An answer to the dissenters pleas for separation, or, An abridgment of the London cases wherein the substance of those books is digested into one short and plain discourse.

CHAP. XIV. The pretence of Scandal, or giving Offence to Weak Brethren, Answer'd.

BUT there are some, who tell us, that they are indeed themselves sufficiently persuaded of the lawfulness of all that is injoin'd by the Church of England; but then there are many other godly, but weaker Christians of another persuasion, with whom they have long been join'd. And shou'd they now totally forsake them and Conform; they shou'd thereby give great offence to all those tender Consciences, which are not thus convinc'd of the lawfulness of holding Communion with our Church. Which sin, say they, is so very great, that our Saviour tells us, Matth. 18.6. Whosoever shall offend one of these little ones which believe in me, it were better for him that a mill-stone were hang'd about his neck, and that he were drown'd in the depth of the sea: and in St. Paul's account 'tis no less than spiritual murther, a destroying him for whom Christ dy'd, Rom. 14.15.

These Persons I design to answer in this Chapter, by shewing that No private Christian (as the case now stands amongst us) is obliged to absent himself from his Parish-Church for fear of Offending or Scan∣dalizing his Weak Brethren. And this I shall do by inquiring, 1. What is the true Notion of a Weak Brother. 2. What it is to Offend such an one. 3. How far, and in what instances we are bound to consider the Weakness of our Brother.

I. Then, a Weak Brother or weak in Faith in

Scripture language denotes one newly converted to Christianity; and so neither throughly instructed in the Principles, nor well setled in the practice of it; the same whom our Saviour calls a little one, and the Apostle a babe in Christ, 1 Cor. 3.1. Con∣version to Christianity is call'd our New-birth; and the Converts were for a while reckon'd as in an infant State: and accordingly were to be most gently us'd, till by degrees, by the improvement of their knowledge, they came to be of full Age, Heb. 5.14. They were at first to be fed with Milk, to be taught the easiest and plainest Do∣ctrines, and great Prudence and Caution was to be us'd toward them; lest they shou'd suddenly fly back and repent of their change. For they ha∣ving been Jews and Gentiles, retain'd still a great Love for many of their Old Customs and Opi∣nions; they had mighty and inveterate prejudices to overcome; the Old Man was by degrees to be put off: and therefore they were at first treated with all the tenderness and condescension imagina∣ble. The stronger and wiser Christians wou'd not stand rigidly on any little Matters, but Tole∣rate many things, which were necessary afterwards to be done away; hoping that in time they might be brought off those mistakes they now labour'd under. Hence I observe,

1. That the Rules, which are laid down in Scripture concerning Weak Brethren, are not stand∣ing Laws equally obliging all Christians in all Ages: but were suted to the Infant-state of the Church, till Christianity had gotten firm footing in the World. The Apostle's design in all his complyances, was to win many to Christ; 1 Cor. 9.19. Now to do as St. Paul did, wou'd alwaies be the Duty and Wisdom of one in his circumstan∣ces,

who was to spread Christianity amongst Heathens and Infidels: but his Directions and Practice do no more agree with our Times, wherein Christianity is the National Religion; than the same Cloaths which we did wear in our Infancy, wou'd serve us now at our full Age. We ought indeed to remove every Straw out of Childrens way, lest they stumble and fall: but 'tis ridiculous to use the same care towards grown Men. There is not now amongst us any such competition between Two Religions: but every one learns Christianity as he do's his Mother-Tongue. St. Paul wou'd not take that Reward that was due to him for Preaching the Gospel, but himself labour'd hard night and day, because he wou'd not be chargeable to his Converts, 1 Thess. 2.9. and this he did for the furtherance of the Gospel, that all might see he did not serve his own Belly: but surely our Dissenters do not think themselves obliged by this Example, in places where public maintenance is setled on Ministers by Law, to refuse to take it, and earn their own Bread by some manual Occupation; tho' thereby they avoid giving Offence to Qua∣kers, and those who call them Hirelings, and say they prophesy only for filthy lucre. In short, there are no such Weak Persons now amongst us, as those were for whom the Apostle provides; or as those little ones were, for whom our Saviour was so much concern'd.

