honest and conscientious men let them tell the people plainly that they look on our Churches as true Churches and that they may lawfully communicate with us in Prayers and Sacraments and I do not question but in time if they find it lawful they will judge it to be their Duty For it is the Apostles Command here Whereto we have already attained let us walk by the same Rule let us mind the same things 2. If the bare dissatisfaction of mens Consciences do justifie the lawfulness of Separation and breaking an established Rule it were to little purpose to make any Rule at all Because it is impossible to make any which Ignorant and injudicious men shall not apprehend to be in some thing or other against the dictates of their Consciences But because what we say may not weigh so much with them in this matter as what was said on this Occasion by their own Brethren in the Assembly I shall give an account of their Iudgement in this matter The dissenting Brethren were not so much wantting to their Cause as not to plead tenderness of Conscience with as much advantage and earnestness as any men now can do it To which they answer 1. That though tenderness of Conscience may justifie non-communion in the thing scrupled yet it can never justifie Separation We much doubt say they whether such tenderness of Conscience as ariseth out of an opinion cui potest subesse falsum which may be false when the Conscience is so tender that it may be withal an erring Conscience can be a sufficient ground to justifie such a material Separation as our Brethren plead for For though it may bind to forbear or suspend the Act of Communion in that particular wherein men conceive they cannot hold Communion without sin nothing being to be done contrary unto Conscience yet it doth not bind to follow such a positive prescript as possibly may be divers from the Will and Counsel of God of which kind we conceive this of gathering Separated Churches out of other true Churches to be one 2. That it is endless to hope to give satisfation to erring Consciences The Grounds say they upon which this Separation is desired are such upon which all other possible scruples which erring consciences may in any other cases be subject unto may claim the priviledge of a like Indulgence And so this Toleration being the first shall indeed but lay the Foundation and open the gap whereat as many divisions in the Church as there may be scruples in the minds of men shall upon the self same equity be let in And again that this will make way for infinite Divisions and sub-divisions and give Countenance to a perpetual Schism and Division in the Church 3. That scruple of conscience is no protection against Schism no cause of Separating nor doth it take off causeless Separation from being Schism which may arise from Errors of Conscience as well as carnal and corrupt Reasons and therefore they conceive the causes of Separation must be shewn to be such as ex natura rei will bear it out 4. That the Apostles notwithstanding the differences of mens Iudgements did prescribe Rules of Uniformity For say they they suppressed the contentions of men by the Custome of the Churches of God 1 Cor. 11. 16. and ordain the same practice in all the Churches notwithstanding our Brethrens distinction of difference of light 1. Cor. 7. 17. And did not the Apostles bind the burden of some necessary things on the Churches albeit there were in those Churches gradual differences of light 5. That the Apostle by this Rule in the Text did not intend to allow Brethren who agree in all substantials of Faith and Worship to separate from one another in those very substantials wherein they agree Is this say they to walk by the same Rule and to mind the same things to separate from Churches in those very things wherein we agree with them We desire no more of them than we are confident was practised by the Saints at Philippi namely to hold practical Communion in things wherein they doctrinally agree 6. That there is a great deal of difference between Tyranny over mens Consciences and Rules of Uniformity For the dissenting Brethren charged the Assembly with setting up an Uniformity for Uniformities sake i. e. affecting Uniformity so much as not to regard mens Consciences and without respect had to the varieties of Light in matters of a lesser nature which say they will prove a perfect tyranny and it is in effect to stretch a low man to the same length with a taller or to cut a tall man to the stature of one that is low for Uniformities sake To which the others answer That they do not desire Uniformity for the sake of Tyranny but only for order and order for Edification But for ought they could perceive any thing that is One must be judged the foundation of Tyranny which are their own words As to variety of light they desired their Brethren to answer them in this one thing whether some must be denied liberty of their Conscience in matter of practice or none If none then say they we must renounce our Covenant and let in Prelacy again and all others ways if a denial of liberty unto some may be just then Uniformity may be settled notwithstanding variety of lights without any Tyranny at all As to their similitude they grant it to be pretty and plausible but such arguments are popular and inartificial having more of flourish than