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
would make an accord between the Augustine Confession and the Council of Trent and also of a certain Romish Ecclesiastick who would make the like accord between the said Council and the Articles of the Church of England than which nothing could be more absurd and vain for it could be nothing else but a violent wresting of those Decrees and Articles to a forced sence against the propriety of language and the scope of the whole matter and the apparent judgement of both Parties and so it could never heal the breach For if both Parties were drawn to subscribe the same forms of Confession but with meanings so far distant from each other as are the Doctrines of the Protestant and Roman Churches they would not really advance one step the nearer to peace and concord Section VIII Such designs as these sometimes proceed from lukewarmness or indifferency in Religion and an undervaluing of main Truths together with a contempt of godly Zeal as a thing superfluous and impertinent And sometimes they proceed from vastness of minde whereby some through too great a sense of their vast abilities assume to themselves a Dictatorship in Religion to approve or condemn admit or reject according to their own estimation of things which is a dangerous kind of ambition and as a learned man speaks is to take up the Office of an Umpire between God and men But many times such a design is set on foot with much craftiness for the undoing of one of the Parties as it hath been undertaken by some Romish spirits for the undermining of the Protestant Churches A Divine of chief rank observes the arts and stratagems of some Popish Preachers even of those Orders that have been held most implacable whereby far otherwise than the accustomed manner they extenuate the controversies and acknowledge that too much rigor hath been used in some points and in others too little sincerity yea some Jesuits went about making fair promises yet in the mean time abating no point of the chief foundations of Papal Authority which standing firm they knew that the other Concessions granted for a time might easily be drawn back and the opposite rigors imposed on those that had been taken in the snare by a pretended yielding to some reformation Philip Melancthon as the same Author observes being a most Pious and Learned man and zealous of the Churches peace at first whilst he conceived that some Reformation might be hoped for from a General Council was free and forward in some points of yielding to the Papists but when he found that such a benefit was neither hopefull nor possible he testified by his writings how far distant he was from the aim of the Conciliators Section IX But the Pacification here propounded is not by aggregating things inconsistent nor by devising mongrel ways and opinions made up out of both extreams which can satisfie the consciences of neither Party but by taking out of the way such extreams on both sides as both may well spare and part with being such as are acknowledged no part of the Foundation nor yet of divine Institution but mutable according to times and occasions and therefore cannot be of that importance as to break unity amongst brethren that agree in the Doctrine of Faith and the substance of Divine Worship This desired Union is grounded upon the Apostles Commandement and the pursuing thereof is no other then the urging of St. Pauls Doctrine throughout the whole fourteenth Chapter to the Romans That none judge or despise another about things indifferent or Ceremonious Observances wherein as several men will abound in their own sense so it is meet that every one be perswaded in his own minde concerning his particular practice that nothing be done with a doubting conscience His MAJESTIES Wisdom hath rightly comprehended this Matter in His Declaration touching Ecclesiastical Affairs wherein He saith We are the rather induced to take this upon Us that is to give some determination to the matters in difference by finding upon a full Conference that We have had with the Learned men of severall perswasions that the mischiefs under which both Church and State do at present suffer do not result from any formed Doctrine or Conclusion which either Party maintains or avows but from the passion and appetite and Interest of particular persons which contract greater prejudice to each other by those affections then would naturally arise from their Opinions In old time there was a partition wall of legal Ceremonies and Ordinances raised up between Jews and Gentiles but when the fulness of time was come wherein God would make both Jews and Gentiles one in Christ he was pleased to take down that partition wall which himself had reared up In these latter times there hath been a partition wal of mans building namely controverted mutable Rites and forms of Religion which have kept asunder Christians of the same Nation and of the same Reformed Protestant Profession Both reason and charity pleads for the removing of these offences that brethren may dwell together in Unity And to transgress this rule of Charity is not only to lay a yoke upon the necks of Christians but also to lay snares for their Consciences Section X. Nor will any defect in the State Ecclesiastical insue upon the removal of these matters in controversie for the points of Doctrine Worship and Discipline acknowledged by both Parties are a sufficient and ample Foundation for