The Interest of England in the Matter of Religion Part 2, Part 7
In the Concluſion of this Diſcourſe, let me offer theſe few Eſſayes concerning the pathes of peace.
The glorifying and pleaſing of the higheſt Potentate and univerſall Monarch, and the eternall happineſs of immortal precious ſouls, are the moſt noble and bleſſed ends of Government. Let his Majeſties Raign be happy and glorious in attaining theſe ends. A Chriſtian King eſteems it the excellency of his regal Power to hold and manage it as the ſervant of Jeſus Chriſt, to be a Protector of the true Church, the Body of Chriſt the Lambs wife, for whoſe redemption Chriſt dyed, and for whoſe gathering and perfecting, the world is continued. It is the Character of this true Church, to make the holy Scriptures the perfect rule of their faith and life, to worſhip God in ſpirit and in truth, according to the power and ſpiritual worſhip of the Goſpel, to walk by the rule of the new Creature in ſpiritual mortification and crucifixion to the world, to ſtudy holineſſe in ſincerity, to ſtrive to advance it in themſelves and others, and to have influence upon others unto ſound knowledge, faith, humility, godlineſſe, juſtice, temperance, charity. The true Church lies in the middle between two extreams, Formaliſts and Fanaticks. They are of circumſpect and regular walking, no way forward in attempting or deſiring alterations in a civill State. A Prince doth hold them in obedience under a double bond. For they know they muſt needs be ſubject not onelyonly for wrath, but for conſcience ſake. Indeed we will not conceal, that in lawful wayes they aſſert that liberty which is ſetled by the known Lawes and fundamentall Conſtitutions, the maintaining whereof is the Prince's as much as the Peoples ſafety.
That being the happieſt Politie that is founded in true Religion, and moſt fully ſuited to mens everlaſting concernments, it greatly behoveth Governors to mark and avoid thoſe things, which bring Religion into contempt, and tend to the increaſe of Atheiſm and infidelity. The many various Sects and abſurd opinions and fancies, and pretended Revelations of theſe latter times, have much leſſened the reverence of Religion in England. This is a great evill, and much obſerved and decryed by the preſent times. There is an other evill no leſs injurious to the honour and eſtimation of Chriſtian piety, to wit, Ceremonial ſtrictneſſe with real prophaneſs, or at the moſt but lukewarmneſs in the real part of Religion. And this is the true ſtate of the Papacy, by occaſion whereof Atheiſts have ſo abounded in Italy. Machiavel obſerves in his time, that Chriſtianity was no where leſs honoured then in Rome, which is the pretended Head thereof. Let this evil be ſeen, prevented and remedied, that the ſacred name of the Church be given to a ſociety not carnal, but truly ſpirituall, according to that of the Apoſtle, We are the Circumciſion which worſhip God in the ſpirit, and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh.
It is the preheminence of His Majeſty, as General Biſhop of the Land, (for ſo He is in a political ſence) to viſit His people of all ranks by His prudent inſpection: And it is worthy of His chiefeſt care and ſearch, to know whether every Paſtor be reſident with his own Flock, and doth conſtantly on every Sabbath teach them the good Knowledge of God; what Pluraliſts do ſeize upon ſeveral Congregations, thruſting or barring out laborious Miniſters, a…d leaving the ſheep in the hands of one who is a meer mercinary, and careth not for them; whether Preaching in Cathedral Churches be more frequent ſince the reviving of Deans and Chapters then before, when thoſe places were ſupplied by one or two ſtipendiary Miniſters; whether the Precincts of Cathedrals be the pureſt parts of the Land, and the Members thereof the pureſt parts of the Clergy, as in reaſon they ought to be, In all His Majeſties ſuperintendency there is nothing of greater moment, then to provide that the Order and Frame of Eccleſiaſticks have not a tendency to make the ſuperior Party proud and covetous, and the inferior poor and vicious.
