The Divine Right of Church Government and Excommunication, Religious tract · Text of tract · Question 3
Queſt. III.
Whether or no we may deny obedience to the lawes of our Superiours, for feare of Scandall cauſleſlie taken.
THis is not my queſtion, but a queſtion of the Doctors of Aberdeen, yet it conduceth for the times, and becauſe one of the learnedeſt of theſe Doctors did agitate the queſtion of ſcandall with me in private, before the writing of that book, I deſire libertie to vindicate my ſelfe, by diſcuſſing two chapters of this purpoſe.
And firſt the queſtion ſeemeth to me many wayes vaine. 1. They aske about denyall of obedience, which is not proved, but preſumed to be obedience. 2. They preſume that the Maſters, the Lord Prelates of Pearth faction are our Superiours, by no law of God, or our Church was ever any ſuperioritie conferred upon them. 3. They ſay for ſcandall cauſleſly taken: if they meane that there be no juſt reaſon indeed why any ſhould take ſcandall, they ſay nothing againſt us, for we thinke to take ſcandall, is to ſinne, if they know any juſt reaſon or cauſe of ſinne, except Satan and mens free-will, we ſhall be taught of them. If they meane ſcandalouſly taken, that is, not culpably given by the practiſers of Ceremonies, this is a Chimera, and to us no queſtion, for we are not to denie obedience to lawfull lawes, for eſchewing Scandall, when obeyers doe give no cauſe culpably of Scandall, they would have formed the queſtion to our reverend and learned Brethren if they had dealt plainly. Whether or no, we may deſist from practiſing Coremonies, which, ſetting aſide the law of Superiours, are indifferent, when from the practiſing of them ariſeth the ruine of many ſoules, for whom Christ died. In things neceſſarie commanded and forbidden of God, we cannot deny obedience, but the matter of the lawes is ſilenced in the queſtion to deceive the reader.
Duplyers.Doctors of Aberdeen. If the ſcandall ariſing from Pearth Articles come, ex conditione operis, from the irregularitie of the fact, you ſay, we ſhould forbeare them forever, yet this you gainſay in the next Chap. nu. 44. pag 67. We ſay that the lawfull command of our Superiours may make that ſcandall of our weak brethren, not to beimputed to us, as a matter of our guiltineſſe, which otherwayes would be imputed to us as a matter of our guiltineſſe. Now (I ſay) no ſcandall but that which is ſcandall ex conditione operis, from the enormitie o… the p…actice can be imputed to us as guiltineſs or ſin, for paſſive ſcandall is unjuſtly impu…ed to us as ſin.
IF the Scandall ariſing from the Articles of Pearth come, ex conditione operis, from the very enormitie in theſe Articles, then are we to forbeare theſe …rticles ever, and not onelyonly while they be tryed in a lawfull▪ Aſſembly for ſuch are either ſinne, or have a manifeſt ſhow of ſinne. But if the ſcandall ariſe not from the Articles themſelves, but from malice or weakneſſe, we deny that we are totally to abſtaine from obedience to lawfull Superiours, for eſchewing Scandall cauſleſly taken, and we marvell from whence ye have learned this ſtrange and harſh doctrine.