the edification and peace of the Church to rest upon for which we cannot have a fuller Testimony than what is given by His MAJESTY in His aforesaid Declaration We must for the Honour of all those of either Perswasion with whom we have conferred Declare That the Professions and desires of all for the advancement of Piety and true 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 Sacriledge the alienation of the revenue of the Church And if upon these excellent Foundations in submission to which there is such an Harmony of Affections any Superstructure should be raised to the shaking of these Foundations and to the contracting and lessening of the blessed gift of Charity which is a vital part of Christian Religion We shall think Our Self very unfortunate and even suspect that We are defective in that administration of Government with which God hath entrusted Vs These His Majesties Words I receive with much veneration for they are a Divine Sentence in the Mouth of the King and they fathom the depth of this grand business It is therefore manifest as from Reason so from His Majesties Testimony that those unhappy discords do not result from any formed Doctrine or Conclusion that either toucheth or borders upon the Foundation and that excellent Foundations are contained in those points in submission to which there is found
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
and pull down but not to build up They do not hang in the air bur build upon a firm ground they have setled principles consistent with the rules of stable policy Contrariwise Fanaticks truly and not abusively so called do build castles in the air and are fit instruments to disturb and destroy and root out but never to compose and plant and settle for which cause their Kingdom could never hold long in any time or place of the world Upon this ground Presbytery not sectarian Anarchy hath been assaulted with greatest violence by the more observing Prelatists against this they have raised their main batteries this appeared formidable for it is stable and uniform and like to hold if once setled in good earnest This party do not run so fast but they know where to stop they are a number of men so fixed and constant as none more and a Prince or State shall know where to find them They do not strain so high but they consider withal what the Kingdoms of the world will bear and are willing to bring things to the capacity of political Government They can have no pleasure in commotions and alterations for order and regular unity is their way and therefore stability of Government and publick tranquility is their interest It is most unreasonable to object that the late wilde postures extravagancies and incongruities in Government were the work of Presbytery or Presbyterians The Nation had never proof of Presbytery for it was never setled but rather decryed and exposed to prejudice by those that were in sway and that in the more early times of the late Wars The truth of this matter is cleared by a passage of our late Soveraign in a Letter to his Majesty that now is All the lesser Factions were at first officious Servants to Presbytery their great Master till time and Military Success discovering to each their particular advantages invited them to part stakes and leaving the joynt stock of uniform Religion pretended each to drive for their party the trade of profits and preferments to the breaking and undoing not only of the Church and State but of Presbytery it self Thus the joynt stock of uniform Religion was left and Presbytery neglected before the first War was ended Yea and those that stedsastly adhered to it were maligned and reviled by the exorbitant party for opposing their new models or agreements of the people Section XVII Neither can Sects or Schisms with any truth or justice be reckoned the Off-spring of Presbytery Consider the French Dutch Helvetian Churches how intire they keep themselves in Orthodox Vnity from the Gangreen of Sects and Schisms A wide Breach was once made in the Netherlands by Arminius and his Followers but after some years conflict it was healed by the Synod of Dort The Church of Scotland is inferiour to none in the unity of Doctrine and Church-Communion and their form of Ecclesiastical Policy and method of Discipline is very effectual to prevent the broaching of Errour King James in discourse with an English Bishop is reported to have rendred this account why so few Heresies and Errours of Doctrine are united and prosecuted to the publick disturbance of that Church Every Parish hath their Pastor ever present with them and watching over them and he with his Elders and Deacons hath a weekly meeting for censure of manners by which he perfectly knows his Flock and every abberation of them in doctrine practise and lest any heresie might seize upon the Pastor they have their Presbyters which meet together once also every week in the next chief Town or City and there they have their exercise of prophesying after which the Moderator asks the judgement of all the Pastors concerning the doctrine then delivered or of any other doubtful point then propounded and if the Presbytery be divided in their opinions the question is under an injoyned silence put over 〈◊〉 the next Synod which is held twice a 〈…〉 which the Pastors of that quarter or province do duly resort accompanied with their Elders and any question of doubt is either decided by that Assembly or with charge of