A good Conſtitution or Frame of Eccleſiaſtical Politie is incomparably more available to produce good effects, then good Canons or good Governours can be where the Conſtitution is naught: For in ſuch a ſtate good Canons and good Governours will not be able to reform abuſes and correct ſcandals, and promote the true end of Church Diſcipline.
In the Trent-Council the Papalins or the Popes Creatures held this for a maxime, That the Decrees of Reformation could not diminiſh the profits of the Court of Rome, as long as the Authority of the Apoſtolique See was not impaired. The Council being ended, and the Decrees coming to be ratified by the Pope, and the Officers of the Court repreſenting their loſſes and prejudices by the Ratification, and the Pope thereby perplexed, and the Cardinals divided in their Opinions, one Biſhop, a man well converſant in Court Affairs, ſaid, That he could not chuſe but wonder at this great fear, concerning the confirmation of the Decrees, which he ſaw did ariſe without reaſon; for that Laws have no power but what is given them by him that Governeth; That the Pope by his Expoſition might give them a larger or a ſtricter ſence; yea, and contrary to that which the words do import, That he might ordain a particular Congregation for expounding the Council, and effectually provide that none ſhould be able to alleadge the Decrees in prejudice of the Court. The Pope was ſatisfied with theſe reaſons, being perſwaded that it would fall out as the Biſhop had ſaid: And ſo the Decrees of Reformation proved of no effect to reform the enormities of the Court of Rome. By this it appears, that new Laws and Decrees work little where a corrupt Frame remaineth ſtill in force. If in ſuch a ſtate of things good men promoted to Government ſhould do their utmoſt to rule well, they are no more able to reform the Churches committed to them, then the two Cato's to reform the Roman Common-wealth, when it was wholly corrupted and out of frame. Beſides, in a corrupt frame of Politie there are theſe two great evils, the one, that good men will ſoon degenerate; the other, that bad men led by ambition and avarice, will by Arts proper to the times more eaſily get promotions: and a good Prince ſhall ſee it and not know how to help it. That Politie, whether Civil or Eccleſiaſtical, is well conſtituted, that in its frame is apt to bridle humane deſires; but that is ill conſtituted which lets looſe the reins to appetite. No function or calling is exempted from the corruption that is in the world through luſt. And the grandeur of this world is not more perillous to any then to Eccleſiaſtical perſons.
It is a ſingular excellency in any frame of Politie, that the power of doing good be very ample, and that a power to hurt be as much contracted and reſtrained as the ends of Government will permit: And verily no wiſe and gracious perſons would willingly be tempted with a power to hurt, if they be ſufficiently impowered to do good without it: Beſides, it is an odious power, and makes the Office hateful. Now the way to this happy Order of things is obvious. Let not ſevere Laws and Canons, concerning things diſputable and unneceſſary, which may inſnare the conſciences of godly, orthodox and peaceable perſons, remain in force. The moſt zealous aſſertors and rigid impoſers of Ceremonies acknowledge, that they are not neceſſary parts of Worſhip: the declaring, That holineſs is not to be placed in them, is their beſt defence againſt the charge of wil-worſhip. Therfore to ſuſpend and ſilence able and painful Miniſters, to vex and puniſh other godly Chriſtians that cannot ſubmit to thoſe Ceremonies, is to procure much evil without a benefit to countervail it. A power of doing much harm and little good, is unhappily placed in any ſort of men, but eſpecially in Chriſts ſpiritual officers, who according to the Apoſtles words, have received authority from the Lord, for edification, and not for deſtruction.
