A Second Discourse of the Religion of England, Section 3
SECT. III.
What may be esteemed a good Constitution of the State Ecclesiastical.
AS concerning the publike Order, it imports exceedingly to discern and make a difference between things desirable, but morally impossible, or extreamly improbable, and things necessary and attainable. Perfect unanimity about matters of Religion, and a harmony of Opinion in all Theological Truths, is very desirable; but it was never yet found in any Age of the World, among those that owned the same Religion, and consequently it cannot be necessary in all those that ought to be comprehended in the same Church, or Religious Communion. For which cause, a precise Uniformity in matters of meer Opinion, will hardly ever pass with general satisfaction: Neither is it of that importance, that some make it to be, for Peace and Edification. There is another thing not onelyonly desirable, but the indispensable duty of all particular persons, which is Brotherly Love among all that receive the common Faith once given to the Saints. This is of far greater consequence than the former, and more largely attainable, because it is a Catholick Disposition, and the right Spirit of true Christianity; and indeed, the failing hereof is lamentable and reproachful. Howbeit, this excellent Christian Vertue is commonly much interrupted and impaired in many, by prejudicate Opinions, and depraved Affections; and it must not be expected, but that Animosities and Jealousies may remain between men of different Perswasions, by reason of the corruption of man's nature, and the infirmities of the best of men. Aud therefore the foundation of a solid National Settlement, must not, and need not be laid in mens good dispositions and inclinations: For, although the distemper of many minds continue, yet publike Order, and steddy Government, is in no wise impossible.
Things are necessary, either as the End, or the Means. The things here considered, that are necessary as the End, are, The Advancement of the Protestant Religion, and the Kingdom of England, the Tranquility of Church and State, and the Security of all sound Protestants, and good Subjects. That which is necessary as the Means, is the Publike Rule and Standard by which these blessed Ends may be obtained; that, notwithstanding the remainder of mens Perversness, the common high Concerns of Reformed Religion, and of this Kingdom, be not disturbed, impaired, or cast back by the Altercations that may chance to arise between men of different private Opinions, and different partial Interests. The high Importance and Necessity of a stated Rule of such Force and Efficacy, evinceth the possibility thereof: For, so Noble and Necessary Ends, cannot be destitute of all possible Means leading thereunto. Evil Dispositions and Manners are the rise of Good Laws: And Law-makers, that are subject to like passions with other men, have the Wisdom to limit themselves and others, for the Universal Good, wherein the good of every Individual is secured.
The Publike Rule being to be framed to the proportion of the People that are to be setled under it, the chief regard must be had to their fixed and unmovable Perswasions and Inclinations, lest They should break the Rule, or the Rule break them. In a Nation whose Active Part is zealous of Religion, and able to discern, and addicted to discourse the Grounds thereof, the Order of Things ought, in the first place, to be directed to the satisfying of the Just and Reasonable Demands of Conscience, which being troubled, is a restless thing; and then to the outward Incouragements of Piety and Learning, and withall, to the bridling of Ambition, Avarice, Faction, and all depraved Appetite. It must be expected, That divers Obliquities and Deficiencies may remain, and Troubles will arise: but if that which is Wholesom and Good, be so predominant as to Master the Evils, though not to extinguish them, it is to be esteemed a Good Constitution.