The Interest of England in the Matter of Religion Part 2, Part 5
Having preſſed the Ʋnion by theſe Arguments, I proceed to remove certain impediments.
One great impediment is an erroneous judgment touching the times foregoing the late wars. For as much as great and manifold diſtempers have happened and continued in this Land ſince the beginning of theſe troubles, the defects of former times are quite forgotten, as it commonly comes to paſs, that latter miſeries, if drawn out to any length, do drown the rememberance of by-paſt evils; but he who diſcerns only things at hand, and not affar off, is purblind. I abhor to take upon me the defence of our late diſtracted times, the diſtempers thereof I would not in any wiſe palliate. Nevertheleſs let this be noted, diſtempers have their times of breeding as well as of breaking forth. Certainly that diſmal Tempeſt, which ſucceeded the long Calm in this Nation, had its time of gathering in the Clouds. To heal the ſymptomes of a diſeaſe, its rooted cauſe being neglected, is but a palliative cure. To take away the irregularities of theſe latter times, and not to inquire into the former cauſes, is to hide, but not to heal the maladies of this Kingdom.
Another errour which turns away mens eyes from beholding the true ſtate of their own affairs, is a contempt of the diſſenting Party, and of their Opinions, as ſilly and irrational; with which is joyned a vain conceit, that the whole Party with their Opinions would ſoon fall to the ground, if a few turbulent and factious ſpirits (as they pretend) were taken out of the way. This makes men to bear down their oppoſites more with ſcorn and contumely, then with any temperate and ſolid reaſoning. This makes men wilful, precipitate, unmerciful, and puts them forward by rigid injunctions and ſevere inquiſitions to ſuppreſs thoſe with whom they might walk in one way, if they themſelves did walk in love: But there is as little of Reaſon as Religion in this ſelf-admiring humour. It is the part of weak and ſelfiſh minds to contract Religion to certain modes and forms which ſtand not by Divine Right; but by the wills of men, and which are of little efficacy, and very diſputable, and if ſuppoſed lawful, ought to be governed by the rule of Charity. To think that none is a good Chriſtian, a ſound Proteſtant, a fit miniſter that cannot ſubſcribe to ſuch modes and forms, proceeds from a narrow and ignoble judgment. It is alſo as much pride as weakneſs to contemn the ſetled way of a knowing and ſerious people, ſteddy in their Principles and practices, as if they were worthy of no regard, becauſe they diſſent in ſome points which in themſelves are of little moment. This is for men to think, that they only are the people, and that wiſdom ſhall dye with them. Noble and high capacities and judgments of a large and deep reach, do know they cannot ſquare the world by the narrow compaſs of thoſe conceived Principles that have poſſeſſed and ſeaſoned their own minds: But they look alſo without themſelves, rightly judging, that as they have their own peculiar Notions, ſo another ſort have theirs, and that divers men are carried divers ways, as they are led by natural temper, cuſtom, education, or ſtudious inquiries. They know likewiſe that there is no conſtraining of all minds to one perſwaſion, without imbaſing their judgments to perfect ſlavery, which we ſee put in practice in the Antichriſtian Kingdom of the Papacy: Whereupon men of vaſteſt parts and learning, and of true nobleneſs of judgment have been ever favourable to thoſe which diſſented only in ſuch opinions, as amongſt wiſe and ſober men are not with one conſent determined, unleſs their peculiar Intereſt were bound up in thoſe Opinions: For this nobleneſs of judgment, which naturally inclines to allow ones ſelf and others this righteous liberty, is ſometimes driven back and ſtreightned by politique Intereſts. Verily a judgment truly noble is truly Catholique; and true Catholiciſm is moſt contrary to that which is ſo called by pretended Catholiques: For it is to maintain Chriſtian Concord with all Chriſtians, as far as they hold Chriſt the Head.