Anſw. 1. Your enumeration is weake, for we know no Scandall juſtly taken, but proceeding from both theſe, weakneſſe or wickedneſs of nature, is the neereſt cauſe of all Scandall taken, becauſe it is the cauſe of all ſinne, and to be ſcandalized is ſinne. Alſo it is here taken from the enormitie of the deed, in that practiſing of things indifferent, if a ſcandall taken either weakly or maliciouſly thence ariſe, there is enormitie in the deed, yet totall abſtinence is not hence concluded, becauſe, ceſſante ratione ſcandali, when the ground of the Scandall is removed, there is no enormitie in the fact. 2. You define to us, or rather divine, that then there is an irregularitie in the fact that juſtly ſcandaliz…th, when either the fact is a ſinne, or then hath a manifeſt ſhew of ſinne. And we wonder where you learned this ſtrange Divinitie, for 1 Cor. 10. 27. To eat meat at a Feaſt that you are invited unto▪ is neither ſinne, becauſe v. 23. 25. it is lawfull: The earth is the Lords, nor is it ſuch as hath a manifeſt ſhew of ſinne, as all having ſenſe knoweth. One of your prime Doctors defined to me, theſe onelyonly have manifeſt appearance of ſinne, Quae pl…rum que fiunt malo fine, which for the most part are done for an evill …nd, ſuch as is to lye in bed with another mans wife, to kneele before an Idoll. The form…r, in the expoſition of all is done for adulterie, the latter for Idolatrie. I am ſure to eat meats at an Infidels feaſt, is not of that nature which is done ordinarily for an evill end, it is ordinarily done to refreſh nature, and to ſol…e it, which hath no manifeſt ſhew of ſinne, and yet if there be a weake one beſide, who ſaith, that meat is offered to Idols, in that caſe to eat, is to ſcandalize 32. and is againſt the glory of God, v. 31. 3. You aske from whom we learned this ſtrange doctrine to deny obedience to the lawes of Superiours for ſcandall cauſleſly taken; And we anſwer, we learned it from the Apoſtle Paul, who ſaith 1 Cor. 8. 13. If meat offend my weake brother, I will eat no fleſh (I will abſtaine totally and abſolutely) while the world ſtandeth. This abſtinence for the date of the worlds ſtanding, God be thanked, is longer then the time to a lawfull Generall Aſſembly was at that time: yet the Apoſtle proveth, Rom. 14. That to eat, or not to eat, was at that time as indifferent, as to practiſe, or not practiſe Ceremonies, alſo who ever offended at Pauls eating of fleſhes, were offended out of weakneſs, v. 7. and it was in that ſenſe, ſcandall cauſleſly taken.
Duplyers pag. 59. n. 34.
The Author of the popiſh Engliſh Ceremonies, ſaith that both Cajetan Duplyers Doct. Aberdeen.and Bannes affirm, that we ſhould abſtain a ſpiritualibus non neceſſariis, from ſpirituall duties not neceſſarie to ſalvation, when Scandall ariſeth from the doing of them, but none of the Schoolemen euer taught to abſtaine totally, and altogether from any ſpirituall dutie, for eſchewing the ſcandall of either weake, or wicked.
Anſwer. What the author of the Engliſh Popiſh Ceremonies ſaith in that ſubject, all your learning ſhall never be able to Anſwer, for our brethren, required but abſtinece from theſe Ceremonies, till they be tryed in a lawfull Generall Aſſemblie, for they never were yet tryed in a lawfull Aſſemblie, till the late Aſſemblie at Glaſgow, anno 1638. 2. That Author argueth a Majore, and we deſire an Anſwer, if we may abſtaine from ſpirituall duties commanded by the moſt high Superiour the Lord our God. hic & nunc in caſe of Scandall. Ergo, farre more are we to abſtaine, from practiſing of dead Ceremonies voyd of all ſpirit of life, in the caſe of ſcandall, yea and univerſally, and totally we are to abſtaine, becauſe the Superiours have no power to make lawes in materia ſcandaloſa, when that which they command is ſcandalous; and in the very matter ſoule-murther.
Duplyers.
Thomas and his followers ſay, Bona ſpiritualia non neceſſariaNu. 35. ſunt dimittenda propter ſcandalum, in ijs quae ſunt ſub conſili…, non vero ſub praecepto▪ We may omit ſpirituall duties for eſchewing ſcandall which fall under counſell, but not under commandement.
Anſwer. We conceive you not to be Papiſts, to hold this diſtinction, then farre more things indifferent for a time, in caſe of ſcandall may be forborne, when Counſells the performance whereof merit a greater degree of glorie in heaven▪ may be ſuſpended. 2. It is falſe, for aAquinas 22. q. 43.Aquinas ſaith, Actiones quantumcun que rectae at que utiles omittendae. So bBannes 16. a…. 8. ca. 4.D. Bannes.
Duplyers.
The moſt accurat Caſuiſts and Interpreters of Thomas, deny, that we can deny obedience to civill and Eccleſiaſticall lawes▪ for …ſchewing ſcandall of the weake. So Navarrus in man…ali cap 19. ſect. 44. Vaſquez to.5. Tract▪ de Scandalo, dub. 1. ſect. 5. Becanus to. poſt. part. 2▪ tract 1. cap 27. q. 5. Ferdin. de Caſtro Palao oper. moral. tract. 6. diſp. 6▪ p…nct. 16. Duvall. 22. tract. de Charit. q. 19. art. And they …ite Thomas, Duranaus, Almain, Anton▪ …lorent.
