never so slight nay though they should prove really inconvenient either to our selves or the Publick Yet if they stand upon them if they persist in requiring our Obedience to them we must yield we must Obey always supposing they be not against Gods Laws For we are at no hand either to affront their Authority our selves or to encourage others by our Example to do it For to do either of these things is a greater Evil to the Publâ—ck than our Obedience to an inconvenient Law can easily be IV. And now it is time for us to apply what hath been said in General concerning the Rule of Conscience and the Obligation of Humane Laws to the particular Matter here before us that is the business of Church Communion The Obligation of Conscience to which in such manner as the Laws have appointed is the Fourth general Head we are to consider This point of the Obligation to Communion with the Church as by Law Established hath been largely handled by several Learned Men of our Church and particularly it is the Argument of one of those Discourses which have lately been writ for the sake of our Dissenters Thither therefore I refer the Reader for full Satisfaction about this Matter being only just to touch upon it here as one of the Principles we take for granted and shall proceed upon in the following Discourse And here the Proposition we lay down is this That it is every Mans Duty and consequently every Man is bound in Conscience to joyn in Communion with that Church which is Established by Law in the place where he lives so long as that Church is a true sound part of the Catholick Church and there is nothing imposed or required as a Condition of Communicating with it that is Repugnâ—nt to the Laws of God or the Appointments of Iesus Christ. This Proposition is Evident not only because it Necessarily follows from the foregoing Principle which was that every Man is bound in Conscience to Obey the Laws of Men that are not contrary to the Laws of God and therefore consequently a Man is bound to Obey in Ecclesiastical matters as well as Civil unless it can be shew'd that Christ hath forbid all Humane Authority whether Ecclesiastical or Civil to make any Laws or Orders about Religion which I believe never was or can be shew'd But it is Evident upon another Account which I desire may be considered We are all really bound by the Laws of Iesus Christ and the Nature of his Religion to preserve as much as in us lyes the Vnity of the Church Which Vnity doth consist not only in professing the same Faith but joyning together with our Brethren under Common Governours in the same Religious Communion of Worship and Sacraments And therefore whoever breaks this Vnity of the Church by withdrawing his Obedience from those Church Governours which God hath set over him in the place where he Lives and Separating from the Established Religious Assemblies of Christians under those Governours doth really transgress the Laws of Iesus Christ and is Guilty of that Sin of Schism which is so very much cautioned against and so highly Condemned in the Scriptures of the New Testament Unless in the mean time it doth appear to the Man who thus withdraws and Separates that there is something required of him in those Assemblies and by those Governours and that as a Term and Condition of holding Communion with them which he cannot Submit to without Sin And this Point I do heartily wish was well considered by our dissenting Brethren They do seem often to look upon this business of coming to Church and joyning with us in Prayers and Sacraments no otherwise to bind their Conscience than other purely Humane Laws They think they owe no Obedience to the Laws in these matters different from that which they yield to any common Act of Parliament And therefore no wonder they often make so slight a business of them But this is a great mistake there is much more in these things than this comes to The withdrawing our Communion from the Church carrys a far greater guilt in it than the Violating any Law that is purely Humane For though we do readily grant that all the Circumstances of Publick Worship enjoyned in the Church as for Instance the Times the Gestures the Forms of Prayer the Methods of Reading the Scripture and Administring the Sacraments as also the Habits of the Ministers that are to Officiate be all of Humane Institution and may be altered and varyed at the discretion of our Governours Yet the Publick Worship it self under Publick Lawful Governours is of Divine Appointment and no Man can Renounce it without Sinning against Iesus Christ as well as Offending against the Ecclesiastical Laws A Humane Law grounded upon a Divine or to speak more properly a Divine Law modify'd or Clothed with several Circumstances of Mans Appointment doth Create another kind of Obligation upon every Subject than a Law that is purely Humane that is to say a Law the matter of which is neither Good nor Evil in it self but perfectly indifferent In the former Case we must yield Obedience to the Law as to the Law of God however it comes Clothed with Circumstances of Mans Appointment In the other Case we only yield Obedience as to the Command of Man and for no other reason than that God in general hath Obliged us to Obey our Superiors To make this a little plainer let us for Instance take the business of Paying Tribute and Custom in this Nation in which Case there is a Complication of a Divine Law with a Humane as it is in the Case we are now upon That every Subject should Pay Tribute to whom Tribute is due Custom to whom Custom is due is a Law of God as being a branch both of Natural and Christian Justice But out of what goods we should Pay Tribute or Custom or what Proportion of those Goods should be Paid this is not defined either by the Law of Nature or the Law of the Gospel but is left to the Determination of the Municipal Laws of every Kingdom But now because Humane Authority doth interpose in this Affair and settles what every Man is to Pay to the King and out of what Commodities doth it therefore follow that if a Man can by Fraud or Concealment detain the Kings Right from him that he incurs no other guilt for this but only the Transgressing of an Act of Parliament and the being Obnoxious to the Penalties in Case he be detected No certainly for all that the Customs in that manner and form be settled upon the King by Humane Law only yet the matter of that Law being a point of Natural Justice between Man and Man the Man that is thus Guilty ought to look upon himself as an Offender against the Divine Law as an unjust Person before God And his willingness to Submit to the Forfeiture of his Goods will not render him less unjust or more
