe in the caſe of ſcandall, is not lawfull, v. 22. ſet downe by a pro…epſis, Keep the faith of thy Chriſtian libertie (in caſe of ſcandall) to thy ſelfe, and to God.
Propoſit 11. In the uſe of things indifferent, we are to allow our ſelves, that is to have the approbation of our Conſcience, that what we doe is lawfully, v 22.
Propoſit. 12. He that practiſeth indifferent things, with a doubting conſcience, and not in faith, ſinneth, and is condemned, v. 23.
1 Cor. 6▪ v 12 All things (indifferent) are lawfull in themſelves, but they are not expedient. If we be brought under the power or band of them by law. Ergo, in the meanes of worſhip, not onelyonly muſt we ſee what is lawfull, but alſo what is profitable and conducing to the end. He reaſoneth upon a given, but not granted hypotheſis, that Fornication is indifferent, as the Gentiles taught, as we doe in the matter of Ceremonies.
1 Cor. 7. v. 6. But this I ſpeake by permiſſion▪ not of Commandement. Ergo in things, in which God hath granted us libertie, to doe, or not to doe, permiſſion hath place, not obliedging neceſſitie, or penall lawes.
13 Propoſit. There cannot be commanding Lawes in things that are polltickly good, or evill, according to the individuall complexion▪ temperature, or gifts of ſingular men, to marry, or not to marry, cannot be commanded, for where God looſeth, no power on earth can bind▪ v. 33.
1 Cor. 8. v. 7. Paul condemneth them in the uſe of their libertie Chriſtian, Howbeit there be not in every man this knowledge, then that Rulers may make lawes in things indifferent, without ſcandall, they muſt remove ignorance. 2. If there be but one perſon weake (there is not in every man that knowledge) in knowledge, a Law obliedging all, in things indifferent cannot be made.
Ʋ. 8. There is a definition of a thing indifferent. It is a thing that commendeth us not to God, which neither helpeth, nor hindereth pietie, nor maketh a man better, or worſe before God. Then Ceremonies pretended to be for order, decencie, edification, to ſtirre up the dull minde to ſpirituall duties, cannot be things indifferent.
Hence obſerve 1. The materialls of worſhip, as linnen, cloathes, habites, geſtures may be in their phyſicall conſideration indifferent, but as applyed by formuliſtes, they cannot be indifferent, for in their uſe, kneeling appropriated to ſacramentall bread, linnen appropriated to the body of a Prieſt, while he officiateth, cannot be but religious or prophane. 2. If God command geſtures he commandeth this geſture, hic & nunc. If in generall, …ealing be forbidden, then for Achan, to ſteale this Babyloniſh garment, muſt be forbidden. 3. It ſeemeth to have been after-noon with Henry Leſly (aPretended Hen. Leſly, B…ſho… o… Doun authoritie of the Church, pag. 144.) of after cuppes, when he ſaith, if Papiſts and Proteſtants be two divers kindes of worſhippers then their actions of worſhip muſt be indifferent, as be their agents, for actions are diſtinguiſhed by their objects and ends, Papiſts in kneeling worſhip their God of bread, we in kneeling at the Sacrament worſhip the true God. For when a Turk and a Chriſtian doe both worſhip Dagon, it is the ſame Idolatrie, though …urciſme and Chriſtianiſme be different religions. Though kneeling to an Image, the ſimilitude of God, and that ſame kneeling to Jehovah, repreſented in that ſimilitude, Eſ▪ 40. v. 8. make one formall object, the Image the materiall, Jehovah the formall object▪ yet is it idolatrie. 4. Our circumſtances of time and place, cannot properly be called indifferent, for they may be conſidered two wayes. 1 Phyſically. 2 Religiouſly. Phyſically. The Commandement injoyning a thing, injoyneth alſo time and place convenient, he that ſaith (th… ſhalt not kill) in that ſame very Commandement ſaid (Cain, thou ſhalt not kill Abel in this place of the field, at this time,) ſo to believe, and to believe in this time and place, falleth both under one, and the ſame Commandement; And it is true, the lawfulneſs of Worſhip may be marred by bad Circumſtantiating of the worſhip, If one ſhall pray, when the Paſtor doth preach; But Circumſtances muſt be convenient, and ſo commanded, and ſo not indifferent, but Circumſtances have no religious reſpect put on them by God, and therefore in that ſtate have no roome in Gods worſhip,
V. 1…. If any man ſee thee, who haſt knowledge, ſit at meat in the Idols Temple ſhall not the conſcience of him that is weake, …e emboldened, to eat theſe things that are offered to Idolls. Hence a naked ſight of that which is ordinarily exponed to be a Communion with an idoll, as kneeling religiouſly to bread is, muſt be a ſcandall. 2. The ſuppoſed knowledge of one, who ſaith, an Idoll is nothing, but directeth his worſhip to God, when externall geſtures are uſed in an idolatrous way, doth not free the practiſe of ſuch a worſhip, from ſcandall.
V. 11. 12. 13. Scandalizing in eating things, otherwiſe poore and cleane, is a ſcandalizing of a weake brother, againſt the price of Chriſts blood, &c. 1 Cor. 10.
V. 16. 17. 18. Communion in Rites and Cerimonies o… a raiſe worſhip, is a communion with the Idoll, and Satan.
V. 22. Though you keep your heart to God, ye provoke the Lord to jealouſie.
V. 23. Rulers are not to ſeeke their owne, in things indifferent.
V. 25. Things ſacrificed to Idol…, yet in no religious ſtate, are clean meates, and may be eaten. Surplice on a Noblemans porter is no Maſſe habit, and ſo not ſcandalous.
29. 30. In things indifferent, I muſt abſtaine from …ſing my libertie, where I am in danger to be evill ſpoken of, and that our liberty be called licentiouſneſſe.