substance in them For did not they endeavour to raise lower Churches to a greater height would they permit other Church-Governments if it were in their power because men must not for Uniformities sake be pared or stretched to the measure of other men would they endure the lower suckers at the root of their tree to grow till they had killed the tree it self Ad populum phaleras From whence we see the Church of England's endeavour after Uniformity is acquitted from Tyranny over the Consciences of men by the Judgement of the most learned of the Assembly of Divines for such we do not question they chose to manage this debate upon which the turn of their whole affairs depended 3. A wilful Error or mistake of Conscience doth by no means excuse from sin Thus if a man think himself bound to divide the Church by a sinful Separation that Separation is nevertheless a sin for his thinking himself bound to do it For S. Paul thought himself bound to do many things against the name of Jesus of Nazareth yet he calls himself a blasphemer and the greatest of sinners for what he did under that obligation of Conscience The Iews thought themselves bound in Conscience to do God service but it was a horrible mistake when they took killing the Apostles to be any part of it From whence it appears that men may do very bad things
misery are in their wayes and the way of Peace they have not known But it were happy for us if all those who agree in renouncing the Errors and Corruptions of the Roman Church could as easily join together in the great duties of our common Religion that is in our Prayers and Praises and Sacraments and all solemn acts of Divine Worship For this would not only take off the reproach of our Adversaries who continually upbraid us with our Schisms and Separations but it would mightily tend to abate mens passions and to remove their prejudices and to dispose their inclinations and thereby lay a foundation for a blessed Union among our selves Which would frustrate the great design of our enemies upon us who expect to see that Religion destroyed by our own folly which they could not otherwise hope to accomplish by their utmost care and endeavour And we may justly hope for a greater blessing of God upon us when we offer up our joint Prayers and Devotions to him lifting up as St. Paul speaks holy hands without wrath and disputing This is therefore a thing of so great consequence to our Peace and Union that tends so much to the Honour of God and our common Safety and Preservation that no person who hath any real concernment for these things can deny it to be not only just and fitting but in our circumstances necessary to be done if it can be made appear to be lawful or that they can do it with a good Conscience And this is the subject I design to speak to at this time and for that purpose have made choise of these words of the Apostle Nevertheless whereto we have already attained let us walk by the same rule let us mind the same things For our better understanding the full scope and meaning of the Apostle in these words we are to consider that an unhappy Schism or wilful breach of the Churches Unity had begun in the Apostles times upon the difference that arose concerning the necessity of keeping the Law of Moses And that which made the Schism the more dangerous was that the first beginners of it pretended a Commission from the Apostles themselves at Ierusalem and were extreamly busie and industrious to gain and keep up a party to themselves in the most flourishing Churches planted by the Apostles At Antioch they bore so great a sway that St. Peter himself complied with them and not only other Iews but Barnabas also was carried away with their dissimulation Insomuch that had it not been for the courage and resolution of St. Paul all the Gentile Christians had been either forced to a compliance with the Jews or to a perpetual Schism of which St. Peter had been in probability the Head and not of the Churches Unity if St. Paul had not vigorously opposed so dangerous a compliance But finding so good success in his endeavours at Antioch he pursues those false Apostles who made it their business to divide and separate the Christians from each others Communion through all the Churches where they had or were like to make any great impression He writes his Epistle to the Galatians purposely against them he warns the Christians at Rome of them Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which you have learned and avoid them And because he had understood they had been busie at Philippi to make a party there too therefore the Apostle to prevent their designs makes use of this following method 1. He exhorts the Philippians to an unanimous and constant resolution in holding fast to the faith of the Gospel in spight of all the threats and malice of their enemies That ye stand fast in one spirit with one mind striving together for the faith of the Gospel and in nothing terrified by your adversaries If once the fears of troubles and persecutions make men afraid to own and maintain their Religion it will be an easie matter for their enemies first to divide and then to subdue them But their courage and unanimity in a good Cause baffles the attempts of the most daring Adversaries and makes them willing to retreat when they see they can neither