The Interest of England in the Matter of Religion, Essays 1 · Section 30 – Section 39
Section XXX.
That state of Prelacy which cannot stand without the subversion of the Presbyterians, and that stands in opposition to regulated Episcopacy, will become a mystery of a meer carnal and worldly state, under a sacred title and venerable name of our Mother the Church. For in such opposition, of what will it be made up, but of Lordly revenue, dignity, splendor, and jurisdiction, with outward ease and pleasure? What will its design be from age to age, but to uphold and advance its own pomp and potency? Read the Ecclesiastical Histories, and you shall finde the great business of the Hierarchy hath been 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 wch 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 fleshpleasing 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 be one with the Church of Rome, unless we be subject to the Court of Rome, and abandon all Protestantism.
Section XXXIV,
Whereupon all approaches and motions towards Rome are dangerous. For popish Agents will easily over-act the Reconcilers, & peradventure lead them whither they would not. If we walk on the brink, we may soon fall into the pit. Although it stands not with Christian Charity to disclaim agreement upon reasonable tearms with any that are named Christians, yet it is not fit for a purer Church to incorporate with a Church defiled with such abominations. Besides, as to reason of State, Enmity with Rome hath been reputed the Stability of England; concerning which the Duke of Rhoan hath delivered this Maxime, [That besides the Interest which the King of England hath common with all Princes, he hath yet one particular, which is, that he ought thoroughly to acquire the advancement of the Protestant Religion, even with as much zeal as the King of Spain appears Protector of the Catholick.] Indeed, that Scarlet-coloured Whore hath this bewitching ingredient in the cup of her Fornication, that she disposeth Subjects to security and blind obedience, and exalteth Princes unto absolute Dominion. But against this poison a soveraign Antidote is given by a judicious Writer, that this proves that subjects are more miserable, not that Princes are more absolute among Papists; forasmuch as where the Pope prevails, there is a co-domination and rivalty in rule, and this Protestant Princes are freed from: and whereas Popery hath been ever infamous for excommunicating, murthering, deposing Princes, the Protestant Religion aims at nothing but that the Kings Prerogative and popular Liberty may be even balanced. If it be said, that this is true of Protestantism, but Puritanism leads to sedition, rebelIion, Anarchy; let the world know, that Puritanism (which is no other than sound Protestantism) doth abhor these crimes, and defie the charge thereof. The people that were called Puritans, and now Presbyterians, have had no fellowship with Polititians and Sectaries in those pernicious ways: but their principle is for subjection to Princes, though they were Hereticks or Infidels; and if they differ herein from the Prelatical Protestants, it is only that they plead for liberty setled by known Laws and fundamental Constitutions.
Section XXXV.
From the reasons aforegoing we conclude, That Protestantism will best consist in the middle way, by reducing Prelacy to the ancient synodical government or moderate Episcopacy. And this is a blessed work, worthy of a pacifick King, wth respect to his honor & service, whose title is The Prince of Peace. Herein his Majesty (with Gods help) may over-rule without difficulty or hazzard. He need not say of those that are averse (as David sometimes did of the sons of Zerviah) That they are too hard for him. Prelacy is not popular, but moderate Episcopacy is, and the more, because it is a healing expedient for our broken times. The Bishops depend intirely on the King, but he hath no dependance on them, no need of advantage from them. What if some interessed persons be discontented? The sober of the Nation (both Episcopal and Presbyterian) will have great contentment in the King's prudence and moderation. His Majesty is a Prince by Nature. He is our Native King, and the delight of the English Nation, and may govern as he please, without fear or hazard, by continuing to shew himself a common Father. For there is none other upon whom the Inrest of England can bottom it self, but our gracious dread Soveraign King Charles; whose House and Kingdom let the most High establish throughout all generations. He hath all hearts that are of sober principles earnestly waiting upon him, longing and panting after his moderation, and rejoycing in the begun expressions thereof; and of which the Presbyterians have had so great expectation, that they wished He were both King, Lords, and Commons, as to the setling of this grand Affair.
Section XXXVI.
The excessive dominion of the Hierarchy, with the rigorous imposition of humane Ceremonies, was accounted much of the malady of former times, which ended in those deadly Convulsions of Church and State. Do we here reproach our Mother the Church of England? In no wise.
This National Church consists of the Body of the Nation combined in the Unity of Faith, and substance of Divine worship according to God's holy Word. But if the Church be taken in a more restrained sence for the Clergy or Ministery, yet so the Hierarchy is not the Church either formally or virtually. When as according to Camdens report, there are in England above nine thousand four hundred Ecclesiastical promotions, how comes all the Interest and virtue of such a numerous Clergy to be gathered up in six and twenty Bishops, with their respective Deans, and Chapters, and Archdeacons?
And can the self-same state and frame of Ecclesiasticks be now revived after so great and long continued alterations, by which the anti-prelatical party is exceedingly encreased and strengthened?
Machiavel, whose reason in things political may challenge regard, gives these two directions to a Prince to be alike observed for securing his hereditary Dominions: First, that he doth not transgress the institutions of his Ancestors: Secondly, That he serve the time according to new occasions; by which if a Prince be inducd with ordinary diligence in action, he will preserve himself in his principality. His Majesty returns to the exercise of his Kingly power after a long interruption in Government, and great alteration in the State, Civil and Ecclesiastical. And he hath this happy advantage presenting it self to his hand, that he may give general satisfaction, by retaining the ancient Episcopal Government, with some necessary variation conformable to these times, in abating the excess of former things, and qualifying the same with some temperate ingredients. Certainly it concerns an hereditary Prince, as to maintain the ancient constitutions, so to redress ancient grievances, and to cure inveterate maladies. The party dissatisfied in former things, were not a company of precipitate Mutineers, but a Parliament of judicious and consciencious persons, and their adherents, who for the major part never intended to dissolve the Government, but have to their power endeavoured and contrived the setling of these Nations on their ancient basis.
Section XXXVII.
Moreover, this dissatisfaction in the old frame of the Ecclesiastical Government is not a novelty of these times, as appears by those prudent considerations touching the better pacification and edification of the Church, presented to King James by that most learned Lord Verulam, sometimes Lord Chancellour of England, who was no Presbyterian, nor enemy to Episcopacy, in which are these passages.
There be two circumstances in the administration of Bishops, wherein I confess I could never be satisfied. The one, the sole Exercise of their Authority, the other, the Deputation of their Authority. For the first, the Bishop giveth orders alone, excommunicateth alone, judgeth alone. This seems to be a thing almost without example in Government, and therefore not unlikely to have crept in in 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.