2. The Dissenters, according to their weak o∣pinion of themselves, are of all Men the farthest off from being Weak Christians in any sense. They who take upon themselves to be Teachers of others, wiser and better than their Neighbours, the only sober and godly Party, and are too apt

to despise all other Christians as ignorant or pro∣fane; with what colour of Reason can they plead for any favour to be shewn, or Regard to be had to them in complyance with their weakness? Tho' they love to argue against us from the Example of St. Paul's condescension to the ignorant Jews or Gentiles; yet it is apparent that they do not in other Cases willingly liken themselves to those weak Believers, or Babes in Christ. They have really better thoughts of themselves, and wou'd be Leaders and Masters in Israel, and prescribe to their Governours, and give Laws to all others, and prefer their own private Opinion (which they call their Conscience) before the Judgment of the wisest Men, or the Determinations of their lawful Superiours. And if in all Instances we shou'd deal with them as weak Persons, turn them back to their Primmer, advise them to learn their Catechism; they wou'd think themselves highly wrong'd and injur'd. But the truth is, they or∣dinarily look upon their Opposition to the Orders of our Church, as the Effect of an higher Illumi∣nation, a greater Knowledge than others have attain'd unto. They rather count us the weak Chri∣stians, if some of them will allow us so much; for otherwise, if they do not take us for the weaker and worse Christians, Why do they sepa∣rate from us? Why do they associate and com∣bine together into distinct Congregations, as being purer, more select Christians than others? Now, tho' such Persons as these may be in truth very weak, of little Judgment or Goodness, notwithstanding this Conceit of themselves and their Party; yet these are not by any means to plead for Indulgence un∣der that Character, nor to expect we shou'd forego our Liberty, to please and humour them.

3. Those who are really weak, that is, igno∣rant and injudicious, are to be born withal only for a time, till they have receiv'd better instructi∣on: but we cannot be alwaies Babes in Christ, with∣out our own gross fault and neglect. Such as will not yield to the clearest reason, if it be against their Interest or their Party, can upon no account claim the privileges of Weak Persons. Of these our Saviour had no regard, who were so unrea∣sonable and obstinate in their opposition, Matth. 15.14.

Not that I wou'd be so uncharitable as to con∣demn all, or the generality of Dissenters for being Malicious and wilful in their dissent from us: but however, 1. I beg them to examine, whe∣ther they have sincerely endeavour'd to satisfy themselves, and have devoutly pray'd to God to free their minds from prejudices and corrupt af∣fections; for otherwise their Weakness is no more to be pity'd, than that Man's sickness, who will not, tho' he may be cur'd. 2. I must say, that old and inveterate Mistakes, that have been a 1000 times answer'd and protested against, are not much to be heeded by us. If People will by no means be prevail'd upon to lay aside their fancies, they do not deserve that compassion, which St. Paul prescribes towards Weak Brethren. In mat∣ters of a doubtful or suspicious nature, that are ca∣pable of being misunderstood and abus'd, yet if there be no Moral evil in them, and the doing of them is of some considerable consequence to me; I am bound to forbear them no longer, than till I have endeavour'd to inform them rightly con∣cerning the innocency of my action and intention, and given them notice of the evil, that might possibly happen to them. If I dig a pit or lay a

block in the way, whereby others not knowing any thing of it, are hurt and wounded; I am guilty of causing them to fall: but if they are plainly and often told of it, and yet will run in∣to the danger; they are then only to thank them∣selves. Now, if it be thus in Cases that are liable to suspicion and misinterpretation; it holds much more in the Orders of our Church, where the Offence arises not so much from the Nature of the Injunctions, as from Mens gross ignorance, mis-conceit, or perverseness. This shall suffice to shew, what is the true Notion of a Weak Bro∣ther.

II. I am now to shew, what it is to offend such an one. People are generally mistaken about the sense of offending or giving offence. For by it they commonly understand displeasing or grieving ano∣ther, and making him angry with them; and so they think themselves bound in Conscience to for∣bear all those things, which Godly Persons do not like or approve of, or are contrary to their Fancy or Judgment. 'Tis true, there is one place, that seems to favour this conceit; Rom. 14.15. If thy brother be grieved with thy meat, now walkest thou not charitably. But it must be observ'd, that by grieving our Brother, is not meant dis∣pleasing, but wounding and hurting him: and so it is us'd to denote that which causeth grief or sorrow; and is the same with destroying, and put∣ting a stumbling-block or an occasion to fall, v. 15, 21. To be offended or griev'd is not to be troubl'd at what another has done out of pity and concern for his Soul: but to receive hurt our selves from it, being drawn or deceiv'd into some sin by it.