It is incident to ruling men to cheriſh the paſſion of indignation againſt the diſſenting Party. Hence ariſeth a great perturbation of judgment: For by reaſon of the dominion of this paſſion, when diſſenters modeſtly aſſert their Principles, and do not inſtantly comply as much as is expected, it is taken for petulancy and peeviſhneſs. When ſome degree of forwardneſs breaks forth, it is encountred with that ſeverity which hazards the undoing of the weak Part, that ſhould and might be healed: And their diſ-ſatisfaction is judged the effect of incurable pride and malice. This perturbation of judgment begets a great diſtemper in publique Councils. Wherefore let perſons bearing Rule watch over this dangerous paſſion, and dread its tyranny. Firſt, let not perverſneſs be always imputed to the non-compliances of the inferiour Party. God hath put it into the Kings heart to extend compaſsion to multitudes of His Loyal Subjects, in taking off the rigour of ſundry impoſitions in matters Eccleſiaſtical; and they think it good to make uſe of thoſe His Majeſties Conceſſions, without the prejudice of any part of Religion, or of order and decency in the Church. Others that ſhould have helped forwards His Majeſties deſign of Peace, are offended, ſaying, The Presbyterians yield in nothing, the late indulgence hath made them more reſolved againſt all points of Conformity; But why ſhould their eye be evil becauſe His Majeſties eye is good? Have the Presbyterians abated nothing, when, for peace ſake they have declared a readineſs to part with the Presbyterian platform of Church-Government, which is uſed in other Reformed Churches, and to ſubmit to a regulated Epiſcopacy; as alſo to wave the Directory for Worſhip, and to accept a Reformed Liturgy? Indifferent men would judge that this is a good advance towards peace, and that a cloſure is hereby really intended. But what have the Prelatiſts done in teſtimony of their moderation? Have they deſiſted from the uſe of any one of the former Ceremonies, even ſuch as be not injoyned by any Law or Canon? Suppoſe ſome of the Presbyterians (be they few or many) do as yet forbear the us ſing of ſome forms, which they apprehend not ſimply unlawful; perhapſome reaſon of ſcandal may cauſe this forbearance; otherwiſe to the judicious they might ſeem to contradict their own Principles, out of ſervile fear, or for worldly ends; and the malicious might take occaſion, though none were given, to reproach them for temporizing. Now it concerns Chriſts Miniſters to prevent, what in them lies, not only a juſt, but even an unjuſt and cauſeleſs contempt of their Miniſtry. Beſides, they are not willing that ſome perſons of good affections, but weaker judgments, ſhould take offence at their early and eaſie compliance, and ſo fall into down-right ſeparation. The Presbyterians attend a good Reformation, and all neceſſary inlargement that may encompaſs and gather together in one all that are of ſound belief and good life, who have been ſo long ſcattered abroad. Nothing therefore appears but that they have hitherto conſcienciouſly and judiciouſly made uſe of His Majeſties Favour; and with great thankfulneſs have they expreſſed their ſence thereof, in their acknowledgments to God and men: His Royal and Paternal Charity is precious to them.
But ſuppoſe that ſome of this way were guilty of ſome provoking forwardneſs, ſhould grave Patriots and wiſe Counſellors thereupon deſtroy the weak Part, or rather heal it? A prudent Father is not ſo provoked by the ſtubbornneſs of a Child as to caſt him out, and make him deſperate whileſt there is yet hope concerning him. It is meet indeed for Princes to expreſs their juſt indignation, when Subjects preſuming on their clemency do not contain themſelves within their duty; and the ſeaſonable expreſſion of ſuch diſdain, wiſely managed, is of great force in Government; nevertheleſs if it get the maſtery it is exceeding perillous. It was the Counſel of indignation that proceeded from Rehoboams young Counſellors.
