The Divine Right of Church Government and Excommunication, Religious tract · Text of tract · Question 2
Queſt. II.
Whether or no the Ceremonies and things indifferent commanded by humane authority be objects ſcandalous, and what rules are to be obſerved in eſchewing ſcandalls.
FOrmaliſts object, That Ceremonies be not no…ent agents in giving ſcandall, but men doe unjuſtly take ſcandall, whereas innocent Ceremonies give none.
But obſerve that a ſcandall is given two wayes. 1 Phyſically. An object ſcandalous two wayes.2. Morally. Phyſically, when the object hath an influence meerely phyſicall in raiſing Scandall, in this meaning, as there be no paſſion, but it hath an action; ſo there is no ſcandall taken, but it is ſome way given. The Phariſees are ſcandalized at Chriſts preaching. The preached Word had ſome influence on their corruption to ſcandalize it, but phyſicall, not morall: but ſinfull and inordinate actions, ſcandalize morally by contributing, a morall influence culpably to the ſcandalizing of others. Hence the queſtion is, wherein ſtandeth this morall and culpable influence.
The objects in Generall from whence commeth ſcandall beSomethings may be ſcandalous objects. foure. 1. Things good. 2. Things ſinfull and evill. 3. Things indifferent, inordinatly, or unſeaſonably done. 4. Things that have appearance of evill.
A thing good of it ſelfe is not ſcandalous, but there be two Goodthing…. 1. Some ſimply neceſſary▪ …s to love God, not to ſteale, not to forſweare, theſe be never ſcandalous. 2. Some duplicate page duplicate page duplicate page duplicate page good duties poſitive of affirmative precepts, as not neceſſarie, hic & nunc, may be omitted to eſchew ſcandall. School men move a queſtion. If it be lawfull to omit workes commanded of God, or of the law of nature to eſchew the ſcandall of our brethren? I anſwer, a naturall commandement to eſchew the ſcandalizing of my brother, obliedgeth in ſome Circumſtances, but not ſimply, for it obliedgeth not when there occurreth a Commandement naturall of greater obligation, whether it be naturall or poſitive, if I cannot decline the tranſgreſſion of the law of God, in the declining of ſcandalizing my brother, Certainly the Commandement of not ſcandalizing doth not obliedge, for I am more obliedged to have a care of my owne ſalvation, then of my brothers, and ſo to prevent my owne ſinnes, the… the ſinning of my brother: yet Coeteris paribus, if all other things be alike, as aBecauus p. 2. de Charit. c. 21. quaeſt. 5. nu. 5.Becanus ſaith. A naturall command, ſuch as is, (not to ſcandalize) that is, (not to commit ſoulemurther) doth oblige more, then a poſitive Commandement, as to heare the Word hic & nunc. I am obliedged hic & nunc, to omit hearing of the Word to keep my brother from killing himſelfe, and to preſerve my brothers temporall life. becauſe, the Lord will have merciemercy, and not ſacrifice. Though I be not obliedged univerſally to omit the hearing of the Word▪ and receiving of the Sacraments, to eſchew the ſcandall of my brother. 2. Sinnes publickly committed, are of their owne nature culpably ſcandalous.
3. In things indifferent, from whence ariſeth a Scandall there be two things. 1. The uſe of the thing it ſelfe. 2. The uſe of it, with the non-neceſſitie of exiſtence in it. As the cauſey ſtones are not ſcandalous, if any fall on them, nor the layer of the cauſey to be blamed therefore, becauſe cauſay ſtones be neceſſarie, but if any lay an huge block in the way, which hath no neceſſary uſe there, he who doth ſo is the cauſe of the fall, becauſe he contributeth to the fall, that which is the occaſion, and ſo the cauſe of the fall, for every occaſion is a certaine cauſe. 2. Becauſe he contributeth ſuch an occaſion as hath no morall neceſſitie of exiſtence, ſo the brazen Serpent having loſt its vertue of curing and being adored as God, is formally a ſcandalous object, and the Prince ſuffering that to remaine, when it is not neceſſarie, and withall occaſioneth the idolatrie of many, doth culpably ſcandalize, and ſo theſe who for ſole will commandeth ſuch things as the worſhip of God may want, doe alſo ſcandalize. They object, Chriſt might have healed on another day, then the Lords. Ergo, the non-morall neceſſitie maketh not the object formally ſcandalous, nor doth the contributer thereof culpably ſcandalize.
