Part 8 (1/2)
THAT THE INEXPEDIENCY OF THE CEREMONIES, IN RESPECT OF THE SCANDAL OF THE WEAK, MAY BE PLAINLY PERCEIVED. TWELVE PROPOSITIONS TOUCHING SCANDAL ARE PREMITTED.
_Sect._ 1. There remaineth yet another inconveniency found in the ceremonies, which is scandal. They hinder our spiritual edification and growth in faith and plerophory, and make us stumble instead of going forward. The best members of the body should be cut off when they offend, much more the superfluous humours, such as the popish ceremonies must be reckoned to be, Matt. v. 29, 30. And what if some wide consciences think the ceremonies no stumbling-blocks? Nay, what if some pretend that they edify? _Ferulae asinis gratissimae sunt in pabulo, caeteris vero jumentis praesentaneo veneno._(_351_) It is enough to evince the inconveniency of the ceremonies, that some are scandalised, yea, many tender consciences are made to stumble by their means. We learn from our Master, that the scandal of one is to be cared for, much more the scandal of many, especially if those many be of the number of the little ones which believe in him, Matt. xviii. 6. But for our clearer proceeding in this argument I will premit these propositions, of which we are to make use.
_Sect_ 2. 1st. S???da??? ?? p??s????a, Scandal or offence is not the grieving or displeasing of my brother, for peradventure when I grieve him or displease him, I do edify him. Now edification and scandal are not compatible, but scandal is a word or deed proceeding from me, which is, or may be, the occasion of another man's halting, or falling, or swerving from the straight way of righteousness. _Scandalum_ (saith Jerome(352)) _nos offendiculum, vel j uinam et impactionem pedis possumus dcac quando ergo legimus, quieunque de minimus istis scandalizavenit quempiam hoc intelligimus quieunque dicto factove occasionem j uinoe cuiquam dederit Scandalum_ (saith Almandus Pola.n.u.s(353)) _est dictum vel factum, quo alius detenor redditum_.
2d. This occasion of halting, stumbling, or swerving, which we call scandal, is some times only given on the part of the offender, sometimes only taken on the part of the offended, sometimes both given on the one part, and taken on the other. The first sort is _scandal given and not taken_, the second is _scandal taken and not given_, the third is _scandal both taken and given_.
3d. All these three kinds of scandal are sinful. The first is the sin of the offender, for it is a fault to give my brother occasion of stumbling, though he stumble not. The second is the sin of the offended, who should not take offence where he hath no cause. The third is a sin on both sides, for as it is a fault to lay an occasion of falling before another, so it is a fault in him to fall, though he have occasion.
_Sect._ 3. 4th. A scandal given, or active, is not only such a word or deed whereby we intend the fall of our brother, but also such a word or deed(354), _quod de sui ratione habet, quod sit inductivum ad peccandum, puta __ c.u.m aliquis publice facit peccatum, vel quod habet similitudinem peccati_, John xvi. 2. Put the case: A man staying away from the Christian a.s.semblies and public wors.h.i.+p of G.o.d, intending to employ his studies all this time for the good of the church by writing, such a man doth not only not intend the fall of others, but, by the contrary, he intendeth edification; yet doth he scandalise them, because _ratio et conditio operis_ is scandalous and inductive to sin.
5th. An active scandal is given (and so is faulty) many ways. If it be in a thing lawful, then it makes our brother condemn our lawful deed, yea, animates him by our example to that which in his conscience he condemneth, both which are sin. If it be in a thing unlawful, then is the scandal given and peccant, it, 1. Either our brother be made to fall into the outward act of sin; or, 2. If he be made to stumble in his conscience, and to call in question the way of truth; or, 3. If it do so much as to make him halt, or weaken his plerophory or full a.s.surance; or, 4. If it hinder his growth and going forward, and make him, though neither to fall, nor to stumble, nor to halt, yet to have a smaller progress; or, 5. If none of these evils be produced in our brother, yet when, either through our intention and the condition of the deed together, or through the condition of the deed alone, occasion is given him of sinning any one of these ways.
_Opus nostrum_ (saith a great proctor for popish ceremonies(355)) _quoties sive natura sua, sive superaddito accidente alicujus circ.u.mstantiae, est inductivum proximi ad peccatum, sive causativum magni mali, sive turbativum boni spiritualis; sive impeditivum fidei, &c., quamvis etiam effectus non sequeretur, malum est et peccatum._
_Sect._ 4. 6th. A pa.s.sive scandal, which is taken and not given, is not only faulty when it proceedeth of malice, but also when it proceedeth of ignorance and infirmity; and _scandalum pusillorum_ may be _scandalum acceptum_, on the part of the offended faulty, as well as _scandalum Pharisaeorum_. When weak ones are offended at me for the use of a lawful thing, before I know of their weakness, and their taking of offence, the scandal is only pa.s.sive; and so we see that weak ones may take offence where none is given, as well as the malicious. Now, their taking of offence, though it proceed of weakness, yet is sinful; for their weakness and ignorance is a fault, and doth not excuse them.