are in a safe Condition and may justifie their Proceedings to God and to all the World let us say what we please This is the Case Now in Answer to it we must grant them these two things First of all that if indeed they be right in their Judgment and those things which they except against in our Communion be really Unlawful and Forbidden by Iesus Christ then they are not at all to be blamed for their not Communicating with us For in that Case Separation is not a Sin but a Duty We being for ever bound to Obey God rather than Men. And Secondly supposing they be mistaken in their Judgment and think that to be unlawful and Forbidden by God which is not really so Yet so long as this perswasion continues though it be a false one we think they cannot without Sin joyn in our Communion For even an Erroneous Conscience as we have shewed binds thus far that a Man cannot without Sin Act in Contradiction to it These two things I say we grant them and let them make the best advantage of them But then this is the point we stand upon and which if it be true will render this whole Plea for Nonconformity upon account of Conscience as I have now opened it wholly insufficient viz. If it should prove that our Dissenters are mistaken in their Judgment and that our Governours do indeed require nothing of them in the matter of Church Communion but what they may comply with without breach of Gods Law Then I say it will not acquit them from being Guilty of Sin before God in withdrawing from our Communion to say that they really believed our Communion to be unlawful and upon that Account they durst not joyn with us It is not my Province here to Answer all their Objections against our Forms of Prayer our Ceremonies our Orders and Rules in Administring Sacraments and other things that concern our Communion This hath been done several times and of late by several Persons which have treated of all these particular matters and who have shewed with great clearness and strength that there is nothing required in our Church Appointments which is in the least inconsistent with or Forbidden by any Law of Iesus Christ But on the contrary the Establishments of our Church are for Gravity Decency Purity and agreeableness with the Primitive Christianity the most approvable and the least Exceptionable of any Church Constitutions at this day in the World These things therefore I meddle not with but this is the point I am concerned in Whether supposing it be every Mans Duty to joyn in Communion with the Established Church and there be nothing required in that Communion but what may be Lawfully Practised I say supposing these two things whether it will be sufficient to acquit any Man from Sin that withdraws from that Communion upon this Account that through his mistake he believes he cannot joyn with us without Sin Or thus whether will any mans perswasion that there are Sinful Terms required in our Communion when yet there are not any justifie his Separation from us This is the general Question truly put And this I give as the Answer to it That in general speaking a Mans Erroneous Perswasion doth not dissolve the Obligation of Gods Law or justifie any Mans Transgression of his Duty So that if Gods Law doth Command me to hold Communion with the Church where I have no just cause to break it And I have no just cause to break it in this particular Case but only I think I have My misperswasion in this matter doth not discharge me from my Obligation to keep the Communion of the Church or acquit me from Sin before God if I break it The Truth and Reason of this I have fully shewed before in what I have said about the Authority of Conscience I shall now only by way of further Confirmation ask this Question Was St. Paul guilty of Sin or no when he Persecuted the Christians being verily perswaded in his own mind that he ought so to do and that he Sinned if he did not If any will say that St. Paul did not Sin in this because he did but Act according to his Conscience they contradict his own express words For he acknowledgeth himself to be the greatest of Sinners and that for this very reason because he persecuted the Church of Christ. If they say that he did Sin in doing this Then they must at the same time acknowledg that a Mans perswasion that a thing is a Duty will not excuse him from guilt in practising it if really and indeed it be against Gods Law And on the other side by the same reason that a Mans perswasion that a thing is unlawful will not excuse him from guilt in not Practising it if indeed Gods Law hath made it a Duty So that it infinitely concerns all our Dissenting Brethren to consider very well what they do when they withdraw from our Communion Schism undoubtedly is a great and crying Sin A Sin against which there are as many hard things said in the Discourses of our Lord and his Apostles and in the Writings of the Ancient Christians as against any other Sin whatsoever And therefore let those that forsake our Communion and set up or joyn with other Assemblies in Opposition to ours I say let them look to it that they be not involved in the Guilt of this dreadful Sin They must be sure that their Separation proceeds upon good grounds if they would free themselves from the imputation of it It is not always enough to excuse them that they do believe there are Sinful Conditions imposed in our Communion and consequently it is their Duty to withdraw For unless the thing be so indeed their believing so will not cancel their Obligation to our Church Communion or make it cease to be Schism to withdraw themselves from it This may perhaps at the first hearing seem very strange Doctrine to many but yet it is true for all that and will appear a little more Evident if we put the Case in another instance wherein we are not so nearly concerned Here is one of the Roman-Catholick perswasion as they call it that hath been trained up in Popery and heartily believes it to be true Religion and the Only one wherein Salvation is to be had and therefore in Obedience to the Laws and Customs of that Church doth pay Religious Worship to Images doth pray to Saints and Angels doth give Divine Adoration to the Consecrated Bread in the Sacrament as really believing it to be turned into the Body of Christ to which his Soul and Deity is personally United Is now such a Person as this Guilty of Idolatry in these Practices or is he not He doth verily believe that he is not He would abhor these Practices if he did in the least believe that God had Forbid them as Idolatrous Nay he is so far from believing that they are Forbid that on the contrary
