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A34533 A discourse of the religion of England asserting, that reformed Christianity setled in its due latitude, is the stability and advancement of this kingdom. Corbet, John, 1620-1680. 1667 (1667) Wing C6252; ESTC R19414 29,523 57

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unworthy Ends but for Conscience sake and chuse rather to acquiesce in a Tolerable State which for the main is sound and good rather then to endeavour a total Change which may be mischievous and at best is full of hazard Wise men know That by hasty Changes they do not come to rest and quietness but only change their Old Grievances for New ones If Practice sufficiently uniform that is to say without any scandalous difference may be obtained from men of different Perswasions Why should Uniformity of Judgment be exalted and men tempted in doubtful points to set their Consciences on the Rack If any number of Dissenters were willing to do their uttermost towards Compliance why should needless Choak-pears which they could not swallow be forc'd upon them If the Church's Authority be had in reverence if Order and Peace be kept what matter is it from what speculative Principles such observance proceeds Though a man so complying be not of the same mind with his Superiors yet he may have this honest Catholick Principle To promote the common Interest of Reformed Christianity and to dread the weakning and shattering of it by needless Schisms As for a narrow-bounded Uniformity both in Opinions and petty Observations it is no more necessary in the Church then Uniformity of Complexions and Visages in the same Civil State and is indeed no more attainable where a generous Freedom of Judgment is allowed SECT XVI Whether the Dissenters are capable of being brought into such a Comprehension VVHilst Reason is urged on their behalf that are left without the lines of the present Establishment some haply may ask Will they themselves hearken to reason Be it supposed that some among them seem not reducible to a due publick Order but another sort there are and those of chiefest moment whose principles are fit for Government the stability whereof hath been experimented in those Countreys where they have had the effectual concurrence of the Civil Powers Their Way never yet obtained in England nor were they ever favoured with the Magistrates vigorous aid so much as for an Accommodation with the Established Polity But their difficulties have still encreased and how streight soever the Terms imposed on them were in times before the after-times have still made them streighter Wherefore if they have been too much addicted to their own Opinions or have committed some errors in the management of their Affairs it is no marvel It was not easie for them being destitute of the Magistrates influence and lying under great discouragement and disadvantage always to keep stable and sure footing in such a slippery place as Church-Discipline The asserting of their Discipline is not here intended but the Inquiry is 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 is no undertaking Discourse it presumes only to offer its Reason to equal and impartial Readers When a Divine of great fame and of much esteem with the chiefest of the English Clergy was taxed by the Jesuit his Adversary for being no Protestant as refusing to subscribe the Nine and thirty Articles he judged it a sufficient Answer to testifie his belief That the Doctrine of this Church was so pure and holy that whosoever lived according to it should undoubtedly be saved that there was nothing in it that might give just cause to any to forsake the Communion or disturb the Peace thereof Who or what is there almost that this or the like Latitude would not encompass when hearty endeavours are put forth to gain men The same Catholick Spirit may dwell both in larger and stricter judgments One that cannot subscribe to all things contained in a Volume of Doctrines and Rules compiled by men subject to error may be ready to joyn with any Church not depraved in the substance of Religion that doth not impose upon his belief or practice things unsound or doubtful as the terms of her Communion The Presbyterians generally hold the Church of England to be a true Church though defective in its Order and Discipline and frequent the Worship of God in the publike Assemblies And many of those that press earnestly after further Reformation do yet communicate as well in the Sacraments as the Word Preached and Prayer And a way might be opened for many more to do as much by a safe and easie condescention of those in Authority The Ministers of the Presbyterian Perswasion in their Proposals presented to His Majesty declare That they do not nor ever did renounce the true Ancient Primitive Episcopacy or Presidency as it was ballanced or managed by a due commixtion of Presbyters therewith That they are satisfied in their judgments concerning the Lawfulness of a Liturgy or Form of Worship and they Petition His Majesty That for the setling of the Church in Unity and Peace some Learned Godly and Moderate Divines indifferently chosen may be employed to compile a Form as much as may be in Scripture-words or at least to Revise and effectually Reform the Old Concerning Ceremonies they profess to hold themselves obliged in every part of Divine Worship to do all things decently and in order and to be willing therein to be determined by Authority in such things as being meerly circumstantial are common to humane actions and are to be ordered by the Light of Nature and Humane Prudence according to the general Rules of Gods Word But as for divers Ceremonies formerly retained in the Church of England in as much as they contribute nothing to the necessary decency which the Apostle required and draw too near the significancy and moral efficacy of Sacraments and have been rejected together with Popery by many of the Reformed Churches abroad and ever since the Reformation have been matter of endless Dispute in this Church and an occasion of great seperation and are at the best indifferent and in their own nature mutable they desire they be not imposed and they heartily acknowledg his Majesty to be Supreme Governour over all Persons and over all Things and Causes in these his Dominions Upon these Proposals His Majesty in His Declaration concerning Ecclesiastical Affairs hath thus graciously expressed himself We must for the Honour of all those of either Perswasion with whom We have conferred declare That the Professions and Desires for the advancement of true Piety and Godliness are the same their professions of Zeal for the Peace of the Church the same of Affection and Duty to Us the same They all approve Episcopacy they all approve a set-form of Liturgy and they all disapprove and dislike the sin of Sacriledg and Alienation of the Revenues of the Church And if upon these Excellent Foundations in submission to which there is such a harmony of Affections any Superstructure should be raised to the shaking of these Foundations or the contracting and lessening of the blessed gift of