silence reserved to a national Synod which they hold every year once whither come not the Pastors onely but the King himself or his Commissioners and some of all orders and degrees sufficiently authorized for determining of any controversie that shall arise among them Could the Bishops in former times procure a greater unity in the Church of England Whence therefore should this charge arise peradventure some Presbyterians have turned Sectaries Surely it would be taken for a weak arguing to say That Prelacy is the way to Popery because some Prelatists have turned Papists The truth is Sectarianism grew up in a Mystery of Iniquity and State policy and it was not well discerned till it became almost triumphant by Military successes But after that its growth and strength did manifestly appear Presbytery began to struggle with it and so continued until by the power of the Army it was inforced to sit down but never to comply Whereupon the tongues and pens of Sectaries were imployed against none more then the Presbyterians And I should be glad to hear of such bitter Invectives of the Papists against the Prelatists not that I rejoyce in the sin of the one or the suffering of the other but that the Protestant friends of Prelacy might more incline to their Protestant Presbyterian Brethren Surely the way to prevent the growth of the two utmost extreams is for the two middle parties to draw up and close together But however the world goes the Presbyterians shall ever keep as good a distance from the Sectaries or Fanaticks as the Prelatists shall from Papists And verily there is no greater bar against Fanaticism then the right Presbyterian principles as not to sever but joyn the written word and spirit for direction the spirit and use of Ordinances for Edification to erect a stated Church-Order and Discipline to allow to the Church a directive and to every Christian a discretive judgment to insist only upon Divine Scripture Warrant and to wave humane authority in matters of Religion For such is the temperament of these Maximes that they commend and require a distinct knowledge and illumination in the mind and in the affections lively motions and stirrings against Formality and blind Devotion and so do satisfie the minds of those who conceive that in true Religion there is spiritual light and life and power and also they shew the necessity of the written Word of constant publick Ordinances and private Exercises of Religion and of the direction and discipline of the Church all which do serve to settle the mind against dilusive impulses and wild fancies and raptures Section XVIII But of all the prejudices and scandals taken against this way there is none greater then this that it is represented as tyrannical and domineering and that those who live under it must like Issachar crouch under the burdens In
indulgent to Presbytery withstood the re-ordaining of those Scottish Presbyters elect Bishops upon this reason That they might not seem to question the Ministry of the Reformed Churches For which cause who can forbear to censure the palpable absurdity of some latter Prelatists that unchurch all the forreign Reformed Churches and nullifie their Ministery and Ordinances They have taken up a most destructive killing opinion which 〈◊〉 the unspeakable advantage of the Romish Church lets out the Vitals of the Protestant Cause and Religion And shall any that are hearty Protestants be fond of such Opinionists Moreover it is no less evident that the Prelacy as it stood in England is without the warrant of Divine right and that not only in regard of Lordly titles and exercise of temporal Dominion but also in regard of sole Jurisdiction and deputation of power Is there any text in the Scripture where the name and work of a Bishop is appropriated to a superior Order or degree in the Ministery Do not all the texts of Scripture that mention the name and work of a Bishop attribute both to all ordained Ministers Can there be a clearer evidence that a Bishop and Presbyter is the same spirituall Officer Besides to maintain the Divine right of Prelacy it sufficeth not to shew from Scripture any kinde of difference between a Bishop and a Presbyter unless it can be likewise proved that the Bishop is the alone subject or receptacle of Ecclesiastical Jurisdiction that he alone hath rule and government over all the Presbyters within his limits yea and over all the Churches leaving no power to the Presbyters but to execute his Injunctions But there is nothing more express then that the Holy Ghost hath made all Presbyters to be Bishops or Overseers and hath commanded them to rule the Church and to exercise Episcopacy or to take the oversight thereof And that this is the sence of the Church of England is manifest by appointing the exhortation of Saint Paul to the Elders of the Church of Ephesus and the character and qualification of Bishops written by the same Apostle unto Timothy to be read unto Presbyters at the time of their Ordination Hereupon a late famous Defender of Prelacy was driven to leave the beaten path of Episcopal Divines and to take a new way but to the ruine of the Cause maintained by him He saith That although the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been extended to a second Order in the Church and is now in use onely for them under the name of Presbyters yet in the Scripture times it belonged principally if not only to Bishops there being no evidence that