A Second Discourse of the Religion of England, Section 4 – Section 7
SECT. IV.
The Comprehensiveness of the Establishment, and the Allowance of a just Latitude of Dissents, is the best Remedy against Dissentions.
THere was lately published a Discourse for a due Latitude in Religion, by Comprehension, Toleration and Connivence, directed to this End, That the occasions of those Discords which divide the Members, and distract the whole Body of the Protestant Profession, might cease; and that the common Concernments, wherein the disagreeing Parties have a large joint Stock in things of greatest moment, might be pursued. This is encountred with an adverse Discourse, which is here to be examined, and the state and reason of the aforesaid Latitude, is to be further cleared.
Toleration being commonly understood of the permission of different ways of Religion, without the Line of the Approved Way, A Discourse of Toleration doth not hit the Discourse of the Religion of England, in the main thereof, whose chief Design is the Extension of the Established Order, and the Moderation therein required; and then Toleration is treated of analogically, with respect not only to common Charity, but to the Safety of the setled Polity. It is no less besides the mark, to argue from the Mischiefs of a boundless and licentious Toleration, against that which is Limited and well Managed, and hath for the Subject thereof, nothing that is intolerable.
But, if under this Name be comprehended also the Permission of diversity of Opinion in the same Established Order, let it be considered, Whether any ample Polity can consist without such Permission. For, it is a thing utterly unknown, and seems morally impossible, for any numerous Society of Inquiring men, to be of the same judgment in all points of Religion. And though the Sons of the Church, as they are called, agree in those points wherein they all differ from the Nonconformists, yet they differ among themselves in far weightier Matters, and such as have caused great Schisms, and have been the subjects of the Debates and Determinations of some Synods in the Reformed Churches. Now if Charity among themselves, and their appropriate Interest, dispose them to this mutual forbearance, a more extensive Charity, and the common Interest of Reformed Christianity, should incline them to a forbearance in those other matters.
There is yet a greater Error committed about the Subject of Toleration, which the Answerer, by mistake, will have to be Dissentions in Religion, but is nothing so in the design of that Discourse to which he pretends an Answer. And this hath brought forth a large Impertinency, which takes up more than a third part of his Book: For, those whose Liberty He seeks to withstand, are not touched with that which he writes at large of the nature of Dissentions, with their Causes and Consequences, and the Magistrates duty concerning them, whether it be right or wrong, setting aside the injurious application thereof. And all that labour had been spared, if he had put a difference between Dissention and Dissent, words that are near in sound, and perhaps, sometimes, promiscuously used; but in their strict and proper sense, far distant: For, Dissention is no sooner presented to the mind, but it is apprehended as something either culpable and offensive, or calamitous and unhappy: But Dissent is of a better notion, and is not necessarily on both sides, either a Fault or a Grievance. But if this Author means by Dissentions, no more then dissents or differences of Opinion, with what truth and justice can he charge them all (as he doth) with such execrable Causes and Effects. Dissentions have been, and may be remedied, and their fuel being taken away, those flames will be extinguished: But diversity of Opinion seems in this state of Human Nature, to be irremediable. It is therefore hoped, that the state of this Church and Kingdom is not so deplorable, as to want a Settlement while these Dissents remain. Moreover, there are private dissents between particular men, within the latitude of the Publike Rule; and there are dissents that may be called Publike, as being from the Publike Rule, or some parts thereof. Now the broader and more comprehensive the Rule is, the fewer will be the Dissenters from it. And the permission of private diversities of Opinion, in a just Latitude within the Rule, is the means to lessen Publike Dissents, and consequently, Dissentions much more. And this was the main scope of the first Discourse.
The great importance of Vnity in the Church of Christ, is acknowledged and contended for as much on this side, as on the other: Howbeit, we do not believe that Christ our Head hath laid the Conservation and Unity of His Church, upon unwritten and unnecessary Doctrines, and little Opinions, and Sacred Rites and Ceremonies of meer Human Tradition and Institution. But He hath set out the Rule and Measure of Unity in such sort, as that upon Dissents in those things, the Members of this Society might not break into Schisms, to a mutual condemnation and abhorrency. The imposing of such things (except in those Ages whose Blindness and Barbarism disposed them to stupidity and gross security in their Religion) hath been ever found to break Unity, and to destroy, or much impair Charity, Goodness, Meekness and Patience, which are Vital Parts, and chief Excellencies of Christianity.