But because many well-dispos'd People do think, that they must not do any thing, which good

Men are displeas'd or griev'd at, I desire them to consider a few things. 1. That to censure and con∣demn, and be displeas'd with the actions of those that differ from them, or refuse to join any lon∣ger with them in their separate Congregations, is a great instance of peevishness and uncharitable∣ness; and is that very sin which St. Paul often warns his Weak Believers against, viz. that they shou'd not rashly judge those, who understood their Christian Liberty better than themselves. At this rate any company of Men, that shall re∣solve to quarrel with all that do not do as they do, must oblige all to remain forever with them, for fear of giving them offence. If what I do, is not evil in it self; it cannot become such, be∣cause another Man is causlesly angry with me for doing of it. 2. They that pretend, that this fear of offending, that is, displeasing their Weak Brethren, hinders their complyance with the Church, ought seriously to examine themselves, whether it is not really only the care of their credit and reputation with that Party, or else the securing of some worldly interest, that keeps them from Con∣formity. 3. If to displease our Weak Brethren were the sinful offending him condemn'd by St. Paul; it wou'd prove an intolerable yoke upon Mens Consciences, and beget such endless per∣plexities, that we shou'd not be able to do any thing, tho' never so indifferent, with a well-as∣sur'd mind; since one or other will in this sense be scandaliz'd at it. We shall anger some by do∣ing, others by forbearing: and since those, who call themselves weak, are divided into several factions, each condemning all the other; 'tis im∣possible for us to comply with any one of them, but we shall thereby displease all the rest. 4. If

we do nothing which may displease our Weak Brethren; we do submit our Judgments and Con∣sciences to the conduct of the most ignorant and in∣judicious Christians: and yield them that autho∣rity over us, which we deny to our lawful Su∣periours. And 'tis strange, that those who think their Christian Liberty so much violated by the determinations of their Superiours about indiffe∣rent matters, shou'd yet suffer themselves to be thus ty'd up by the passions of their Weak Brethren. Whatever condescension may be due to the Weak, yet 'twas never intended they shou'd Govern the Wiser: and who can Govern more absolutely than those, whom none must displease?

Since then Scandalizing or giving offence do's not signify doing something which another takes ill, I design to shew what is the true meaning of it in Scripture. The Greek word which we translate Scandal or Offence, signifies either a Trap or Snare, or else more commonly something laid in the way of another, which occasions his stumbling or fal∣ling, by which he is bruis'd and hurt. And so, whatever it was that hindred Men from becoming Christ's Disciples, or made them entertain unwor∣thy thoughts of their profession, or discourag'd them in it, or tempted them to forsake it, is call'd a Scandal or Offence. It is sometimes ren∣dred an occasion to fall, Rom. 14.13. occasion of stumbling, 1 Joh. 2.10. a stumbling block, Rev. 2.14. or a thing that doth offend, Matth. 13.41. in all which places there is the same original word. Hence to Offend or Scandalize any one, as 'tis commonly us'd in the (a) New Testament, is to

do something which tends to fright him from Christianity, to make him think hardly of it, or is apt to make him Repent of his Conver∣sion. So that in the most general sense, to Scanda∣lize or Offend any one, is to give occasion to his sin, and consequently his Ruin and undoing; and this I suppose will be granted by all, that do not receive their opinions from the mere sound of words. Hence I observe Four things.

1. The better Men are, the harder 'tis to Scan∣dalize them. Those are not such Godly Persons, as they wou'd be thought, who are so ready at all turns to be Offended. For how can they excel others in knowledge or goodness, who are so easi∣ly drawn or tempted to sin?

2. That Man, that saies, he shall be Scanda∣liz'd at what another Man do's, speaks falsely. For it is as much as to say, that he shall be led into sin ignorantly: whereas his saying so con∣futes his ignorance; for if he knows it to be a sin, he commits it wilfully.

