A Second Discourse About Re-Ordination, Discourse · Section 7
SECT. VII.
IN my third Section, I come to Objections. My firſt is from Scandal, which I have ſaid down as it moſt touched me: I ſhall ſpeak here of this head, which is become ſo needful, more at large.
Scandal, I humbly conceive, may be divided into that which tends only to diſpleaſure, or that which tends unto ſin.
For ſcandal of diſpleaſure, there are, I will account, two caſes.
1. When a man doth that thing, whereby, or whereat another is angry only, or diſtaſted, ſo that he hath the leſs eſteem or kindneſs for him, and perhaps ſpeaks evil of him for it, and that is all. In this caſe, I ſuppoſe, though a man is not willingly to offend any at all, yet as to the main here, he is to walk uprightly with God, and his own Conſcience, and not to be much troubled how others do take it (1 Cor. 10.30. but rather account this a part of that Leſſon that Chriſt teaches us, to wit, of ſelf-denial, and the Light of Nature likewiſe, Ne te quaeſiveris extra. Nay, though a man ſhould haply hereupon go from my Miniſtry to another, I ſhould but be apt only to think he might profit better there. It is not this paſſive, but active Scandal (though I chuſe not to uſe School-terms) which makes us culpable in lawful things. Again, when a thing is ſcandalous, per ſe, it muſt be avoided, but when it is ſo per accidens only, the greater accidents muſt weigh down the leſs.
2. When a man doth that thing whereby his Brethren are grieved, they account it to be amiſs, and of ill conſequence, and ſo are prouſly afflicted at it. In this caſe, a man (I judge) is to be much more tender and wary, ſo that if the matter be only of private concernment, he ſhould loſe very much rather, and non niſi paerè intolerabili difficultate (to uſe the words of De Valentia, this Author hath quoted in ſeaſon) be brought to do it: But if the matter be of publick concernment, to wit, in the commands of the Magiſtrate, or Church-Order, I cannot think that the grief of a Brother can be equ…l in the Scales with the offending the Magiſtrate, and breaking peace, if there be no more indeed in it, than that he is grieved. I am not convinced yet, that any Scandal (as men call it) that tends only to diſpleaſure, whether of anger or grief, is ſcandalizing my Brother in Scripture ſenſe, upon which there is laid ſuch ſtreſs as there is: That one bare word foreign Rom. 14.15. is ſit methinks to be interpreted by the context and ſcope of the other words that go along with it.
There is, then in the next place, that Scandal which tendeth to ſin (Scandalum activum) which is Scandal indeed, in the ſenſe of Gods Word, and the Schools, to wit, ſuch an act in things evil or indifferent, as does praebere alteri occaſionem ruinae. Of this, I judge, there are mainly three caſes in Scripture.
1. When a man doth that, which opens the Mouth of wicked men againſt the Wayes of God, and cauſeth them to blaſpheme, vent their malice, or the like; In this caſe the diſtinction of Scandalum datum, and acceptum, I think, does properly take place. Let a man take heed here how he gives occaſion. This will highly aggravate an evil, Ro. 2.24. enough to break a Davids bones; Wo be to him by whom the offence commeth. But if the occaſion be only taken, Jeſus Chriſt hath taught us by his example, toward the Paariſees, (which therefore by Divines is called Scandalum Phariſaeorum) what reckoning we are to make hereof; who when he was told, they were offended at him, anſwered thus, Let them alone. And here alſo may that of Tertullian be mentioned, Scandalum, ni fal…o…, non bonae rei, ſed malae eſt exemplum, aedificans ad delictum. Bonae res neminem ſcandalizant niſi malam mentem. De Virg, Vel. Lib.
2. When a man doth that, whereby ſome that are new Coverts or weak Chriſtians, are ſo unable to bear, that it turns them from their profeſſion. It is probable, that this is that chief matter the Scripture does intend, when it takes ſuch ſpecial care againſt Scandal. Thus happily our Saviour words are to be conſtrued, when he ſpeaks ſo dreadfully of ſcandalizing any of his little ones, Matth. 18.7. Suppoſe it by Perſecucution, or otherwiſe. Thus perhaps is that great caſe in the Epiſtles to be underſtood, concerning the weak Jews, who were ſo held by the Law to their Ceremonies, and Meats, that they were ready to leave the Goſpel, rather than ſee them treſpaſſed; from whence we may conjecture the ſenſe of ſuch expreſſions, For Meat deſtroy not the Work of God; Suppoſe it the work of Converſion, begun in ſuch a perſon, and Deſtroy not him with thy Meat for whom Chriſt died. Hooker I remember, a man of ſtrong mind, reſts himſelf alone in that apprehenſion. In this caſe I ſuppoſe there is none, but will judge that Charity (ſo highly concerned) which is the end of Gods Commandements, muſt over-rule any command of man, ſo that we muſt ſuffer any thing in the Outward man, rather than work the eternal loſs of our Brothers Soul. The worſt the Magiſtrate can do, will hardly amount to ſo much as to have a Milſtone tied about the neck, and be thrown into the Sea, but this were certainly more eligible (unleſs Chriſt's own words will not go) than the other.