Anſw. That Chriſt ſhould cure on the Sabbath, was morally neceſſary. 1. If it were but from his owne will, but mens will cannot make things neceſſary. 2. It was neceſſarie to ſhew, that the Sonne of man was Lord of the Sabbath. 3. That the Sabbath was made for man. and not man for the Sabbath. 4. To ſhew, that workes of mercy are to be preſerred to workes of Ceremonies, and that God loveth merciemercy, rather then Sacrifice,
When the dutie is onelyonly poſſible, and the good leſſe neceſſary, then the good of non-ſcandalizing, then we are not, for hope of a poſſible dutie, and leſſe neceſſarie, to doe that from whence a Scandall doth ariſe. So it was not lawfull for Paul to take ſtipend, which ſhould have hindered the promoving of the Goſpell, though he might have imployed that ſtipend upon charitable uſes, becauſe that Charitie was a dutie onelyonly poſſible, and incomparably leſſe neceſſarie, then the promoting of the Goſpell. So 1 Cor. 6. 7. Why ſuffer ye not rather loſſe? yet by that ſuffering loſſe, they were leſſe able for workes of Charitie, and to provide for their Familie and Children, but the gaine was temporall, and not to be compared with a good fame upon Chriſtian religion, which was ſlandered by heathen, when they went to law, Chriſtian againſt Chriſtian, before an Heathen Judge.
The fourth ſcandalous object, is that which hath appearance of evill. Not every thing is ſuch, for good hath the appearance of evill. bPaybodie of kneeling, par. 3 pag. 410.Paybodie to elude this, ſheweth a number of things which have appearance of evill, but …are good, and he nameth among them, Huſhaies abiding with Abſolon in his conſpiracie, which was plaine diſſimulation, but that properly hath appearance of evill. 1. Quod plaerum que fit malo fine, as the Schoolemen define it, that which ordinarily is done for an evill end, as to ly in bed with another mans wife, to ſit at the Idols table, to bow to an Image. 2. That which being good in it ſelfe, yet becauſe of the circumſtances is exponed vain-glory, as to pray in the ſtreets, its ordinarily exponed to be for this end, to be ſeenSilvius in 22. g. 43. 4. Facere coram aliis id quod habet ſpeciem mali, tune ſolum eſt peccatum ſcandali, quando non ſubeſt cauſa legittima preſentibus manefestata. - Satis notum erat quod Namaam non ſe flecteret pro cultu idoli, ſed pro obſequio regis. of men. Theſe who expone that place, 1 Theſſ. 5. Abſtaine from all appearance of evill, to be, abſtaine from that which ſeemeth evill to the conſcience, and judgement of the doer, or onelyonly of doctrine reach not the Apoſtles minde: for to ſit at the Idols table, to bow to an Image, and keepe the heart to God, are out of doubt appearances of evill forbidden in the text, yet are they not doctrines ſeeming evill alwayes, to the judgement of the practiſers. They object, to looke up to the beavens and Sunne may have appearance of praying to the Sunne and heavens, for in the externall fact, no more could be done by a perſon adoring the Sun. Ergo, ſuch appearances cannot be ſcandalous Objects. Anſwer, lifting up of the eyes in prayer, are naturall adumbrations and expreſſions of the elevation of the heart, required in prayer, Pſal. 25. v. 1. and ſo commonly exponed by all Nations, and therefore cannot be appearances of evill. Hence theſe rules.
