The Interest of England in the Matter of Religion Part 2, Part 6
Having diſcovered certain general Impediments, I proceed to Argue upon the particular Concernments of the King, of the Nobility and Gentry, and of the Epiſcopal Clergy.
His Majeſties Concernment in this grand Affair tranſcends the particular concernments of all others, whether Parties or Perſons, and that beyond all compariſon: Others may advance themſelves and Families by the preſent occaſions, and give over in time when they have builded their own houſes. Many, and perhaps the moſt, if changes come, may retreat and ſerve the Times for their own ſecurity; but the King never deſcends from the Stage of publick Action, and can never ceaſe to be intereſſed in His people. Others having much to get and little to loſe, may make themſelves by preſent advantages; but the King hath little to get, but much to ſecure; and not the preſent occaſional and mutable advantage, but perpetual ſtability is His Intereſt. His Majeſty hath worthily gained the Reputation of a Wiſe and Gracious Prince, of an excellent ſpirit and temper for theſe times: And truly a Prince as wiſe as Solomon, hath no Wiſedom to ſpare from the weight of theſe buſineſſes. Let the God of the ſpirits of all fleſh, and the Father of Lights, continually give to His Majeſty a large heart, and comprehenſive Underſtanding, that may ſee far and near, and fetch within its compaſs all circumſtances, conſequents and moments that are requiſite to the forming of a perfect judgment concerning theſe great Affairs.
After ſo long a War between King and Parliament, and after all the changes in Government, the King being at length reſtored to His full Power and Greatneſs, and the people being ſatiated with Civil Wars, tumults and 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 Coueſels 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 greatneſſe, and the peoples freedome, are but one frabrick 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 wayes: let no welminded 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.
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 ſubdu'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 judgment, 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 onelyonly 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 differences, 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.
If it be objected, 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 wiſedome 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 judgements 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.
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, unthankful and boundleſs in their ambitious deſigns. It is obſerved by Henry the Third of France, that he would be taken into the League with the Princes of his own Kingdom 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 compell 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 dependence. Wherefore let His Majeſties high concernments be the primum mobile to carry about all the inferiour Orbs in our political world.
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 wa… upon his indulgence, and are willing to cloſe with uniformity, not in rigour, but in ſome convenient latitude and relaxation. There is an yeelding 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 ſhaldare to ſleight his Government, whoſe intereſt and influence is of ſo large extent?
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 judgements who were the Authors it. But upon the matter it ſelf, I crave 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-ſubſiſtence, 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 mouthes of ſubjects be too preſumptuous, and in the mouth a Prince too unwary. But of this particular I dare not ſo ſpeak, in as much as I know not its riſe and reaſon. OnelyOnly 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.
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 ageneral 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 kind, 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 ſettled by limited Epiſcopacy, cannot attain to its due veneration without the Hierarchical dominion and ſplendor. The reduction of abſolute Prelacy to Epiſcopall 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 onelyonly 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 Laws of the Land, which cannot be made without conſent of the Nobles and Commons in Parliament.
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 Prebyterians, 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 down, 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 have 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 Party, which cannot be rooted out, but will be alwaies conſiderable either as friends or enemies, eſpecially when thoſe tearms do compriſe ſome part of their victory that ſhould accept them. Let the Epiſcopal Clergy obſerve the ſpirit of the Nation, and the condition of the Times, that they may rightly comprehend the meaſure of their own hopes. The Engliſh are a generous Nation, and as they delight in the Majeſty and Glory of their King, ſo alſo in the ſplendid condition of ſubordinate Governours, that their manner of living be in ſome ſort conformable to the dignity and opulency of the Nation: Accordingly they ſeem to take pleaſure that the Eccleſiaſtical State be upheld by a fair Revenue and competent Dignity, yet with moderation: For if the Clergy do riſe to Princely or Lordly wealth and power, they may become the envy of the Nobility and Gentry: Let them remember, they ſtand by Grace, not by their own ſtrength, but by their Prince His Favour. The Nation in general may be taken with a grave and maſculine decency in all Sacred things ſutable to their ſpiritual Majeſty; but I make a Queſtion whether in this noon-tide of the Goſpel they will fall in love with exceſſive gaudineſs, pompous ſhews, and various affected geſtures in Sacred Adminiſtrations; and not rather eſteem them vanities too much detracting from the dignity and purity of Goſpel Worſhip. In this noon-tide of the Goſpel the Biſhops cannot magnifie their Office but by other courſes then what were taken in former and darker times. Meer formalities will no longer dazle our eyes: We ſhall think they have work of an higher nature, then to look only to the obſervation of outward Forms, and Rites, and Ceremonies: they muſt make a nearer approach to the Presbyterian practice in the conſtant Preaching of the Word, in the ſtrict obſervation of the Lords Day, in keeping a true watch over the Flock, and in correcting the real ſcandals that break forth in mens converſations: And if they walk in theſe paths, the Prelatiſts and Presbyterians will not be far aſunder. Perhaps the friends of Prelacy may imagine, that in this coalition Presbytery may at length undermine Epiſcopacy; but reaſon ſhews, that Epiſcopacy will ſtand more firm in conjunction with Presbytery, then by it ſelf alone.
In the body natural there is ſome predominant humour, as ſanguine, cholerick, melancholy, or phlegmatick; yet none of theſe do ſubſiſt alone, without the mixture of the reſt in a due temperament. In like manner the Body Eccleſiaſtical may be of ſeveral complexions or conſtitutions, as Epiſcopal, or Presbyterial, according to the predominant quality. Now if the Presbyterian Churches would become more firm and ſtable by the ſuperintendency of one grave Preſident, (and the truth is in all Presbyteries there appeareth ſome Epiſcopacy either formal or vertual) ſo an Epiſcopal Church may be judged more firm and ſtable by a Biſhops ſuperintendency in conſociation with aſſiſtant Presbyters. And to remove the fear of the incroachments of Presbytery, it is eaſie to diſcern, that Epiſcopacy if it contains its ſelf within moderate bounds, will be always in this National Church the predominant quality.