THE INTEREST OF ENGLAND In the Matter of Religion The First and Second Parts Unfolded in the SOLVTION Of Three QVESTIONS The Second Impression Written by John Corbet LONDON Printed for George Thomason and are to be sold at the Rose and Crown in St Pauls Church-yard 1661. The Preface THe Indeavours of Pacification between the Subjects of the Prince of Peace and the Children of the God of Peace may be well taken from one who hath obtained mercy to be an Embassadour of Peace in the Ministry of Reconciliation Likewise it may well become any sincere Protestant Loyal Subject and true Lover of dear England to study and bring forth whatsoever hath a tendency to Reconcile those Parties in whom both the King and the Kingdom and the Protestant Cause are so highly concerned I am therefore encouraged upon this confidence That the offer of a willing mind in this service is acceptable to God and good men The Peace here propounded is the Friend and Sister of Truth It offers not to inthrall or burden Consciences of either Perswasion By allowing some diversity of Opinion it takes away the difference of Parties and permits the Points of Difference to be matters of Speculation but not of Practice As to give an instance Some of the Episcopal way hold that a Bishop differs from a Presbyter in regard of Order that he is ordained ad speciale Ministerium Others of the same way do hold That they differ not in Order but Degree The Presbyterians believe they are the same in regard of Order yet that a difference in Degree may be admitted and so they accept of a President-Bishop Nevertheless all the Episcopal Divines do judg it ordinarily necessary that a Presbyter be ordained by a Bishop in conjunction with Presbyters and none of them as far as I understand do judge it unlawful that Acts of Church-Discipline and Government be administred by a Bishop in the like conjunction And consequently the persons of these several Perswasions need not divide but may easily be made one in practice by the regular consociation of Episcopacy and Presbytery The Peace here pursued was earnestly expected and promised in the late great Revolution Christian Charity common Honesty yea Necessity pleads for this Peace They who now contemn it if there be any such may come to know the want of it as well as others Let them who have gotten the advantage rejoyce with trembling for who knows what he is doing and where is the end of his working whose judgments are unsearchable and whose ways are past finding out The most subtile Politician whose Writings are not held to savour much of Religion hath this Religious Observation If we consider the course of humane Affairs we shall many times see things come to pass and chances happen for the preventing of which the heavens altogether would not that any order should be taken Mach. And for example he alleadgeth the great miscarriages of the Roman Common-wealth in the War with the French insomuch that they did nothing like to themselves nor worthy of the Roman Discipline either for equity or industry or courage or foresight even until they were brought to the brink of utter ruine Certainly if the voice of Peace cannot be heard in this remarkable time when it calls and cries unto us by so manifold pressing engagements it is of the Lord who hath not given an ear to hear nor an heart to consider I am far from presuming upon the force of my own reasoning in this matter it is the subject it self that is my confidence and my heart is in it Let the God of Heaven inspire and prosper the King in His Gracious Inclinations to the work of Peace that all who fear Gods Name may see that in Him the Sun of Righteousness is risen upon them with healing in his wings Let the Interest of the Protestant Religion and the Kingdom of England prevail with a Protestant English Parliament Let all Ecclesiastical persons being the servants of Christ by special Office cease from seeking their own things and let them seek the things which are Jesus Christs Be it far from any of them to smite their fellow-servants whilest they are doing their Masters work If there be any consolation in Christ any comfort of Love any fellowship of the Spirit any bowels and mercies let all good Christians in their several places promote the Peace of Christs Kingdom and Family by all the ways of equal and reasonable Condescention and Forbearance Lastly Let the Candid Reader accept this Labour of Love and not undervalue the weight and worth of the Cause for the defects of these Discourses J. C. I. Q. Whether the Presbyterian Party should in Justice or Reason of State be Rejected and Depressed or Protected and Incouraged II. Q. Whether the Presbyterian Party may be Protected and Incouraged and the Episcopal not Deserted nor Disobliged III. Q. Whether the Vpholding of both Parties by a just and equal Accommodation be not in it self more desirable and more agreeable to the State of England than the absolute Exalting of the one Party and the total Subversion of the other The Interest of England in the Matter of Religion unfolded in the Solution of three Questions Section I. THe Kingdoms of England Scotland and Ireland legally united in one King but by violence subjected to one Usurped Power of different Forms successively were for divers late years reeling to and fro like a drunken man and driven hither and thither like a Ship in a troubled Sea The ancient Fundamental Constitution being overturned those who took to themselves the Government had gotten a plenary possession of all the strength by Sea and Land detected all Conspiracies quashed all Insurrections and by Policy Industry and wonderfull Success became formidable at home and abroad The people sorely bruised by a tedious civil War were