3. Since Offending or scandalizing signifies temp∣ting to sin, there can be no fear of Offending any one by Conforming to the Church; because there is nothing us'd in it, but what may be comply'd with without sin. For the Man that fears giving Offence to the Weak, is suppos'd to be satisfy'd himself, that Conformity is lawful: and how then shou'd he fear that his example will tempt others to sin in doing an innocent action? If it be said, that tho' what I do is lawful, yet it may give occasi∣on to others to do something else that is unlaw∣ful, and so I may become truly guilty of giving Offence; I answer, that we are accountable only for the Natural tendencies of our actions, and not for such consequences, as wicked or silly Men

may draw from them; for at that rate a Man cou'd not speak or do any thing without the guilt of giving Scandal. If it be said, that tho' I am sa∣tisfy'd my self, yet I may by my example tempt others that are not satisfy'd, or that think Con∣formity to be sinful, to follow me with a doubt∣ing or gainsaying Conscience; I answer, 1. that 'tis as unlawful to go to separate Meetings against one's Conscience, as to Conform against one's Conscience: and the Man ought to fear, lest he draw some to separate Meetings against their Con∣science; as well as he fears the drawing of others to Church against their Conscience. The influ∣ence of his example is the same in both instances, and the danger of Scandal is equal; and therefore his own persuasion must determine his practice. 2. A Man that is satisfy'd himself, ought to en∣deavour to satisfy others, especially those whom he formerly persuaded to separation by his example; and when he has done thus, he has done what lies in his power to prevent the ill effect, and shall not be farther answerable for the consequences of what he doth.

4. Since Scandalizing is leading into sin, we may Scandalize others as soon by complying with them, as by thwarting their humour. St. Paul, who circumcis'd Timothy, Acts 16.3. in favour of the Weak Jews, lest they shou'd have forsaken the Faith; refus'd to circumcise Titus, Gal. 2.3. (tho' he angred the Jews by it) lest they shou'd think the Jewish Law still in force. And this he did, because the condition of the Persons was dif∣ferent. If he had pleas'd them, he had truly Scandaliz'd them, by hardening them in their fol∣ly and ignorance. Mr. Baxter saies (in his Cure of Church-Divisions) Many a time I have the rather

gone to the Common-Prayers of the public Assemblies, for fear of being a Scandal to those same men, that call'd the going to them a Scandal; that is, for fear of hardening them in a sinful Separation and Error. Because I knew, that was not Scandal which they call'd Scandal; that is, displeasing them, and crossing their Opinions; but hardening them in an Error or o∣ther Sin, is true Scandalizing. Ʋnderstand this, or you will displease God under pretence of avoiding Scandal, p. 135. This surely ought to be well con∣sider'd of by a sort of Men amongst us, who shall go to Church in the Morning, and to a Conven∣ticle in the Afternoon; who halt between both, and wou'd fain displease neither side, but indeed give real Offence to both. From all this, I think, it is very plain, that he, who is satisfy'd in his own mind of the lawfulness of Conformity, but is afraid of giving Offence by it, if he be true to his Principle, ought to hasten the faster to his Parish-Church, that he may not offend those very Dissenters, of whom he wou'd seem to be so tender.

III. In the last place I am to inquire how far, and in what instances we are bound to consider the Weakness of our Brethren. In answer to this I shall now suppose, notwithstanding all I have already said, that the Dissenters are truly weak Per∣sons, and that there may be some danger of their being, thro' their own fault, Offended by our Con∣formity; yet taking this for granted, I shall plain∣ly shew, that he who is in his own mind con∣vinced of the lawfulness of Conformity, ought not to forbear it for fear of giving such Offence to his Weak Brethren. For,

First, Nothing that is sinful may be done to a∣void others being Scandaliz'd. We must not do evil,

that good may come, Rom. 3.8. We must not com∣mit the least sin our selves, to prevent the great∣est sin in another. The very best things may be perverted, and Christ himself is said to be set for the fall of many, Luke 2.24. but this do's not can∣cel our obligations to obey God's Laws. If of∣fence be taken at my doing any duty, those only that are offended are chargeable with it. Since those who fear giving Offence, do themselves think Conformity lawful; and since Conformity is in∣join'd; and since nothing is more plain from Scrip∣ture, than that we must obey our Superiours in all lawful things; therefore 'tis evident that we must not omit the duty of Conforming for fear of giving Offence.