The moſt renowned Polititian obſerves, that thoſe Kingdoms, Republicks, and ſects of Religions ſubſiſt longeſt, that are often renewed or brought back to their firſt beginnings. For the beginnings of all theſe muſt needs contain ſome goodneſs in them, by means whereof they riſe to their firſt reputation and increaſe. Now in proceſs of time that goodneſs will …e overgrown by corruption; and unleſſe ſomething happen to reduce it to the juſt mark, thoſe Societies muſt needs be deſtroyed. And touching Religions, he proves theſe Reformations neceſſary by the example of the Roman Religion, ſaying, — If it had not been reduced again to its principles by St. Francis, and St. Dominick, it would have been quite defaced. For theſe by their poverty and imitation of Chriſts life, made a new impreſsion thereof in mens minds, which was quite blotted out thence, and their new rules were ſo powerful, and are now the cauſe that the diſhoneſty of the Prelates and Heads of Religion do not ruine it, partly by their living in poverty, and partly by the credit they have in confeſsing the people and preaching to them.— Indeed this Author doth not hit the mark, (and no marvel) touching the true principles of Chriſtianity, and right imitation of Chriſt, the reviving whereof he aſcribes to thoſe two popiſh Saints; but his reaſon of Religion in general is ſolid and excellent, and his inſtances in particular are right and ſound, being applyed (as they are) to the upholding of the popiſh Religion. As for Religion truly Chriſtian, the way to preſerve it in its power and glory, is frequently to reduce it to its firſt beginnings; for then was its goodneſs moſt eminent. The primitive ſpirit of the Chriſtian Church was a ſpirit of power and glory, and the primitive order was moſt ſpiritual and powerful. Let Chriſts holy Inſtitutions, let Apoſtolicall precept and practice be the pattern of our Reformation. What ſound Proteſtant will deny the holy Scriptures to be a perfect rule of all divine Inſtitutions? To them we appeal, by them would we ſtand or fall; and they mention no Miniſters of the Goſpel, that were not Biſhops ruling the flock. But in purſuance of peace, touching the matter of Epiſcopacy, the moderate Presbyterians are willing to deſcend to the times lower by one degree, and to come to the Ages next following the Scripture-times, and to accept what they do preſent unto us, to wit, a Preſident-Biſhop ruling in conſort with Presbyters, and Officer not of an other Order then Presbyters, but of an higher degree in the ſame Order. We appeal to thoſe times concerning this matter. And they that admire and almoſt adore antiquity, ſhould not deny our juſt appeal.
And wherein ſtands the power and glory of the Church militant? Doth it ſtand in the pompous ſhews of Ceremonious worſhip, with the gliſtering furniture thereof, in the ſecular dignities and jurisdictions of the higher rank of Eccleſiaſticks, in the implicite faith of the Laiks, and in a formal uniformity in the outſide of Religion? Or in the powerful preaching of the Goſpel by able Miniſters of the New Teſtament, in the lively and ſpiritual manner of prayer, in the diſpenſation of Sacraments after a manner moſt effectual to the increaſe of knowledge, ſaith, and virtue, in the exerciſe of diſcipline to correct all contumacious diſobedience againſt the known laws of Chriſt our King and Law-giver, and all performed in a comly order with a grave and ſober decency? Let all unprejudiced minds give judgment, which of theſe two different ſtares of Religion doth moſt expreſs the Goſpel-miniſtration, which is called the miniſtration of the Spirit, and is incomparably more glorious and powerful, then the Moſaical diſpenſation with all its outward and viſible ſplendor. Let them alſo judge which of theſe two is moſt conformable to the ſtate of the primitive times, wherein the Chriſtian Church, not by an arm of fleſh and the wiſdom of this world, but by weapons mighty through God, as the Evangelical doctrine and diſcipline, the holineſs of believers, the conſtancy of Martyrs, overturned the Kingdom of Satan, and advanced the Kingdom of Chriſt, where Satans throne was, in oppoſition to the power of the Roman Empire, the wiſdom of the learned Heathens, the counſels of Polititians, the potency of ancient Cuſtoms, the inveterate prejudice of all ſorts of people; and laſtly, in oppoſition to the Devil raigning and raging in them all. Wherefore let us minde the true way of reſtoring the Chriſtian Religion to its primitive power and glory.