3. When a man acts in indifferent things, whereof he being inſtructed, or having knowledge, another by his exeample is induced to do the ſame, having not that knowledge, and ſo ſinns. And this may be either when the thing as to the account upon which he acts is ſin indeed, as in the 1 Cor. 8. where the Apoſtle ſayes, Some with Conſcience of the Idol, cat it as a thing offared to an Idoll, we may underſtand it (comparing it with 1 Cor. 10.) that ſome of theſe Corinths being but new converted, had hankering thoughts yet towards their Idol, as the Jews towards their aboliſhed Rites, ſo that when they ſaw any others eating of thoſe Meats in thoſe Temples, upon the account the Idol was nothing, they upon the account of that fear and worſhip they were formerly wont to give them, did eat after their pattern, and ſo eating, it was flat I…olatry: Or when the thing is evil only, or ſin becauſe they think it ſo to be▪ To him that eſteemeth any thing to be unclean, to him it is unclean as in the ordinary caſe about Dayes and Meats, and thoſe Rites in queſtion, where a Weak Brother (as we may conjecture the caſe to be) ſeeing one eat what is lawful for him, becauſe his Conſcience is inſtructed, follows him, and eats too, though it be with a Doubting and reſiſting Conſcience, and ſo falls into ſin. And this is that Scandal Dr. Hammond ſaies (in his tract of Scandal) the Apoſtle intends Ro. 14. in the whole context, v. 13. to the end, So that we may do nothing (ſaies he) though to us never ſo lawful, which we have reaſon to fear, that another who thinks it unlawful, may yet without ſat is fying his Conſcience be likely to do after us. In this caſe upon my fartheſt thoughts (that have been apt heretofore to take it up in a huddle, that Scandal of Brethren weighs light to the command of Authority, as ſome Doctors ſpeak) I am convinced now at the preſent of theſe two things, hath that the Magiſtrate cannot command m… to uſe a thing which will ſcandalize my Brother in this ſenſe, which the Scripture does ſo ſtand upon, as to lay down a negative Chapter about the ſame; and that if he do, I break not the fiſt Commandement, to forbear doing the thing, until I ſee how I may avoid the Scandal if I do it; The reaſons are,
1. Becauſe of the Superiour command; the Scripture ſaies, do it not, Lay not a ſtumbling block in the way, for thy Brother to fall, and God is to be obeyed before Man.
2. Becauſe the Apoſtle tells us expreſſely, that to ſin againſt our weak. Brother, ſo as to wound his Conſcience, is to ſin againſt Chriſt, 1 Cor. 8.12. and no Law can command me to ſin againſt the Lord.
3. Becauſe Humane Laws can bind only the Outward man, and not the Conſcience, (to wit, immediatè, ratione conſequentiae, &c.) and therefore ſo long as I do it not out of contempt or neglect of him, but in Conſcience to Chriſt, and tenderneſs to my Brother, I am to conceive it is his pleaſure (if a good man) I ſhould forbear till it may be ſafe, and it not, I muſt ſuffer his will, rather than do it.
And here we are caſt upon that point, which is ſo ſore and nearly concerning all of us at this ſeaſon, in regard of our preſent impoſitions that are fallen, or falling now upon us. The worthy D. before mentioned, had once given me ſome eaſe, in a notion of his, upon 1 Cor. 8. which ſince I have read this Tract mentioned, I find, ſerves me not; but how light ſoever he may male of other Scandal (which is but called ſo) in compariſon of publick Authority; Yet as for Scandal in this ſenſe, which he makes the whole drift of one place (as I have ſaid) there is none can lay more weight upon me in it, than he, ſo that I muſt confeſs my own Conſcience not to be tender only, but even as I may ſay, raw in this caſe.