But there is yet a greater miſchief, when the cloud of this paſſion darkens the Underſtanding, that it cannot diſtinguiſh between preſent diſ-ſatisfaction, and incurable pride and malice. When a peoples preſent diſ-ſatisfaction about remediable grievances, ſhall be deemed implacable enmity, commonly pernicious counſels take place: Then it will be ſuggeſted to a Prince, that the Acts of Grace beſtowed upon ſuch a people make them but the more inſolent: For none may hope to overcome pride by condeſcention, or inveterate malice by good turns; which is indeed a true ſaying, but perverted by miſ-application. In this caſe to judge rightly of things that differ, let a Prince conſider diligently whether the preſent averſneſs proceeds from rooted Principles, and a fixed Intereſt, inconſiſt…n… with the ſecurity of his Eſtate; or from the preſſures of the grieved Party, in things which are not the neceſſary props of his Power, and without which his greatneſs may well conſiſt; and let him never queſtion the gaining of ſuch a people whoſe Principles and deſigns are not againſt the true and proper Intereſt of his Eſtate, whatſoever their preſent diſtempers be; for the grievances being redreſſed, time will wear out thoſe diſtempers: And in that caſe a people will not leſs value their Prince, becauſe he yieldeth to them with reſpect to his own concernments; for they will not judge it a forced yielding, becauſe that proceeds from force which is yielded for preſent neceſſity, and againſt the main Intereſt; but they will cleave to him the more, by diſcerning that his and their good do agree in one; for it makes them hope that he will ſeek their good as his own. When Governours reſent the non-compliances of a party, their beſt remedy is to remove the occaſions, when it may be done without croſſing the Intereſts of State or maximes of Government; then will the honeſt-minded be mollified and moulded; and towards the reſidue of obſtinate perſons, if there be any ſuch, ſeverity will be uſed more ſuccesfully. It is the wiſedom of rulers by all means to leſſen offences, and to contract the number of offenders: For where there are many ſufferers upon a Religious account, whether in truth or pretence, there will be a kind of glory in ſuffering, and ſooner or later it may turn to the Rulers detriment.
Another great impediment of publick concord is an erroneous confidence in the more numerous Party, that they need not ſeek nor mind the way of peace; for they reckon themſelves ſure to carry it by the major Vote in all Councils and Conventions; they ſee wind and tide ſerving them: But they who conſider but few things, do make a ſudden judgment, which commonly falls ſhort. Great proſperity ofttimes blinds the wiſe as well as fools; and great advantages divert the mind from heeding many important circumſtances of a buſineſs, that the judgment made concerning it is moſt imperfect: Wherefore in the preſent caſe it ſhould be minded, that the diſſenting party is not ſmall, that it is not made up of the rabble multitude, nor yet of Phanatique ſpirits, but of honeſt and ſober people, who act from principles of knowledge, and can render a reaſon of their practice, in things pertaining to conſcience, with as much diſcretion as any ſort of men in the Nation; that the inſtances which they make do not concern by matters and mutable occaſions, but matters of conſcience, that will never ceaſe nor vary; that they are not a Party far diſtant, but very near; I mean not only in reſpect of place (for ſo the Papiſts that live among us cannot be far from us) but of agreement in Principles of Religion, that they cannot be well ſevered nor kept in a divided State, nor yet be rooted out; but they will grow up under the influence of the Doctrine profeſſed in the Church of England; that in many deliberations they may be able to put things to a ſtand, and in debates of great conſequence to lead the indifferent ſort of men, and alſo many temperate ſpirits of the other perſwaſion, by the apparent equity of their propoſals.
