The Interest of England in the Matter of Religion, Essays 1 · Section 11 – Section 12
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 in reference to all sorts of persons and things under his Jurisdiction. He may politically compel the outward man of all persons, Church-Officers, or others under his Dominions, unto external performance of their respective Duties and Offices in matters of Religion, punishing them, if either they neglect to do their Duty at all, or do it corruptly.] Thus they yield unto the Supream Magistrate a supream political power in all spiritual matters, but they do not yield that he is the Fountain of spiritual power, there being a spiritual power belonging to the Church, if there were no Christian Magistrate in the world. They assert only a spiritual power over the Conscience, as intrinsecally belonging to the Church; and acknowledge, that no Decree or Canon of the Church can be a binding Law to the Subjects of any Kingdom under temporal penalties, till it be ratified by the Legislative power of that Kingdome, And, they do not claim for the Convocation, or any other Ecclesiastical Convention, an Independency on Parliaments; if they did, surely the Parliament of England would resent such a Claim.