Anſwer 1. cAquinas 16.Aquinas ſaith, Excommunication may be omitted in the caſe of ſcandall. Now the Churches precept of Excommunication is no counſell, but a precept. And it is lawfull ſaith Thomas to rebuke our brother, and an act of Mercy and Charitie commanded (ſaith dAquinas 22. q. 33. art. 1.he) in the law of nature, and ſo not a Counſell. Yet ſaith Thomas, in caſe of ſcandall it may be omitted. eNavar. in ſum. cap. 4. n… 13.Navar. doth contradict you, read when you pleaſe. And Ferdin…d▪ de Caſtro Palao, you thought we had not theſe authors to find you out… and give …o Vaſquez fVaſquez 22. q. 43 art. 8 dub▪ 1. n 13. Quoti…ſcun que ſcandalum p…ſſiv…m futurum e…t ex paſſione & ignora…tia ſcandalizatiopus utile temporaliter …t ſpiritualiter, qued n…c eſt malum, n…c b…b…t ſpccicm mali, nihil omn us …ſt omittendum, aut differendum, d…ncc …ſſat. ſcandal…m.right play, Wee may omit the …aring of a Maſſe which is no Counſell, but command to ſave the temperall life of our brother. gBecanus to. poſt. part. 2. q. 6. c. 27. Ad vitandum ſcandalum alterius paſſiv…m ex infirmi…ate vel ignorantia tenemur omittere …us utile.Becanus, hDuvallius to. poſt. m▪ 2▪ q 43. tract. de Charit. q▪ 19 a…t 5. Poteſt aliq…a…do contingere, ut quod exſe praeceptum …ſt, & conſ…quente… …cc…ſſarium est ad ſalutem, deſ…at in caſum graviſſ… ſcandali—Tyrannus …ſurpat bena Eccleſi…, conſtat praeccptum quantum fieri poteſt repetere, ſ…d ſ… minaretur populum abducere à…ide, non obliga… praeceptum repetitionis. And …n that ſame place, Opera quae ſ…nt indiffere…tia, id eſt; quae in ſe, ne que bonan… que …ala ſunt, debent omitts quando conciicimus valde probabiliter ea futura …ſſe inſcand …lume.Duvallius may be ſeen to croſſe you.(i) Bann…s 22. c. 43. art 7. …eſſandu… à ſpiritualibus, quande quis ex ignorantia v…l inſirmitate ſcandelizatur.(k) Sua…z de Tripl. vj…t de Charit. diſp. 10. de Scand. ſect. 4 n 7. 8 Predicatio veritatis per accidens poteſt interdum habere rationem ſcandali activi, unde non…unquam vita…da eſt, ut vitetur ſcandalum paſſivum (Phariſaeorum) ſeu ruina proximi—item praecepta poſitiva non obligant cum tanto rigore, at praeceptum de procuranda vita ſpirituali proximi est naturale & divinum—praecepta affirmativa non obligant and ſemper.(l) Gregor▪ de valent. tom. 3. diſp. 3. q. 18. de ſcandalo hath the ſame. Adde to theſe Auguſtine lib 3. contra Parmenian. cap 2. Gregor. hom. 7. in Ezechiel. And of School-men, Albert 4 diſtinct. 17. art. 48 Durand 4. 38. q. 3. Angel. in ſum. verbo ſcandalum, n 5. Cajetan tract 3. diſp 7 …e… 8. Richard 4 d. 38. Adrian. quodlibet 1. art. 3. Pete de Soto lect▪ 5. de confeſſ. Gabr. 4. d…ſt 38 q 2. art. 2. Alphonſ de Caſtro lib. 1. de juſta punit. haeret. par. 20.
Dupliers.
The School-men well us not to forbeare obedience, with a quite diſclaiming of the authoritie of the Law, as you doe. Anſ, Lawfull authoritie of Prelates lawes we know none. 2. School-men ſay more, that the obligation of lawes doe ceaſe in caſe of ſcandall.
Duplyers.
This kinde of forbearance for eſchewing of ſcandall we improve. 1. Arg. The author of Engliſh Popiſh Ceremonies, part. 1. cap. 4. ſect. 4. Not to obey the lawes of the Church in things whereof we are certainly perſwaded they are not unlawfull and inexpedient, is a contempt and a ſcandall. But we are perſwaded the things here, to wit, Articles of Pearth be neither unlawfull nor inexpedient. Ergo▪ The major is yours, the Aſſump. we prove by the light of our conſcience.