glad of some present ease and generally desired nothing more then to lie down in rest and peace Likewise the more considerate part of men though little satisfied in the present state yet fearing other extreams were nothing forward to endeavour a totall change but thought it most adviseable to take things as they were and to bring them if it were possible to some reasonable temper and consistence Notwithstanding these advantages the Powers then in Being could never settle in a fixed stable posture and those who took the first Turn namely that Fragment of the Commons House could by no means advance or get ground in any degree towards it For besides the general hatred of their Usurpation and Selfish Practices their Republican Form and their Designs touching Religion were wholly aliene from the disposition of these Nations He who put them down from their Seats and exalted himself in their room reducing the Government to a single Person and a Parliament set up an Image of the ancient Form unto which the greater number were not unwilling to bow down not out of good will to the Person but for the Forms sake
as intire and firm as ever Hitherto I have asserted the Interest of the Universality in opposition to the advancement of a partial Interest I have endeavoured to make it manifest That the several Parties by a mutual yielding and waving their partial Interests may be united to promote the Interest of the Universality for I have laid these ground-works to wit That the breach is not kept open by any formed Doctrine or Conclusion of either Party nor as I trust by the spirit of everlasting enmity but either by a humour of opposition that may be qualified and subdued or by some carnal design which may and must be denied when its errour and danger is discovered In the remainder of this Discourse I am to shew That the Presbyterians are fit and worthy to be imbodied with the whole number of the good people of England in the next place to perswade the Union by several Arguments and then to remove certain impediments and to argue from the particular concernments of the King of the Nobility and Gentry and of the Episcopal Clergy and lastly to offer some few essays concerning the paths of Peace Section XVIII Saint Paul was sometimes constrained by the weakness of some and the malice of others to boast on his own behalf and to Apologize again and again for speaking as a fool I trust therefore that wise men will bear with that unto which the like necessity compels me on the behalf of the people that are now denominated Presbyterian In estimating the numbers of this perswasion it is not the right way to go by the Poll throughout all sorts promiscuously but to take a survey of the intelligent and active sort of the people and in that sort to compare their number with others Howbeit in any way of reckoning suppose them the lesser yet they may be found a balancing number But I am willing to pass from number to weight They that will not acknowledge them to be sincere cannot deny them to be serious persons they that will not acknowledge them to be sober in their judgements cannot deny them to be sober in their conversations But we know they are both serious and sincere and sober as well in Religion as in Morality and a few sober people are more valuable both for Religious and Civil concernments than a multitude of dissolute or vain and empty persons One serious rational man will carry more in fit opportunities than all the vapourers in the neighbourhood Those that are ill affected to the Presbyterians commonly despise them as an unlearned dull sort of men knowing nothing Truly we will not herein boast beyond our line nor magnifie those of our own perswasion in derogation to any others but we think that this disparagement is cast upon them because they are commonly no vapourers Surely they have amongst them both Divines and Gentlemen who do not use to turn their backs upon gainsayers but have been and will be ready to render a reason of their judgment and practice to any that shall demand it of them Nevertheless we do not envy the learning of any Episcopal Divines but gladly acknowledge it and desire to partake in the benefit of it and wish that whatsoever gift is received by any may be more and more servicable to the Church of God Neither are they an ignoble abject sort it hath not at all appeared that they have degenerated from the English Virtue and Valour They have for common tranquility and safety closed with the first opportunity for a general accord and so have knowingly made way for the reviving of the other Party supposing that the former enmity would cease And they had reason to hope that amidst the joy of the Nation they should not be left in sadness The present interruption and check given to this expected reconciliation we attribute to the hurry of mens minds upon this great and unexpected change by which it happeneth that they scarce know where they are and hardly contain themselves within due bounds But we trust that these passions will be over and the spirits of all will settle in a calm and good temper Hitherto the contradictions may pass for the effects of passion not of inveterate malice wherefore dum res est integra let second thoughts be milder A quick passage of Count Olivares touching the right way of Accommodation may be pertinent to this business Our late Soveraign when Prince of Wales being in the Spanish Court in pursuance of the marriage with the Infanta of Spain and the Negotiation being clogged with many interruptions discontents and jealousies and all being like to fall asunder Olivares whether in humour or earnest propounded these three ways The first That Prince Charles should become a Catholique The second That the