Nine cases of conscience occasionally determined by Robert Sanderson.

The CASE of SCANDAL.

1. IN judging of Cases of Scandal, we are not so much to look at the event, what that is, or may be; as at the cause whence it cometh; for sometimes there is given just cause of Scandal, and yet no Scandal fol∣loweth, because it is not taken: sometimes Scandal is taken, and yet no just cause given; and sometimes there is both cause of Scan∣dalgiven, and Scandal thereat taken; but no man is concerned in any Scandal that hap∣peneth to another, by occasion of any thing done by him; neither is chargeable with it, farther than he is guilty of having given it, If then we give Scandal to others, and they take it not, we are to bear a share in the blame as well as they, and that a deeper share too, (Vae homini, Wo to the man by whom the Offence cometh, Matth. 8. 7.) but if they take Offence when we give none, it is a thing we cannot help, therefore the whole blame must lie upon them; wherefore if at any time any doubt shall arise in the Case of Scandal,

how far forth the danger thereof may, or may not oblige us to the doing or not doing any thing proposed, the Resolution will come on much the easier; if we shall but rightly under∣stand, what it is to give Scandal, or how many ways a man may become guilty of scandalizing another by his example. The ways (as I conceive) are but these four.

2. The first is, when a man doth some∣thing before another man, which is in it self evil, unlawful, and sinful, in which Case, nei∣ther the intention of him that doth it, nor the event, as to him that seeth it done, is of any consideration; for it mattereth not whether the doer had an intention to draw the other into sin thereby, or not: neither doth it matter whether the other were thereby induced to commit sin or not: the matter or substance of the action being evil, and done before others, is sufficient to ren∣der the doer guilty of having given Scandal, though he had neither any intention him∣self so to do; nor were any person actually scandalized thereby; because wha tsoever is in it self, and in its own nature evil, is also of it self, and in its own nature scandalous, and of evil example. Thus did Hophni and Phi∣neas the Sons of Eli, give Scandal by their

wretched Prophaness and greediness about the Sacrifices of the Lord, and their vile and shameless abusing the Women, 1 Sam. 2. 17. 22. And so did David also give great Scandal in the matter of Uriah, 2 Sam. 12. 14. Here the Rule is, Do nothing that is evil, for fear of giving Scandal.

3. The second way, when a man doth something before another with a direct in∣tention and formal purpose of drawing him thereby to commit sin; in which Case, neither the matter of the action, nor the event is of any consideration, for it maketh no difference (as to the sin of giving Scan∣dal) whether any man be effectually enticed thereby to commit sin, or not; neither doth it make any difference, whether the thing done were in it self unlawful or not, so as it had but an appearance of evil; and from thence an aptitude to draw another to do that (by imitation) which should be really & intrinsecally evil, the wicked intention alone, (whatsoever the effect should be, or what means soever should be used to promote it) sufficeth to induce the guilt of giving Scan∣dal upon the doer: This was Jeroboam's sin, in setting up the Calves with a formal purpose and intention thereby (for his own secular

and ambitious ends) to corrupt the purity of Religion, and to draw the people to an Idola∣trous Worship, for which cause he is so often stigmatized with it, as with a note of Infamy, to stick by him whilst the World lasteth, be∣ing scarce ever mentioned but with this ad∣dition, Jeroboam the son of Nebat that made Israel to sin. Here the Rule is, Do nothing (good or evil) with an intention to give Scan∣dal.

4. The third way is, when a Man doth something before another, which in it self is not evil, but indifferent, and so according to the Rule of Christian Liberty, lawful for him to do, or not to do, as he shall see cause (yea, and perhaps otherwise commodious and con∣venient for him to do) yet whereat he pro∣bably foreseeth the other will take Scandal, and be occasioned thereby to do evil. In such Case, if the thing to be done, be not in some degree (at least prudentially) necessa∣ry for him to do; but that he might, with∣out great inconvenience and prejudice to him∣self, and any third person, leave it undone, he is bound in Charity and Compassion to his Brothers Soul, (for whom Christ died) and for the avoiding of Scandal to abridge himself in the exercise of his Christian Liber∣ty

for that time so far, as rather to suffer some inconvenience himself by the not doing of it, than by doing of it to cause his Brother to offend; the very Case which is so often, and so largely, and so earnestly insisted up∣on by St. Paul, Rom. 14. 13, 21. and 15. 1, 3. 1 Cor. 8. 7, 13. and 9. 12, 22. and 10. 23, 33. Here the Rule is, Do nothing that may be reasonably forborn, whereat it is like Scandal will be taken.

5. The last way is, when a man doth some∣thing before another, which is not only law∣ful, but (according to the exigencies of pre∣sent circumstances pro hic & nunc) very be∣hoveful, and in some sort (prudentially) ne∣cessary for him to do; but foreseeth in the beholder a propension to make an ill use of it, and to take encouragement thereby to com∣mit sin; if there be not withal a great care had to prevent, as much as is possible, the Scandal that might be taken thereat: for, Qui non prohibet peccare cum potest, jubet. In such case the bare neglect of his Brother, and not using his utmost endeavour to prevent the evil that might ensue, making him guilty, upon which Consideration standeth the equity of the Judicial Law given to the Jews, Exod. 21. 33, 34. which ordereth, that in

case a man dig a Pit or Well for the use of his Family, and (looking no farther than his own conveniency) put no cover on it, but leave it open, whereby it happeneth his Neighbours Beast do fall therein, and perish, the owner of the Pit is to make it good, in∣asmuch as he was the occasioner of that loss unto his neighbour, which he might and ought to have prevented: In this last Case the thing is not (for the danger of the Scan∣dal) to be left undone, supposing it (as we now do) otherwise behoveful to be done; but the action is to be ordered, and carried, on by us, for the manner of doing, and in all Respects and Circumstances thereunto be∣longing, with so much clearness, tenderness, and moderation, and wisdom, that so many as are willing to take notice of it may be sa∣tisfied that there was on our part a reason of just necessity that the thing should be done; and that such persons as would be willing to make use of our example, without the like necessity, may do it upon their own score, and not be able to vouch our practice for their excuse; even as the Jew that stood in need to sink a Pit for the service of his House and Grounds, was not (for fear his Neighbours Beasts should fall into it, and be drowned)

bound by the Law, to forbear the making of it, but only to provide a sufficient cover for it, when he had made it. Here the Rule is, Order the doing of that which may not well be left undone, in such sort, that no Scandal may, through your default, be taken thereat.

6. I do not readily remember any doubt that can occur about the reason of Scandal, which may not be brought within the com∣pass of these four Rules; and then the right applying some or other of these Rules, will give some furtherance towards the resolution of these doubts.