A Discourse of the Religion of England, Section 16 – Section 19
SECT▪ XVI. Whether the Dissenters are capable of being brought into such a Comprehension.
VVHilst Reason is urged on their behalf that are left without the lines of the present Establishment, some haply may ask, Will they themselves hearken to reason? Be it supposed that some among them seem not reducible to a due publick Order; but another sort there are, and those of chiefest moment, whose principles are fit for Government; the stability whereof hath been experimented in those Countreys where they have had the effectual concurrence of the Civil Powers. Their Way never yet obtained in England, nor were they ever favoured with the Magistrates vigorous aid, so much as for an Accommodation with the Established Polity: But their difficulties have still encreased; and how streight soever the Terms imposed on them, were in times before, the after-times have still made them streighter. Wherefore if they have been too much addicted to their own Opinions, or have committed some errors in the management of their Affairs, it is no marvel. It was not easie for them, being destitute of the Magistrates influence, and lying under great discouragement and disadvantage, always to keep stable and sure footing in such a slippery place as Church-Discipline. The asserting of their Discipline, is not here intended; but the Inquiry is, Whether they be of a Judgment and Temper that makes them capable of being brought under the Magistrates Paternal Care and Conduct, to such a stated Order as will comport with this Church and Kingdom?
This is no undertaking Discourse, it presumes only to offer its Reason to equal and impartial Readers. When a Divine of great fame, and of much esteem▪ with the chiefest of the English Clergy, was taxed by the Jesuit his Adversary, for being no Protestant, as refusing to subscribe the Nine and thirty Articles; he judged it a sufficient Answer to testifie his belief, That the Doctrine of this Church was so pure and holy, that whosoever lived according to it, should undoubtedly be saved; & that there was nothing in it that might give just cause to any to forsake the Communion, or disturb the Peace thereof. Who, or what is there almost, that this or the like Latitude would not encompass, when hearty endeavours are put forth to gain men? The same Catholick Spirit may dwell both in larger and stricter judgments. One that cannot subscribe to all things contained in a Volume of Doctrines and Rules compiled by men subject to error, may be ready to joyn with any Church not depraved in the substance of Religion, that doth not impose upon his belief or practice, things unsound or doubtful, as the terms of her Communion.
The Presbyterians generally hold the Church of England to be a true Church, though defective in its Order and Discipline; and frequent the Worship of God in the publike Assemblies. And many of those that press earnestly after further Reformation, do yet communicate as well in the Sacraments, as the Word Preached, and Prayer. And a way might be opened for many more to do as much, by a safe and easie condescention of those in Authority.
The Ministers of the Presbyterian Perswasion, in their Proposals presented to His Majesty, declare, That they do not, nor ever did renounce the true Ancient Primitive Episcopacy, or Presidency, as it was ballanced or managed by a due commixtion of Presbyters therewith. That they are satisfied in their judgments concerning the Lawfulness of a Liturgy or Form of Worship; and they Petition His Majesty, That for the setling of the Church in Unity and Peace, some Learned, Godly, and Moderate Divines, indifferently chosen, may be employed to compile a Form, as much as may be, in Scripture-words; or at least to Revise, and effectually Reform the Old. Concerning Ceremonies, they profess to hold themselves obliged in every part of Divine Worship, to do all things decently and in order; and to be willing therein to be determined by Authority, in such things as being meerly circumstantial, are common to humane actions, and are to be ordered by the Light of Nature, and Humane Prudence, according to the general Rules of Gods Word. But as for divers Ceremonies formerly retained in the Church of England, in as much as they contribute nothing to the necessary decency which the Apostle required, and draw too near the significancy and moral efficacy of Sacraments, and have been rejected together with Popery, by many of the Reformed Churches abroad, and ever since the Reformation, have been matter of endless Dispute in this Church, and an occasion of great seperation, and are at the best, indifferent, and in their own nature mutable, they desire they be not imposed; and they heartily acknowledg his Majesty to be Supreme Governour over all Persons, and over all Things and Causes in these his Dominions.
Upon these Proposals, His Majesty in His Declaration concerning Ecclesiastical Affairs, hath thus graciously expressed himself: We must for the Honour of all those of either Perswasion, with whom We have conferred, declare, That the Professions and Desires for the advancement of true Piety and Godliness, are the same; their professions of Zeal for the Peace of the Church, the same; of Affection and Duty to Us, the same. They all approve Episcopacy; they all approve a set-form of Liturgy; and they all disapprove and dislike the sin of Sacriledg and Alienation of the Revenues of the Church. And if upon these Excellent Foundations, in submission to which there is such a harmony of Affections, any Superstructure should be raised to the shaking of these Foundations, or the contracting and lessening of the blessed gift of Charity, which is a vital part of Christian Religion, We shall think our selves very unfortunate, and even suspect that We are defective in that Administration of Government with which God hath intrusted Us.
