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 that 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To abstaine from things sacrificed to Idols called v 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 as 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 appeares by the Apostles suppositions 1. Cor. 7. 13. c. Insomuch that christians were mingled with Pagans 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 meales 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 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 conscience 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 taken 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 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 draw 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 use all indifferent things hath thought good neverthelesse to limit it by the law of charity A second question may be 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 none 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 those 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 of not hurting their
But if through weaknesse he be grieved at it then it is scandalizing of him that is so grieved A sixth question may be how long we are to forbeare the use of our liberty for feare of scandall Answ. Aqu. 2ª 2ae qu. 43. art 7. resolves that the Scandall of weak ones is to be avoided quousque 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 neque 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. quaest 14. Rerum mediarum usum ad proximi adhuc ex ignorantia infirmi in Christi Schola pusilli captum moderemur idque 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 little 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 then 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 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 scandall 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 peccatum 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 they 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 followed which argues that then a man onely 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 so 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 in 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 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 suspand the 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 eate 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 Chartter of Christian liberty in that thing by which he was or might be once a scandalizer 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 that which we might is a privation and omission of
wit the disciples disceptation about preeminence to decide which controversie our Saviour sets before them a litle child as an embleme of humility and upon this text reads a lecture to them of which these words are part S. Marke ch 9. 39. inserts another accident to wit S. Iohns forbidding some that were not in Christs retinue to cast out Divels in his name togither with our Saviours reply Saint Luke ch 9. v. 46. c. relates the same accidents but not this part of his course in this place In which it is in vaine to seeke for connexion That which Maldonate hath observed is right that the occasion is plainly set downe and the order right in S. Matthew here in S. Luke the words are put loco alieno in another place These two verses in S. Luke doe containe three Categorical propositions in S. Matthew there is a fourth put before two other which is woe to the world because of offences which because my text omitteth I shall let it passe Of the three propositions in S. Luke the first is Modall and declareth the necessity of Scandalls It is impossible but that offences will come the second foretells the wofull condition of Scandalizers woe unto them through whom they come the third v. 2. aggravates that woe to them that Scandalize one sort of persons called little ones by an uneven comparison of their woe with a lesse but a very grievous one It were better c. To begin with the first proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used by Aristotle as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it doth here void an unavoidable necessity And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be or happen That which most requires explication is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated offences which word is originally a greek word but by use taken into our English language as it is into the Latine other tongues it is very frequent in the new Testament Greek Grammarians tell us that originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified some part of a trap made to kill or catch wild beasts Hesychius in his Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scandall a part of mouse-traps The Greek Scholiast on Aristophanes his Acharn and Suidas after him tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were certain crooked peeces of wood unto which wild beasts coming because the bait was thereunto fastned say some did cast downe on themselves or cast themselves upon some frame of wood by which they were hurt killed maimed or made halte and so caught and therefore they derive these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from halting which hapned to the basts that dashed on them Such accidents the Prophet Isaiah intimates to follow on the putting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isay. 8. v. 15. where foretelling that Christ should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by S. Peter 1. Pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us that many shall stumble and fall and be broken and be snared and be taken But what ever the originall of the word be certain it is that in the new Testament it is Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at which a man dasheth his foot as Rom. 14. 13. S. Paul puts these two words as of the same sense Rom. 11. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify a snare or toyle by which in hunting wild beasts are taken By which words the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly answers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Psal. 69. 22. Isai. 8. 14. 15. which signify a gin or snare are rendred by the Apostle Out of that which hath bin said we may easily perceive that a Scandall in the notatiō of the word signifies such a block piece of wood stone or the like at which a beast or man dashing or hiting themselves fall or otherwise catch harme as by bruising maining halting or the like Scandall then properly is applied to that wherby the body is hurt the laying of which is forbidden Levit. 19. 14. and therefore a woe belongs to him that laies it But here doubtlesse our Saviour means not such a stumbling-block as hurts the body but as it is commonly translated to signify such a one as whereby the mind or soule is harmed Now the harming of the mind is by causing griefe and so Rom. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is grieved is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalized or stirring up anger displeasure enmity as whē our Saviour saith Math. 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may not scandalize them that is we may not provoke them to anger or enmity against us But chiefly the mind or soule is harmed by committing sin as the action of him that sate at meat in the Idols temple became a Scandall in emboldning others to cōmunicate with Idolaters in Idol-service 1. Cor. 8. 9. 10. and Balaam is said to teach Balac to lay a stumbling block before the children of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. which hurt of the soule is by laying it open to Gods wrath and by defiling and wounding the conscience And here is to be noted that whereas in common use to offend is as much as to displease in the Scripture use he is said to be offended who is induced to sin though he be pleased thereby so that to offend is not onely to displease but also to harme the soule even by pleasing Now this laesio animi hurting of the minde is sometimes by a meere object without at which the person offended dasheth himselfe and hurteth his soule the thing which is the scandall acting nothing to move the person to harme himselfe which therefore may not unfitly bee called an objective scandall Thus images silver and gold are termed Ezek 7. 19. The stumbling block of mens iniquity So was the Babylonish garment to Achan Bathsheba's nakednesse to David the Altar of Damascus to Ahaz c. Such are to many others a glasse of wine a wanton picture a book of Magick and the like Now in this sort of scandall it is the person hurt that scandalizeth himselfe as being active therein and therefore most truly the scandall is in himselfe In which respect S. Iohn 1. Epist. Ch. 2. v. 10. tels us that hee that loveth his brother abideth in the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a scandall is not in him that is hee doth not make his neighbours prosperity his brothers preferment c. to be a stumbling block to him to make him
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 which 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 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 other 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 the 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 mercy 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 of 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 of 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 neglecting 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 meats 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 onely 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 mind judged the strong as licentious and unholy and whereas sometimes the weake by the example of the strong might bee induced to doe that which 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 their 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 would 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 liberty with doubting consciences but bee sure that they bee well resolved 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 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 Lystra 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
truth 1. That which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others that watch not over their words or actions least they cause others to stumble It is not to bee denied but that there are some who through overfearfullnesse of giving scandall doe omit things fit for them to doe which ariseth through want of knowing in what cases scandall is to bee feared in what not out of imprudence in not discernning the difference of persons This errour is the more pardonable in that it likely comes not out of an evil disposition but out of a tender conscience joyned with a weak understanding Nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous the exposing him to contempt and derision in some to pitty in others excepting when such scrupulosity causeth disobedience to the necessary commands of governours or breeds superstition or the like evils Yet this is an evill in that it is an errror and somewhat intrencheth on Gods prerogative in making that to bee sin which he hath not made sin and therefore is to bee shunned not to be cherished But such likely are but few The most of people mind and prosecute their pleasure profit credit preferment content c. but litle or nothing regard what scandall followes thereon many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves though they will certainly occasion drunkennesse quarrelling blood-shed idlenes undoing of families and such like evils So that in a sort they resolve like unto that Pope who said that hee would have his dish of meat in spight of God so these are bent to have their sports in spight of their brethren yea and of God too that commands them not to offend their brethren And as men are affected to their pleasure so they are to their profits preferments credit ends yea their vaine customes So violent is the streame of their wills that they will have their course although they not only overthrow many lives and states but also drowne many soules in perdition Too too many are of Cains mind who when he was demanded of God where his brother was answered angerly Gen. 4. 9. Am I my brothers keeper They care not whether they sinke or swimme their consciences be whole or wounded they stumble or goe upright they perish or be saved would it could be truely said that there were no ministers of the Gospell no Magistrates no Parents no masters that by their courses shew that they make light account of the stumbling of mens soules so they may have their will surely there should bee if there were any sparke of true charity in men a zeale to the good of their brethrens soules and accordingly of some to have compassion putting a difference and others to save with feare pulling them out of the fire hating even the garment spotted by the slesh that it may not infect others Iude 22. 23. Knowing that hee which converts a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sinnes Iames 5. 