7th. A scandal may be at first only pa.s.sive, and yet afterward become active. For example, Gideon's ephod and the brazen serpent were monuments of G.o.d's mercies, and were neither evil nor appearances of evil; so that when people were first scandalised by them the scandal was merely pa.s.sive, but the keeping and retaining of them, after that scandal rose out of them, made the scandal to become active also, because the reserving of them after that time was not without appearance of evil.
_Sect._ 5. 8th. The occasion of a scandal which is only pa.s.sive should be removed, if it be not some necessary thing, and we are not only to shun that which giveth scandal, but also that whereupon followeth a scandal taken, whatsoever it be, if it be not necessary. This is so evident, that Papists themselves subscribe to it; for both Cardinal Cajetan(356) and Dominicus Bannes say, that we should abstain even _a spiritualibus non necessariis_ when scandal riseth out of them.
9th. Neither can the indifferency or lawfulness of the thing done, nor the ordinance of authority commanding the use of it, make the scandal following upon it to be only pa.s.sive, which otherwise, _i.e._, in case the thing were neither lawful nor ordained by authority, should be active. Not the former; for our divines teach,(357) that _scandalum datum_ riseth sometimes, _ex facto in se adiaphoro_, when it is done _intempestive, contra charitatis regulam_. Not the latter; for no human authority can take away the condition of scandal from that which otherwise should be scandal, because _nullus h.o.m.o potest vel charitati, vel conscientiis nostris imperare, vel periculum scandali dati prestare_, saith a learned Casuist.(358)
10th. A scandal is pa.s.sive and taken by the scandalised without the fault of the doer, only in this case,(359) _c.u.m factum unius est alteri occasio peccandi praeter intentionem facientis, et conditionem facti_, so that to the making of the doer blameless, is not only required that he intend not his brother's fall, but also that the deed be neither evil in itself, nor yet done inordinately, and with appearance of evil.
_Sect._ 6. 11th. The scandal not to be cared for is only in necessary things, such as the hearing of the word, prayer, &c., from which we may not abstain, though all the world should be offended at us. In these, I say, and these only, _scandalum quod oritur ex rebus per se bonis et necessariis, non licet evitare, &c., at rerum legitimarum sed non necessariarum dispar est ratio, &c.,_ saith a great Formalist.(360)
12th. We ought, for the scandal of the malicious, to abstain from all things from which we ought to abstain for the scandal of the weak; for we ought not to abstain from necessary things for the scandal of the weak, no more than for the scandal of the malicious, and from things that are not necessary, we ought to abstain for the scandal of the malicious as well as for the scandal of the weak. So that weakness and malice in the offended _non variant speciem scandali_, but only _gradum ejusdem speciei_. Both his fault who is offended through malice, is greater than his fault who is offended through weakness, and likewise his fault who offends the weak in the faith, is greater than his fault who offends those who are malicious against the faith, because as we ought to do good to all men, so chiefly to those of the household of faith. Nevertheless, the kind of scandal remains the same, whether we have to do with the malicious or the weak.
They are, therefore, greatly mistaken, who conclude from Paul's not circ.u.mcising of t.i.tus, Gal. ii. 4, 5, that he cared not for the scandal of the malicious. The argument were good if those false brethren had been scandalised by his not circ.u.mcising of t.i.tus; but they were only displeased hereby, not scandalised. The Apostle saw that they were to be scandalised by his circ.u.mcising of t.i.tus; therefore, of very purpose, he circ.u.mcised him not, because he foresaw _statim fore ut illi traherent in calumniam_, saith Calvin.(361) _Ne eo circ.u.mciso gloriarentur evangelicam libertatem quam Paulus praedicabat sublatam_, saith Bullinger.(362) If they had compelled him to circ.u.mcise t.i.tus, _falsis fratribus parata erat calumniandi ansa adversus Paulum_, saith Pareus,(363) who also inferreth well from this place, that we are taught to beware of two extremes, to wit, the scandal of the weak on the one part, and the pervicacy of false brethren on the other part: _Si enim_, saith he, _usu rerum mediarum videmus, vel illos offendi, hoc est, in fide labefactari vel istos in falsa opinione obfirmari omittendae potius sunt, quia tunc per accidens fiunt illicitae._ Whereupon I throw back the argument, and prove from this place, that Paul cared to shun the scandal of the malicious, which should have followed upon his circ.u.mcising of t.i.tus, as well as he cared to shun the offence of the weak, which should have followed upon his not circ.u.mcising of Timothy; and that Paul cared for the scandal of the malicious is further confirmed by his not taking wages at Corinth. They who would have been offended at his taking wages there were malicious, and did but seek occasion against him, 2 Cor. xi. 12, yet his taking wages there not being necessary (as appeareth from 2 Cor. xi. 9), he abstained.