But 'tis Objected, that those Precepts which contain only rituals, are to give place to those which concern the welfare of Mens Bodies, and much more to those which concern the welfare of their Souls: so that when both together can∣not be observ'd, we must break the former to ob∣serve the latter. God will have mercy, and not sa∣crifice. Now if sacrifices prescrib'd by God him∣self, must give place to Acts of Mercy, much more must Human Inventions yeild to them. To this I answer, that the commands of our Superi∣ours do not bind us either in a case of absolute necessity, or when they plainly hinder any moral duty to God or our Neighbour: but this is only when the necessity is urgent and extreme, and the sin we must otherwise commit, evident and cer∣tain; and at last our obedience is dispensed withal only for that one time. We may be absent from Church to save the life of our Neighbour, or to quench the firing of his house: but 'twou'd be a pitiful pretence for the constant neglect of our

public Prayers, because in the mean time our Neighbours house may be fired, or his life inva∣ded, and so he may stand in need of our help. Tho' this argument may serve to excuse the o∣mission of something commanded by lawful Au∣thority, in extraordinary cases which very rarely happen: yet to be sure it will not help those, who live in open disobedience to the Laws, only because they are loth to offend those who are not satisfy'd with what is appointed.

But, say they, Scandal is Spiritual Murther: and if we must obey Authority, tho' Scandal fol∣low; then, when Authority commands, we may murther the Soul of our Brother, and destroy him by our meats, for whom Christ dy'd. But I answer, that wearing a Surplice, Kneeling at the Sacra∣ment, &c. will not make Men forsake Christiani∣ty; which I have prov'd, is the only proper Scan∣dalizing our Brother, which St. Paul charges with the guilt of Soul-murther. Nay, this argument concludes as strongly against obedience to any o∣ther command of God, if a Brother be offended at it; as it do's against submission to Superiours in things lawful. For 'tis not only the Law of Man, but the Law of God also, that is broken by dis∣obedience to Superiours. We cannot be bound to transgress a plain Law of God for fear of some evil, that may chance to happen to some others thro' their own fault: because every one is bound to have a greater care of his own, than of others Salvation; and consequently to avoid sin in him∣self, than to prevent it in his Brethren. Nay, as Bishop Sanderson saies, To allow Men, under pre∣tence that some offence may be taken thereat, to dis∣obey Laws and Constitutions made by those that are in Authority over us, is the next way to cut the

Sinews of all Authority, and to bring both Magi∣strates and Laws into contempt; for what Law ever was made, or can be made so just and reasonable, but some Men or other either did, or might take offence thereat?

If it be here asked, whether any Human Au∣thority can make that action cease to be Scanda∣lous, which if done without any such command, had been Scandalous; I answer, that no Autho∣rity can secure that others shall not be offended by what I do out of obedience to it: but then it frees me from blame, by making that my duty, which if I had otherwise done, might have been uncharitable.

If it be said, that avoiding of Scandal is a main duty of charity; and that, if Superiours may ap∣point, how far I shall shew my charity towards my Brother's Soul, then an earthly Court may cross the determinations of the Court of heaven; I answer, that here is no crossing the Determina∣tions of God, since it is his express Will, that in all lawful things we shou'd obey our Governours; and he who has made this our Duty, will not lay to our charge the Mischiefs, that may sometimes without our fault, thro' the folly and peevishness of Men, follow from it. And certainly it is as e∣qual and reasonable, that our Superiours shou'd appoint how far we shall exercise our Charity to∣wards our Brethren; as it is, that the mistake and prejudice of any private Christians shou'd set Bounds to their Power and Authority; or that every ignorant and froward Brother shou'd deter∣mine, how far we shall be obedient to those whom God has set over us. But farther, duties of justice are of stricter obligation than duties of Charity. Now obedience to Superiours is a debt;

and we injure them, if we do not pay it: but a∣voiding Scandal is a duty of charity; which in∣deed we are obliged to, as far as we can, but not till we have given to every one his due. It is therefore, saies Bishop Sanderson, no more lawful for me to disobey the lawful command of a Superiour, to prevent thereby the Offence of one or a few Brethren; than it is lawful for me to do one Man wrong, to do another Man a courtesy withal; or than it is lawful for me to rob the Exchequer to Relieve an Hospital.