he hath been taught to believe that they are necessary Duties and he cannot be a good Catholick unless he thus Worship Images and Saints and the Bread of the Host. Well now the point is Whether such a Man believing as he doth be upon that Account acquitted from the Sin of Idolatry We all grant that if he had such clear Information about these things as we Protestants have he would certainly be an Idolater if he should contitinue in these Practices But whether his belief and Opinion and perswasion concerning these things do not excuse him and make that cease to be Idolatry that would otherwise be so This I say is the question But yet none of us make any great question of it For we do charge the Papists indiscriminately with Idolatry in their Worship notwithstanding their disclaiming it notwithstanding their Profession to Worship God no otherwise than according to his own Will notwithstanding they do really take themselves Obliged in Conscience to give Divine Worship to the Consecrated Elements and those other Objects And we charge them rightly in this For if it be really Idolatry by Gods word to do these things then it will be Idolatry in any Man to do them let his Opinion about them be what it Will. A Mans Ignorance or mistake or false Opinion doth not alter the nature of things it can neither make that cease to be a Duty which God hath Commanded nor that cease to be a Sin which God hath Forbidden All that it will do is that according to the Nature and Circumstances of it it may more or less Extenuate the Transgression that is committed upon the Account thereof And the Case is just the same in the matter before us For any Man to withdraw his Communion from that Church with which he ought and with which he may Lawfully Communicate That is as properly the Sin of Schism as it is the Sin of Idolatry to give Divine Worship to that which is not God For any Man therefore to break the Unity of the Church though it be upon this very Account that he doth believe it is his Duty so to do or that he cannot Communicate with that Church without Sin Yet if this perswasion of his be false and Erroneous he is no less a Schismatick for all this than the other Man is an Idolater that thinks it his Duty to adore Images and those other undue Objects of Divine Worship among the Romanists It is true the Mans Ignorance or Misperswasion will according to the greater or less Culpability of it more or less excuse the Mans Person before God as it doth in the other Case But it cannot in the least make that which God hath made to be Schism to be no Schism no more than in the other Case it makes that to be no Idolatry which Gods word hath declared to be Idolatry Well now admitting all this here comes the pinch of the thing It will be said What would you have a Man do in this Case He cannot conform with a safe Conscience and yet he is a Transgressor if he do not If he comply against his Conscience you grant he is guilty of Sin in so doing If he doth not Comply then you say he is a Schismatick and so is a Sinner upon that Account Why to this I say that both these things are often true and here is that Dilemma which Men by Suffering their minds to be abused with Evil Principles and Perswasions do frequently run themselves into They are reduced to that Extremity that they can neither Act nor forbear Acting They can neither Obey nor Disobey without Sin But what is to be done in this Case I know nothing but this That all Imaginable Care is to be taken that the Error and false Principles which misled the Man be deposed and that his Judgment be better informed and then he may both do his Duty which Gods Law requireth of him and avoid Sinning against his Conscience But how is this to be done Why no other way but by using Conscientiously all those means which common Prudence will Recommend to a Man for the gaining Instruction and Information to himself about any point that he desires throughly to understand That is to say Freeing his Mind from all Pride and Passion and Interest and all other carnal Prepossessions and applying himself seriously and impartially to the getting right Notions and Sentiments about his Duty in these matters Considering without prejudice what can be said on both sides Calling in the best assistance of the ablest and wisest Men that he can come by And above all things seriously endeavouring to understand the Nature and Spirit of the Christian Religion and to practice all that he is undoubtedly convinced to be his Duty And for the matters in question most earnestly imploring the Assistance of Gods Spirit to guide and direct him Well but supposing a Man has endeavoured to inform his Judgment as well as he can and hath used all those Prudent means that were in his Power to satisfie himself of the Lawfulness of our Communion But yet after all he is of the same perswasion that he was viz. That he cannot joyn in our Worship without Sin what will we say to such a Man as this Will we still say that this Man must either Conform though against his Conscience or he is a Schismatick before God This is the great difficulty and I have two things to say to it In the first place we do heartily wish that this was the Case of all or of the most of our Dissenters viz. that they had done what they can to satisfie themselves about our Communion For if it was I do verily perswade my self that there would presently be an end of all those much to be lamented Schisms and Divisions which do now give so much Scandal to all good Men and threaten the Ruin of our Reformed Religion And this poor Church of England which hath so long Laboured and Groaned under the furious Attacques that have been made upon her by Enemies without and Enemies within her own Bowels would in a little time be perfectly set free from all apprehension of Danger at the least from the one sort of her Adversaries If all our Brethren of the Separation would most seriously follow after the things that make for Peace and walk by the same Rule as far as they were able and in things where they were otherwise minded would Religiously apply themselves to God for direction and to the use of Prudent means for Satisfaction I doubt not but the Face of things would presently be changed among us and we should hear no more of any Division or Schism in our Nation that was either dangerous to the Church or to the Salvation of the Men that were concerned in it But alas we fear we have too great reason to say that the generality of our Dissenting Brethren even those of them that Plead Conscience for their Separation have not done