All theſe things and more of the like nature, do challenge a due regard from thoſe that would ſee through a buſineſs and make a perfect judgement. Beſides, the judicious ſhould conſider not onelyonly the bulk and corps of a party, but what ſpirit doth quicken them, & with what vivacity and conſtancy their motions do proceed, and their intereſt is purſu'd. It comes alſo within the compaſs of this inquiry to know the intrinſick ſtrength of the Hierarchy, and what they can do when they ſtand by themſelves alone, for their adventitious ſtrength may fail them. We need not tell them, that on their ſide at preſent the advantage is very great, yet haply it may appear in ſhew greater then it is indeed. Though the Engliſh Nation appear to affect a ſtated Order in the Church, nevertheleſs they may not ſerve the deſigns of the Hiearchy, nor yet be conſcious thereof. Upon the late great revolution, the multitude do eaſily run from one extream to an other, thinking they can not run too far from thoſe troubles and diſcompoſures which laſt oppreſſed them. But as the prudent ponder their paths at preſent, ſo the paſſionate multitude may at length know where they are, and diſcern alike the evil of both extreams. Many that are lifted up may give offence, and fall under great diſpleaſure; they that are caſt down, may be better adviſed by their ſufferings, and remove the occaſions of ſtumbling, and ſo become, if not indeared, yet inoffenſive to the Nation. Such viciſſitudes of love and hatred do happen in every age, and there is no new thing under the Sun.
An other Obſtacle in the way of this conjunction is an opinion of many, that the ſure and only means of preventing ſchiſm, and maintaining unity in the Church, is by multiplying Ceremonial injunctions and Canons, by requiring full conformity to controverted forms which might well be ſpared, by exacting not onelyonly ſubmiſſion of practice, but aſſent of judgement declared by ſubſcription to all particulars of Doctrine, Worſhip and Diſcipline, in ever jot and tittle thereof. But in very deed this is the ſure way of endleſſe diſſention among a people that are not bottomed on this principle of believing as the Church believes. This kind of impoſing hath diſcompoſed all Chriſtendom, and rends the ſeverall Churches from each other, and makes the rent incurable. It is the way of the Church of Rome, wth upon this account is guilty of the fouleſt ſchiſm that was ever made in the Chriſtian world. It is a notable ſaying of Chillingworth—Not Proteſtants for rejecting, but the Church of Rome for impoſing on the faith of Chriſtians, Doctrines unwritten and unneceſſary, and for diſturbing the Churches peace, and dividing unity in ſuch matters, is in a high degree preſumptuous and ſchiſmatical—God is jealous for his worſhip, and conſciences well informed and duly tender are likewiſe jealous concerning it, leſt they ſhould provoke God to jealouſie. Minds truly religious doe ſet an high price on matters of conſcience, and will expoſe all to ſail rather then croſs their principles. Wherefore if in matters of perpetual controverſie between godly wiſe perſons, the Church ſhall make peremptory decrees and ſevere injunctions, it muſt needs diſſolve the band of unity. But the beſt and ſureſt means of preventing and ſuppreſſing Schiſms, is to prevent corrupt adminiſtrations, and real ſcandals in matters Eccleſiaſticall, and ſeaſonably to reform abuſes, and not to interpoſe in leſſer differences.