disunite them nor make them afraid 2. He beseeches them in the most vehement and affectionate manner not to give way to any differences or divisions among them If there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies fulfil ye my joy that ye be like minded having the same love being of one accord of one mind As though he had said unto them I have seen the miserable effects of divisions in other Churches already how our Religion hath been reproached the Gospel hindred and the Cross of Christ rendred of little or no effect by reason of them let me therefore intreat you if you have any regard to the Peace and Welfare of your own souls if you have any sense of your duty you owe to one another as members of the same body if you have any tenderness or pity towards me avoid the first tendencies to any breaches among you entertain no unjust suspicions or jealousies of each other shew all the kindness you are able to your fellow members live as those that are acted by the same soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry on the same design and as much as possible prevent any differences in opinions amongst you 3. He warns them and gives cautious against some persons from whom their greatest danger was viz. such as pretended a mighty zeal for the Law And very well understanding the mischief of their designs under their specious pretences he bestows very severe characters upon them vers 2. Beware of Dogs beware of evil workers beware of the Concision All which Characters relate to the breaches and divisions which they made in the Christian Churches which like Dogs they did tear in pieces and thereby did unspeakable mischief and so were evil workers and by the Concision St. Chrysostom understands such a cutting in pieces as tends to the destruction of a thing and therefore saith he the Apostle called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they endeavoured to cut in pieces and thereby to destroy the Church of God But lest they should give out that St. Paul spoke this out of a particular pique he had taken up against the Law of Moses he declares that as to the spiritual intention and design of the Law it was accomplished in Christians vers 3. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Iesus and have no confidence in the flesh And for his own part he had as much reason to glory in legal priviledges as any of them all vers 4 5 6. but the excellency of the Gospel of Christ had so prevailed upon his mind that he now despised the things he valued before and made it his whole
sinful separation For the Assembly of Divines urged their dissenting Brethren to comply with their Rules of Church-Government and charged them with Schism if they did it not whereas they only desired to enjoy such liberty as to their separate Congregations as is now pleaded for by our dissenting Brethren This say they would give countenance to a perpetual Schism and Division in the Church still drawing away some from the Churches under the Rule which also would breed irritations between the Parties and would introduce all manner of Confusion And they thougt it a very unreasonable thing for them to desire distinct and separated Congregations as to those parts of worship where they could joyn in Communion with them and they thought no Person was to be indulged as to any Error or Scruple of Conscience but with this Proviso that in all other parts of worship they joyn with the Congregation wherein they live and be under the Government to be established To this the dissenting Brethren answered that such a variation or forbearance could neither be a Schism nor endanger it and that the great cause of Schism hath been a strict obligation of all to Uniformity that as long as in their separate Congregations they did practise most of the same things and the most substantial in their Rule it could not be called a total separation especially considering that they professed their Churches to be true Churches and that they had occasional Communion with them which is the very same Plea made use of at this day among us To which the Assemblies party smartly replied that since they acknowledged their Churches to be so true that they could occasionally join in all Acts of worship they conceived they were bound to act with them in joint Communion by one Common Rule and not by different Rules and in separated Congregations And they add that to leave all ordinary Communion in any Church with dislike when opposition or offence offers it self is to separate from such a Church in the Scripture sense such separation was not in being in the Apostles times unless it were used by false Teachers all who professed Christianity held Communion together as in one Church notwithstanding differences of Iudgement or corruptions in Practice and that if they can hold occasional Communion without sin they know no reason why it may not be ordinary without sin too and then separation would be needless To which they subjoin these remarkable words which I heartily wish our Brethren at this day would think seriously upon To separate from those Churches ordinarily and visibly with whom occasionally you may joyn without sin seemth to be a most unjust separation So that whatever false colours and pretences some men make use of to justifie their present practice if