their Duty in this matter have not heartily endeavoured to satisfie their Minds about the Lawfulness of Conformity in those Points which they stick at If they had one would think that after all their endeavours they should before they pronounced Conformity to be unlawful be able to produce some one plain Text of Scripture for the proving it so either in the whole or in any part of it but this they are not able to do They do indeed produce some Texts of Scripture which they think do make for them But really they are such that if they had not supinely taken up their meaning upon trust but would have been at the pains of carefully examining them aud using such helps as they have every where at hand for the understanding them It would have been somewhat difficult for them to have expounded those Texts in such a sense as would infer the unlawfulness of our Communion But further I say it is not probable that the generality of our Dissenters who condemn our Communion as unlawful have ever anxiously applied themselves to the considering the Point or gaining Satisfaction about it because they do not seem to have much consulted their own Teachers in this affair and much less those of our way If they had they would have been disposed to think better of our Communion than they do For not to mention what the Churchmen do teach press in this matter the most Eminent of their own Ministers are ready thus far to give their Testimony to our Communion That there is nothing required in it but what a Lay-Person may Honestly and Lawfully comply with though there may be some things inconvenient and which they wish were amended Nay they themselves are ready upon occasion to afford us their Company in all the instances of Lay-Communion But I desire not to enlarge upon this Argument because it is an Invidious one All that I say is that we wish it was not too apparent by many Evidences that most of those who separate from us are so far from having done all they can to bring themselves to a complyance with our Church Constitutions that they have done little or nothing at all towards it But have taken up their Opinions hand over head without much thinking or enquiring and having once taken up an Opinion they adhere to it without scarce so much as once thinking that it is possible for them to be in the wrong If you speak of a Man that may with reason be said to have done his endeavour to satisfie himself about the Points of his Duty in this matter Give us such a one as hath no end no interest to serve by his Religion but only to Please God and to go to Heaven and who in the choice of the way that leads thither hath the Indifference of a Traveller to whom it is all one whether his way light on the right Hand or on the left being only concerned that it be the way which leads to his Journeys end Give us a Man that concerns himself as little as you please in the Speculative Disputes and Controversies of Religion But yet is wonderfully Solicitous about the Practice of his Duty and therefore will refuse no pains or trouble that may give him a right understanding of that Give us a Man that in the midst of the great Heats and Divisions and different Communions of the Church is yet modest and humble and docible That believes he may be mistaken and that his private Friends may be mistaken too and hath such an Esteem and Reverence for the Wisdom of his Governours in Church or State as to admit that it is probable they may see farther into matters of State and Religion than he doth And that therefore every Tenent and Opinion that was inbibed in his Education that was infused by private Men of his acquaintance or that was espoused upon a very few thoughts and little Consideration ought not to be so stifly maintained as to control or to be set in Opposition to the Publick Establishments of Authority Lastly give us a Man that where the Publick Laws do run counter to his private Sentiments and he is at a loss to reconcile his Duty to Men with his Duty to God Yet doth not presently upon this set up a Flag of Defiance to Authority but rather applies himself with all the Indifference and Honesty he can to get a true Information of these matters And to that end he Prays to God continually for his assistance he calls in the best helps and consults the best guides he can his Ears are open to what both sides can say for themselves and he is as willing to read a Book which is writ against his Opinion as one that defends it In a word if he be prejudiced or biassed any way it is on the side of Authority being rather desirous to find himself mistaken and his Governours in the Right than himself in the Right and his Governours mistaken I say shew us such a Man as this and we readily grant you have produced a Person that doth sincerely use his endeavours to satisfie himself about the Lawfulness of our Communion But then we must say this also that as the Case stands between the Church of England and the Dissenters we can hardly believe that such a Man will long continue in Separation from the Church but will in a little time gain the Satisfaction of seeing not only that he may Lawfully joyn with us but also that it is his Duty so to do But let us admit that a Man may have endeavoured to Inform his Judgment as well as he can and yet be so far from being convinced that it is his Duty to joyn with us in our Worship that he is still of Opinion that it is his Duty to Separate from us What will we say of such a Man Will we still brand him for a Schismatick notwithstanding he hath done all he can to bring himself over to us but cannot To this I answer in the second Place according to the Principles I have before laid down that if such a Case do ever happen though the Man cannot be excused from Schism as to the matter of it because wherever there is an Actual Separation from a Church with which we ought and with which we may Lawfully Communicate there is an Actual Schism Commenced let the pretence for the Separation be what it will yet I trust he shall not be charged before God with the Formal guilt of the Schism any farther than the Error that led him into it was contracted by his own fault Though Schism in it self as we have said be a great Sin yet we do not say that all those who are engaged in the same Schism are equally Guilty before God In the first place those that separate from the Church to serve any private secular turn these are most horribly guilty of Schism and there is nothing to be said in their excuse In the second
Place those who separate from the Church through misperswasions and mistakes of Judgment which they groundlessly and foolishly took up and might have avoided and would yet still certainly correct in themselves if they were but so Careful and Conscientious about their Duty as they ought to be These Men have indeed far more to say for themselves than the former but yet they are very blameable and are bound as they Love their Souls to take more Care of Informing their Conscience aright that so they may leave that Sin they are engaged in But Thirdly those that separate from the Church of God because they know no better nor never had means to know better Or those that have sincerely endeavoured to understand their Duty as much as could be expected from one in their Circumstances yet through weakness of understanding or want of Opportunity light into wrong Paths In a word those that are unhappily engaged in a Schism but God Almighty who searcheth the Hearts knoweth that it is not through the Fault of their Wills but the misfortune of their Circumstances I say if there be any Man among us that is in this Condition though he be a Schismatick Materially yet he is Innocently at least Pittiably so And if he be as free from blame in the other parts of his Life be may be a good Christian for all that And God