any of that second Order were then instituted though soon after before the Writings of Ignatius such were instituted in all Churches Here it is fully granted that the Scripture Presbyters were Bishops and that the second Order of meer Presbyters which were no Bishops was not then instituted whereupon it follows that a meer Presbyter who is no Bishop is not of divine institution but a meer humane Creature if the holy Scriptures be the perfect Rule of all Divine Institutions Neither is the abatement of Prelacy unto moderate Episcopacy or Presidency any departure from the practice of the ancient Church but a true reviving of the same which was an election made by the Presbyters of one of their own number to preside amongst them and that upon no pretence of Divine Right but for remedy of Schism as Jerome witnesseth And with this Bishop or President the whole Presbytery joyned in the common Government of the Church Bishop Usher plainly shews how easily the ancient form of Government may be revived again and with what little shew of alteration namely by erecting a Suffragan Bishop in every rural Deanery into which every Diocess is subdivided who may every moneth assemble a Synod of all the incumbent Pastors within the Precinct and according to the major part of voices conclude all matters that should be brought into debate before them yet with a liberty to appeal if need require to the Diocesan Provincial National Synods That the number of Bishops should be very much augmented doth evidently appear to all that know and consider the weight of Episcopal Superintendency and the learned Bishop now mentioned gives a hint that their number might be very well conformed to the number of rural Deaneries Surely so many hundred populous Parishes now under the Government of one Bishop might be well divided into many Diocesses ample enough And such a course would make not only for the edifying of the Church by the more effectual inspection of many Bishops for one but also for the advancement of Learning by the multiplication of preferments Wherefore nothing of the Churches being or well-being nothing of Divine Institution or primitive practise doth withstand the reduction of Prelacy to moderate Episcopacy or the ancient Synodical government to which the Presbyterians may conform without repugnancy to their principles Section XXIV The point of Ceremonies comes next under debate And for as much as it concerns Divine Worship it is of high importance and a tender point of Conscience And herein we affirm that the Presbyterian concessions are no way defective but sufficient and ample unto all regular devotion in divine Service All natural expressions of devotion or natural external worship they readily acknowledge as kneeling and lifting up of the hands and eyes in prayer and such like which are called natural because nature it self teacheth all Nations to use them without any divine or humane Institution and a rational man by the meer light of nature is directed to them yet not without some government of counsel and discretion For in these things nature is in part determined and limited by the custome of several Ages and Countries and by the difference of several Cases In the act of adoration the prostration of the body is used according to nature in some ages places and occasions and not in others In ancient times the wearing of fackcloth and ashes and renting of clothes were fit expressions of humiliation and that according to nature yet the same suits not with our times For herein nature is subject unto some variety and now adays the wearing of the meanest apparel were sutable in a day of Humiliation because it is now a convenient natural expression of self-abasement and a kind of abstinence Likewise kneeling is a natural prayer-posture but where it cannot be used conveniently standing is naturally agreeable nevertheless neither the one nor the other is necessary where infirmity or other necessity makes it inconvenient Moreover they do not scruple the meer circumstances of order as time place and method without which humane actions cannot be performed They allow and commend all matters of decency as decent Churches or meeting places and furniture as a Pulpit Cloth Communion Cup and a grave habit for a Minister and in holy duties a grave posture of body composed countenance and
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
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
good will but also for perpetual necessity Section XX. Moreover a wise State is busie in finding out but not in making Enemies Who can produce one solid reason that renders this Party Enemies to the Government or the Person Governing They are lovers of Monarchy and of the Royal Family From neither of these have they any cause of distrust or dis-satisfaction They have nothing to hold in derogation to His Majesties Authority safety or benefit and His Majesty hath nothing to hold that stands in opposition to their security There have been indeed unhappy differences but whence proceeding Not from any thing intrinsecal to His Majesties Government or to their condition but from things very remote from the Interest of Soveraignty The Kings Affairs do allow Him to extend Favour and Clemency to them as to any other of His Subjects and His Condescention towards them will work as happy effects to His satisfaction Section XXI Some men resolving in all things to detract from the Presbyterians have