Infanta should be delivered unto him upon the former security without further Condition The third was To bind him as fast as they could and not to trust him with any thing Of these three ways he said the two former were good but the last was a bad one In like manner might a discerning Prelatist resolve that there be three ways of bringing these disputes to an issue The first That the Presbyterians should voluntarily become Episcopal and thorowly conformable The second That the way of brotherly accord should be held open and secure to them by an equal Accommodation The third That they be trusted in nothing but bound up fast by the hardest Condition that can be imposed Of these three ways let him conclude with respect to his own interest that the two former are good but the last very bad Section XIX Much partiality and prejudice hath gotten the sway in those men that speak and act as if there were cause to fear none to curb none to provide remedies against none but Presbyterians Was England acquainted with no troubles or infested with no intestine broyls before this kind of men arose Are these the proper enemies of England Let them know that the true intestine Enemies of any State are those within it that depend upon Forreign Interests and on whom Forreign States have influence A great States-man makes it one fundamental maxime of Queen ELIZABETH to banish hence the exercise of the Roman Religion because it was the onely means to break all the plots of the Spaniards who under this pretext did here foment Rebellion Upon the same ground the Law banisheth Popish Priests that Forreign influences might not distemper this Kingdom But the Presbyterians can have no temptation to tamper with Forreign Combinations for their Interest is precisely and perfectly Protestant and for their unreconcilableness to the Church of Rome their greatest adversaries will bear them witness And when ever this Land shall have need of help against its chiefest Enemies they will be found so true to the Interest of England as none more and consequently must and will be interessed in its defence Wherefore let England have regard to those that must be her fast friends not only for
beholds his undoubted Interest set forth to his hand and made plain before him which is no other then a well tempered and composed state of Affairs both Religious and Civil in all his Dominions by the abolishing of former differences and the reconciling of all reconcileable Parties and especially of those grand Parties which if made one do upon the matter carry the whole Nation And this His Majesties Wisdom hath already observed in that excellent Proclamation against vitious debauched and profane persons in these words That the Reconciliation and Union of hearts and affections can only with Gods blessing make us rejoyce in each other and keep our Enemies from rejoycing And this is the earnest expectation and hope of the Religious and well affected to publick Tranquility That the King our Supream Head and Governour whose gracious Disposition doth not suffer him to cleave to any divided part of his Subjects and to reject others that are alike Loyal will as a Common Father protect and cherish all those that are found capable and worthy and become our great Moderator by his Authority and Wisdom to lessen differencies and allay Animosities between dissenting brethren which already agree in the main Points of Religion What was it that brought home His Majesty with such impetuous affection impatience of delay even in those as well as others who must needs know that an abatement of their particular interest would follow What was it I say but a clear knowledge and foresight that all would run to rack and ruin unless the Publike State did settle speedily upon a national bottom which could not be any other then the ancient Royal Family Wherefore let our hearts reioyce that our Dread Soveraign proceeds to build his Designs not upon the interest of any one Party though numerous and powerfull but upon the common Tranquility and Security of the Nation So by the blessing of God he will continue a happy and mighty King over a happy and contented people who will esteem him their Wealth and Strength and Stability because they know that none but He under God can make them happy and that they can Center and Bottom on none but Him Section IV. Among the various dis-agreeing Parties within this Kingdom which seem to render it an indigested Masse of people two main ones appear above the rest of so large an interest that if by any means they might become no more twain but one they would take in and carry along the whole stream strength of the Nation And these two are the Episcopal and Presbyterian Parties each of them highly laying claim to the Protestant Religion And undoubtedly whilest these two remain divided the Kingdom of England and the Protestant Religion is divided against it self This dis-union is removed either by the Abolition of one Party or by the Coalition of both into one The former if supposed possible cannot be accomplished but by violent and perillous ways and means The latter is brought to pass by Accommodation or mutual yielding Moreover there is a third way imaginable Toleration indulged to the weaker side In which of these waies lies the true Interest of the King and Kingdom is the great Case of the time and the Subject of this Discourse which presumes not to informe his Majesty but in subordination unto his declared moderation and condescention endeavours by shewing things as they are to convince and perswade Interessed persons that the Pacification begun for this Interim may be intire and perfect and fully setled for perpetual unity The whole matter rests upon three main Enquiries