Almighty we hope who Judgeth of Men by their inward Sincerity and not by their outward Circumstances will impute that Schism which in others perhaps is a wilful Crime to this Man no otherwise then as a pure Sin of Ignorance which shall not upon a general Repentance for all Sins known and unknown be accounted for at the last day Especially if this Innocently mistaken Man we speak of do to the other Regularities of his Life add a diligent Care in these four following Points First that he be not Obstinate and Pertinacious in his way but that he keep his mind readily prepared and disposed to receive any Conviction which God by any Means or Instruments shall offer to him Secondly That he Separate no farther from the Church of which he ought to be a Member than he needs must but do chearfully comply with the Publick Laws and Establishments in all those Instances where he is Satisfied he may do it with a safe Conscience Thirdly that where he cannot give Active Obedience to the Laws he do in those Instances Patiently and Christianly submit to the Penalties which those Laws inflict Neither exclaiming against his Governours or the Magistrates as Persecutors for enacting or Executing those Laws Nor using any undue Illegal means to get himself more ease and Liberty But in all things behaving himself as a quiet and peaceable Subject to the Government he lives under And Fourthly and lastly that he shew himself a good Neighbour as well as a good Subject in avoiding all peevish and bitter Censures of those that differ in Opinion and perswasion from him and Exercising Humanity and Friendliness and Charity to all his Fellow Christians Whosoever I say of our Brethren of the Separation make good these Points That is to say are in the first place very sincere in their endeavours to inform their Conscience aright in the matter of our Communion And in the next place when they cannot Satisfie their Conscience about our way do yet in their Dissent from us Observe the four Particulars I have now named I should be loth for my part to Censure them either as ill Men or ill Subjects or ill Christians But then all that I have said in this matter doth no more justifie the Sin of Schism or Extenuate the hainousness of it in its own Nature Than it would serve to justifie or Extenuate the Sin of Idolatry if all that I have now said was applied to the Case of an Ignorant well meaning devout Papist For I do verily believe that what I have now represented by way of Apology for an innocent mistaken Separatist will hold true mutatis mutandis in the Case of a deluded Romanist who is invincibly and without any fault of his intangled in the Practice of their Idolatries But I-believe for all that the Sin of Idolatry is in it self a most grievous Sin and so I believe is the Sin of Schism and therefore notwithstanding all that may be said concerning the Innocence or Excuseableness of some Mens mistakes about these matters yet nevertheless it infinitely concerns every Person to have a care how he be engaged either in the one or the other To come to a conclusion that which I would most seriously press from what hath been said is this It appears from the foregoing Discourse how absolutely necessary it is that every Man should endeavour to inform his Judgment aright in the matters that offend his Conscience before he withdraw his Obedience from his Lawful Governours and his Communion from those that Worship God in Publick under them It appears likewise that it is not enough to justifie a Mans Separation that this or the other thing in our Worship is really against his Conscience for he may be a great Sinner notwithstanding that for leaving our Assemblies if it should prove at last that he is mistaken in his Notions What therefore should every Dissenter among us do that hath any regard to his Duty and would preserve a good Conscience I say what is there that more concerns him to do than presently to set about the true informing of his Judgment in the points where he is now dissatisfi'd for Fear he be found to live in a grievous Sin all the time he Separates from us And therefore let no Man that Lives out of our Communion satisfie himself with such frivolous pretences as these That as for all the Substantials of Religion the matters of Faith and Good Life they do agree with us and that as for the other matters which concern Ceremonies and Discipline these are Nice Controverted Points Points disputed pro and contra amongst the Divines And therefore why should they trouble their Heads about them nay perhaps if they should they have neither Abilities nor Opportunities to understand them It must be confessed that something of this is true But yet it is nothing to their purpose It is very well that we all agree in the Rule of Faith and Manners and it would be happy if all the Christian World did so too But still Schism is a dreadful Sin And a Man may as certainly without Repentance be damned for that as for being an Heretick in his Opinion or a Drunkard for instance in his Manners Sure I am the Ancient Christian Fathers thought so It is true likewise that the business of Church Government and Discipline and other Points of Ecclesiastical Conformity is a matter of Dispute and Controversy among us But who is it that made it so The Church of England without doubt would have been very well pleased if there had been no dust raised no dispute or contentions moved in these matters but that every Member would have done his Duty peaceably and quietly in his Station Or that if any Controversy had arose it should have been debated among Learned Men and never have proceeded to Separation from the Communion We do not pretend to lay any stress upon Skill and Knowledg about these matters in Order to a Mans Salvation We believe and teach that a Man may be a very good Christian and go to Heaven that never understood how to justifie the Cross in Baptism or to defend the Common Prayer Book against all the Exceptions that are made against it All that we say is that if any Man will scruple and except against the use of these things it lyes upon him nay he is bound as he would keep a good Conscience to use the best means he possibly can to get Satisfaction about them Or if he do not at his own Peril be it nay even at the Peril of his Salvation if he breaks the Churches Peace and Communion upon that Account And as for those that pretend that these are Subtil Points and above their Reach and Capacity and they have not understanding and Wit enough to dive into them Why in Gods Name who desires them We say that they might Innocently enough and with a good Conscience comply with their Governours in these Points as they do in a hundred others without ever diving into them But since it seems they have Wit and Vnderstanding enough to cavil and find fault with these things and upon that Account to deny their Obedience to those Lawful Powers which God hath set over