said That they promoted the Kings Return not out of good will to His Majesty or a love of Order and Unity but out of fear of being destroyed by the Phanaticks Upon the occasion of this surmise and the evil design thereof I am willing to debate this Question Whether the Presbyterians closure with the King in all avowed subjection and service be sincere and solid that His Majesty may safely confide in them The pretended reason of their insincerity seems to me to add much to their reputation in that behalf For if the Phanaticks would destroy them it is manifest that they are none of them Phanaticks would not destroy themselves willingly The several various Sects will wrangle with each other in verbal contests but they never knowingly plotted or banded against each other upon the account of their different Opinions but did all unite in one common Principle of pretended liberty of Conscience and in one common cause of Universal Toleration Be it also granted that self-preservation engaged the Presbyterians by any means to obviate and overturn the designs of the Sectaries it shews that the Sectarian Interest and theirs are Inconsistent as also that they are not unreconcilable to the Episcopal part of Protestants and that they had pacifick inclinations willing to put a period to these contentions Let men surmise the worst they can of their intentions in declaring for the King yet in as much as they had a choice before them to turn this way or that way it is evident they would betake themselves to that way that had the lesser evil and the fairer shew of good And could any think that they would knowingly make a choice of that which should destroy their just liberty wherefore were it no more than this it might gain them some regard for that they hoped for some good in this way when they could hope for none at all from the wilde ways and fancies of Phanaticks But the truth is they turned not to a lesser evil but to a thing in it self desirable for it was a clear case to men of sound minds and sober Principles that there was no way to lead us out of that wilderness wherein we wandred but the uniting of all sound and sober Protestants in things wherein all agree and a mutual forbearance in things not necssary to peace and edification The Presbyterians knew their single Interest would not settle the Nation And the Episcopalians may know as well that their single Interest will prove dificient In such a case what well-minded persons affecting the peace of the Church and Kingdom would not promote the restitution of the Royal Family that the King in whom alone the whole Nation can settle may pare off the superfluities of particular partial Interests and make a Union in the general Interest of the Protestant Religion and of Great Britain This was the scope of the Presbyterian design in that particular And as touching their cordial affection to His Majesties Person and Government we have their own more affectionate and solemn professions for it which are graciously owned by His Majesty And if any persist to gainsay those expressions seeing they are not searchers of hearts it lies upon them to prove this pretended disaffection by something discernable in the outward behaviour But suppose that a peoples Conscience and good inclination and disposition be called into question yet this is a maxime unquestionable That the main ground of sure and constant benevolence between Prince and People is a firm perswasion that they are the mntual Interest of each other His Majesties Royal Person and His Princely Virtues are amiable to us He is a Crown of Glory to the English Nation But that which got the mastery over all difficulties in restoring Him to His Dominions was an undoubted knowledge that the Nations Interest was bound up in Him our indubitable Soveraign Lord. There is a necessity of meer compulsion that drives the unwilling and there is a necessity of Interest that draws a willing people When this latter necessity doth bring a Prince and People together ingenuous minds will turn this necessity into a virtue and so the joyning of Interests draws after it the joying of hearts The Presbyterians enjoyning the same protection and benefit which other sober Protestants and Loyal Subjects will see no other probable nor possible way of repose and safety but under His Majesties happy Government It is not therefore a necessity of present force but of constant Interest which is here commended as so great a bond of loyalty and which Princes use to take for their best security The wisest way is not to reject and slight a party that are brought to hand and made for a Princes Interest upon a suspition that they may prove inconstant but to use the known means of preventing such inconstancy as is pretended and to manifest that regard to their encouragement and satisfaction as that they may rest assured that their own and the publick peace do run in the same channel From the Reasons aforegoing I conclude That the Presbyterians are fit and worthy to be imbodied with the whole number of the good People of England I proceed to perswade this Union by several Arguments Section XXII England hath indured conflicts of almost twenty years by Wars Divisions Commotions and manifold changes it was abased enfeebled and brought very low all which do shew that some great distemper had taken hold of this Body Politick before these things could break forth There is at length by the late Revolution a providential offer of rest and peace After those sad conflicts and this happy offer of Providence shall the seeds of discord lodge perpetually in this Land I fear passions of bitterness are too ready to stir and provoke Take away this fuel of strife the urging of things to uphold distinctions of Parties Whilest things are at such a pass animosities will arise upon every occasion discontents and quarrels will be ready to break forth in