the judgement of their own Brethren may be taken upon the most weighty debate and most serious deliberation it is no better than plain and downright separation And I must needs say I never saw any Cause more weakly defended no not that of Polygamy and Anabaptism than that of those who allow it to be lawful to join in Communion with us and yet go about to vindicate the separate Meetings among us from the guilt of a sinful separation For although they allow our Churches to be true and that it is lawful to communicate with them which is the most plausible Plea they have this is so far from extenuating that it doth aggravate the fault for as the Brethren of the Assembly said Though they do not pronounce an affirmative Iudgement against us yet the very separating is a tacit and practical condemning of our Churches if not as false yet as impure But whatever may be said as to other Pleas for their present practices my Text seems to afford the strongest of all viz. that men are to be pressed to go no farther than they have already attained and not to be strained up to an uniformity beyond the dictates of their Consciences but to be let alone as the Apostle directs in the foregoing verse If any one be otherwise minded he must be left to God and that manifestation of his will which he will be pleased to give him The clearing of this will give a full answer to the second enquiry viz. 2. What is to be done if men cannot come up to the Rule prescribed To this therefore I answer in these particulars 1. This can never justifie men in not doing what they lawfully may do For this Rule of the Apostle makes Communion necessary as far as it is lawful and that upon the account of the general obligation lying upon all Christians to do what in them lies for preservation of the Peace of the Church Therefore as far as ye have attained walk by the same Rule do the same things which words saith Cajetan the Apostle subjoyns to the former left the persons he there speaks to should think themselves excused from going as far as they can as to the same Rule Which plainly shews that men are bound in Conscience to go as far as they can and I cannot see how it is consistent with that tenderness of Conscience which our Brethren pretend to for so many of them to live so many years in a neglect of that Communion with our Church which themselves judge to be lawful I dare say if most of the Preachers at this day in the separate Meetings were soberly asked their judgements whether it were lawful for the People to joyn with us in the publick Assemblies they would not deny it and yet the People that frequent them generally judge otherwise For it is not to be supposed that faction among them should so commonly prevail beyond interest and therefore if they thought it were lawful for them to comply with the Laws they would do it But why then is this kept up as such a mighty secret in the breasts of their Teachers Why do they not preach it to them in their Congregations Is it for fear they should have none left to preach to that is not to be imagined of mortified and conscientious men Is it lest they should seem to condemn themselves while they preach against Separation in a Separate Congregation This I confess looks oddly and the tenderness of a mans mind in such a case may out of meer shamefacedness keep him from declaring a Truth which flies in his face while he speaks it Is it that they fear the reproaches of the People which some few of the most eminent persons among them have found they must undergo if they touch upon this Subject for I know not how it comes to pass that the most Godly People among them can the least endure to be told of their faults But is it not as plainly written by S. Paul If I yet please men I should not be the Servant of Christ as Woe be unto me if I preach not the Gospel If they therefore would acquit themselves like
fiercest condenders about them and such eager Disputants are fitter to make quarrels than to end them for they can be contentious for Peace-sake and make new differences about the ways of Unity Wisdom and Sobriety a good judgement a prudent temper and freedom from prejudice will tend more to end our differences than warm Debates and long Disputations which as Greg. Nazianzen said once of Councils seldom have had any good end But there is a more fiery sort of zeal and more dangerous than this which may lie smothering for a time till it meets with suitable matter and a freer vent and then it breaks out into a dreadful flame This we have already seen such dismal effects of in this age that we should think there were less need to give men caution against it again were it not to be feared that where Reason connot prevail Experience will not All that we can say to such persons that may be like to move them is that if their blind zeal transport them as it did Sampson to pull down the House over their Heads they will be sure to perish themselves in the fall of it but here will lie the great difference of the case while they and their Friends perish together the Philistims without will rejoyce to make others the instruments to execute their designs 2. Not to be always complaining of their hardships and Persecutions as though no People had suffered so much since the days of Dioclesian whereas the severity of Laws hath been tempered