the degenerate and corrupt times We see the greatest Kings and Monarchs have their Councels There is no Temporal Councel in England of the higher sort where the Authority doth rest in one person Again he saith Bishops have their infirmities and have no exception from that general malediction which is pronounced against all men living Vaesoli c. Nay we see the first warrant in spiritual causes is directed to a number Dic Ecclesiae which is not so in temporal matters Again we see that the Bishop of Rome fas est ab hoste doceri and no question in that Church the first Institutions are excellent performeth all Ecclesiastical Jurisdiction as in Consistory and whereof consisteth this Consistory but of the Parish Priests of Rome which term themselves Cardinals à Cardinibus Mundi because the Bishop thereof pretendeth to be universal over the whole world Touching the second point the deputation of their Authority he saith the Bishop exerciseth his Jurisdiction by his Chancellor and Commissary official c. We see in all Laws in the world offices of confidence and skill cannot be put over nor exercised by Deputy except it be especially contained in the Original Grant and then it becomes dutiful There was never any Judge that made a Deputy The Bishop is a Judge and of an high nature whence cometh it that he should depute considering all trust and confidence is personal and inherent and cannot or ought not to be transposed Surely in this again ab initio non fuit ita But it is probable that Bishops when they gave themselves too much to the glory of the world and became Grandees in Kingdomes and great Councellors to Princes then did they deleague their proper Jurisdiction as things of too inferiour a nature for their greatness and then after the similitude of Kings and Count Palatines they would have their Chancellours and Judges This and much more hath that great Scholar Lawyer and States-man observed in that excellent discourse Yea our late Soveraign in his discourse touching the differences between himself and the two Houses in point of Church-Government declares in these words that he is not against the managing of the Episcopal presidency in one man by the joynt counsel and consent of many Presbyters but that he had offered to restore it as a fit means to avoid those errours and corruptions and partialities which are incident to any one man also to avoid Tyranny which becomes no Christians least of all Church-men besides it will be a means to take away that odium and burden of affairs which may lye too heavy on one mans shoulders as he thought it did formerly on the Bishops here Section XXXVIII By the desired reduction of Prelacy to the coalition of Episcopacy and Presbytery in a due temperament His Majesty will be so far from giving up or weakning that power and influence which in right and reason he ought to have over Church and State that he will thereby gain a surer and a larger interest Bishops lessened in power and encreased in number and resident in the Churches and duly dispencing the Word and Sacraments are not like to alienate the King from Parliaments nor Parliaments and people from the King but will become more popular and able to fix the hearts of the people to obedience and loyalty And this popularity of Bishops and Presbyters being alone without potency is no rational ground of distrust or jealousie to the King For their influence upon others will not be from greatness of power and command but from venerable esteem and reputation and that stands upon their prudent pious and peaceable behaviour Besides his Majesty can easily keep them in such dependence on himself as that he shall not hold this interest at their courtesie Do any suggest the Presbyterians may grow upon him Surely there are and will be enough to balance them Certainly they have seen so little good of changes that a reasonable condition with security will be acceptable to them Undoubtedly the union of both parties by an equal accommodation is the interest of Prince and people the strength and stability of King and Kingdom Let neither side lay hold on present mutable advantages to press them too far but let all consider what will stand with lasting tranquillity And above all let his Majesties wisdom who hath the high concernment of three Kingdoms for himself and his Heirs for ever lay a good and solid foundation for the time to come Section XXXIX Finally this accomodation is the interest of Jesus Christ the Redeemer and Head of the Church in as much as it takes in and secures thousands of godly able Orthodox Ministers thousands and ten thousands of godly peaceable Christians who otherwise might be rejected and oppressed And it may well be acceptable to the whole Christian world because it bears conformity to the whole State of Christendom to the forreign reformed Churches in Presbytery to the rest of the Churches in Episcopacy and to the ancient Church next to the Primitive times in the orderly conjunction of Episcopacy and Presbytery FINIS THE Second Part OF THE Interest of England In the Matter of Religion Unfolded in a Deliberative Discourse PROVING That it is not agreeable to sound Reason to prefer the Contracted and Dividing Interest of one Party before the general Interest of Protestantism and of the whole Kingdom of England in which the Episcopal and Presbyterian Parties may be happily United Written by J. Corbet Rector of Bramshot The second Impression Corrected and amended LONDON Printed for George Thomason and are to be sold at the Rose and Crown in St Pauls Church-yard 1661. I Intreat the Reader to take notice