As for my Adverſary, I muſt embrace him for his kindneſs and worthineſs, who hath not brought here the rough hand of Mars, but of a Phyſician, where it is need, and offers his relief, and that is from two learned Authors he quots,
1. That Scandals are not culpable, where there is not ſome moral reaſon in them.
2. That when a thing cannot be forborn, ſine maxima aliqua difficultate, the Law of Scandal binds not.
This indeed is ſome Sugar to the wound, but the Salve is behind, where he add, He may do well to weigh this, whether he endeavoured firſt to ſa isfy his Brethren about him, for many things may be lawfully done, after we have given a reaſon and laboured to prevent ſtumbling, which could not elſe be done without ſin.
Theſe words of his though they be a rebuke to me, I accept thankfully, and that not only becauſe I am a man, that when I maintain my ſubject, am yet ready to acknowledge my fai…ings, and crave Gods mercy, but alſo becauſe I take this item to be that which does afford us the only true and ſubſtantial ſolu…ion, unto this ſo deeply touchy and ſore objection of ſcandal; and that is, it muſt be anſwered by practice; to wit, the argument from Scandal againſt indifferent things enjoyned, let it be preſſed as ſharp as it can, does not deſtroy the action, and void the duty, but infers circumspection: My meaning is, that it follows not, that therefore the thing may not be done at all, but that there is care and prudence to be uſed, that the Scandal be avoided in the doing, and the act forborn (and that, only) in the mean ſeaſon.
In the inſtance of the Apoſtle about meats, although he will have a man carefully abſtain, when he knows or is told that ſome are by, who are like to be ſtumbled at it, yet when he knows it not, or is not told ſo, he bids him eat with a free ſpirit, and without making any queſtion; for the earth is the Lords, and the fulneſs thereof: From whence I ſhall gather, that when a man hath conſidered the action he is about (ſuppoſe it required of his Superiours, and that he is ſatisfied of the lawfulneſs of it) an … hath taken that care as to ſatisfie all he can think are like to be ſtumbled at it, ſo that his Conſcience does ſincerely tell him the Coaſts are now clear to his appearing, to wit, that there are none he knows likely to be induced to the ſame (or ſomething elſe thereby) againſt their Conſciences; that is, led to ſin by it (for if it be only that ſome are like to be diſpleaſed, obedience to Governours over-rules that) then may he act freely, and account himſelf quit from this ſcruple.
Let me inſtance in a late needful matter of this ſeaſon: Suppoſe a man thought it beſt for the condition of his people, at the int…rim, to read the Book of Common-Prayer, and had ſtill the liberty of his Majeſties Declaration, let it be for as little while as it will: This ſcruple only ſticks with him; others hearing hereof (thinks he) may follow my example, and if they do what I do without my reaſons and grounds, they may go beyond their Conſcience, and ſo ſin. Hereupon then he openly declares, that whereas he uſes Common Prayer, and perhaps does gratifie his peoples deſires in any of the Offices o… it, th… yet he ſtill does it only according to the liberty vouchſafed in the Gracious Declaration. Now if any of his Brethren, upon the relation hereof follows him, he ſhall not ſin againſt his Conſcience, becauſe the liberty his Majeſties Declaration gives him, is to do it only according to his Conſcience. Again; Suppoſe another hath ſome of his People, that queſtion farther, not only his reading, but their hearing, they think it ſin to joyn with him; if he ſhall read it then, he fears (and juſtly) that he ſhall lay a ſtumbling block in their way, and ſo may wound their Conſciences. Hereupon, he goes to every one of theſe parties privately, and ſatisfies them of the lawfulneſs of what he does, and perhaps, for their ſakes, will omit certain paſſages which they cannot bear; and if there remains but one or two haply unſatisfied, he wiſhes them to lay down their Erronious Conſcience as ſoon as they can; but in the mean time, if they cannot, (ſeeing it does ligare, though not obligare (as Divines ſpeak) and they muſt not go againſt it) to forbear coming in a while till the Pſalm; and ſo is the Scandal obviated, as to them, and he left free as to others, to the general edification.