them One would think they should at the same time have so much Honesty as seriously to endeavour to give themselves Satisfaction as to those things they find fault with And this is all we desire of them And it is for their own sakes too as well as ours that we desire it For otherwise they will never be able to answer either to God or Man for the horrible Inconveniences and mischiefs that arise to the Church of Christ by the Division and Separation which they are engaged in To conclude if in any Instance that Famous Precept of the Apostle of proving all things and holding fast that which is good do Oblige Christians it doth especially in this If ever it be a Mans Duty to satisfie himself about the goodness and Lawfulness of a thing that he is apt to doubt of it is certainly in the Case where his Superiours have laid their Commands upon him For there he cannot disobey without Sin unless he can assure himself that he hath done all that he can to reconcile their Commands with his Duty to God but upon the best means he hath used he finds them irreconcileable For a Man to disobey till he has done this is an unwarrantable thing and in the Case that I now speak of it is no less than the Sin of Formal Criminal Schism FINIS
excuseable The Case is much the same as to the matter we have now before us It is not a meer Humane Law or Act of Parliament that Obligeth us to keep the Unity of the Church to bring our Children to be made Christians by Baptisme to meet together at Solemn times for the Profession of our Faith for the Worshipping God for the Commemorating the Death of our Saviour in the Sacrament of his Supper All this is tyed upon us by the Laws of Christ. These things are as much required of us by God as Christians as it is required that we should Pay the King and every Man what is due to them if we would not be dishonest unjust It is true that the particular Forms and Modes and Circumstances of doing these things are not Commanded nor Prescribed by the Laws of Christ in this Instance of Church Communion no more than they are prescribed by the Laws of God in the other Instance I gave But they are left intirely to the Prudence and Discretion of the Governours that God hath set over us in Ecclesiastical matters just as they are in the other But in the mean time these things thus Clothed by Humane Authority as to their Circumstances Yet being for the Matter of them bound upon us by Christ himself we can no more deny our Obedience to the Publick Laws about them than we can in the other Instance I have named And that Man may as well for Instance purge himself from the Imputation of Knavery before God that will contrive a way of his own for the Paying his just Debts contrary to what the Law of the Land hath declared to be Just and Honest As any Man can acquit himself from the Sin of Schism before God that will chuse a way of his own for the Publick Worship different from and in Opposition to what the Laws of the Church have prescribed always supposing that the Worship Established be Commanded by just Authority and there be nothing required in it as a Condition of Communion that is against the Laws of Iesus Christ. The sum of all this is that it is every Mans Duty by the Laws of Christ as well as the Laws of Man to Worship God in the way of the Church so long as there is nothing required in that Worship that can justly offend the Conscience of a Wise and Good Christian And therefore there is more in departing from the Communion of the Church when we can Lawfully hold it than meerly the Violation of a Statute or a Humane Law for we cannot do it without breaking the Law of God Nay so much is it against the Law of God to do this that I think no Authority upon Earth can warrant it So that even if there was a Law made which should Ordain that wilful causless Separation from the Established Church should be allowed and tolerated and no Man should be called to an Account for it Yet nevertheless such a Separation would still be a Schism would still be a Sin against God for no Humane Law can make that Lawful which Gods Law hath forbid There now only remains our last general Head about Conscience to be spoken to and then we have done with our Preliminary Points And that is concerning the Authority of Conscience or how far a Man is Obliged to follow or be guided by his Conscience in his Actions When we speak of the Obligation of Conscience or of being bound in Conscience to do or not to do an Action it sufficiently appears from what hath been said that we can mean no more by these Phrases than this that we are convinced in our Judgment that it is our Duty to do this or the other Action because we believe that God hath Commanded it Or we are perswaded in our Judgment that we ought to forbear this or the other Action because we believe that God hath forbidden it This now being that which we mean by the Obligation of Conscience here we come to inquire how far this Perswasion or Judgment of ours concerning what is our Duty and what is Sinful hath Authority over us how far it doth Oblige us to Act or not Act according to it Now in Order to the resolving of this we must take Notice that our Judgment concerning what God hath Commanded or Forbidden or left Indifferent is either true or false We either make a right Judgment of our Duty or we make a wrong one In the former Case we call our Judgment a Right Conscience in the latter we call it an Erroneous Conscience As for those Cases where we doubt and hesitate and know not well how to make any Judgment at all which is that we call a Doubting Conscience but indeed is properly no Conscience unless by Accident we have nothing here to do with them but shall reserve them to another place Here we suppose that we do make a Judgment of the thing that is we are perswaded in our Minds concerning the goodness or badness of this or the other Action And that which we are to inquire into is how far that Judgment binds us to Act according to it Now if our Conscience be a Right Conscience that is if we have truly informed our Judgment according to the Rule of Gods Law It is beyond all Question and acknowledged by all the World that we are in that Case perpetually bound to Act according to our Judgment It is for ever our Duty so to do and there can no blame no guilt fall upon us for so doing let the Consequence of our Acting or not Acting be what it will So that as to a Right Conscience or a well informed Judgment there is no dispute among any sort of Men. But the great thing to be inquired into is what Obligation a Man is under to Act according to his Judgment supposing it be false supposing he hath not rightly informed his Conscience but hath taken up false measures of what God hath Commanded or Forbidden Now for the Resolution of this I lay down these Three Propositions which I think will take in all that is needful for the giving Satisfaction to every one concerning this point First Where a Man is mistaken in his Iudgment even in that Case it is always a Sin to Act against it Be our Conscience never so ill instructed as to what is Good or Evil though we should take that for a Duty which is really a Sin and on the contrary that for a Sin which is really a Duty Yet so long as we are thus persuaded it will be highly Criminal in us to Act in contradiction to this persuasion and the reason of this is evident because by so doing we wilfully Act against the best light which at present we have for the direction of our Actions and consequently our Will is as faulty and as wicked in consenting to such Actions as if we had had truer Notions of things We are to remember that the Rule of our Duty
