The Interest of England in the Matter of Religion, Essays 1 · Section 19 – Section 22
Section XIX.
The grand Expedient in this difficulty is a well grounded Accomodation producing an intire and firm union. That the Accommodation may be true and solid, not loose and hollow, it must be such as will content and satisfie for continuance; and that it may be such, the tearms thereof must not be repugnant to the conscientious principles of either party. Otherwise whatsoever it be, it is but a botch, and will never hold. Wherefore we now examine whether those principles are such as set the parties at an irreconcileable distance, or else make the proposed union possible and hopeful. As touching holy Doctrine, they both receive the nine and thirty Articles of the Church of England, unless that one side may demurr upon one or two passages respecting the Form of Ecclesiastical Government and Ceremonies, being the matters now in question, and remote from the foundation. And in very deed the Doctrine of the English Bishops, in general, that lived in the elder times of Protestantism, as Jewel, Pilkington, Babington, and of the latter Bishops their Followers, as Abbot, Carleton, Morton, Usher, Hall, Davenant, is intirely imbraced by the Presbyterians; when as many of the latter Prelatists departed from it, in the great point of Predestination, Redemption, Free-will, effectual Grace, Perseverance, and Assurance of Salvation, and termed it Puritan Doctrine. Whereupon I conclude that those Prelatists of this Age, who are the genuine Off-spring of the old Episcopal Divines, will not divide from Presbyterians upon the account of Doctrine; and that the other sort need not divide from them any more then from the rest, that are of the Episcopal Perswasion. But in the Form of Church Government the breach is much wider, and the Reconciliation seems more difficult. Indeed the Dominion of Prelacy, and the exact Presbyterian parity are opposite Extreams. Nevertheless, a regulated Episcopacy and Presbytery may be found so far from mutual opposition and inconsistency, that they may close together in a sweet Harmony. The Scripture Bishop and the Evangelical Pastor is one and the same Officer. The Primitive Ecclesiastical Episcopacy was not reputed by the Antients a different Order of Ministery. The Bishop was only a Presbyter in a higher degree, the President of the Presbytery, and ruled in consociation with all the Presbyters. The better part of the Scool-men place the difference only in degree, not in order. Of the same judgement were the old Episcopal Divines in England, and even in the last times Morton, Hall, and Usher. Whereupon they held the Forreign Protestant Churches that had no Prelaies to be true Churches, and their Pastors true Ministers of Christ. And this is very remarkable in the most rigid Prelatists of their times, when upon the new erecting of Prelacy in Scotland, certain Scottish Bishops were to be consecrated here in England, Bishop Andrews moved this question, whether they ought not first to be ordained Presbyters, as having received no Ordination from a Bishop; Arch-Bishop Bancroft being there present, maintained there was no necessity of Reordination; for where a Bishop cannot be had, Ordination given by Presbyters must be esteemed lawful. This Solution being applauded by the other Bishops, Doctor Andrews acquiesced. On the other side, an absolute equality among Ministers is not essential to Presbytery: but a prudential priority according to the Churches occasions, and consequently a stated Presidency may be admitted: For the main principle of Presbytery is this, That every Minister is truly a Pastor, and that pastoral Authority includes both teaching and ruling; for which cause the Presbyters may not yield up themselves as the Bishops meer Curates or Subjects. For that would nullifie their Pastoral Office, as to one part thereof, which is as essential to it as the other; in regard whereof the Presbyters are in Scripture called Bishops or Overseers, and are charged to take the oversight of the Flock. But this is no way violated by admitting a stated Moderator or president Bishop. As concerning Worship or Divine Service, we conclude that those who agree in the Doctrine of Faith cannot disagree in the substance of Worship. They differ only about the Liturgy and Ceremonies. And the dissenting side oppose not all Liturgy, but desire that the present form may be changed or reformed. They oppose not any circumstance of Decency and Order, but desire that mystical Ceremonies of humane institution may be abolished or not injoyned.
Section XX.