That in these Discourses I do not mention parties to maintain Division but to procure Vnion That necessity compels me to use those names of difference which I heartily wish might be no more remembred But whilst disagreeing Parties last names of difference cannot cease and to forbear their use is to little purpose My business is to take things as I find them and to state the Case between the Dissenters and to shew how far they agree and how little they differ for this end That Parties both Name and Thing might cease for ever Moreover as I use not the name of Presbyterian in the way of glorying so I use not the name of Prelate or Prelatist in way of reproach but meerly for distinction sake and I have warrant for it from the friends of Prelacy with whom it is not unusual to mention the name of Prelate in an honourable Sence The Second Part of the Interest of England in the Matter of Religion THe former Treatise of the Interest of England in the Matter of Religion makes known the way of peace in the reconciling of those two grand Parties the Episcopal and Presbyterian which if made one would take in and carry along the strength of almost the whole Nation The whole structure thereof rests upon these Positions as
to contest with Princes and Nobles and all ranks and degrees about their Immunities Priviledges Pre-eminencies to multiply Constitutions and Ceremonies for props to their own Greatness but not to promote the Spiritual Kingdom of our Lord Jesus Christ in the hearts of people according to the life and power of Christianity The above-named Venetian Gentleman in his Narrative of the Popes Nuncio delivers this Maxime That the Court of Rome in perpetual pursuance of its old pretences is more sollicitous and laborious to reverse and destroy the Oath of Allegiance because it seems contrary to its temporall grandeur then to extirpate such Heresies as the Realm of England is infected with Even so such an Hierarchy will be more industrious and careful to establish and enlarge their own Power Dignity then to maintain and propagate Christs true Religion What are the weapons of the Warfare by which this Mystical State prevails Not such as are mighty through God working upon the conscience but pecuniary Mulcts and greater temporal penalties not to the wounding of the spirit but to the breaking of the outward estate By what wayes and methods must it be advanced The constant and practical preaching of the Word must be discountenanced Snares must be laid for the most zealous Ministers Sports and pastimes on the Sabbath dayes must be held forth with allowance and approbation Men of strict lives and serious in Religion must be reproached for Fanaticks By these means a people being first enthralled to ignorance superstition and profaness will be disposed unto blinde obedience and perfect spiritual bondage For in very deed the State here described will never stand safely among a people that are free serious searching and discerning in matters of Religion For this cause an Hierarchy of this nature hath a strong bias towards Popery Nay it must for its own safety approach as near it as the Nation can well bear The Reformed Religion doth not glory in the vast riches outward pomp and splendour of Ecclesiastical persons Wherefore when the grandeur of Prelates and pomp of Ceremonies is affected and admired the Church of Rome is sure to finde favour in the eyes of the Clergy The said Venetian reports That the Universities Bishops and Divines of this Realm dayly imbrace Catholick Opinions though they profess them not with open mouth for fear of the Puritans In this matter let them stand or fall by the evidence of their own writings Let it be well observed that the designes of suppressing Puritans and complying with Papists in this Nation had their beginning both at once and proceeded in equal paces And it hath appeared that the moderate Cassandrian Grotian Popery was no abomination to many Prelatists The Conciliators of our age have judged Papists and moderate Protestants as they call them very reconcileable but have cast the Calvinists or Puritans without the limits of the pacification Wherefore we cannot conceive that the excessive height of Prelacy I say not this of regulated Episcopacy to be the strongest Bulwark against Popery unless by Popery is meant no more then what the Trent Fathers except the Italians generally opposed to wit the stupendious exorbitant power of the Pope who pretends to be not only Supream but in effect sole Bishop of the Universe as reputing all other Bishops his meer subjects and delegates We confess Popery in this new and strict notion might be controlled by the height of Prelacy But according to a vulgar sence we take Popery in the height thereof for the Heresies and Idolatries and in the lower degree thereof for the gross errors and superstitions of the Church of Rome Section XXXII Moreover pure necessity in that state will constrain the Hierarchy to negotiate with Rome if they subvert and ruine the Presbyterians If in such a case they intend to uphold a Protestant State they understand not their own concernment The Bishops must either retreat to a moderate compliance with Presbyteriaus or advance to a reconciliation with Papists If they had a design to extirpate the Presbyterians and could accomplish it are they able afterwards alone and by themselves to bear up against the main force and to withstand all the wiles and methods of the popish Faction at home and abroad They mistake themselves if they think their unalterable adherents are so numerous and powerful In case they dissipate