Erroneous Conscience lies here Whether the Man that is thus mispersuaded is to be blamed or not blamed for his Mispersuasion If the Error he hath taken up do not proceed from his own Fault and Negligence but was the pure unavoidable Effects of the Circumstances in which he is placed which Circumstances we suppose he contributed nothing to but he was put into them by the disposition of Divine Providence Then of what Nature soever the Error be he doth not contract any guilt by any Action which he doth in pursuance of that Error But if it was in his power to Rectifie that Error if he had Means and Opportunities to inform his Conscience better and the nature of the Action was such that it was his Duty so to do So that he must be accounted guilty of a Gross and Criminal Neglect in not doing it In this Case the Man is a Transgressor and accountable unto God as such for all the Actions that he doth or omits contrary to Gods Law while he Acts under that mistake or in pursuance of it And accordingly as this Neglect or Carelesness is greater or less so is the Sinfulness of the Action which he doth in pursuance of it greater or less likewise And this is a plain account of this matter So that we see there is no Fatal unavoidable necessity laid upon any Man to commit a Sin by Acting according to his Conscience But if at any time he be brought under those sad Circumstances he brings that necessity upon himself God never put any Man into such a Condition but that he might do that Duty which was required of him and be able to give a good account of his Actions But here is the thing Men by their Vice and Wickedness by neglecting the Means of Instruction that are afforded them and not using their Reason and Understanding as they should do may suffer themselves to be brought under the Bondage of such False and Evil Principles that they shall so long as they hold those Principles fall into Sin whether they Act according to their Conscience or Act against it I have done with the general Points concerning Conscience which I thought needful to be premised as the Grounds and Principles of our following Discourse I now come to that which I at first proposed and for the sake of which all this is intended that is to speak to the Case of those that Separate from the Communion of the Church of England upon this pretence That it is against their Conscience to join with us in it Now all that I conceive needful to be done in order to a full discussion of this Case and giving satisfaction about it are these Two things First To Separate the pretences of Conscience that are truly and justly made in this matter from the false ones Or to shew who those are that can rightly plead Conscience for their Nonconformity and who those are that cannot Secondly To inquire how far this Plea of Conscience when it is truly made will Iustifie any Dissenter that continnes in Separation from the Church as Established among us and what is to be done by such a Person in order to his Acting with a safe and good Conscience in this affair Our first inquiry is what is required in order to any Mans truly pleading Conscience for his refusing to joyn in Communion with the Established Church Or who those Persons are that can with justice make that Plea for themselves I think it very convenient to begin my Disquisition here because by removing all the false Pretences to Conscience the Controversy will be brought into a much less compass and the difficulties that arise will be more easily untyed The truth is if the thing be examined I believe it will be found that the pretence to Conscience in the matter we are talking of is as in many other Cases extended much farther than it ought to be My meaning is that of all those who think fit to withdraw from our Communion and to live in Disobedience to the known Laws of the Church and pretend Conscience for so doing in a great many of them it is not Conscience but some other thing mistaken for Conscience which is the Principle they Act upon So that if the true Plea of Conscience be separated from those counterfeit ones which usually usurp that Name we shall not find either the Persons to be so many that refuse Communion with us upon the Account of Conscience truly so called nor the Cases to be so many in which they do refuse it upon that Account Now in Order to the making such a Separation or Distinction between Conscience truly so called and the several Pretences to it in this business of not conforming to the Established Worship I lay down this general Proposition That if the Principles I have laid down about Conscience be admitted then it is certainly true that no Man among us can justly plead Conscience for his Separation from the Church of England or can say that it is against his Conscience to joyn in Communion with it but only such a one as is perswaded in his own mind that he cannot Communicate with us without Sinning against God in so doing For since as we have said Conscience is nothing else but a Mans Judgment concerning Actions whether they be Duties or Sins or Indifferent And since the Law of God Commanding or Forbidding Actions or neither Commanding them nor Forbidding them is the only Rule by which a Man can Judg what Actions are Duties and what are Sins and what are Indifferent It plainly follows that as a Man cannot be bound in Conscience to do any Action which it doth not appear to him that Gods Law hath some way or other Commanded and made a Duty So neither can it go against a Mans Conscience to do any Action which he is not convinced that Gods Law hath some way or other Forbidden and so made a Sin And therefore in our present Case That Man only can justly plead Conscience for his Nonconformity that can truly say he is perswaded in his Judgment that Conformity is Forbidden by some Law of God Or which is the same thing No Man can say it is against his Conscience to joyn in our Communion but only such a one as really believes he shall Sin against some Law of God if he do joyn with us If against this it be excepted that it is very possible for a Man to be well satisfied that there is nothing directly Sinful in our Worship but yet for all that it may be against his Conscience to joyn with us in it As for instance in the Case where a Man takes it really to be his Duty to hold constant Communion with some other Congregation where he believes he can be more Edified or to which he is related by some Church Covenant To this I answer that in this Case I grant Conscience is rightly pleaded for Separation though how justifiably I do not now