I. Suppoſe all be ſtrong, in whoſe preſence I practiſe, a thing indifferent, yet if it have no neceſſitie, no aptitude to edifie, andRules touching ſcandal. have onelyonly all its goodneſs from the will of commanders, in practiſing, I ſcandalize, 1. Becauſe the ſtrong are apt to ſinne, and ſo apt to be ſcandalized, and the action is idle, and not reaſonable, having no other reaſon but the meere will of Rulers. 2. If I probably know my practice, ſhall come to the knowledge of theſe, who ſhall be ſcandalized, I ſcandalize them in ſuch an action.
II. Rule. Though the practice of things indifferent, having ſome neceſſitie, be lawfull, as 1 Cor. 10. 27. Eat what is ſet before you▪ asking no queſtion for conſcience ſake▪ Yet the …aith and conſcience of things indifferent, is never indifferent, we are never to judge a thing indifferent, neceſſarie, nor a thing neceſſarie, indifferent, and practice in that judgement, ſo erroneous is finfull, and not of faith, Rom. 14 …. 22.
III Rule. An univerſall omiſſion of good, of obeying affirinative precepts, for the eſchewing of ſcandall, cannot be lawfull for it is 1. neceſſarie for my ſalvation to obey affinnative precepts, though not in all differences of time. In this meaning aAuguſt. Epiſt▪ 199 Non eſt ceſſandum ab operibus bonis, pro quocun que ſcandalo.Auguſtine ſaid, We are not to abſtaine from good workes, (he meaneth a totall abſtainence) for any ſcandall. And Tertullian bTertul. Res bona neminem offendit, niſi malam mentem.good offendeth non, ſave a wicked minde, But at ſometime an obedience to an affirmative precept, hic & nunc may be omitted, when we ſee that from the doing thereof, the ignorant and weake will commit great ſinnes. So cAquinas▪ in 22. q. 43. andAquinas, dBannes tom. 3 m 22. q 43 art 8 cap 4 Propter ſcandalum quod vel ex imbecill… tate, vel ex ignorumi … naſcitur, decl…dae omnes quan…mcun que rectae actione at que utles, & que ad animae ſalutem non ſu…t neceſſariae, praeter mittendae & occultandae, out ſ…l…em in aliud tempus differendae.Bannes. eSanch…z in decal. l. 4 diſp 32. Dub 6 n 66▪ con 3. Quando ex aliquo opere quantumvis bono, crederetur magna hominum multitudo, ex infirmitate aut ignorantia inducend… in gravià peccata, illud omittendum etiam cum jact…ra vitae & bonorum ſpiritualium ad ſ…tem non neceſſariorum.Sanches for affirmative precepts of the law of nature (ſaith fBannes to 3. 22 q 43 art. 8 conclu. 2. Praecepta affirmativa juris naturalis aliquando propter ſcandalum ſunt dimittenda—quia praecepta affirmativa obligant, quando, & quomodo opo…tct.Bannes) muſt ſometime be omitted, for the eſchewing of ſcandall, for they doe not obliedge, but when, and after ſuch a manner, as is convenient.