SECT. V.
Whether the present Dissentions are but so many Factions in the State.
ONE grand Objection is, That the Dissentions among us, are but so many several Factions in the State. But, meer dissents in Religion, are no State-Factions at all, but proceed from a more lasting Cause, than particular Designs, or any temporary Occasions, even from the incurable Infirmity of our Nature. And if it were granted, That the Dissentions were State-Factions; yet, they are not so originally and radically, but by accident. Some may take advantage to raise and keep up Factions by them. For this cause, take out of the way the stumbling-block of needless rigors, and then Dissentions will cease or languish, and consequently, the State Factions (if there be any such that are kept up by them) will come to nothing.
It is so evident, that Toleration, which came not in till after the breach between the Late King and Parliament, did not open the avenues to our Miseries, that one may wonder any should say it did. But, meet Indulgence to all sound Protestants, is the likeliest means of stopping such avenues. And, if it be for the Interest of England to have no Factions, the best way is to remove those burdens, which, like a partition-wall, hath kept asunder the Professors of the same Religion: Then the Masters of our Troubles (whosoever they be) cannot have that advantage by their Eminency in their Parties, to drive on their Designs in the State. Factious Spirits are disappointed, when Honest Minds are satisfied and secured.
This Author relates the Aims of several Parties on this manner: The Papists are for the Supremacy of the Bishop of Rome; some of the other Sects are for a Commonwealth; others are for the Fift Monarchy. But, if the true state of the Nonconformists be well considered, it will be found, that in Them, as well as any others, the King and Kingdom is concerned, and the good of Both promoted. It is not with them, as with the Popish Party, who have such a severed Interest to themselves, that the State is little concerned in it, save onelyonly to beware of its Incroachments. But the Protestant Dissenters, are such as do much of the Business of the Nation, and have not their Interest apart, but in strict conjunction with the whole Body-Politick. Yea, they have no possible means of ensuring their Interest, but by Legal-Security obtained from the Higher Power, and by comporting with the general tranquility both of the Church and State of England. They cannot flye to the Refuge of any Foreign Prince or State, (as the Papists have done frequently) they acknowledg no Foreign Jurisdiction, (which is a Principle of the Popish Faith) but all their Stake lies at home, and they can have no sure Hold that is aliene from the Happiness of the King and Kingdom. An Impartial Observer cannot but discern this. If it be lawful to name a thing so much to be abhorred, as a Change of the Ancient Laws and Government, they could not be happy, nor do their Work by such an unhappy Change. Experience witnesseth, That their Interest is not for hasty and unstable Victory, or unfixed Liberty; but, for a state of firm Consistence and Security; and that they cannot hold their own, but by the common Safety both of Prince and People.
The summ of this Matter is, That a Party not onelyonly comporting with the good Estate of this Realm, but even subsisting by it, and therefore firmly linked unto it, should not be cast off.
SECT. VI.
Whether the NONCONFORMISTS Principles tend to Sects and Schisms.
SOme Reasons were offered to shew, That Indulgence towards Dissenting Protestants, did much concern the Peace and Happiness of this Realm. And the Prudent will judg Arguments of that sort to be of the greatest weight in the Affairs of Government. There is no need to reinforce the cogency of those Reasons: The Adversary hath wrested them to an odious meaning, contrary to their manifest true intent; but whether he hath indeed evinced them to be of little or no moment; or, whether they stand in full force, let judicious men consider. The whole reasoning in that particular, rests upon this Maxime, That it is the SOVEREIGN's true Interest, to make his divided People to be one among themselves, and to keep them all in dependance upon Himself, as the Procurer of their common safety.