Examine But then I say this Plea proceeds upon the same grounds I just now laid down For if the Man as is supposed in the Case be convinced that it is his Duty by Gods Law as there is no other measure of Duty to hold Communion with others and not with us then he must at the same time be convinced that he cannot without Transgression of Gods Law that is without Sin joyn with us And that is the same Account which we give of its being against any Mans Conscience to hold Communion with us Further If it be urged against our Proposition that not only in the Case where a Man is perswaded of the Unlawfulness of our Communion but also in the Case where he only doubts of the Lawfulness of it a Man may justly plead Conscience for his Nonconformity so long as those doubts remain And therefore it is not truly said of us that in Order to the Pleading Conscience for Nonconformity one must be perswaded in his own mind that Conformity is Forbidden by some Law of God I Answer that if the Man who thus doubts of the Lawfulness of Conformity hath really entertain'd this Principle that it is a Sin to do any thing with a doubting Conscience I grant that it must go against his Conscience to conform so long as he doubts But then this is but the same thing we are contending for for therefore it goes against his Conscience to Communicate with us doubting as he doth because he believes he shall Sin against God if he should But if the Man we are speaking of do not think it a breach of Gods Law to Act with a doubting Conscience then I do not see how it can in the least go against his Conscience to Communicate with us upon that pretence So that notwithstanding these two Exceptions which are all I can think of it will still remain true that no Man can justly Plead Conscience for his Separation from the Church but he that is perswaded that he cannot joyn with it without Sinning against God Now if this Proposition be true as certainly it is then how many Mens pretences to Conscience for their Separating from us are hereby cut off And indeed how few in Comparison of the multitude of Dissenters among us will be left that can be able with Truth to say that it is against their Conscience to Communicate with us in our Prayers and in our Sacraments In the first Place it is Evident that all those who Separate from us upon Account of any private grudge or pique because they have been disobliged or have received some disappointment in the way of our Church or by the Men that are favourers of it and therefore out of a Pet will joyn themselves to another Communion All those that think they can serve their own turns more effectually by being of another way as for instance they can thereby better please a Relation from whom they have expectances they can better advance their Trade or increase their Fortunes they can better procure a Reputation or regain one that is Sunk In a word all those that to serve any ends of Pride or Interest or Passion or out of any other wordly Consideration do refuse us their Company in the Worship of God I say all such are certainly excluded from Pleading Conscience for their Separation In the second Place all those Lay People who refuse our Communion upon Account that the Pastors and Teachers whom they most Love and Reverence are not permitted to Exercise their Function among us whose Pretence it is that if these good Men were allowed to Teach in our Churches they would come to our Congregations but so long as that is refused they will hear them where they can I say all these are likewise excluded from Pleading Conscience for their Separation For however it may really and truly be against the Conscience of their Ministers to conform there being other things required of them than of ordinary People yet it is not against their Conscience so to do for they know no ill in Conformity but only that so many good Men are silenced In the third Place all those that refuse our Communion upon a meer dislike of several things in our Church Offices They do not for instance like a Form of Prayer in general and they have several things to Object against our Form in particular they do not like our Ceremonies they do not like the Surplice or the Cross in Baptism and sundry other things they find fault with Not that they have any thing to say against the Lawfulness of these things but only they have an Aversion to them All these Men likewise are cut off from Pleading Conscience for their Separation For they do not pretend that it is unlawful or a Sin against God to joyn with us in our Service which is the only thing wherein their Conscience can be concerned but only they are not pleased with many things in our Service as fancying them not to be so decent or convenient or not to be so prudently Order'd as they would have them But what of all this Admit the things to be so as they fancy them yet still so long as they do not think there is any Sin in them it cannot go against their Conscience to joyn with any Assembly in which they are Practised Because Conscience as we have often said is not touched is not affected where no Law of God is Transgressed In the fourth Place all those that are kept from our Communion purely upon the Account of Education or acquaintance with Persons that are of another perswasion Those that have nothing to say against our Worship but only that they were bred in another way or those that would joyn with us in it but that they know a great many Religious Godly Persons that do Condemn it and therefore they dare not come at us These now may be very well meaning Men but yet they cannot reasonably Plead Conscience upon this Account for their Separation For it is not a Mans Education or the Example or Opinion of other Men that makes any Action to be a Duty or a Sin but the Law of God Commanding or Forbidding that Action And therefore before I can say that this or the other Action is against my Conscience I must believe that Gods Law hath either in general or in particular either directly or by Consequence made that Action unlawful I grant the Opinions of other Men especially those that are Learned and Pious are always to be listned to in doubtful Cases But then no Mans Opinion can be the Rule of my Conscience nor am I at all concerned in Conscience to follow it any farther than I am convinced that it declares Gods Law to me And therefore sure in this Case of Church Communion I can be but very little concerned to follow any Mans Opinion when both there are so many Persons and those as Learned and as Pious as any others that are