V. Rule. To doe any good action, or lawfull, or indifferent, when I probably foreſee a ſcandall will follow, is an active ſcandall, for I preferre my owne will, to my brothers ſalvation (ſaith gAntoninus 2 p. to. 1 cap 9▪ ſect. ult. tit 3. cap 4 Verereus est pecca…i proximi qui abſ que ullâ juſt… cauſâ non impedit ſcandalum, quod ex ſuo opere eſt f…turum, quia videtur contemnere vitam ſpiritualem fratrisAntoninus, and hNavarr. in ſum. cap 4. … 13.Navarret,) and therefore ſaith (i) Antoninus; A virgin going abroad, without juſt neceſſitie, where her beautie ſhall be a ſnar… to young men, or to goe out upon a neceſſary cauſe with a whoriſh attire, is an active ſcandall, her feet▪ abideth not in her houſe, ſaith kProverb 7.Solomon. And lNavar…. in ſum. cap 4. n. 13▪ Mortaliter peccat, qui ita parvi aeſtimat ſalutemproximi, ut abſ que juſta neceſſitate, & utilitate, ex …ola ſua voluntate aliquid facit, unde fra…er eſt ſcandalizandus.Navarr, ſaith, It is to ſinne mortally and mSilveſter in ſumma in verbo, obedientia, n 5. Si Papae mandatum ſapiat etiam peccatum veniale Item ſi ex obedientia praeſum…retur ſta…us Eccleſiae perturbandus, vel aliud malum aut ſcandalum futurum, etiamſi praeciperetur ſub ſoe…â Excommunicationis—non eſt ei obediendum.Silveſter ſaith, If the Popes commandement doe but ſmell of veniall ſinne, and if by giving audience thereunto, it be preſumed that the ſtate of the Church ſhall be troubled, or a ſcandall ſhall ariſe, though the commandement goe out under the paine of Excommunication, it is not to bee obeyed. oVaſquez tom. 4. in 3. … 43. art. 7 Dub 2.Vaſques, and pSuarez de tripl. v r. Theolo. diſp 10. De Scandalo. ſect. 4 Res indifferentes vender…, donare, aut alicui proponere, quando praſcitur, alterum ijs male uſ…rum, eſt ſcand▪ lum committere.Suarez ſay, to ſell, gift, or diſpoſe of any things indifferent, when we foreſee they ſhall abuſe them, is to commit the ſinne of active ſcandalizing. Yea, the forme of an Idol, though he never adore it, doth highly ſcandalize, and qAntoninus 2 p. to▪ 7. cap. 4. … 4.Antoninus rSilveſter verbo ſcandalum q 2.Silveſter, ſCorduba ſum. q. 5. fol. 30.Corduba, tMetina 12▪ cap. 74 … ▪ 6. ad▪ 3. fol. 677.Metina, uSanch z in Decal to 1. lib 1. cap 6. nu. 16.the Jeſuit Zanches teach, That to contribute to that which we ſee, ſhall induce any to ſinne, is to be guilty of ſcandalizing. And the reaſons be theſe; 1. We are not to preferre our will to the ſalvation of our brother. 2. Things leſſe neceſſarie, then our brothers ſalvation, in that caſe become not neceſſarie, and ſo fruitleſſe and idle. 3. Charitie inferferreth, that we hinder ſo far, as we can, the ruine of our brothers ſoul, Scandaell is ſpirituall homicide. 4. To contribute any morall help, and influence to our brothers fall, and ſoul-ruine, is to be acceſſarie to his ſinne▪ Hence Ceremonies and things not neceſſarie to ſalvation, may be omitted altogether in their ſpecialities, when the practiſing of them doth ſcandalize, and ſo though kneeling in Gods worſhip cannot well be univerſally omitted, yet kneeling appropriate to ſuch an act of worſhip may be omitted, and ought to be omitted, if it ſcandalize, and Ceremonies which ſcandalize univerſally, ſeeing they are not in their very kinde neceſſarie to ſalvation, are to be aboliſhed.
Yet I may adde one caution here. To contribute helpe for the doing of that, which of it ſelfe is neceſſarie, which I know, an other in reſpect of humane frailtie, will abuſe to ſinne is no active ſcandall. So to lay hands on a qualified Paſtor is not ſinne, though I foreſee through humane frailtie, he will abuſe his power in ſome things to ſinne. So, for an Artificer to make ſwords, though he know ſome ſhall abuſe them to murthering the innocent, is no ſcandalous work. I take not on me to preſcribe rules for eſchewing ſcandall in all occurrences of providence. The godly learned can ſee more then I can doe in this matter, where love ſhould be warie to lay a ſtraw in the way of any weake traveller.