Chapter V.
Grounds and reasons of nonconformity.
Having briefly declared our sense concerning the general causes and occasions of our differences, and that present want of Christian love which is complained of by many, we shall now return to give some more particular account concerning our inconformity unto and non-compliance with the observances and constitutions of the church of England. It is acknowledged, that we do in sundry things dissent from them; that we do not, that we cannot, come up unto a joint practice with others in them. It is also confessed, that hereon there doth ensue an appearance of schism between them and us, according as the common notion of it is received in the world. And because in this distance and difference the dissent unto compliance is on our parts, there is a semblance of a voluntary relinquishment of their communion; and this we know exposeth us, in vulgar judgments and apprehensions, unto the charge of schism, and necessitateth us unto self-defence, as though the only matter in question were, whether we are guilty of this evil or no. For that advantage have all churches which have had an opportunity to fix terms of communion, right or wrong, just or unequal, — the differences which ensue thereon, they will try out on no other terms, but only whether those that dissent from them are schismatics or not. Thus they make themselves actors ofttimes in this cause who ought in the first place to be charged with injury; and a trial is made merely at the hazard of the reputation of those who are causelessly put upon their purgation and defence. Yea, with many, a kind of possession and multitude do render dissenters unquestionably schismatical; so that it is esteemed an unreasonable confidence in them to deny themselves so to be. So deals the church of Rome with those that are reformed. An open schism there is between them; and if they cannot sufficiently fix the guilt of it on the reformed by confidence and clamours, with the advantage of prepossession, yet, as if they were perfectly innocent themselves, they will allow of no other inquiry in this matter but what consists in calling the truth and reputation of the other party into question. It being our present condition to lie under this charge from many, whose interest it is to have us thought guilty thereof, we do deny that there is any culpable secession made by us from the communion of any that profess the gospel in these nations, or that the blame of the appearing schism that is among us can duly or justly be reflected on us; which, in the remainder of our discourse, we shall make to appear.
What are our thoughts and judgments concerning the church state and interest of the professors of the gospel in this nation, we have before declared; and we hope they are such that, in the judgment of persons sober and impartial, we shall be relieved from those clamorous accusations which are without number or measure by some cast upon us. Our prayers are also continually unto the God of love and peace, for the taking away of all divisions and their causes from among us. Nor is the satisfaction which ariseth from our sincerity herein in the least taken off or rent from us by the uncharitable endeavours of some to rake up pretences to the contrary. And should those in whose power it is think meet to imitate the pastors and guides of the churches of old, and to follow them in any of the ways which they used for the restoration of unity and agreement unto Christians, when lost or endangered, we should not decline the contribution of any assistance, by counsel or fraternal compliance, which God should be pleased to supply us withal. But whilst some, whose advantages render them considerable in these matters, seem to entertain no other thoughts concerning us but what issue in violence and oppression, the principal duty incumbent on us is quietly to approve our consciences unto God, that in sincerity of heart we desire in all things to please him, and to conform our lives, principles, and practices to his will, so far as he is graciously pleased to make it known unto us. And as for men, we hope so to discharge the duty required of us as that none may justly charge us with any disorders, unpeaceableness, or other evils; for we do not apprehend that we are either the cause or culpable occasion of those inconveniences and troubles which some have put themselves unto by their endeavours for our disturbance, impoverishing, and ruin. Let none imagine but that we have considered the evils and evil consequents of the schisms and divisions that are among us; and those who do so, do it upon the forfeiture of their charity. We know how much the great work of preaching the gospel, unto the conversion of the souls of men, is impeded thereby; as also what prejudice ariseth thence against the truth wherein we are all agreed, with what temptations and mutual exasperations, to the loss of love, and the occasioning of many sinful miscarriages in persons of all sorts, do hereon ensue: but we deny that it is in our power to remove them, or take them out of the way; — nor are we conscious unto ourselves of any sin or evil, in what we do, or in what we do not do, by our not doing of it in the worship of God. It is duty alone unto Jesus Christ whereunto in these things we attend, and wherein we ought so to do. And where matters of this nature are so circumstanced as that duty will contribute nothing towards unity, we are at a loss for any progress towards it. The sum of what is objected unto us (as hath been observed) is our nonconformity, or our forbearance of actual personal communion with the present church constitutions, in the modes, rites, and ceremonies of its worship: hence the schism complained of doth ensue. Unless the communion be total, constant, without endeavour of any alteration or reformation, we cannot, in the judgment of some, be freed from the guilt hereof. This we deny, and are persuaded that it is to be charged elsewhere; for, —