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
changes it may be concluded that they will not easily run the hazard of abetting any Parties in contradiction to Him But this is happily or unhappily suggested as it is turned to a good or a bad use Though evil Counsels may turn it to a bad use yet it yields unspeakable advantage to the wholesome Counsels both of King and People for the good of both The people knowing that acquiescence in present things is their best security will not be given to change and the King knowing the peoples indisposition to abet a change will have little occasion of jealousie And their mutuall confidence which is the strongest bond of peace will lead them without rub or let into a setled mutuall happiness But it is not good advice to neglect a peoples interest or to use them with less regard because they are willing to hug their own peace in any tolerable condition The Soveraigns greatness and the peoples freedom are but one fabrick resting upon the same fundamental constitution If you shake the one you shake the other also I detest and abhorre the tumults and insurrections of the people and the resisting of the Soveraign power Let wickedness proceed from the wicked But let none that seek a righteous end tread in unrighteous ways let no wel-minded person be drawn into such a snare of reproach and ruine I am perswaded that the generality of the Presbyterian denomination would indure extremities before they would revenge or defend themselves by unlawfull means as rebelling against their lawfull Soveraign As I finde my own heart so do I judge of others Nevertheless let a wise Prince consider that the divine providence can by ways without number change the face and state of things when a dissatisfied conscientious party shall not stir one foot to indeavour a change Wherefore let Counsels of safety and stability take place that a Princes interest may stand firm against all assaults of unexpected accidents Section XXXVIII It hath been judged a Maxime in Policy that to head faction is agreeable to one aspiring to soveraignty but not to one possessed of it Also that to uphold division is the way to subdue a people but not to hold them in firm obedience when subbu'd Machiavel shews the inconvenience that ariseth to a Prince by holding a people under his Government divided into factions because he will be inclined as all by nature are to take part in any thing that is divided and to be pleased more with this then with that party whereupon the other is discontented And he brings in a pertinent story That in the year 1501. a Gentleman sent by the King of France into Italy to cause restitution of certain lost Towns to the Florentines finding in every one of those Fortresses men who when they came to visit him said that they were of such a faction much blamed their division saying that in France if one of the Kings subjects should say he were of the Kings party he should be punished because such a speech would signifie no less then that there were in the Country people enemies to the King whereas the King willeth that all those Towns be his friends and united within themselves Let me rehearse the Counsell of our late Soveraign to His Majesty that now is Take heed of abetting any Faction or applying to any publick discriminations in matters of Religion contrary to what is in your own judgement and the Churches well settled Your partial adhering as head to any one side gains you not so great advantages in some mens hearts who are prone to be of their Kings Religion as it loseth you in others who think themselves and their profession first despised then persecuted by you Take such a course as may either with calmnesse and charity quite remove the seeming differences and offences by impartiality or so order affairs in point of power that you need not to fear or flatter any Faction Now if the case were such that one party were the Kings onely Confidents and that the other cannot be faithful to him upon immutable grounds and reasons then policy would advise him so to order things in point of power that he need not fear nor flatter the adverse party But it is evident that the Presbyterians love the King and Kingly Government and account themselves happy in His Majesties clemency allowing them a just and inoffensive liberty in certain matters of Conscience It is also evident to all impartial Judgements that his Majesties calmness and charity may remove the seeming differencies and offences on their part They are ready to comply with Episcopacy regulated and Liturgy corrected and they preferre union by accommodation before Toleration with Division Section XXXIX If it be obiected that the King by carrying an even hand between both parties will insure neither for both will remain dissatisfied I reply this argument were of force if the differences must remain uncompounded and the parties publickly divided into two opposite societies but we lay this for a ground-work that these twain are to be made one as to publick