that other party which hath been always found most active vigorous and vigilant against Romish Encroachments what remains besides themselves and their zealots but a common dronish multitude that will do little for any religion or men of loose principles that would easily embrace Popery as a flesh-pleasing Religion When the common people are left to ignorance and prophaness for servile ends and purposes they are thoroughly prepared for Popery which is a gross sensual formal pompous way agreeable to the multitude whereas Fanaticism the other extreme takes but with a few in comparison because it hath something of pretended illuminations spiritual notions and raptures to which the common multitude is not propense If you ask how hath Prelacy held it out hitherto against Popery even from the first Reformation take notice that the Episcopal Clergy did not go about to exterminate the Puritans before their latter times and then he that had half an eye could discern the notable advance and the confident expectations of the Popish faction Section XXXIII Do any persons conceive a Reconciliation with Rome hopeful or possible upon moderate tearms as they suppose namely the permission of the marriage of Priests the Popes Dispensation for the Oaths of Allegiance and Supermacy so far as it concerns the Kings temporal power the administring of the Communion in both kinds and the Liturgy officiated in the English Tongue Let them observe that Panzani the Popes Nuncio in England declared privately to his intimate friend that the Pope would never admit any man to govern here as Bishop meaning over the Catholicks that should favour the Oath of Allegiance And the reason hereof is evident because it is a thing contrary to the maxims of Rome Moreover in that little History of the said Nuncio there is a passage which being well considered doth evince that the Courts of England and Rome are irreconcileable unless England become intirely papal That Author saith That this Realm is so perversly addicted to maintain its own resolute opinion of excluding the Popes authority that this hath been the cause why the Catholicks who for the first twelve years conformed themselves unto the Politie introduced into the Church of England have since separated from it and to testifie their uniting to the Pope have refused to frequent the Protestant Churches and have therby framed one party in that State Let a fair accord in the general be supposed yet the sole point of the Popes Supremacy shal dash the whole agreement We know that Jesuitism is the predominant humour in the Papacy and nothing can be done without their influence and therefore we cannot
and Popery be set up with a bloody Inquisition Section XI And verily if there were a design to reconcile England to Rome let all means be used totally to quash the Puritanes or Presbyterians but if England will keep her self pure from Romish Abominations let her be a kinde Mother to these her Children For this Interest is one chief strength of the true Reformed Protestant Religion Let those well known Principles that strike to the heart of Popery be brought forth for evidence to wit the perfection of holy Scriptures in opposition to unwritten Traditions the Authority of Canonical Books in opposition to the encroachments of the Apocrypha the distinct knowledge of the Doctrine of Salvation according to every mans capacity in opposition to implicite Faith the reasonable serving of God according to the Word in opposition to blind devotion Spiritual Gospel Worship in opposition to a pompous train of Ceremonies the efficacious edifying use of religious exercises in opposition to the Popish Opus operatum or work done lastly the power of godliness in opposition to splendid Formality Whether the Prelatical or Presbyterian party be the more rooted and grounded in these Principles let knowing persons consider and give judgement It hath been observ'd not by vulgar ones but by States-men in former times that the Puritans stood between the Papists and the swaying part of the later Prelatists as a partition wall which was therefore to be broken down as was reported to make way for an attempted reconciliation In those times a Venetian Agent in England being intimately acquainted with the Popes Nuncio here resident had fathomed the depth of his Religious Negotiation touching this grand affair and in his account given to the State that sent him and since published to the world hath these notable observations That in the Realm of England are three Faction the Catholicks the Protestants and the Puritans Now saith he these three Factions in Religion though they all oppose one another yet the hatred of Protestants against Puritans is greater then against Catholicks and that of Catholicks is greater against Puritans then against Protestants and that of Puritans is greater against Catholicks then Protestants and thus both Catholicks and Protestants do easily combine together for the ruine and rooting out of Puritans What these Protestants are he thus declares they did not so engage themselves to those particular opinions meaning of the Reformation but they have since set themselves to reform the abuse of Religion by reducing themselves again to the old practise of their Forefathers The Puritans he describes in these words that being seasoned and initiated with the Doctrine of Calvin they judge the English Reformation imperfect and so refused submission to that form of Policy Such is the account of this Statesman both a Forreigner and a Papist and not to be supposed partial in favour of Puritans Now by Protestants