The Prejudices that have been conceived, and the Calumnies that have been raised against the Nonconformists, gave occasion of resolving this Question, 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, by the Answerer, is termed a Dialect of Canting, and is wilfully wrested into a Question of another nature. Whether he had occasion given him to speak so scornfully, let any judg that understand sober language. But, that they might appear uncapable of a Comprehension, he sticks not to affirm, That the Principles of Presbyterian Perswasion, do not admit of any stability, but may be drawn out to patronize the wildest Sects that are or have been. And his main proof is taken from the bare word of Two of their Eminent Adversaries. He might have remembred, That the same Reproach is cast upon the Principles of Protestantism, by Romish Writers. One may well ask, Where is the Truth and Candor of those men that write after this manner? Consider the French, Dutch, Helvetian Churches, how intire they keep themselves in Orthodox Unity, from the Gangrene of Sects and Schisms. The Church of Scotland, whilst it was Presbyterian, was inferior to none in the Unity of Doctrine and Church-Communion. Did Prelacy ever effect the like Unity in the Church of England? And shall the Sects that now are, or lately were in this Nation, be charged upon Presbytery, that was never setled among us; and against which the Sectaries had the greatest indignation? Though that Way never obtained in England, nor was favoured with the Magistrates vigorous aid, yet it is very untrue, that the first admirers and friends thereof, grew sick of it, and hissed for the other Sects to affront, reproach and baffle it. It is well known, that it received those disgraces from another sort of men.
The asserting of this Government, is far from the design of this or the former Treatise; yet it may be lawful to vindicate it from unjust aspersions. The Answerer is pleased to stile it, No other but a Sect. I hope he doth not intend to make the Foreign Reformed Churches, but so many Combinations of Sectaries. If his meaning be, that is no better than a Sect in England, because another Government is established by Law, let him tell us, Whether Episcopacy would be a Sect, if it should appear in those Countries where Presbytery is the Legal Government? No less will follow, if the Notion of Sect be extended so far, as to fetch in whatsoever dissents from the Order by Law established.
SECT. VII.
Of their Principles touching OBEDIENCE and GOVERNMENT.
ANother great Prejudice taken up against the Nonconformists, is, That they are inconsistent with any Regular Government: And this Author reports, that it is a common Maxime among the Dissenters, That an Indifferent Thing becomes Vnlawful by being Commanded. But let the World hear them speak for themselves out of their Account to His Majesty concerning the Review and Alteration of the Liturgy.
We humbly beseech Your Majesty to believe, That we own no Principles of Faction or Disobedience, nor patronize the Errors or Obstinacy of any. It is granted us by all, That nothing should be commanded us by man, which is contrary to the Word of God: That, if it be, and we know it, we are bound not to perform it, God being the Absolute Universal Sovereign: That we must use all just means to discern the Will of God, and whether the Commands of Men be contrary to it: That, if the Command be sinful, and any through neglect of sufficient search, should judg it Lawful, his culpable Error excuseth not his doing it, from being sin: And therefore as a reasonable creature must needs have a judgment of discerning, that he may rationally obey it; so is he with the greatest care and diligence, to exercise it in the greatest things, even the obeying of God, and the saving of his Soul: And that where a strong probability of a great Sin and Danger lieth before us, we must not rashly run on without search: And that to go on against Conscience where it is mistaken, is sin and danger to him that erreth. And on the other side, we are remembred, that in things no way against the Law of God, the Commands of our Governors must be obeyed; but if they command what God forbids, we must patiently submit to suffering, and every soul must be subject to the Higher Powers for Conscience sake, and not resist: The Publike Judgment, Civil or Ecclesiastical, belongeth only to publike persons, and not to any private man: That no man must be be causlesly or pragmatically inquisitive into the reasons of his Superiors Commands; nor by Pride and Self-conceitedness, exalt his own understanding above its Worth and Office; but all to be modestly and humbly self-suspicious: That none must erroneously pretend to God's Law, against the just Command of his Superiors, nor pretend the doing of his duty to be a sin: That he who suspecteth his Superiors Commands to be against Gods Laws, must use all means for full information, before he settle in a course of disobeying them: And that he who indeed discovereth any thing commanded, to be a sin; though he must not do it, must manage his Opinion with very great care and tenderness of the Publike Peace, and the honour of his Governors. These are our Principles: If we are otherwise represented to Your Majesty, we are mis-represented: If we are accused of contradicting them, we humbly crave that we may not be condemned before we be heard.
This is sound speech that cannot be reproved. Wherefore if the Clemency of their Superiors shall remit those Injunctions that may wellbe dispensed with, and unto which they cannot yeeld conformity for fear lest they sin against God; their Principles will dispose them with an humble and thankful acquiescence, to receive so great a Benefit.