communion in divine worship and to an agreement in one common interest relating both to the Protestant Religion and to this Kingdom which His Majesties wisedom may accomplish by a prudent disposing of those things which indifferently belong to both and wherein they both agree and in divers things that are peculiar to this or that side he may gratifie the one and the other with moderation as when the favours vouchsafed to the one are not injurious to the others peace In which case indeed here may remain men of different perswasions but not of divided parties and interests Besides if some on either hand should become turbulent and cry we will have all or none yet the greater number yea the main body of either side may be found of calmer judgments and affections who together with a multitude of wise and well minded persons that are indifferent between both perswasions would cause the violent ones to keep within bounds And as many of those passionate men as have any judgment will discern that they are without hope of prevailing and disadvantage themselves by opposing the common interest and quiet of the Nation Section XL. His Majesty is a great King he is King indeed and reigns in great power over a willing people He hath in his hands the joynt stock or common interest of the whole Nation Neither of these grand parties can subsist without him and this gives him assurance that they are and must be both his It is manifest that his interest hath gotten the preheminence over all partial interests as indeed it ought For if the Prince be not in this regard transscendent he is ready to be laid low Wise men inform us that a Prince by adhering to one Faction may in time lift it up above his own Imperial interest which will be forced to give way to it as the lesser to the greater And the prime leaders of the potent
Faction will sway more then the Prince himself They will become arrogant unthankfull and boundless in their ambitious designes It is observed of Henry the Third of France that he would be taken into the League with the Princes of his own Kingdome to root out the Protestants and after awhile the same League was turned against him A Prince may be so intangled that he shall not know how to winde out of those wayes wherein he hath so far ingaged himself neither shall he be able to turn himself to the necessity of his own affairs as new accidents arise Then is a Prince truely potent when he hath all particular Factions lying at his feet and can compel them to live in peace with one another This is the potency of our Soveraign Lord this day For he is alone and there is none besides him on whom the Nation can have any stable dependance Wherefore let His Majesties high concernments be the primam mobile to carry about all the inferiour Orbs in our political world Section XLI His Majesty hath gained his peoples hearts and is glorious in their eyes and by his continued clemency he will not fail to hold them fast to himself He desires to govern well and they desire to be well governed and seek no greater liberty In some tender points of Conscience they wait upon his indulgence and are willing to close with uniformity not in rigour but in some convenient latitude and relaxation There is an yielding that is no way abject but generous and advantageous a Princely condescention whereby a King becomes more absolute and may have what he will from his loving subjects And they will no less fear him then love him as knowing both his goodness and his greatness For he is great indeed to whom the hearts of three Nations are linked and it is morally impossible that so vast a people should at once be lost to a King who continues to deserve well of them and to make them his favourites And then what person or party shal dare to sleight his Government whose interest and influence is of so large extent XLII There is a saying which by many hath been taken up for a proverb No Bishop no King I do not well understand the rise of this saying and therefore dare not speak in derogation of their judgments who were the Authors of it But upon the matter it self I crave leave to make this modest Animadversion And first it is some degrading to the transcendent interest of Soveraignty to affix unto it a necessity of any one partial interest for its support for independency and self-substence without leaning upon any Party is a Prince his strength and glory Also it makes that Party over-confident and its opposite too despondent Such sayings as import a Princes necessary dependence on any particular Party may in the mouths of subjects be too presumptuous and in the mouth of a Prince too unwary But of this particular I dare not so speak in as much as I know not its rise and reason Only this I humbly conceive that the coalition of Episcopacy and Presbytery sets forth a Bishop in conjunction with Presbyters of no less dependence on the soveraign and of more influence on the people then a Bishop having sole jurisdiction can have in the present age Section XLIII As concerning the Nobility and Gentry of this Kingdom who for the greater part are said to favour Prelacy They cannot in reason be offended at such a regulated Episcopacy when they shall behold its order and harmony and tendency to a general peace It seems agreeable to their Nobleness to affect a comely and venerable Order in the Church for the honour of Religion And let them judge whether the Worship of God be more holy and reverend