After these things, the Ministers commissioned for the Review of the Liturgy, in their account of that Business, thus address themselves to His Majesty: Though the Reverend Bishops have not had time to consider of our Additions to the Liturgy, and of our Reply; We humbly crave that it may be considered before a Determination be made. Though we seem to have laboured in vain, we shall lay this Work of Reconciliation at Your Majesties feet. We must believe, that when Your Majesty took our Consent to a Liturgy to be a Foundation, that would infer our Concord; You meant not, that we should have no Concord, but by consenting to this Liturgy without any considerable Alterations. And when Your Majesty commanded us by Letters Patents, to meet about such Alterations as were needful, or expedient to give satisfaction to tender Consciences, and the restoring and continuing of Peace and Unity; We rest assured it was not Your Majesties sense that those tender Consciences should be forced to practice all which they judg unlawful, or not so much as a Ceremony should be abated them; or that our Treaty was only to convert either party to the Opinion of another; and that all our hopes of Liberty and Concord, consisted only in disputing the Bishops into Non-conformity, or coming in every Ceremony to their mind.
This is the Church's misery, That when any particular Interest grows in Prosperity and Power, and can carry all before it, Condescention presently ceaseth on that side. And so the disagreeing parties in the several vicissitudes of Publick Affairs, tread down one another▪ and justifie themselves by the like miscarriages of their Opposites when time was. By this means the Church's distempers and breaches are perpetuated, and Religion in general suffers much damage and scorn. But it would be the glory of that party that stands on the Vantage-ground, to give a leading Example of unconstrained Moderation.
SECT. XVII. Acquiescence in the Widened Establishment, is the Safety of Religion.
IF it be said, That a little yeelding doth but make way for further Incroachments; we suppose that Governors know how far to trust, and what it is fit to grant, if subjects know not what is fit for them to ask. Persons allowed in the Publick Service, may easily be kept in that dependance on the State, which shall prevent the danger of an Anti-Clergy. We suppose likewise, that a sound Church-Government is not so weak and tottering, that the Abatement of some Rigors in things at best but indifferent, will hazard its overturning.
The wiser sort of Dissenters, whose Conformity, were they gained, would most avail, are weary of these strifes, and consider what is passable in the state of England, and might settle this Church. They dread the Consequents of Changes, the hurrying into other Extreams, and the wild excursions of some spirits. They would not be left again to the late uncertainty, and continual Vacillations in Government; and they have long since seen the manifold Errors committed in the Policy of the late times. They know that such unfixed Liberty would not secure them. And therefore it may well be thought, they would accept reasonable terms, and rest satisfied therein.
But this Consideration is taken by the wrong Handle, if this sober and steddy part of the Non-conformists be slighted and judged the less considerable, because they are cast into one condition as to the Law, with others that are of more unmanageable and unstable Principles. For who can tell how time may work out things, and frame the Spirits of the unsober to a greater soberness, and dispose them to a better consistency among themselves? But howsoever, can it make for the Publick Weal, That the more discreet and moderate sort, that might easily be brought in, should be inforced to continue the chief reputation and strength of a divided Party?
SECT. XVIII. Of Toleration and Connivence.
LET Impartial Reason judg, Whether a swaying, or at least a momentous part of those that close not with the present state Ecclesiastical, may not be incompassed in an Establishment of such a latitude, as may happily settle this Church, and consequently promote the Peace, Wealth and Honour of the Civil State.
As for others that are of sound Belief, and good Life, yet have taken in some Principles of Church-Government less congruous to National Settlement, I would never be a means of exposing them to Oppression, Contempt and Hatred, but would admit their Plea, as far as it will go. For if God hath received them, why should their fellowservants reject or afflict them causlesly? Every true Christian should be tender of all that love the Lord Jesus in sincerity.
Nevertheless, their Liberty pleaded for, is not to be inordinate, but measured and limited by the safety of true Religion in general, and of the publick Established Order; which is not unpracticable: For the world wants not an Experiment of the safety of a Toleration or Indulgence so regulated.
SECT. XIX. Dissenters of Narrow and Rigid Principles, advised to Moderation.
AS Authority may be too prone to err in the Severity of Imposing; so Subjects may be too wilful in refusing to obey. As an explicit Assent and Approbation, may by Superiors be too rigidly exacted in doubtful things; so the unreasonable stiffness and harshness of Inferiors, may keep them from that compliance in practice, which their Conscience (becalm'd from Passion and Prejudice) would not gainsay. A servile, fawning, temporizing Spirit, is vile enough; but that which is sedate, castigate, and subdued to Reason, is not only pleasing to Governours, but also of great avail for Publick Peace.
Every Christian should be deeply sensible of the common Interest of Reformed Christianity, which is incomparably more valuable then those private Opinions; and little narrow Models, which may have much of his fancy and affection. Well-minded persons may easily be deceived touching their private Sentiments in Religion. They may think they are under the uncontrolable Sway of Conscience, when indeed they are but bound up by Custom, Education, Complexion, or some other kind of Prejudice. For ones own sake, one would gladly be rid of such Confinements, and walk more at liberty: But much more should one strive to be as comprehensive as may be, for the common safety, and advancement of true Religion, which cannot stand by such uncertainty and multiplicity of petty forms, but requires an ample and well-setled state, to defend and propagate it against the amplitude and potency of the Romish Interest. The prudent and sober should not easily settle upon such Opinions in Church-Order, as will never settle the Nation, but tend rather to infinite perplexity and discomposure.
Howsoever, I will not bear too hard upon any thing that may fairly pretend to Conscience, which, though erroneous, should not be harshly dealt with. Nevertheless, if (when all is said) some dissatisfaction doth invincibly possess the Judgment, in that case Christian Humility and Charity, as well as Discretion, adviseth such persons to acquiesce in their private Security and Freedom, and not to reach after that Liberty that may unsettle the Publick Order, and undermine the Common Safety.