A Second Discourse of the Religion of England, Section 20
SECT. XX.
EPISCOPACY will gain more by Moderation, then by Severity in these Differences.
THE Answerer enumerates many Reasons why a Form of Church-Government should meet with many Difficulties in its return after a proscription of Twenty years; and concludes it must be a Generation or two, not seven years, that can wear out all those Difficulties. On the other side he saith, Presbytery languished almost as soon as it had a being, &c. I perceive Presbytery is a great Eye-sore. Peradventure I may be reckoned a Presbyterian; and to say the truth, I am not ashamed of their company that are commonly called by that Name; yet I have no pleasure in such Names of distinction. I am of a Perswasion, but not of a Party; and whatsoever my Perswasion be, it is Moderate, Catholick and Pacifick. Neither my Design nor my Principles engage me to maintain the Presbyterial Government. Nevertheless I cannot but take notice with how little reason the intrinsick Strength of Prelacy, or Weakness of Presbytery, is argued from the duration of the one and the other in this Kingdom. Had Presbytery the Strength of the Civil Power? Or was it ever formed in England? Was it not crush'd while it was an Embryo, by the prevailing Potency of its Adversaries? Look into those States where it hath been Established, if you would judg aright concerning it. On the other hand, hath not Prelacy had all the Strength of Law and Power engaged in its defence, by the Encouragements of Worldly Grandure for its Favourers, and by Severities inflicted on its Impugners for above Fourscore years? In which space of time, none could appear against it without the hazard of utter undoing, or great Suffering. And though it were thus born up, not for Seven years, but almost a Century, yet we do not find that it had worn out the Difficulties of those Times, which were not so Many and Great as this Author reports its present Difficulties to be, in its return after a proscription of Twenty years. But there is a more excellent and surer Way, which, it is hoped, may attain to a happier End in less time then a Generation or two. If the Distemper of Minds were healed, and Unchristian Enmities laid aside, then Moderation being sincerely begun, would hold on, and make the Disagreeing Parties to be still more yeelding, and mutually obliging; those Provocations and Prejudices would then cease, by which they have been mutually alienated, and hurried into such Hostilities, and they would not be tempted in their own Defence (as they think) to strengthen themselves by Evil Advantages.
If Episcopacy yeeld to a Moderate Course, why should any prudent Dissenters go about to molest it? For in so doing they would but perpetuate their own trouble and unquiet state, seeing that diversities of Opinions, and occasions of Discord are like to continue about Forms of Church-Government, until Forms shall be no more. On the other side, Why should the Episcopal Clergy dread that Moderation that would render Episcopacy more generally inoffensive and acceptable, and put some end to the hitherto uncessant struglings against it? Are they jealous that the Structure of their Government may be weakned, and at length dissolved? They might rather apprehend it might gain Assistance and Reputation from many that now either by constraint and necessity, or by provocation and prejudice are made its Adversaries. Who so searcheth to the root of the matter, shall find, That not so much the Species of Government, nor the Forms that are used as weightier matters, have been the chief stumbling-block, and the occasions of the greatest disgust and aversation. Neither the Episcopal Office nor Habit, doth affright this sort of People from hearing a Bishop preach to their Edification.
The right and sure way to establish Episcopacy in a Land where Reformed Christianity is established, is not to urge precise Conformity in Opinions and Orders, and doubtful things of meer human determination; but to encourage soundness in the Faith, Ability and Industry in the proper Work of the Ministry, and a Conversation becoming the Gospel; and to discourage Pluralities, Nonresidencies, Licentiousness and Idleness in all sorts, who serve not Christ, but themselves, in their Sacred Functions, and whose End is onelyonly to live in Pomp, Wealth and Pleasure. Will the Church-Governors say (as it hath been answered) they are bound up by the Laws; and if Patrons present unworthy persons which have the Qualifications the Law requires, the Bishops must not reject them; nor can they turn them out at their pleasure, but must give an account to the Laws. To this I reply, If the Admission and Permission of unworthy Ministers, comes to pass not by the Bishops Administration, but by the defectiveness of the Laws, why hath not their Zeal excited them in the space of so many years, and several Princes Reigns, to endeavour the obtaining of Laws effectual on that behalf, as it hath to procure and make, from time to time, stricter and stricter Injunctions about Conformity and Ceremonies? For we know no reason why as full and vigorous Laws may not be made against Ignorant, Negligent and Scandalous Ministers, as against Nonconformists. Conscience, Honour and Safety, obligeth the Episcopal Clergy to turn the edg of their Discipline the right way, and to shew its energy and vigor, not about Ceremonies, but the great and weighty matters of Christian Religion. And I believe that many worthy Ministers of the Church of England, are so perswaded. Wherefore, in the former Discourse I cast no evil reflection upon the Latitudinarians, or any moderate persons; nor represented them as conforming not sincerely, and as becomes the Ministers of Christ. They may sincerely, according to their Principles, submit to these Impositions, and yet not like the Imposing. The expression of their lukewarmness in Conformity, signified no more but this, That they set a rate upon these Matters according to the value, and that they bear but an indifferent respect to things that at the best are but indifferent.
It is objected against me, That having provided a place of rest for my self and my Party, in the stated Order, I am little sollicitous for others. I do here solemnly profess, That I am chiefly sollicitous for the Tranquility and Rest of a troubled Nation. As for my own Concernment, my Deprivation is an Affliction to me; and I would do any thing that were not sin to me, to recover the liberty of my publike Service in the Church: But if it cannot be, I submit to His good pleasure, by whose determinate Counsel all things are brought to pass, and am contented to remain a Silenced Sufferer for Conscience towards God. Yea, I should much rejoice in such Enlargement of the Publike Rule, as might give a safe entrance to others, though I my self by some invincible strictness of Apprehension, should remain excluded; for I have no Faction to uphold, and by others Gain I am nothing lessened. And in my opinion, it will be no dividing of the Nonconsormists, or weakning of their Interest, if a part of them might close with the Approved Order of the Nation, enlarged to the latitude of their judgments, when others of streighter judgments are left without. Indeed, if they were a Faction, they might lose or lessen themselves hereby: But Reformed Christianity is their Grand Interest, and their main Cause lyes not in any avowed difference of Doctrines between them and the Episcopal Protestants, nor in any Secular Advantages to hold to themselves in a divided state, but in the Advancement of Gods Kingdom by the encrease of true Christian Faith and Piety.
The Answerer hath used many hard speeches against me, and charged me with Malice in divers passages, which I answer not in particular, because the innocence and inoffensiveness of my words will clear it self; and because I would not make this Discourse tedious, by replying to things impertinent to the main scope. It shall suffice me to add, That I have written these things, as knowing that the Judg standeth before the Dore.
FINIS.