I am here led by the way to anſwer one Objection concerning this Common Prayer, becauſe I perceive it does begin to ſink upon …ens Conſciences, and that is this only, that it is (they ſay) taken out of the Maſs: The ſcruple is thus urged. The Apoſtle, 1 Cor. 10.28. determines, that in caſe our Brother ſaith unto us, This hath been offered to an Idol, we muſt not eat for his ſake that ſhewed it. Here the caſe is the like; our Brethren tell us, ſuch and ſuch parts of the Common-Prayer …ve been offered in Idolatrous Service, for they are in the Maſs, therefore we may not uſe it for their ſakes that are Scandall'd at it: How the Scandal is to be carefully avoided, I have ſaid, that is, by practice: But for the Argument, I anſwer, not barely that the Scriptures are in the Maſs, becauſe they will ſay, Purely Divine Inſtitution is not capable of defilement: Nor only will I inſtance in the Creed, a pure Humane Compoſition; and yet what heart can ſerve him, to think becauſe that form is uſed in the Maſs, it is ſo defiled, that it cannot be uſed in our Church? But directly I muſt ſay, that there is here a clear miſtake (for God forbid it ſhould be any thing elſe) It follows not, becauſe ſuch and ſuch prayers and paſſages a… in the Maſs, that therefore a Brother may ſay, This is offered in an Idolatrous Service, becauſe while the Maſs is ſaying, only in thoſe prayers, and paſſages, or Confeſſion of Faith (which are innocent and honeſt things in themſelves, and ſo acknowledged) it is not an Idolatrous Service (I ſay all that while it is not) but ſuch a Service as God requires of us, and them, and a…l others, which is the invocation and acknowledgement of his holy Name, according to the Scriptures and his own Commandement. If this Argument were uſed againſt the Ceremony of bowing towards the Communion Table, it might haply come cloſe. That Act of Adoration certainly is given by the Papiſts to the Bread which they believe to be Chriſt himſelf, ſo that a Brother may ſay here truly, This is offered to an Idol. The Apoſtle then ſaies, Do it not for his ſake. One may ſay, I do it only as the Ancients, Bowing toward the Eaſt, in token of Chriſt's Comming; Not to the Altar, as the Papiſts, in token of his Preſence there. But this I doubt will not ſerve, becauſe it is not to the point; The point in earneſt lies not upon thy Conſcience, but on the Conſcience of him that ſhews it. The ſtrong Chriſtian might ſay as well, he knew that an Idol was nothing, and had his account to himſelf, yet muſt not he eat for Conſcience ſake; What Conſcience? Why, not his own, but the others, v. 29. to wit, that are ſcandall'd at it. Whether this can be anſwer'd (I confeſs) I know not; But for Common-Prayer only, if the ſtrong Chriſtian I account, could have ſaid to his Brother, You are miſtaken Sir, you have been told falſe, this meat was not offered to an Idol, there had been an end between them; So is the anſwer in this matter.
To return to our particular point of Re-ordination We may conſider, a man may perhaps in the firſt place avoid the Scandal by doing it in private, that none know of it; If not ſo, thoſe that are capable to be ſcandalized in this ſenſe we ſpeak of, are but our fellows in the Miniſtry, and we are not ordinarily to ſuppoſe them as weak Brethren, but to have knowledge; if they have not, there is a good ſpace likely between thy Ordination and theirs, that they may inform themſelves, which we may believe of them, and ſo the fear be the leſs, that they ſhould be wounded by us; However, I will ſuppoſe that a man does conſider whether there be any about him like herein to follow his example; As for ſuch as ſpeak againſt him for it, or give him ill words, he paſſes; but as for ſuch as approve it, and are pleaſed with him, as glad perhaps to be born …ut to do the ſame, theſe are the men to be feared, and thereupon he goes to them, and imparts his grounds or accountant on which he acts (or hath acted) that if they are not ſatisfied with the ſame, they may forbear, and if they do follow him; he may have reaſon to judge that they do it with the like Conſcience as to the lawfulneſs of it, as he hath, and then is the Objection of Scandal prevented, which could not elſe perhaps be anſwered; and what the moſt learned man cannot do with his parts, the prudent may do with his pains, and the humble heart go beyond the beſt head in the world.
And here for the diſcharge of my own Soul, in reference to ſuch who may be induced by me unto this thing, I muſt humbly lay two charges upon them; The firſt is, that they do throughly ponder the Book of Orders, and every thing beſides, that will be required of them, before-hand, and if they be not perſwaded in their minds that it is lawful for them, let them not do i… (I charge them) for the worl…; I will not be guilty of wounding their Souls, but tell them, if they do it and doubt, if they act not in faith, it is ſin unto them, that is ſure. The ſecond then is, if they be ſatisfied themſelves, that yet, if they do but imagine any of their Brethren like to follow them, wi…h a Conſcience unſatisfied, they take ſpecial care to prevent it, which elſe doth put in a barr to them, whereas if they go to them, and ſatisfie them with their reaſons, or elſe warn them to forbear, ſo that they underſtand from them that they are not like to do it for their example till ſatisfied, the paſſage is open; And let them then be ſure they have a ſincere heart in the main, I humbly hope as they act in faith, ſo they may with co…fort an… ſucceſs. And the Prieſt ſaid unto them, go in peace; befo… the Lord is your way wherein you go.