The Interest of England in the Matter of Religion, Essays 1 · Section 17 – Section 18
Section XVII.
Neither can Sects or Schisms with any truth or justice be reckoned the Off-spring of Presbytery. Consider the French, Dutch, Helvetian Churches, how intire they keep themselves in Orthodox Vnity from the Gangreen of Sects and Schisms. A wide Breach was once made in the Netherlands by Arminius and his Followers, but after some years conflict, it was healed by the Synod of Dort. The Church of Scotland is inferiour to none in the unity of Doctrine and Church-Communion; and their form of Ecclesiastical Policy, and method of Discipline is very effectual to prevent the broaching of Errour. King James in discourse with an English Bishop, is reported to have rendred this account why so few Heresies and Errours of Doctrine are united and prosecuted to the publick disturbance of that Church. [Every Parish hath their Pastor ever present with them, and watching over them, and he with his Elders and Deacons hath a weekly meeting for censure of manners, by which he perfectly knows his Flock, and every abberation of them in doctrine & practise; and lest any heresie might seize upon the Pastor, they have their Presbyters, which meet together once also every week in the next chief Town or City; and there they have their exercise of prophesying, after which the Moderator asks the judgement of all the Pastors concerning the doctrine then delivered, or of any other doubtful point then propounded; and if the Presbytery be divided in their opinions, the question is, under an injoyned silence, put over … the next Synod, which is held twice a … which the Pastors of that quarter or province do duly resort, accompanied with their Elders; and any question of doubt is either decided by that Assembly, or with charge of silence reserved to a national Synod which they hold every year once, whither come not the Pastors onelyonly, but the King himself, or his Commissioners, and some of all orders and degrees, sufficiently authorized for determining of any controversie that shall arise among them.] Could the Bishops in former times procure a greater unity in the Church of England? Whence therefore should this charge arise? peradventure some Presbyterians have turned Sectaries. Surely it would be taken for a weak arguing, to say, That Prelacy is the way to Popery, because some Prelatists have turned Papists.
The truth is, Sectarianism grew up in a Mystery of Iniquity and State policy, and it was not well discerned, till it became almost triumphant by Military successes. But after that its growth and strength did manifestly appear, Presbytery began to struggle with it, and so continued, until by the power of the Army it was inforced to sit down, but never to comply. Whereupon the tongues and pens of Sectaries were imployed against none more then the Presbyterians. And I should be glad to hear of such bitter Invectives of the Papists against the Prelatists; not that I rejoyce in the sin of the one, or the suffering of the other; but that the Protestant friends of Prelacy might more incline to their Protestant Presbyterian Brethren. Surely the way to prevent the growth of the two utmost extreams, is, for the two middle parties to draw up and close together. But however the world goes, the Presbyterians shall ever keep as good a distance from the Sectaries or Fanaticks, as the Prelatists shall from Papists. And verily there is no greater bar against Fanaticism then the right Presbyterian principles; as not to sever but joyn the written word and spirit for direction; the spirit and use of Ordinances for Edification; to erect a stated Church-Order and Discipline; to allow to the Church a directive, and to every Christian a discretive judgment; to insist only upon Divine Scripture Warrant, and to wave humane authority in matters of Religion: For such is the temperament of these Maximes, that they commend and require a distinct knowledge and illumination in the mind, and in the affections lively motions and stirrings against Formality and blind Devotion; and so do satisfie the minds of those, who conceive that in true Religion there is spiritual light, and life and power; and also they shew the necessity of the written Word, of constant publick Ordinances, and private Exercises of Religion, and of the direction and discipline of the Church; all which do serve to settle the mind against dilusive impulses, and wild fancies and raptures.
Section XVIII.
But of all the prejudices and scandals taken against this way, there is none greater then this, that it is represented as tyrannical and domineering, and that those who live under it must like Issachar crouch under the burdens. In the first place let us rightly understand the meaning of this prejudice. Is it because this Discipline doth censure scandalous disorders, and enquire into the state of the flock, as watching over their souls? This is its high commendation in the sight of God and good men. Doth Episcopacy care for none of these things? Surely a Bishop is an Overseer; to exercise the Office of a Bishop is to take the oversight of the Church; and those that are over us in the Lord watch for our souls, as those that must give an account thereof. Howbeit Presbytery is not more severe in censuring the breach of Gods Commandments, then the Hierarchy in censuring the breach of their own constitutions. Or is the offence taken upon pretence that Presbyterians affect and arrogate an arbitrary power, would rule by faction, and exercise a rigout to the stirring up of animosities and unquiet humours? Since the friends of Prelacy are loudest in this crimination, I crave leave to use this mild retortion. Is there no appearance of domination in Prelacy? Was nothing like unto it objected to the dignified Clergy? If you say those invectives and clamours were false and scandalous, then let reason and charity be permitted to make some Apologie for the other discipline which the Nation hath hitherto never experienced in any measure of national uniformity and settlement. But there are remedies at hand to prevent the abuse of any Government that is of it self lawful and laudable. Certainly the wisedom of the King and Parliament, with the advice of grave Divines, may prescribe sure and certain rules of discipline. Moreover, to cut off all occasion, and prevent all appearance of domineering, all political coercive jurisdiction in matter of Religion, may be with-held (if need require) from Ecclesiastical persons; and that meer spiritual power alone which is … to their office, may be left to their management, which is in the Name of Christ, and by Authority from him, to admonish the untuly; and if they continue obstinate, by the same Authority to declare them unworthy of Church-Communion, and Christian Society, and to require the Lords people to have no fellowship with them, that they may be afflicted and humbled. And because spiritual censures appertaining only to the Conseience may be too little regarded, when no temporal dammage is annexed to them, there may be a collateral civil power always present in Ecclesiastical Meetings, to take cognizance of all Causes therein debated and adjudged, in order to temporal penalties.
VponUpon the whole matter aforegoing we firmly build this position, That the Presbyterian Party ought not in Justice or Reason of State to be rejected and depressed, but ought to be protected and encouraged. Nevertheless there being a seeming complication in this business, and an other ample party appearing in competition, a difficultie remains, and the matter falls into a further deliberation. And thereupon we are fallen upon the second main Enquiry.
II Qu. Whether the Presbyterian Party may be protected and encouraged, and the Episcopal not deserted nor disobliged.