with so much gentleness in the execution of them that others have as much complained of Indulgence as they of Persecution It doth not look like the Patience and Humility and Meekness of the Primitive Christians to make such noise and outcries of their suffering so much when they would have been rather thankful that they suffered no more Is this the way to Peace to represent their case still to the world in an exasperating and provoking manner Is this the way to incline their Governours to more condescension to represent them to the People as an Ithacian persecuting Party Where are the Priscillians that have been put to death by their instigation What do such insinuations mean but that our Bishops are the followers of Ithacius and Idacius in their cruelty and they of the good and meek Bishop S. Martin who refused Communion with them on that account If men do entertain such kind thoughts of themselves and such hard thoughts of their Superiors whatever they plead for they have no inclination to Peace 3. Not to condemn others for that which themselves have practised and think to be lawful in their own cases What outcries have some made against the Church of England as Cruel and Tyrannical for expecting and requiring Uniformity And yet do not such men even at this day contend for the Obligation of a Covenant which binds men to endeavour after uniformity in Doctrine Discipline and Worship But they want the ingenuity of Adonibezek to reflect on the Thumbs and the Toes which they have cut off from others and think themselves bound to do it again if it were in their power Who could have been thought more moderate in this way than those who went upon the principles of the dissenting Brethren And yet we are assured that even in New England when their own Church-way was by Law established among them they made it no less than Banishment for the Anabaptists to set up other Churches among them or for any secretly to seduce others from the Approbation and use of Infant-baptism And how they have since proceeded with the Quakers is very well known Nay even these notwithstanding the single Independency of every mans light within him have found it necessary to make Rules and Orders among themselves to govern their Societies to which they expect an uniform Obedience and allow no Liberty out of the Power and the Truth as they love to speak From all which it appears the true Controversie is not about the Reasonableness of Uniformity but who shall have the Power of prescribing the Rules of it Is it not now a very hard case that the Church of England must be loaded with bitter reproaches and exposed to the common hatred of all Parties for the sake of that which every one of them would practise if it were in their Power and think it very justifiable so to do 4. Not to inflame the Peoples heats by making their differences with the Church of England to appear to be greater than they are Let them deal honestly and faithfully with them by letting them understand that they look on our Churches as true Churches and occasional Communion at least with them to be lawful and it is hard to understand if occasional Communion be lawful that constant Communion should not be a Duty This were the way to abate mens great prejudices and to soften their Spirits and to prepare them for a closer Union But if instead of this they endeavour to darken and confound things and cast mists before their eyes that they cannot see their way clear before them all understanding men will conclude they prefer some little interests of their own before the honour of Christ and the Peace of his Church 5. Not to harbâ—â— or foment unreasonable jealousies and suspicions in Peoples minds concerning us This hath been one of the most successful arts of keeping up the distance and prejudices that have been so great among us viz. by private whispers by false suggestions by idle stories by unreasonable interpretation of words beyond the intention and design of those who spake them By such devices as these great mischief hath been done among us and I am much afraid is doing still For nothing sets men at a greater distance from our Church than the apprehending that we are not hearty and sincere in the Protestant Cause which although it be a most groundless and malicious calumny yet there have been some who have had so little regard to Conscience or common ingenuity as not only to charge particular Persons but our Church it self with Marching towards Popery What injustice what uncharitableness what impudence is it to fasten such an imputation upon a Church that hath hitherto continued and long may it do so the chief Bulwark of the Protestant Cause Little do such persons consider how much they serve the design of our enemies who cannot but be mightily pleased to find their most formidable adversaries represented to the People as their Secret Friends 6. Not to run the hazard of all for a shew of greater Liberty to themselves For under this pretence our Adversaries endeavour to make them their Instruments to bring upon our Necks 〈◊〉 Yoke which neither we nor our Fathers were able to bear An universal Toleration is that Trojan Horse which brings in our enemies without being seen and which after a long Siege they hope to bring in at last under the pretence of setting our Gates wide enough