I Qu. Whether in Justice or reason of State the Presbyterian Party should be Rejected and Depressed or Protected and Incouraged II Qu. Whether the Presbyterian Party may be Protected and Incouraged and the Episcopal not Deserted nor Dis-obliged III Q. Whether the Upholding of both Parties by a just and equal accommodation be not in it self more desirable and more agreeable to the State of England than the absolute Exalting of the one Party and the total Subversion of the other And here let none prejudge the matter by reason of the name Presbyterian which with some is rendred odious but let the Character hereafter given be heedfully observed Let none take offence at the name of Prelate or Prelatist which is not used for envy but for distinctions sake Moreover the reasons why the first Inquiry is propounded on the Presbyterians behalf are because Episcopacy now stands on the rising ground and seems to have no need of an Advocate Also the Presbyterians aim not at an ample splendid and potent State but at Liberty and Security in their lower Orbe and chiefly because they are by some mis-represented and by many mis-apprehended and pre-condemned as inconsistent with publick tranquility in Church or State Section V. As concerning their true Character the Notation of the name whereby they are called is both too shallow and too narrow for it The word Presbyterian hath not sufficient depth to go to the root of the matter nor breadth sufficient to comprehend this sort of men That Form of Ecclesiastical Government by Parochial and Classical Presbyteries Provincial and National Assemblies is remote enough from their main Cause and those firm bonds that make them eternally one in respect whereof many that approve a regulated Episcopacy will be found of their number For there is a vast difference between the ancient Episcopacy and the height of Prelacy or Hierarchy of the latter times This later only is the true opposite of Presbytery And so they may not abhor to be named in several respects both Presbyterian and Episcopal yet not Prelatical Some of them commend and I think most of them here in England allow in order to peace Episcopum Praesilem non Principem Wherefore as concerning their main and rooted principles they admire and magnifie the holy Scriptures and take them for the absolute perfect Rule of Faith and Life without the supplement of Ecclesiastical Tradition yet they deny not due respect and reverence to venerable Antiquity They assert the study and knowledge of the Scriptures to be the duty and priviledge of all Christians that according to their several capacities being skilfull in the word of Righteousness they may discern between good and evill and being filled with all goodness may be able to exhort and admonish one another Yet they acknowledge the necessity of a standing Gospel Ministery and receive the directive authority of the Church not with implicite Faith but the Judgement of discretion They hold the teaching of the Spirit necessary to the saving knowledge of Christ Yet they do not hold that the Spirit bringeth new Revelations but that he opens the eyes of the Understanding to discern what is of old revealed in the written Word They exalt divine Ordinances but debase humane Inventions in Gods Worship particularly Ceremonies properly Religious and of Instituted Mystical signification Yet they allow the natural expressions of Reverence and Devotion as
parts of instituted Worship If it be only an outward shape and dress left to humane prudence it is variable according to the difference of times Whosoever observes impartially shall find that Political Prudence was joyned with Christian Piety in composing the English Service Book In the beginning of Reformation the wisdom of the State so ordered that so great a change might be made with as little noise as was possible and with regard to what the Nation would bear Accordingly when a Rebellion was raised in Coruwal and Devonshire about the change of Religion King Edward to appease the matter told the people That it was no other then the old Service in the English Tongue Likewise when this form was revived by Queen Elizabeth one might conjecture that care was taken that no passage offensive even to the Papists might remain therein for we find an alteration in the Letany very material Whereas King Edwards books ran thus From all sedition and privy conspiracy from the tyranny of the Bishop of Rome and all his detestable enormities from all false Doctrine and Heresie These words From the tyranny of the Bishop of Rome and all his detestable enormities were left out in Queen Elizabeths time and ever since Whereupon the Papists throughout this Kingdom resorted to our Divine Service for the first ten years of that Queens Reign And this came to pass also by the Popes connivance who was not then in despaire of reducing England by fair means But sithence Papists have been Recusants Wherefore if forms be variable according to the difference of times and the present Liturgy was compiled with respect to the peace of former times and the reconciling of Papists to Protestants but is now become by change of times an occasion of dividing Protestants from each other without hope of regaining Papists Can Religion or Reason plead for the rigorous imposing of it especially without very much emendation upon godly peaceable Ministers and people that daie not use it throughout Doth the Life and Soul of Religion lye in the Common-Prayer Is it as ancient as Christianity yea or of equal extent with the Protestant Reformation Whence is it then that many will have no communion with those that do not use it or would cast out of the Church those that cannot use it throughout who nevertheless in all