It is a happy frame and order, when things are ſetled for general ſatisfaction, that none or very few of the ſerious people deſire an alteration, but all, or moſt of them dread it; as alſo when things are ſetled for ſtability, that none, who have a will to it, can encompaſs an alteration. It is a happy thing to light upon the way that leads to this ſatisfaction, and to this ſtability. In religion the general way of ſatisfaction is not to gratifie the humour and appetite of one or more parties, but to ſecure the conſciences of the judicious and ſober-minded in general. For ſuch on all ſides will ſway moſt for continuance, and if they be ſatisfied, intemperate and unquiet ſpiri…s would quickly be out of breath in their raſh attempts. Likewiſe the way of ſtability, that none may ſucceſsfully project a change, is to prevent mens running into extreams on either hand. For when one extream prevaileth, a change eaſily followeth. In this caſe it fares with the Church as with civil States. A principality heightned into Tyranny, tumbles down into Anarchy, and a Republick too much cheriſhing popular extravagancies lifts up a tyranny. Now the way to prevent extreams, is either to chuſe moderate ſpirits, or elſe a ballancing number of the oppoſite parties to the managing of publick affairs. In which election a Prince doth not appear as a Neuter, but as a moderator and true Governour, that hath the command of all intereſts.
And now having purſued Peace to the utmoſt of my ſmall ability in theſe pacifick Diſcourſes, I hope this diligent ſearch after the knowledg of good and evil in this kind will not be judged an eating of the forbidden fruit, an ambitious and bold inquiry into things not to be made known. For it is not a curious or preſumptuous intruding into the Counſels of Princes, and ſecrets of Government; but a modeſt and ſober deliberation upon things open and manifeſt, & of publick inquiſition and diſcourſe. Beſides, it is an extraordinary time, wherein there are great thoughts, yea great ſearchings of heart in men of all degrees and all perſwaſions. It is true, that this Nation is not erecting a new Kingdom, nor laying new foundations of Government; yet it is no leſs true, that this reſtauration is as it were life from the dead, and we are in ſome ſort beginning the world anew. It is a notable Epocha, or period of time, giving opportunity to cut off exceſſes, to make up defects, and to make crooked things ſtraight, before we be fixed and ingaged in particular wayes, from which though never ſo inconvenient, we may not be able to draw back or turn aſide. It is affirmed by one of piercing knowledge in affairs of this nature, that it is a profitable order in a Commonwealth, for any one to propoſe what is for the publick good. Surely the Kingdom cannot ſuffer by the propoſals of the meaneſt perſons, when they touch not upon the fundamental Conſtitution, nor diſturb publick peace and order. This Diſcourſe offers no diſturbance to ſuch Forms and Orders as have attained a quiet ſtated poſture in theſe times. The Laws have made ſome alteration in things of former uſe and practice, as the Act for aboliſhing the High Commiſſion. The times have made more alterations in mens minds and wayes; and his Majeſty hath obſerved a neceſſity, or at leaſt expediency of ſome alterations, whereby the minds of men may be compoſed, and the peace of the Church eſtabliſhed, declaring—That he hath not the leaſt doubt but the preſent Biſhops will think, that the Conceſsions made by him to allay the preſent Diſtempers, are very juſt and reaſonable.—
Laſtly, The ſcope of this Treatiſe doth juſtifie and defend it ſelf, whereof the bare narration is a full Vindication. For the ſum of the whole matter is to perſwade a turning from the advancement of a partial Intereſt, and a turning to the obvious and eaſie way of giving generall ſatisfaction to all thoſe that acknowledge the Church of England to be a true Church, and are willing to abide in her Communion.
FINIS.
An Advertiſment to the Reader.
THere are lately Printed twenty two Sermons Preached upon ſeverall occaſions; By Edward Reynolds, D. in Divinity, and Biſhop of Norwich, in quarto; None of which are contained in his large Volume: And are to be ſold at the Roſe and Crown in St. Pauls Churchyard, 1661.
ERRATA.
Page 78. line 5. read frowardneſs. p. 80. l. 5. r. injudicious. p. 18. l. 8. r. frowardneſs. p. 89. l. 6. r. ſale. p. 90. l. 19. r. conteſt. p. 119. l. 7. r. Clergy.
End of the text · John Corbet, The Interest of England in the Matter of Religion Part 2 (1660)