for those many Gesticulations and various postures enterchangeably used in parts of divine Service that are of the same kinde and require equall Reverence Whether a grave habit of civil decency for a Minister is less decent in sacred Administrations then certain other Vestments which some scruple as conceiving that holiness is placed in them Whether a Church setled by limited Episcopacy cannot attain to its due veneration without the Hierarchical dominion and splendor The reduction of absolute Prelacy to Episcopal presidency here desired may concern the Nobility and Gentry as well as others For as others may be oppressed so these may be overtopped Excessive power is commonly exercised beyond their intentions that are eager to set it up And they that thought onely of crushing a party offensive to them may at length finde themselves obnoxious or at least neglected and undervalued On the other side they have little cause to fear that which is commonly so much dreaded namely the excessive rigour of discipline from a president Bishop and grave Presbyters joyntly governing For it is supposed that no act of Discipline shall be exercised against or besides the Lawes of the Land which cannot be made without consent of the Nobles and Commons in Parliament Section XLIV Let the Episcopal Clergy admit an address to themselves touching their own concernments Peradventure they either suspect or disdain the counsel of one that may seem an adversary but whatever they apprehend it is the counsel of one who with his whole heart desires that they may not miscarry who accounts them too precious to belost to their brethren if they will permit themselves upon any reasonable tearms to be gained who would gladly walk with them by the same Rule in things received in common which are sufficient for Christian concord and should be so acknowledged by all that mind the things of Christ more then their own things Were I a true hater of that Party or a right Phanatick I should wish for their violent irruption upon the Presbyterians even as vehemently as now I pursue the design of peace and I verily think my reasoning however it takes with them will convince them of my good intention if they decline moderate counsels and resolve to run high they may attain to a lofty standing howbeit they will always stand on a pinacle In a little time they have greatly inlarged their borders and lengthened their cords it were good that now they should strengthen their stakes and make good their ground By moderation only can they be established Some may say in their hearts The bricks are fallen downe but we will build with hewen stones the Sycomores are cut down but we will change them into Cedars Indeed their advantage is well known nevertheless let them consider their constant strength and accordingly limit their hopes for this is an high point of wisedom Let them that have gotten a victory use it wisely and take care that they lose it not in hope of a greater The issue of things oft times hath proved unfortunate to those that have waxed insolent and unreasonable upon unexpected successes There is not a greater errour then to refuse tearms of Agreement that are profered by a
nothing of greater moment then to provide that the Order and Frame of Ecclesiasticks have not a tendency to make the superior Clergy proud and covetous and the inferior poor and vicious Section XLVIII A good Constitution or Frame of Ecclesiastical Politie is incomparably more available to produce good effects then good Canons or good Governors 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 Lawes 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 affectually 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 Beside 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 Eccesiastical 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 Section XLIX 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 Lawes 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 Section L. 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 be overgrown by corruption and unless 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 Apostolical 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 Laicks 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 faith 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 comely order with a grave and sober decency Let all unprejudiced minds give judgement which of these two different states 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 wisedom 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 reigning and raging in them all Wherefore let us mind the true way of restoring the Christian Religion to its primitive power and glory Section LI. 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 way of general 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 spirits would quickly be out of breath in their rash attempts Likewise the way of stability that none may succesfully 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 heightened 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 Section LII 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 and 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 incenvenient 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 Lawes 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 general 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 one 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 Church-yard 1661.