he understands only those that adhered to the English Prelacy And so indeed that party have impropriated the name to themselves excluding the Presbyterians who in the mean while complain of palpable injury and give evident proof that they of right have as much Interest in that venerable name As touching the passages here quoted let them rest on the Relators credit and their own evidence whatever it be What our great Clergie intended I determine nothing but in equity leave it questionable How far they actually advanced this way be it collected out of their own Writings and other manifest Expressions It is no novelty for Papists to impose the name of Puritans on such as retain the old Protestant spirit of Antipathy to Rome which is a good argument to prove that in the party more peculiarly so called lies the heart and strength of aversness and enmity to the Heresies and Idolatries of the Roman Church Wherefore Those Bishops in the Church of England who were heartily averse from Popish Innovations were more benigne and favorable to Puritans and themselves accounted Puritan by the adverse party and upon the same account the Gentry of this Kingdom were so esteemed And let it be well observed that the more primitive times of Protestantism were more leaning to that which Romanizing spirits have called Puritanism Pardon the frequent use of this terme for I glory not in it but am constrained to use it for distinctions sake in bringing former things to remembrance Should not King Nobles and Commons remember their Darling Protestiantism and not abandon that sort of persons which contribute so much to the upholding of it It is confessed there have been some scandals given yet more taken But in this case let the saying of our blessed Lord be minded Not only woe to the man by whom the offence cometh but woe to the world because of offences It will not be well with England while we give way to passion and prejudices from offences taken and so run from one extream to another Where is the wise Counsellour Can we come to no temper Is there no healing for us Shall we sleep securely whilest the Seedsmen of the Envious One the Jesui's and other Romish Agents sow the Tares of Division in our Field not only to weaken and hinder but to choak and eat out our common Faith Yea blessed be God for our gracious Soveraign who makes it his care and study to allay distempers and compose differences by his just and gracious concessions already published concerning Ecclesiastical Affairs Section XII The Presbyterians are loaded with many calumnies as that they are against the Interest of Civil Magistracy especially of Monarchy that they are giddy factious schismatical domineering and what not Let not prejudice but reason sway mens minds in matters of such importance As concerning the Interest of Civil Magistracy that Presbyterians pluck from it the power in Causes Ecclesiastical that they erect Imperium in Imperio is a groundless and gross mistake Take the declared Judgment of the highest in that way according to their own words To the Political Magistrate is allowed a diatactick ordering regulating power about Ecclesiastical Matters in a Political way So that he warrantably reforms the Church when corrupted in Divine Worship Discipline or Government He convenes and convocates Synods and Councils made up of Ecclesiastical persons to advise and conclude determinatively according to the Word of God how the Church is to be reformed and refined from corruption and how to be guided and governed when reformed He ratifies and establishes within his Dominions the just and necessary Decrees of the Church in Synods and Councils by his Civil Sanction He judgeth and determineth definitively with a consequent political judgement or judgement of discretion concerning things judged and determined antecedently by the Church in reference to his own act He takes care politically that even Matters and Ordinances meerly and formally Ecclesiastical be duely managed by Ecclesiastical persons orderly called thereunto He hath a compulsive punitive or corrective power formally political in matters of Religion
the first place let us rightly understand the meaning of this prejudice Is it because this Discipline doth censure scandalous disorders and enquire into the state of the flock as watching over their souls This is its high commendation in the sight of God and good men Doth Episcopacy care for none of these things Surely a Bishop is an Overseer to exercise the Office of a Bishop is to take the oversight of the Church and those that are over us in the Lord watch for our souls as those that must give an account thereof Howbeit Presbytery is not more severe in censuring the breach of Gods Commandments then the Hierarchy in censuring the breach of their own constitutions Or is the offence taken upon pretence that Presbyterians affect and arrogate an arbitrary power would rule by faction and exercise a rigout to the stirring up of animosities and unquiet humours Since the friends of Prelacy are loudest in this crimination I crave leave to use this mild retortion Is there no appearance of domination in Prelacy Was nothing like unto it objected to the dignified Clergy If you say those invectives and clamours were false and scandalous then let reason and charity be permitted to make some Apologie for the other discipline which the Nation hath hitherto never experienced in any measure of national uniformity and settlement But there are remedies at hand to prevent the abuse of any Government that is of it self lawful and laudable Certainly the wisedom