Anſwer. The author ſayth ſo indeed, but withall he ſayth, that Church lawes bind not the conſcience, becauſe they are Church lawes, Sed propter rationem legum, for the reaſon of the lawes; and ſuch you cannot ſhow to be in your Ceremonies. 2. The Aſſumption is badly proved, for your conſciences are not tranſparent glaſſe; except that light come out in arguments founded upon the law and teſtimonie, and where this is not, there is no light, Eſ. 8. 20. an erring conſcience proveth nothing, ſo you beg the queſtion.
Duplyers 2. arg. n. 37.
That which may be removed by information and inſtruction, cannot be awarrand to us of a totall abſtinence, from the obedience of the lawes, or which is all one, of an avowed diſclaiming of the authoritie of them. But the ſcandall of the weake taken by Pearth Articles, may be removed by information, or inſtruction. Ergo.
I muſt crave here leave for a pauſe, and aske the queſtion. 1. If information and light given to beware of the ſcandall of Ceremonies and things indifferent, can make them the lawfull object of Church Canons, D. Forbes and other ſay ſo. But 1. ThisD. Forbes. Iren. is that which Papiſts ſay to our Divines, who object that Images are pits and ſnares to Idolatrie. This danger (ſaith aIoannes de Lugo de myst. … …arn. … i p 36 ſect 1. n 3. Hoc periculum facile praecavetur doctrina & cura Proelatorum, qui d…cent frequ…n…er imagines non habere in ſe, nec prop…r ſe aliquam dignitatem, niſi quam accipiant ab exemplari.Johannes de Lugo) the Popes Profeſſor at Rome, is eaſily prevented by the inſtruction and care of Prelates, who are to teach, that Images have no dignitie of themſelves, but onelyonly from the ſamplar. And ſo bBellarm. 1 2. de rel. ſanct. c 4. ad 2 Nec deſunt in Eccleſ… qui doceant literis, & ſ…rmonibus, quis cultus reliquiss (formuliſt… elementis ſacramentalibus) de. beatur.Bellarm. the Jeſuit, cVaſquez in 3 part. 10. 1. diſp 105. 5. n. 3 Quare nec aliquid periculi in ipſarum (imaginum) adora…ione, ſi populus tudis, ju…ta ſinccram fidem & religionean, mediocriter inſtituatur.Ʋaſquez. dEſtius, lib. 3 diſt. 36. ſect 7. Eccleſia diligenter & doctrina, & opere distinguit inter honorem Deo proprium, & eum qui Divinis ac Dei amicis hominibus tribuitur.Eſtius. eConcil Moguntinum, cap. 41. Paſtores noſtri populum accuratè moneant, imagines non ad id proponi, ut eas adoremus - Sed ut per imagines recordemur.The Councell of Magountine helpeth the matter. Let our Paſtours (ſay they) carefully teach the people, that Images are not ſet up, that we ſhould adore them, but that they ſhould be helps for our memorie. 2. Paul gave ſtrong reaſons for lawfulneſſe of dayes, and meats, that weake Jewes ſhould not be ſcandalized at the eating thereof. yet he would neither paſſe them in a Church Canon, nor practiſe them himſelfe, while the world ſtandeth, 1 Cor. 8. 13. yea, he proveth Rom. 14. by eight ſtrong Arguments, that it was not lawfull to practiſe them. Ergo, he preſuproſeth that information of Paſtours ſhould not take away the ſcandall of the weake, as Rom. 14. 14. There is nothing uncleane of it ſelfe. Ergo, It is lawfull to eat all meats, 1 Cor. 10. 26. The earth is the Lords. Ergo, eat what is ſet before you, v. 23. all things are lawfull, and yet he ſaith, eat not, give no offence, if meat offend my brother, I will not eat to the worlds end. 1 Cor. 8. 13. 3. This vaine argument preſuppoſeth that the want of literall information, is the adequat cauſe of falling in ſcandall, a vaine reaſon. Peter actively and culpably ſcandalized Chriſt in his carnall counſell, Maſter, pitty thy ſelfe, Mat. 16 21. 22. 