Christ's not caring for the scandal of the Pharisees is also objected, to prove that if the thing be lawful or indifferent, we are not to care for the offence of the malicious. But Parker answereth well:(364) ”The scandal there not cared for is, when the Pharisees are offended at his abstaining from their was.h.i.+ngs and his preaching of true doctrine,-both of which were necessary duties for him to do. And when he defendeth his healing on Sabbaths, Luke xiii. 15, and his disciples' plucking ears, Matt. xii. 7, upon this reason they are duties of necessity and charity, he plainly insinuateth, there is no defence for deeds unnecessary when the malicious are scandalised. When the thing was indifferent, doth he not forego his liberty for to please them, as when he paid tribute, lest he should offend them, although he knew they were malicious?” Matt. xvii. 27.
Thus have I evinced a main point, namely, that when scandal is known to follow upon anything, if it be not necessary, there is no respect whatsoever which can justify it.
CHAPTER IX.
ALL THE DEFENCES OF THE CEREMONIES, USED TO JUSTIFY THEM AGAINST THE SCANDAL IMPUTED TO THEM, ARE CONFUTED.
_Sect._ 1. From that which hath been said it followeth inevitably, that since scandal riseth out of the controverted ceremonies, and since they are not things necessary, they are to be condemned and removed as most inconvenient. But that the inconveniency of them, in respect of the scandal which they cause, may be particularly and plainly evinced, I come to discuss all the defences which our opposites use against our argument of scandal. These Formalists, who acknowledge the inconveniency of the ceremonies in respect of scandal, and yet conform themselves to the same, are brought in by Hooker(365) making their apology on this wise: ”Touching the offence of the weak, we must adventure it; if they perish, they perish, &c. Our pastoral charge is G.o.d's absolute commandment, rather than that shall be taken from us,” &c. The opinion of such, beside that it will be hateful and accursed to every one who considereth it, I have said enough against it heretofore.(366)
_Sect._ 2. Wherefore I will here meddle only with such as go about to purge the ceremonies from the inconveniency of scandal. And first, they commonly answer us, that the scandal which followeth upon the ceremonies is pa.s.sive and taken only, not active and given, which answer I find both impertinent and false. It is impertinent, because, put the case: the scandal were only pa.s.sive and taken, yet the occasion of it should be removed out of the way when it is not a thing necessary, according to my 8th, 11th, and 12th propositions; and if any of our opposites will deny this, let them blush for shame. A Jesuit shall correct them,(367) and teach them from Matt. xvii. 27, that Christ shunned a scandal which would have been merely pa.s.sive, and therefore that this is not to be taken for a sure and perpetual rule, _scandalum datum, not acceptum esse vitandum_.
One of our own writers upon this same place noteth,(368) that this scandal which Christ eschewed, had been a scandal taken only, because the exactors of the tribute-money ought not to have been ignorant of Christ's immunity and dignity; yet because they were ignorant of the same, lest he should seem to give a scandal, _cedere potius sua libertate voluit. Ideo non tantum dicit: ne scandalizentur: sed ne scandalizemus eos, hoc est, ne scandali materiam eis demus_.
_Sect_. 3. Their answer is also false: 1. There is no scandal taken but (if it be known to be taken, and the thing at which it is taken be not necessary) it is also given. The scandal of the weak, in the apostles'
times, who were offended with the liberty of eating all sorts of meats, was pa.s.sive and taken, as Zanchius observeth,(369) yet was that scandal given and peccant upon their part, who used their liberty of eating all sorts of meats, and so cared not for the offence of the weak. Think they then that our taking of offence can excuse their giving of offence? Nay, since the things whereby they offend us are no necessary things, they are greatly to be blamed.
That the ceremonies are not necessary in themselves our opposites acknowledge, and that they are not necessary in respect of the church's determination, I have proved in the first part of my dispute. Wherefore, having no necessity in them, they ought to be abolished, when scandal is known to arise out of them.
2. Giving and not granting that the scandal of them who were first offended at the ceremonies was only pa.s.sive, yet the using of them after scandal is known to rise out of them, must be an active scandal, because the keeping of a thing which is not necessary, after scandal riseth out of it, is an active scandal, though the scandal which at first rose out of it had been only pa.s.sive, as I show in my seventh proposition.