If it be reply'd, that tho' the care of not giving Offence be in respect of our Brother but a debt of Charity, yet in regard of God it is a legal debt, since he may, and do's require it as due, and we do him wrong if we disobey him; I grant in∣deed, that we are requir'd both to be obedient to Superiours, and to be Charitable to our Bro∣ther: but then I say, this is not the Charity which God requires, when I give what is none of my own. A servant must be Charitable to the Poor according to his ability: but he must not rob his Master to Relieve them. Our Superiours only must consider the danger of Scandal: but we must consider the duty we owe them; this being a mat∣ter wherein we cannot shew our charity without violating the right of our Superiours.

Thus then it is plain, that they are things merely indifferent, not only in their own nature, but also in respect to us, in the use of which we are obliged to consider the Weakness of our Bre∣thren. What is our duty, must be done, tho' Scandal follow it: but in matters, wherein our practice is not determin'd by any command, we ought so to exercise our Liberty, as to avoid (if possible) giving any Offence. 'Tis an undoubted part of Christian Charity, to endeavour by admo∣nition,

instruction, good example, and by the forbearance of things lawful, at which we fore∣see our Neighbour out of weakness will be apt to be Scandaliz'd, to prevent his falling into any sin or mischief. After this manner do we profess our selves ready to do or forbear any thing in our own power, to gain Dissenters to the Church: but we must not omit our duty for it.

I shall only add, that this very Rule of yield∣ing to our Brother in things indifferent, ought to have some restrictions; but I think there are no unalterable Rules to be laid down in this af∣fair. For it being an exercise of Charity, must be determin'd by the measure of Prudence ac∣cording to Circumstances: and we may as well go about to give certain Rules for Men's Charity in other Cases, and fix the proportion which e∣very Man ought to give of his Estate towards the Relief of the Poor; as positively to tell how far a Man must deny himself in the use of indif∣ferent things, and forego his own Liberty for the sake of his Brother. This whole matter (saies Dr. Hammond, disc. of Scand.) is to be referr'd to the Christian's Pious Discretion or Prudence; it be∣ing free to him either to abstain, or not to abstain, from any indifferent action (remaining such) ac∣cording as that Piety and that Prudence shall repre∣sent it to be most Charitable and Beneficial to other Mens Souls.

Secondly, To avoid a less Scandal being taken by a few, we must not give a greater Offence, and of vastly more pernicious consequence, to a much bigger number of Persons. And if this matter were rightly consider'd; we shou'd soon f••••d our selves much more obliged, upon this account of Scandal, to join with our Church, than to s••∣parate

from it. For, 1. Our separation hardens other Dissenters in their persuasion of the unlaw∣fulness of Conformity. For they will think we separate upon the same reason with themselves; and this is true Scandalizing them, or Confirming them in an evil cause. 2. Whatever Sect we join with, we Offend all the other Parties; who some∣times speak as hardly of one another, as of the Conformists. 3. Hereby great Offence is given to the Conformists. For this separation is a public condemning of the Church, and is apt to breed Scruples, distast and prejudices, in the well-meaning, but least-knowing Members of it. 4. Scandal is thereby given to Superiours, by bringing their Laws and Authority into contempt. And if it be so sinful to Offend a little one; what shall we think of Offending a Prince, a Par∣liament, &c! No Scandal taken at an indiffe∣rent thing can be so great, as both the sin and Scandal of confusion, and contempt of Autho∣rity. 5. Hereby Scandal is given to the Papists, who are harden'd in their own way, because they only have Peace and Unity; and this is a mighty temptation to many wavering Christians to turn Papists. The Papists alwaies hit us in the Teeth with our Divisions: whereas by our hearty Uniting with the Church of England, we may certainly wrest this Weapon out of their hands. 6. Separation is a Scandal to Religion in general. It prejudices Men against it as an uncertain thing, and matter of endless dispute; when they see what dangerous Quarrels commence from our Religious differences: and all the disorders they have caus'd, shall by some be charged upon Christianity it self. Thus our causeless separations open a wide door to Atheism, and all kind of Profaness and Irreligion.

Notes

• (a)

  See Matth. 17.27. and 26.31. Mark 4.17. and 6.3. Joh. 6.61. 1. Cor. 1.23.