of the King and Parliament with the advice of grave Divines may prescribe sure and certain rules of discipline Moreover to cut off all occasion and prevent all appearance of domineering all political coercive jurisdiction in matter of Religion may be with-held if need require from Ecclesiastical persons and that meer spiritual power alone which is 〈◊〉 to their office may be left to their management which is in the Name of Christ and by Authority from him to admonish the untuly and if they continue obstinate by the same Authority to declare them unworthy of Church-Communion and Christian Society and to require the Lords people to have no fellowship with them that they may be afflicted and humbled And because spiritual censures appertaining only to the Conseience may be too little regarded when no temporal dammage is annexed to them there may be a collateral civil power always present in Ecclesiastical Meetings to take cognizance of all Causes therein debated and adjudged in order to temporal penalties Vpon the whole matter aforegoing we firmly build this position That the Presbyterian Party ought not in Justice or Reason of State to be rejected and depressed but ought to be protected and encouraged Nevertheless there being a seeming complication in this business and an other ample party appearing in competition a difficultie remains and the matter falls into a further deliberation And thereupon we are fallen upon the second main Enquiry II Qu. Whether the Presbyterian Party may be protected and encouraged and the Episcopal not deserted nor disobliged Section XIX The grand Expedient in this difficulty is a well grounded Accomodation producing an intire and firm union That the Accommodation may be true and solid not loose and hollow it must be such as will content and satisfie for continuance and that it may be such the tearms thereof must not be repugnant to the conscientious principles of either party Otherwise whatsoever it be it is but a botch and will never hold Wherefore we now examine whether those principles are such as set the parties at an irreconcileable distance or else make the proposed union possible and hopeful As touching holy Doctrine they both receive the nine and thirty Articles of the Church of England unless that one side may demurr upon one or two passages respecting the Form of Ecclesiastical Government and Ceremonies being the matters now in question and remote from the foundation And in very deed the Doctrine of the English Bishops in general that lived in the elder times of Protestantism as Jewel Pilkington Babington and of the latter Bishops their Followers as Abbot Carleton Morton Usher Hall Davenant is intirely imbraced by the Presbyterians when as many of the latter Prelatists departed from it in the great point of Predestination Redemption Free-will effectual Grace Perseverance and Assurance of Salvation and termed it Puritan Doctrine Whereupon I conclude that those Prelatists of this Age who are the genuine Off-spring of the old Episcopal Divines will not divide from Presbyterians upon the account of Doctrine and that the other sort need not divide from them any more then from the rest that are of the Episcopal Perswasion But in the Form of Church Government the breach is much wider and the Reconciliation seems more difficult Indeed the Dominion of Prelacy and the exact Presbyterian parity are opposite Extreams Nevertheless a regulated Episcopacy and Presbytery may be found so far from mutual opposition and inconsistency that they may close together in a sweet Harmony The Scripture Bishop and the Evangelical Pastor is one and the same Officer The Primitive Ecclesiastical Episcopacy was not reputed by the Antients a different Order of Ministery The Bishop was only a Presbyter in a higher degree the President of the Presbytery and ruled in consociation with all the Presbyters The better part of the Scool-men place the difference only in degree not in order Of the same judgement were the old Episcopal Divines in England and even in the last times Morton Hall and Usher Whereupon they held the Forreign Protestant Churches that had no Prelaies to be true Churches and their Pastors true Ministers of Christ. And this is very remarkable in the most rigid Prelatists of their times when upon the new erecting of Prelacy in Scotland certain Scottish Bishops were to be consecrated here in England Bishop Andrews moved this question whether they ought not first to be ordained Presbyters as having received no Ordination from a Bishop Arch-Bishop Bancroft being there present maintained there was no necessity of Re-ordination for where a Bishop cannot be had Ordination given by Presbyters must be esteemed lawful This Solution being applauded by the other Bishops Doctor Andrews acquiesced On the other side an absolute equality among Ministers is not essential to Presbytery but a prudential priority according to the Churches occasions and consequently a stated Presidency may be admitted For the main principle of Presbytery is this That every Minister is truly a Pastor and that pastoral Authority includes both teaching and ruling for which cause the Presbyters may not yield up themselves as the Bishops meer Curates or Subjects For that would nullifie their Pastoral Office as to one part thereof which is as essential to it as the other in regard whereof the Presbyters are in Scripture called Bishops or Overseers and are charged to take the oversight of the Flock But this is no way violated by admitting a stated Moderator or president Bishop As concerning Worship or Divine Service