23. yet Chriſt was ſufficiently inlightened, that he could not be ſcandalized. But certaine it is, that the will and depraved inclination is the cauſe why we fall in ſcandall, even when we know that others who publickly ſinneth, doth ſinne, and that we ſhould not be ſcandalized. Now no reaſon in Paſtors preaching, or in Church-Canon, can take away the inclination of the heart to evill, and therefore no information of Paſtors can remove the ſcandall of the weake; For then David in committing adulterie, Noah in drunkenneſs, Lot in his inceſtuous folly with his owne daughters, Peter in denying his Saviour, ſhould not have cauſed others within, or without the Church to ſtumble, nor have culpably ſcandalized them; So David. Noah, Lot, and Peter, had preached to all that heard of their fall, that adulterie, drunkenneſs, inceſt, and denyall of Chriſt, were grievous ſinnes to be avoyded, and that it was ſin for any to be ſcandalized thereat, for ſuch information ſhould have given ſufficient literall information to beware of the like ſinnes. Yea, a father might incloſe in a chamber, his ſonne and a beautifull virgin, and if he ſhould ſufficiently informe his ſon of the guiltineſs, and puniſhment of harlotrie, he ſhould not lay a ſtumbling-block before his ſonne. Yet we all know, a ſtumbling-block may be layed before the inclination no leſſe, then before the blind minde, yea ſuppoſe, to warne a Traveller of a pit, in his way, might be ſufficient, to make the digger of the pit free of laying a ſtumbling-block in the way (as it is not) ſeeing to make a pit is not indifferent, yet it ſhall not free the Commanders of Ceremonies and the acts of Pearth Aſſemblie of active ſcandall, becauſe men naturally loving life and health, hate to fall into pitts, which may indanger their life, and ſo have no inward morall inclination to fall into a pitt; but men though informed of ſpirituall falls, and warned to beware of them, yet love and incline to Idolatrie, and therefore to warne them to beware, and yet ſet the powder neere the fire, is but to ſcorne the craft, and to mock men. Yea, in that they deſire and require, that the people beware of the Ceremonies, and require that Paſtours informe them of the danger; they grant that Ceremonies are powder amongſt the pitchers, and yet they be innocent, and indifferent creatures, as if they would call them indifferent pitts, indifferent whoores to allure, beware of them; indifferent peſt-cloathes, ſee that your inclination touch them not. Yea, then Ezechiah had given no ſcandall, if he had commanded the brazen Serpent ſtill to ſtand, and had commanded the Prieſts to preach that the Serpent was not God, and therefore warned the people of their Idolatrie in burning Incence to it, onelyonly let it ſtand as a memoriall of Gods power in curing the people, who were ſtinged with Serpents in the Wilderneſſe. So if the Iſraelites ſhould give their ſonnes and daughters to marry ſtrange women of the Canaanites, if they ſhould ordaine the Prieſts to teach carefully their married children, to beware, that they were not drawne away, by theſe idolatrous marriages, to ſerve the Gods of the Canaanites, they ſhould not lay a ſtumbling-block before their ſonnes and daughters. Yea, theſe who excell in light, may be weake in grace, and in hazard to be inſnared, by the idolatrie and ſuperſtition of Ceremonies.
4. The law of nature provideth all poſſible and lawfull meanes for the removall of every thing, that may rnine his ſoule, for whom Chriſt died, but not onelyonly information of the danger of Ceremonies, but alſo the removall of the pitts themſelves, to wit, the Ceremonies are poſſible and lawfull meanes.
5. 1. This were an idle Sabbath work to expound ſuch theams as theſe Sacramentall bowing is an humble adoring of God, not of bread, (and as it pleaſed God by the fooliſhneſs of preaching to ſave beleevers, ſo it pleaſed Prelates, by the fooliſhnes of holy dayes and Saints dayes, to teach the people articles of faith, and by the Surplice to teach paſtorall innocencie, and by confirmation to bleſſe children▪ ) 2 cCalvin. Iuſti▪ l. 4. c 8. ſect. 8.Calvin, and dLuthercom in Gal 1. neque alia doctrina in Eccleſia tradi, aut audiri debet, qu…m purum d…i verbum.Luther teach, that no word ſhould be heard in the Church, niſi purum Dei verbum, but the pure word of God. Surplice humane and Saints dayes, croſſing, kneeling, cannot be a text that Miniſters can preach on, and expound, for they are commanded to ſpeak Gods word, Ezech. 7. To read Gods law, and give the meaning and ſenſe thereof, Nehem. 8. 8. and to expone the Scriptures, Luk. 24. 