necessary parts of worship are conformable to Protestant Doctrine and practice Is that efficacy or excellency in it that the laying it aside would much impair and weaken Religion and darken its glory Let it be then examined whether it hath made the comers thereunto more perfect then others more knowing in Religion more pious and blameless in their conversation then those that frequent it not Let experience come forth and witness which if constant and universal is the best proof of the efficacy or imbecillity of any institution Suppose a Liturgy were framed of Confessions Petitions and Thanksgivings wholly collected out of Sacred Scripture both for matter and expressions would it be inferiour to that which is now in question Doubtless such a form would be a happy expedient to put an end to this controversie Section XXVI Canonical subscription lately imposed is a yoke of bondage to be considered by all those that have a true regard to such liberty in Religion as equity and necessity pleads for Blessed be God who hath put it into the Kings heart to extend compassion to a multitude of his faithful Subjects and to remove this yoke let not this or the like be laid on their necks any more The Canon requires a subscribing to the thirty nine Articles to the Common-Prayer Book to the book of ordering Bishops Priests and Deacons that all these contain in them nothing contrary to the Word of God This is unreasonable unprofitable and unnecessary It is unreasonable for were it just and reasonable it must suppose not only perfect verity throughout the whole without any mixture of error but also either a spirit of infallibility in the composers of those books or the like measure of judgment and perswasion in all Orthodox and pious Ministers concerning all particulars in so large a volume written by men subject to error That there is not perfect Verity without mixture or grounded suspition of error there is real evidence To assert a spirit of infallibility in the composers thereof is not consonant to Protestant principles To suppose the like measure of faith and judgement in all Orthodox godly Ministers concerning fallible writings is absurd and to rack men unto it is an imitation of that Tyrant that would stretch miserable creatures unto the length of that bed of torment upon which he laid them It is also unprofitable For these forced large subscriptions are known to be no sure hold-fast of the multitude drawn into them whereof many come hand over head meerly as to an injoyned form others more considerate do it in their own sence And indeed the best service which this Injunction doth is to lye as a bar to exclude the more deliberate sort or as a clog to oppress their consciences If to remedy this evil you allow men to use their own limitations and explanations the business it self is insignificant It to satisfie several parties you pen the Doctrines and Forms in ambiguous tearms the swaying part of the Church will draw them to their own peculiar sence and establish their own opinions to the crushing of dissenters as by the potency of some Prelates Arminianism was asserted for the Doctrine of the Church of England Lastly it is unnecessary for we suppose the benefits pretended by it are unity in Doctrine uniformity in Practice both which may be as well attained and far more kindely without this enforced Subscription if no Minister be suffered to preach or write any thing contrary to the established Doctrine Worship and Discipline nor ordinarily for the main to neglect the established Rule But what inconvenience if in things of lesser weight a latitude were allowed A little variety indulged in some particles is no impeachment of Uniformity but rather an establishment thereof with contentment and tranquility Contrariwise as the wringing of the Nose draws forth blood so over-straining and rigid injunctions distemper the mindes of men otherwise peaceable and stir up strife Section XXVII Moreover the publick state of these differences is such that the Prelatists may and ought to descend to the Presbyterians in the proposed moderate way but the Presbyterians cannot come up to the Prelatists in the height of their way For the Prelates condescention stands only in omission or forbearance of certain things which seem to them lawful and laudable but the subjection of the Presbyterians stands in subscribing and conforming to certain things which to them seem unlawful And common equity will soon pass its verdict that the condescention of the one is far more easie then the subjection of the other Bishop Davenant in his Determinations resolves in one question that a Protestant may
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
its adequate Foundation That whilst the two forenamed Parties remain divided both the Protestant Religion and the Kingdom of England is divided against it self That the Presbyterians cannot be rooted out nor their Interest swallowed up whilest the State of England remaineth Protestant That their subversion if it be possible to be accomplished will be very pernicious to the Protestant Religion and the Kingdom of England That the Coalition of both Parties into one may be effected by an equal accommodation without repugnancy to their conscientious Principles on either side in so much that nothing justifiable by Religion or sound Reason can put a bar to this desirable Union Now for as much as political matters are involved in difficulties and perplexities by variety of complicated concernments all which should be thorowly seen and diligently examined and compared and because the minds of men are commonly pre-ingaged or at least much byassed in these matters and thereupon are not easily removed from their pre-conceived opinions