Furthermore, a great prejudice is taken up againſt Biſhops ruling in conſociation with Presbyters, and againſt Claſsicall, or Presbyterian meetings as inclining to Faction, and likely to produce alterations, which evils are ſuppoſed to follow the diſtributing of the power among many. Whereupon the Government of a ſingle Perſon, or a Biſhop having ſole juriſdiction, is apprehended to be the ſureſt means of keeping Church affairs in a fixed ſtate: This prejudice having a great ſhew of truth, we muſt ſtoop to pry into it more narrowly. And firſt we have this political maxime to direct us in this inquiry, that the condition of the people to be governed is the beſt rule of diſcerning the apteſt form of Government. And according to this principle we reſolve, that abſolute Prelacy is the onelyonly Government to hold a people, that content themſelves with a cuſtomary ſervice, and the Religion of their Country, and of their fore-fathers, whatſoever it be. All Diſcourſes, Debates, Diſputations, and all occaſions of aonteſt touching Religion, and particularly that exe…ciſe which is called propheſying, muſt be avoided. But this Government is not ſo agreeable to a people that are given to ſearch the Scriptures, and try Doctrines. In England where the inferior Clergy or parochial Miniſtery is not rude and ignorant, but in a great part learned & conſcientious, where the common people in a great part try all things, that they may hold faſt that which is good, the Eccleſiaſticall juriſdiction can not conveniently reſide in a Prelate alone governing by ſevere Canons, and denouncing excommunication againſt all thoſe that expreſs any diſſent from any particulars of the received Forms of Worſhip and Diſcipline. For among ſuch a people, this is a likelier way to beget ſome great diſtemper, then to keep all in quietneſs and deep ſilence. But a form of Government more free by diſtributing the power among many, and regular meetings for free debates within certain limits will be much more peaceable and ſuccesful. It is here acknowledged that in ſuch an order of things diſſentions may ariſe, and cauſe ſome interruptions. Nevertheleſs no great inconvenience, but ſometimes much advantage may follow. The ſtirrings of warm conteſts may be unadviſedly condemned. For as Thunder purgeth the Air, ſo theſe ſtirrings may purge the Church from Corruptions ingendering in it. Let the frame and order of things be ſo eſtabliſhed, that both parties may be made hopeleſs concerning factious attempts of promoting this or that extream, that the conteſts may not be on the one ſide for Dominion, nor on the other ſide for inordinate liberty, but on both ſides for Truths due freedom, and then they will end in peace. If great miſtakes ſhould ariſe in ſuch meetings, and ſeem for a while to paſs currently, there may be found ſome perſons of that wiſedome, integrity and reputation, as to be able to ſhew the fallacy, and to convince thoſe of both ſides that intend uprightly. In which caſe, if they perceive an evil ſpirit on work, and an evil deſign hatching among ſome, they will turn away with indignation from the contrivers of ſuch miſchief. Wherfore let the frame of Eccleſiaſtical polity lean neither towards Tyranny nor Anarchy, but be ſet upright for juſt liberty. Let good orders be kept, and priviledges not violated, and the greater number of thoſe who mean honeſtly will not be led into the ſnare of faction. And ſelfiſh ambitious pragmatick ſpirits that trouble them will eaſily be detected and abandoned.
Unto this reaſoning let the authority of an eminent pacifick Biſhop be ſuperadded, concerning the way of order and ſtability in the conjunction of Epiſcopacy and Presbytery. Biſhop Hall in his Diſcourſe, Intituled, A modeſt offer of ſome meet conſiderations to the Aſſembly of Divines at Weſtminſter, commends the method of the Church of Scotland for prevention of Error and Hereſie by a gradual proceeding from the parochial meering to the Presbytery, from thence to the provincial Synod, and from thence to the general Aſſembly for determining any controverſie, ſaying—This bears the face of a very fair and laudable courſe, and ſuch as deſerves the approbation of all the well-willers to that Diſcipline.—But let me add, That either we have or may have (in this very ſtate of things, with ſome ſmall variation) in effect the very ſame Government with us. Inſtead of Presbyteries conſiſting of ſeveral Paſtors, we have our combinations of Miniſters in our ſeveral Deanries, over whom the rural Dean is choſen every year, by the Miniſters of that Diviſion, as their Moderator. This Deanry or Presbytery may be enjoyned to meet every monethmonth, or oftner, in ſome City or Town next to them; and there they may have their exerciſe of Prophecying, as I have known it practiſed in ſome parts of this Kingdom, as it is earneſtly wiſhed and recommended by that Excellently Learned Lord Verulam in his prudent Conſiderations; where if any Queſtion fail of determination, it may be referred gradually from the leſſer to the greater Aſſemblies, till it be brought to a National Synod. In the ſame diſcourſe the ſaid Biſhop commends one conſtant, prudent, vigilant Overſeer, ſuperadded to a Grave, Judicious Presbytery, without concurrence of which Presbytery, the Biſhop or Overſeer ſhould not take upon him to inflict Excommunication, or any other important Cenſure,