27. not to teach the meaning of wretched Ceremonies, for in that they ſhould not be the Paſtours of Chriſt, but ſpeak with the mouth of Antichriſt, and Exod. 12. 26. 27. If the children ask the fathers, what mean yee by this Paſſeover, they were to anſwer, It is the Sacrifice of the Lords Paſſeover. So if they ask what meaneth your kneeling to Bread, your Saints dayes, your Surplice and Croſſing, you muſt anſwer, they are the Ceremonies of the Lords Supper, and Baptiſme; What uncouth bleating were this? 6. Shall people (ſaith D. Ammes eD. Ammes freſh fuit.be fedde with this Eaſt wind, the vertue of Surplice, when there be ſo little time, to learne the maine things of the Goſpell? alſo ſome preach none, ſome ſtudie never Ceremonies, ſome bluſh to ſpeake of ſuch toyes. Yea▪ and alas often ſaith, fBannas, tom. 3. m 22. q. 43. art 8. Nota poſſe contingere ut puſilli non ſirt capaces rat…onis redditae, & tunc quamvis ſit reddita illis ratio tâmen ab hujuſmodi ſpiritualibus ceſſ… dum, quia tunc non ex malicia, ſed ex ignorantia ſco… dolizantur, c 4 ſect. 1. q 10.Bannes the weake are not capable of diſtinctions, it is hard to draw the wits of rude people along the untwiſted threed of diſtinctions, that the elements are objectum adorationis à quo ſignificative and objectum adorationis relativae materiale, non adorationis formale. I conceive the Doctors of Aberdeen have adoe with their wits to underſtand them, they muſt be taught of D. Mortounes eſſentiall and accidentall worſhip; of Bellarmines additions perfecting, and additions corrupting the word of God. And whereas D. Forbes ſaith; It is a ſhame for Miniſters, and teachers of others to pretend weaknes, though the flock might be ignorant. Anſwer. Weakneſs, is weakneſs of faith, Rom. 14. 1. and weakneſſe of grace, not weakneſs in literall light. And I thinke Miniſters may pretend this upon too good grounds, and weaknes of faith is often a great inclination to ſuperſtition. 2. Though the Miniſters refuſing the Ceremonies, ſhould underſtand them as well as theſe who writ bookes for their defence, yet it will not follow that they ſhould practiſe them, for their forbearance is for feare of ſcandalizing the weak. Paul had perfect knowledge of his Chriſtian libertie, as any man, yet he would not eat meats to the worlds end, which ſhould offend his brother. The ſtronger ſhould not ſcandalize the weak, becauſe they are ſtronger.
Duplyers pag. 63. n. 38.
Thirdly, if for Scandalls taken, eſpecially by the malicious, we may diſclaime the authority of a Law, then we may ever diſclaime the authoritie of all lawes of Church and State, for there is nothing commanded by lawes, but ſome, either through weaknes, or through malice, may take offence at it.
Anſwer. 1. For ſcandalls taken, and alſo given, by either weak, or wilfull, when the matter is indifferent, and hath evident conformitie with Jewiſh and Popiſh rites, and is not neceſſarie, we may diſclaim the authoritie of all ſuch lawes, true. Ergo, we may for ſcandall maliciouſly taken, deny the authority of all lawes, it followeth not. Ex affirmatione ſp…ciei male colligitur negatio generis. It is not for taken ſcandall, but for given ſcandall, that we diſclaime the authoritie of theſe lawes. 2. The Doctors will have us believe, upon the ſole light of their conſcience, n. 36. that they thinke the Ceremonies lawfull and expedient. But for us, they will not credit us in that, but out of malice we are ſoandalized, and not out of weakneſſe.
Duplyers n. 39. 4. arg.
Fourthly, We ought not for eſchewing ſcandall cauſleſly taken, to injure or offend any man, by denying to him, that which is due to him, and therefore we ought not, for eſchewing ſcandall cauſleſly taken▪ to offend and injure our Superiours. The Antecedent is proved▪ for if a man be excomm…nicated, ſhall his wife, children, and ſervants flie his company, and ſo deny theſe duties which they owe to him, for feare that others be ſcandalized? and if we may not for ſcandall cauſleſly taken abſtaine from theſe duties, that we owe to private perſons farre leſſe may we abſtaine from obedience, which we owe to Superiours, &c.