I could not rest satisfied as having done my part in this healing Work unless besides a firm and clear proof of things in general I endeavour a deeper impression and more effectual perswasion by searching on e-every side by pressing up close to those closest concernments and most obstinate prejudices that oppose themselves and by opening the passages and making the way plain to this desired Pacification Section II. It is a grave and weighty saying of the Duke of Rohan Princes command the people and Interest commands the Princes The knowledge of this Interest is as much more raised above that of Princes Actions as they themselves are above the People A Prince may deceive himself the Councel may be corrupt but the Interest alone never faileth according as it is well or ill understood it maketh States to live or dye According to this saying it is matter of life and death political to the Kingdom of England as it doth well or ill understand its own Interest In this deliberation two Interests exceeding great and precious offer themselves unto us They are distinct yet not divided but they embrace each other and they both apparently belong to us and are undoubtedly to be owned by us The one is Religious the other Civil The former is that of the Protestant Religion and the latter is that of this Kingdom Wherefore in this Inquiry the main and fundamental point of knowledge lies in discerning the true state of both Now the true state of any Society lies in the Universality or the whole Body not in any contracting or sub-dividing part thereof And the Interest lies in the conversation and advancement of the Universality Section III. Hereupon this question ariseth which is the great Case and Question of the present times Whether we should assert 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 Be it here observed That such is the joynt stock of both Parties in things of greatest moment that by declining extreams on both hands the Protestant Religion may be strengthened with Unity in Doctrine Worship and Discipline among all its professors and the Kingdom of England by an inviolable Union between these comprehensive Parties may flourish in peace and plenty for those discords that divide the members and distract the whole body will cease and those common concernments which tend to uphold and encrease the Universality will be acknowledged and pursued Section IV. To turn aside from this common Interest of the whole body to those inferiour partial ones is to set up the trade of Monopolizers which inevitably brings this mischief that a few grow rich by impoverishing the Common-wealth and this inconvenience also to them that follow the trade that they grow rich upon the sudden but are not secure because many are oppressed and more excluded from sharing in the benefit In the present case if the one Party be the only exalted Ones and the other trodden under foot the damage will redound to the Protestant cause and to the Church and Kingdom of England For whatsoever some men think this Church and Kingdom is concerned in the one as well as in the other Party In the same case though one side should rise suddenly to a great height yet their Estate would be more secure and lasting if they held the way open and secure to those of the other side seeing they are willing to close upon terms just and reasonable Section V. Moreover those Kingdoms and Common-wealths and Societies of all kinds which are of the largest Foundation are of the greatest potency Now a comprehensive Interest that takes in vast multitudes is indeed a large Foundation and a Society that builds upon it shall become great and mighty but a contracted Interest that draws all to a fewer number is a narrow Foundation and if it exclude many that should be taken in it is too narrow for the Fabrick that should rest upon it As a large house cannot be built upon a narrow foundation so a great Kingdom such as is the Kingdom of England and an ample Society such as is that of the Protestant Religion cannot be built upon a narrow Interest Let it be considered that the adverse Kingdom to wit the Papacy is ample and powerfull Should not the Protestant Religion and the Church of England aim at enlargement and lengthen their cords to take within their line all those that are intirely affected to them Then might they send forth much more numerous Forces of able Champions against the Armies of Antichrist So should this National Church become terrible as an Army with Banners Section VI. Besides those reasons for Unity which concern all Kingdoms and Nations in the like case there is one reason peculiar to this Kingdom or rather to this Island of Great Brittain which is a little world apart It is a notable saying which hath been taken up That England is a mighty Animal that cannot dye except it destroy it self God hath so seated and placed this Island that nothing but division within it self can hurt it If envie and faction do not make us to forget our dear Country and destroy our selves the hope of Forreign Enemies will be for ever cut off Wherefore it must needs be the wisdom of this State to smother all dividing Factions and to abolish all partial Interests that the common Interest of England may be alone exalted Section VII I am not ignorant that designs of Pacification between disagreeing Parties are liable to much suspition misconstruction and hard censure that the attempts of Reconcilers have commonly proved fruitless and sometimes matter of disreputation to themselves and no marvel that such cross effects should commonly follow such attempts for sometimes they are made to reconcile light and darkness the Temple of God and Idols This was the way of a Great One even a Prince in Learnings Empire who