Thus the Coalition of these two Interests into one appeareth possible, because their conscientious principles on both sides have not that repugnancy, but that they may well close together in a due temperament, and constitute one solid Ecclesiastical politie. And nothing hinders this conjunction, but the obstinacy either of one or both parties from a humour of opposition, or incurable enmity, or some carnal designe. Among the Bishops and Episcopal Doctors, some of the most eminent have witnessed to the world their desires of Accommodation by their endeavours and proposals that way. The Presbyterians preferr an uniting accommodation, though upon yielding terms, before division with an intire Toleration. The incomparable Bishop Usher in the beginning of the late Troubles proposed his model, Intituled, The Reduction of Episcopacy unto the form of Synodical Government received in the ancient Church, as an expedient for the comprimizing of the now differences, thus declaring, [That by Order of the Church of England all Presbyters are charged to minister the Doctrine, Sacraments, and Discipline of Christ, as the Lord hath commanded, and as this Realm hath received the same. And that they might the better understand what the Lord hath commanded therein, the Exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination, Take heed to your selves, and to all the flock, among whom the Holy Ghost hath made you overseers, to rule the Congregation of God which he hath purchased with his own blood.] Mark well how this pious learned Prelate declares his own sence, and interprets the meaning of the Church of England, that the Holy Ghost hath made all Ordained Ministers Bishops or Overseers, to rule the Congregation of God. He saith further, [Though in our Church this kinde of Presbyterial Government hath been long dis-used, yet seeing it still professeth that every Pastor hath a right to rule the Church, and to minister the Discipline of Christ, as well as to dispense the Doctrine and Sacraments: And the restraint of the exercise of this Right proceeds onelyonly from the custom now received in this Realm; no man can doubt but by another Law of the Land this hinderance may be well removed.] If the Presbyterians imbrace these or such like Proposals, what hinders the agreement in that great and most difficult point in difference (to wit) Church-Government?
Section XXI.
If both parties refuse to meet each other and to walk together in a middle way, the weaker party must needs be tolerated. There is indeed a third way, by subverting the rejected side; but we believe, that in the present case it is so abhorrent to humane reason and Christian Charity, th…we will not take it into consideration. Wherefore the Question lies between an Accommodation and a Toleration, which of these two shall be chosen; and why the former is more desirable for both sides then the latter, I offer these arguments: And first, Multiformity of Religion publickly professed doth not well comport with the spirit of this Nation, which is free, eager, zealous, apt to animosities and jealousies, besides that it hath ever had a strong propension to Uniformity. Also, it is too well known, that the dividing of Church communion is the dividing of hearts, and that we shall not live like brethren, till we agree to walk in one way. Only let this be well observed and ever remembred, that the necessary and injoyned terms of this Unity be not in things superfluous, but necessary at least for edification, order and peace. Moreover, Toleration being not the daughter of Amity but of Enmity (at least) in some degree, supposeth the party tolerated to be a burden, especially if conceived dangerous to the way established, and commonly holds no longer then meer necessity compels; and consequently neither party take themselves to be safe, the one alwaies fearing to lose its authority, and the other its liberty. And if men will lay aside self-conceit and fond indulgence to the way of their own perswasion, they will quickly finde, that the temper of this Kingdom doth not well accord with extreams on either hand. Certainly, well-minded and serious people were never better prepared for an equall Accommodation. They are weary of tedious dissentions in Church and State, and have seen & felt the sad consequents thereof; and could they once attain to setled union, upon the same grounds they would do their utmost to hold and keep it inviolable. Without controversie, the earnest thoughts of such a compoture did expedite the peaceable return of his Majesty. The Presbyterians vigorously acted for it; although they knew there were some that breathed out revenge and cruelty against them, yet they hoped that the prevailing part would be sober, and carry it with all moderation, But they relyed chiefly upon his Majestie's Wisdom, Equity and Goodness, whose Virtues (attested by faithfull witnesses) proclaimed him the Soveraign Reconciler and Healer of our breaches. And surely they will never repent of their honesty and loyalty. And let them rest assured, that their moderation shall plead for them in the time to come.
Section XXII.
If one party coming forward to meer their brethren make a tender of such propositions, as in al reason may procure unity and order in the Church, and cannot pass further without regret of Conscience; in this case, for the other party to go about to strain them higher, is most unreasonable and uncharitable. Let them remember his Rule who is Lord and Head of the Church; Whatsoever ye would that men should do unto you, do ye the same unto them. Now such proposals may suffice for peace, which will not satisfie humour, and faction, and carnal interest. Unity and order may be obtained by those terms that do not prejudice the conscientious principles of either party, and are not defective in things necessary; I mean, not onelyonly to salvation, but to the Churches peace and edification; and verily to insist upon such terms alone, is the most Christian and most rational way to a solid and sure peace. As for the Presbyterians, what they offer will sufficiently attain the said ends; and what they stand upon doth not cross the said rule of Charity and Prudence. Their proposals touching Prelacy, Liturgy, Ceremonies, and Canonical Subscription are in no wise repugnant to the Churche's being or welbeing.