of violence evidently destroys their Interest which stands in maintaining such works and providing such things as are profitable to the Commonwealth that it may be known that the publike good consists by them as much as by others To abide in their stations to have patience under grievances to sweeten their Governors by humility and modesty is their best security who stand or fall together with the true Interest of the Nation Nevertheless though a peoples discomposure doth not forespeak Warrs and Tumults yet it may denounce Woe and Misery Can nothing undo a Kingdom but Rebellion and Treason Was there ever a greater Separation from the Church of England then now is Was there ever less satisfaction among Multitudes every where t●at do yet frequent her Assemblies A State that is free from violent Convulsive motions may fall into a Paralytick or Hectick Distemper or an Atrophy The Current of Vital Blood may be stopt in its Veins There be sullen Mutinies that make no noise but may loosen all the Joynts and Ligaments of Policy SECT XIV The Setling of the Nation by an Established Order a Toleration and a Connivence IF the Interest both of Reformed Christianity and of this Kingdom require a more comprehensive state of Religion the true Extent of that State will be no impertinent or unmeet Inquiry Such is the complicated condition of Humane Affairs that it is exceeding difficult to devise a Rule or Model that shall provide for all whom Equity will plead for Therefore the Prudent and Sober will acquiesce in any Constitution that is in some good sor proportionable to the Ends of Government All that are thought fit to abide with security in any state may be reduced to Three sorts First Those that are of the Established and Approved Order 2. Such as may be Tolerated under certain Restrictions 3. Such as may be only connived at And accordingly the Setling of a Nation may be made up of an Establishment a Limited Toleration and a Discreet Connivence To be comprehended within the Establishment it is requisite not only to be of importance in the Publick Interest but also of Principles congruous to such stated Order in the Church as the stability of the Commonwealth requires As for the two later Toleration and Connivence they must be regulated with respect not only to common Charity but also to the Safety of the Established Order SECT XV. Of the Established Order in RELIGION and the Moderation therein required AS for the Established Order we presume not here to intermeddle with the Form or Species of Church-Government but only to consider the prescribed Uniformity of Judgment and Practice Evident reason speaks That this be not narrow but as broad and comprehensive as it is possible that of it self by its own force it may be chief in sway and controle all dissenting parties On the other hand it must not be loose and incoherent but well compacted that it may attain the Ends of Discipline which are to promote sound Doctrine and godly life and to keep out Idolatry Superstition and all wicked Error and Practice that tends to the defeating of the Power of Christian Verity Now these Ends do not require a Constitution of narrower bounds then things necessary to Christian Faith and Life and godly Order in the Church These things must be maintained and clearly stated but whatsoever is more then these may be matter of good intention and devotion to some but an occasion of stumbling to others If it be said Who shall judg what things are necessary This doubt might soon be resolved if passion and prejudice and private ends were vanquished But however let it be put to the Reason and Conscience of the Church of England Why should not the great things of Christianity in the hands of wise Builders be a sufficient Foundation of Church-Unity and Concord What need hath the Church to enjoyn more then what is necessary to Faith and Order Is not Moderation and Charity far more excellent then glorying in Opinions Formalities and petty matters to the regret of many Consciences What if those that question her Injunctions should be weak nice and captious It is about matters of Divine Worship wherein God hath proclaimed his Jealousie and therefore if they being over-jealous do erre they deserve pity Our Eccleasiastical Superiors are here earnestly besought Calmly and seriously to review the prescribed Uniformity and to consider how some parts thereof which at the best are but things indifferent have been long disputed and by what manner of men and what hath been argued for and against them and how this Difference hath held and still encreased from Bishop Hooper in King Edward's time to the present Non-conformists and then to judg whether a rational and conscientious man may not possibly dissent from some of these things or at least doubt of their Lawfulness and in case of such dissenting or doubting what he should do seeing the Apostle saith in the case of Meats He that doubts is damned if he eat because he eateth not of faith Can a man by Subscription and Practice allow those things which his Conscience rationally doubts to be sinful It is Honour and Power enough for the Church to be enabled by her Authority to inforce Gods Commandments She is observed and honoured as a Mother indeed when by her Wisdom and Care her Children walk orderly according to the Christian Institution and it may suffice her to chastise those of them that walk contrary to Christ. Though she be of venerable Authority yet she doth not claim an Infal●ibility and therefore she cannot settle the Conscience by her sole Warrant but still leaves room for doubting And in prescribed Forms and Rites of Religion the Conscience that doth its office will inevitably interpose and concern it self and it being unsatisfied ●arrs and r●nts will follow Woful Experience cryes un●● us No more of such Injunctions then needs must The indisputable Truths of Faith and the indispensable Duties of Life are the main object of Church-Discipline therefore an ill choice is made when the vigor of Discipline is exercised about lesser and more dispensable things of meer Humane Determination The Sons of the Church of England commend the Moderation used in the Articles of Religion being formed in words of that extent that men of different Perswasions about the Doctrines of Predestination Divine Grace and Free-will did alike subscribe them Nevertheless the present Orders and Ceremonies inexorably imposed have been as much disputed among the Godly Learned as those different Opinions about the Doctrines aforesaid and yet who can think they are of as much importance to the Substance of Religion Moreover men might more easily agree in the use of these little things or of some of them were their Internal Judgments spared and Subscriptions not injoyned They may bear with others in the practice of some things which themselves cannot practice They may submit to some things which they cannot approve and that not for