hath not happened by the prevailing force of one Party but by the unstrained motion of all England what reason is there that one Party should thrust the other out of its due place of rest upon the common Foundation When common consent hath laid this excellent Foundation of peace and quietness let not the Superstructure of particular unnecessary forms cast off some as a divided and rejected Party but let that which hath made peace keep peace which by Gods help it will surely do if timely observed and followed Section XXVI We cannot gain say but the composure of these differences hath much difficulty and requires much prudence care and patience in those that are at the helm of Government Nevertheless it may be effected if the judicious on both sides will give consent and they will give consent if they have a single aim to procure the peace of Gods Church and the increase thereof and particularly the increase and stability of Protestant Religion Suppose the Roman Grecian Armenian Ethiopick together with all the Protestant Churches yea and the whole Christian world might be drawn into one Church-Communion and Order upon as easie tearms as English Prelatists and Presbyterians may if they have a heart to it were it not prodigious uncharitableness and fury of opposition to withstand it As all the Lovers of Christianism would pursue the Union of all Christian Churches upon such tearms so should all the Lovers of Protestantism pursue the Union of all Protestant Churches seeing the Doctrines wherein they harmoniously agree will enable them to keep the Unity of the Spirit in the Bond of Peace if the heart be not opposite to the power of those professed Doctrines To heal the wounds of the Protestant Cause how glorious is it But to refuse and withstand this healing how doth it cause the Popish faction to glory against us Let not our adversaries rejoyce nor the uncircumcised glory in our shame Section XXVII We have the examples of Christian Princes even of those of the Roman Faith who would gladly have made up breaches in Religion among their people by yielding in things of greater moment in the Church of Rome then any of the points in question are among disagreeing Protestants In the Council of Trent Ferdinand the Emperour and Maximilian his son King of the Romans and the French King and the Duke of Bavaria made it their business by their Embassadors for quieting of their Dominions that the Communion of the Sacrament in both kinds the Marriage of Priests and Divine Service in the vulgar tongue might be allowed These things are of greater importance among the Papists then the things now in question are among the Protestants of either perswasion if we judge by their declared Opinions and not by some hidden design And those forenamed Princes would surely have taken that way for uniting their people had their power been independent in matter of Religion but having dependance upon the See of Rome they could do nothing without the Authority either of the Pope or the Council from either of which they perceived after much instance that such Reformation could not be hoped for Moreover those Princes being of the Roman Faith had a fairer pretence according to Popish Principles to crush the dissenting Part of their Subjects by laying Heresie to their charge and so in time to root them out then any Protestant State can have to extirpate the Presbyterians Likewise the Emperour Charles the fifth after his great Atchievements designing to establish an intire Dominion in Germany conceived that his way was to unite the German Nation in point of Religion by a kind of reformation or Accommodation for which he laboured so much in procuring and upholding the Trent-Council until at length despairing of his Sons succession in the Empire he laid aside all thoughts of restoring the ancient Religion in Germany and by consequence all care of the Council though he continued many years after in the Imperial Authority Now though all these Princes were deceived in expecting such a Union by means of that Council which by reason of divers and important Interests of Princes and Prelates could not possibly have such an end as was by some of them desired yet herein they took not their aim amiss that the re-uniting of their broken people by using a Temper and Accommodation was the best way to keep their Estates intire Section XXVIII I am the more importunate in pressing home the motion of brotherly Agreement considering the time which may be the only time For the present condition of these Affairs seem like to the state of a sick body which Physitians call a Crisis when nature and the disease are in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conflict to carry it for life or death Peace and Concord in Religion seems now to approach to its Crisis whether it shall prevail and live or dye and fail for ever It may justly be feared that the time is now or never For if after so long and sad divisions and the calamitous effects thereof an implacable spirit shall be seen to bear sway in this time of restauration and expected union it may beget a despair of all future reconciliation If after such and so long calamities all the concurring circumstances of the late Revolution will not incline mens heares to Peace what will do it This is a day of gracious Visitation Happy England if in this its day it knows the things that belong to its Peace Having pressed the Vnion by these Arguments I proceed to remove certain impediments Section XXIX 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 it 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 whereof 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 Section XXX 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