Anſwer. Againſt the Law of diſputing, you lay downe a ground, which is a principall part of the queſtion that is practiſing theſe Ceremonies be obedience due to Superiours, and none practiſing for a time an injuring of Superiours in their due, though Gods affirmative precepts be omitted for a time, as the not hearing the Word, the not receiving the Sacraments, in caſe of Scandall, Gods due is not taken from him. If you will be more zealous for the honour of Prelates and men, then for the honour of God. Anſwer the Argument your ſelfe: I am not to reprove a ſcorner becauſe of the ſcandall, he ſhall but trample, as a ſow, upon any word of reproofe, yet the ſcandall were cauſle…ly taken if we ſhould doe ſo, The good word of God ſhould furniſh no juſt cauſe to him, yet am I not taking from God his due, and your bare word, that this is diſobedience to Superiours, not to practiſe Pearth Ceremonies is not enough to us. 2. Your probation is weak, That children and wife keep company with the Excommunicate father, is a commandement of the law of nature, and Gods neceſſary law, and to deny this to an husband and father is ſuch a ſinne, as the eſchewing of a ſcandall can never legitimate, but I hope kneeling to Bread, and Croſſing, and Surplice (commanded in our Canons and Service-book) are at the beſt commanded by a poſitive law, and not commanded in the law of nature, and ſo very unlike to naturall duties that wife and children owe to father and husband. 3. I retort this Argument. We may not wrong men in that which is their due. Ergo, We may not wrong God in his due, but it is his due; (Murther not him for whom Chriſt died practiſe not Ceremonies before the weake who ſhall be ſcandalized thereat.)
Duplyers 5. arg. n. 40.
What if the thing be commanded by the Civill Magiſtrate under paine of death, and by Eccleſiaſticall authoritie under paine of Excommunication, ſhall we for feare of ſcandall cauſleſly taken, which may be removed by information, or for the ſcandall of the malitious, abſtaine from a thing lawfull and expedient injoyned by authoritie, and incurre theſe grievous puniſhments of death▪ temporall and ſpirituall? We believe your ſelves, who ſpeake moſt of ſcandall, would be loath to take ſuch a yoake upon you.
Anſwer. The firſt part of this Argument is Logick from a ſore▪ skinne▪ That which we are bidden doe under paine of death, that we muſt doe, the juſt logick of the King of Babylon, to prove it is lawfull to worſhip the Kings golden Image, Dan. 3. 15. I have ſcarce heard Papiſts for ſhame preſſe to conclude the equity and lawfulneſſe of a Law, from the penaltie of a law, Suffering (as your Jeſuits and Arminians teach you) falleth not under Free-will, and is not culpably evill, nor is Excommunication except you be Papiſts, death of the ſoule, when the cauſe of Excommunication is not juſt, and deſerveth no cenſure, but it may be ſome of you think (Mr. Sibbald I know doth it) that Navarrus, and their Gregorie ſaid true, that unjuſt Excommunication is valid, and to be feared: but if this argument (as I ſee not head nor feet in it) be founded upon the lawfulneſſe and expediencie of Ceremonies commanded, then not to practiſe them at all. So firſt they be lawfull. 2 Expedient▪ 3 Commanded by lawfull authority, is ſinne, and all ſinne is a death of the ſoule, and then you may put your Argument from grievous puniſhments of body and ſoule in your pocket, for it is of no uſe here▪ for whether puniſhment Civill or Eccleſiaſtick follow upon diſobedience to Superiours, it is ſinne. 3. That none of us would die or be Excommunicated for eſchewing Scandall, is no good argument, though many have ſuffered as hard as death, baniſhment, and proſcription of all, and Excommunication alſo. But the truth is, you might have ſaid; Shall we incurre for ſcandall the loſſe of our ſt…pends, and (one faire before the wind, qualification) for a Biſhoprick?
Duplyers 6. arg. pag. 64. n. 41.
Sixtly, The denying of obedien…e to the lawfull commandements of our Superiours is forbidden in the …i… commandement, and conſequently it is ſinne▪ ſhall we then for a ſcandall cauſleſly taken, deny obedience to our Superiours, and ſo incurre the guiltineſs of ſinne? Ye commonly anſwer to this, that the negative part of the fift Commandement, w…ch forbiddeth the reſiſting of the power, Rom. 13▪ 2. is to be underſtood with the exception of the caſe of any ſcandall taken by others. For … we ſay (ſay …) that any may, or will take offence, at the …ing of that which is commanded by our Superiours, we are not holden to oby them 42. But firſt, we a…ke, what …arr and ye have …o ſay, that the negative part of the fift Commandement … to be underſtood w… the exception of the caſe of Scandall▪ more then other negative precepts in the ſecond Table?