20. But alas so great is the vitious selfe-love of men that for their owne pleasures profit preferment vaine glory and such like ends they draw innumerable soules into hell with them sometimes by perverting their faith sometimes by corrupting their devotions sometimes by vitiating their manners and yet as if they were all Popes no man must say unto them what doest thou To omit other instances of lesse account To maintaine the great Idoll of latter ages the Papall Monarchy What grosse superstitions have been maintained what practises have been devised and used to the seducing of whole nations of people holding them in blindnesse and superstition to their perdition yea to the reproach of the religion of Christ even by Iewes Turks and Infidels it were infinite to relate How carelesse many others are to scandalize milions of soules that they may attaine to or maintain secular greatnesse I forbeare to speak it being too manifest to the world All which dispositions and practises how damnable they be oh that men would consider that they may prevent the woe here denounced by our Saviour and take heed how they slight their brothers spirit lest they draw downe eternall vengeance on themselves from the Father of spirits and by valuing at so low a rate their brothers soule make the market cheap for their owne Wherefore in the second place we are to be admonished that as we are to look to our feet that we stumble not our selves so to take heed to our actions that they overthrow not others The Almighty hath forbidden in his law to curse the deafe and to put a stumbling block before the blind Levit. 19. 14. it being an unworthy and injurious thing to take advantage from weaknesse to hurt those whom humanity reason should cause us to helpe But it is a thousand times more injurious and cruell to lay a stumbling block before mens soules in as much as the danger of a soules falling is incomparably greater then the ruine of the body Surely he that hath any estimation of the preciousnes of a soule any love to it any compassion any sense of the evill of a soules perdition ought to be most tender of doing it any hurt ready to doe it any good Wherefore it concernes us to be watchfull over our words and actions appearing to men that they become not Scandalls We are to look heedily to our thoughts that we be not found hypocrites before God and to every action we doe that we may keep our peace with God But for a farther reason we are to look to those that are in the view of the world as it were on the stage We are to be carefull of our privy thoughts as knowing that God sees us and hates all uncleannesse in the inward parts But of our open actions we are to be carefull for a double reason because God sees them and men too so that we may not only grieve Gods spirit but also hurt mens soules if they be not right For as there be likely some who as Ieremiah speaks of himselfe Ierem. 20. 20. will waite for our halting if in any thing we stumble that they may reproach us so there are others whom we shall probably make to halt to their ruine if we cast any stumbling block before them Besides we may safely conceive that they are carelesse of their own soules that are not carefull to prevent the scandall of other mens soules and that in foveam incident quam foderint they shall by divine justice fall into the pit themselves who have digged it for others Wherefore that we may not scandalize others let us learne 1. To feare God as we are commanded Levit. 19. 14. Thou shalt not put a stumbling block before the blind but shalt feare thy God I am the
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 cōmands 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 orders 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 like 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 contempt of others or the like cause A tenth question may be 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 authority 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 consciences 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 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 Magistrates 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 love-feasts kisse of peace vigils at the tombes of Martyrs and other orders of the Church 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 for 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 if 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 thus 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 two 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 bee 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 in 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 Dr 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 thus or countervaile 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 that 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
therefore wee are not to doe that which seemes to bee evill to another whether upon probable reason or fancy though it be not in it selfe evill I answere 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 selfe 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 onely to false doctrines or 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 which 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 for 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 or 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 wise 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 thought 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 will 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 First then wee may hence perceive how evill and uncharitable their dispositions are who use their liberty in things lawfull without heeding of 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 scādalized 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 brethren 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 brerhren 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 not 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 like 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 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 their 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 when 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 creatures 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 to the flesh but by love to serve one another It will be but a miserable advantage to vs to vse our liberty so as to spurn at Gods honour and to trample our brethrens good vnder 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 one 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 not 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 by 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 not 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 o 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 wish 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 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St 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 of 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 trangression against God plainely violating his precepts so the other is an intollerable presumption against the soveraigne authority of the great Law-maker to impose lawes on mens consciences which God hath not made