Anſwer …. To fill the field, an Argument already anſwered, is brought again to make the figure of fi… up▪ The refuſall of the Ceremonies till they be tryed in lawfull Aſſembly, is not forbidden in the fift Commandement, prove that▪ and take it with you. 2. You bring an Anſwer as commonly given … us, that is neither ours, commonly, nor rarely▪ but it is good, build a ſtraw…aſtle, and you may ſoone coſt a fire-ball at it, and blow it up▪ We never taught that the negative part of the fif… Commandement is to be underſtood with the exception of the caſe of any ſcandall taken by others. For this includeth all ſcandalls, both paſſive and active. Who of ours ever dreamed ſuch a thing, if Superiours command, what God commandeth before them, doe we teach that, becauſe others take ſcandall at that Command, therefore we are not holden to obey? that is ſcandall taken, not given. We teach no ſuch thing▪ Rulers command to honour father and mother, if any take offence at this commandement and obedience to either the affirmative or negative part of it, we are not to eſteeme that ſcandall the weight of a feather, the Commandement obliedgeth. But this we teach, if when the matter of the Commandement of Rulers is indifferent, as you plead Ceremonies to be, if from obeying of theſe any weake or wicked be ſcandalized, then the Rulers doe command ſpirituall murther, and then their commandement is no commandement, no… is it the fift Commandement. It is juſt like this, You ſhall not refuſe obedience to your Rulers, commanding you to rubbe your beards when you come to the Church, or to draw a croſſe line with your thumbe in the aire above a baptized infants forehead, though many ſoules, by obedience to theſe Commandements▪ be induced to love Poperie; many be made ſad thinking zealous Rulers, love popiſh toyes better then the ſimplicitie of the Goſpell. Now ſuch is the Commandements of Pearth-articles, and theſe ſuffer no exceptions, for we judge them no Commandements at all, and if any ſuch be injoyned upon pretence of any other of the nine Commandements, we hold them to be impious commandements, and no obedience to be given to them at all. So if according to the ſixt Commandement, and the ſeven and eight, Rulers command to run Carts amongſt a multitude of young Children, whence killing of ſome might fall out; If they ſhould command a young man, and a faire virgine to chamber together, and command Paul in the caſe he was at Corinth to take ſtipend, though it ſhould hinder the progreſſe of the Goſpell, as 1 Cor. 9. 23. all theſe were to command culpable ſcandalls, and were unlawfull, as the Canons of Pearth faction. 3. You ſay, the negative part of the fift Commandement forbidding the reſiſting of the power, Rom. 13. 2. by us, is to be underſtood, with exception of the caſe of ſcandall taken, whereby you inſinuate, that not to obey the acts of Pearth Aſſembly, is a reſiſting of the power of Rulers, Rom. 13. 2. It is ignorantly ſpoken, to reſiſt every law of the Rulers, is not to reſiſt his power, when the lawes are ſuch as commandeth ſcandall: yea, by your own doctrine it is lawfull to flie when a Ruler unjuſty, commandeth & perſueth his ſubjects▪ pag. 3. n. 19. And to …ie I am ſure, is to refuſe ſubjection to the Lawes of the Ruler, from whoſe tribunall we …li…, ye…, and to flie ſo, is to reſiſt his lawes, but I hope it is not to reſiſt the power, for to reſiſt the power, bringeth damnation, and guiltineſſs before God, Rom. 13. 2. But to flie from his legall Citations, is to reſiſt his lawes, but doth not, I hope, bring damnation before God, and ſinne upon the conſcience, as you grant.
Duplyers n. 43.
Men are ready to ſtumble, and to be ſcandalized at our refuſing obedience to the lawfull Commandements of our Superiours: for they will take occaſion by our cariage, to doe that, unto which by nature they be moſt inclined, to wit, to vilipend Lawes and Authoritie.
Anſwer. If any ſtumble at our non-obedience to Pearth Articles, and thence be induced to vilipend Lawes and Authoritie, it is a ſcandall meerely taken, no wayes given, as is cleare, becauſe they ſtumble at our obedience to God, in that we refuſe to kill one for whom Chriſt died. 2. It is no wayes true, that men are naturally inclined to vilipend Laws in a matter indifferent, (as you hold Ceremonies to be) from whence ariſeth Scandall, yea, we are by nature much bent to extoll and love-lawes commanding ſoul-murther, and all lawes inductive to Poperie, which is but a maſſe of carnall propoſitions of heterodox Divinitie, every way ſutable to our fleſh. The third exception is anſwered already, the fourth is to be diſcuſſed in the following Chapter.