Part 8

In point of true conscientious tendernesse (attended with humility and meeknesse, not with proud and arrogant activity, which seeks to hatch every egg of different opinion to a Faction or Schism) I have oft declared, how little I desire my Laws and Scepter should intrench on Gods Soveraignty, which is the onely King of mens Consciences; and yet he hath laid such restraints upon men, as commands them to be subject for conscience sake, giving no men liberty to break the Law established, further then with meeknesse and patience they are content to suffer the penalty annexed, rather then perturb the publick Peace.

The truth is, some mens thirst after Novelties, others despair to relieve the necessities of their Fortunes, or satisfie their Ambition in peaceable times, (distrusting Gods providence, as well as their own merits) were the secret (but principal) impulsives to these popular Commotions, by which Subjects have been perswaded to expend much of those plentifull Estates they got, and enjoyed under my Government in peaceable times; which yet must now be blasted with all the odious reproaches which impotent malice can invent; and my Self exposed to all those contempts, which may most diminish the Majesty of a King, and increase the ingratefull insolencies of my People.

For mine Honour, I am well assured, that as mine Innocency is clear before God, in point of any calumnies they object; so my Reputation shall like the Sun (after Owls and Bats have had their freedom in the night and darker times) rise and recover it self to such a degree of splendour, as those ferall Birds shall be grieved to behold, and unable to bear. For never were any Princes more glorious, then those whom God hath suffered to be tried in the fournace of afflictions, by their injurious Subjects.

And who knows but the just and mercifull God will do me good, for some mens hard, false, and evill speeches against Me; wherein they speak rather what they wish, then what they beleeve, or know.

Nor can I suffer so much in point of Honour, by those rude and scandalous Pamphlets (which like fire in great conflagrations, fly up and down to set all places on like flames) as those men do, who pretending to so much piety, are so forgetfull of their duty to God and Me: By no way ever vindicating the Majesty of their KING against any of those, who contrary to the precept of God, and precedent of Angels, _speak evil of dignities, and bring railing accusations against those_ who are honoured with the name of _Gods_.

But 'tis no wonder if men not fearing God, should not honour their KING.

They will easily contemn such shadows of God, who reverence not that Supreme and adorable Majestie, in comparison of whom all the glory of Men and Angels is but obscurity; yet hath he graven such Characters of divine Authority, and sacred Power upon Kings, as none may without sin seek to blot them out. Nor shall their black veils be able to hide the shining of my face, while God gives me an heart frequently and humbly to converse with him, from whom alone are all the traditions of true glory and majestie.

_Thou, O Lord, knowest my reproach, and my dishonour; my adversaries are all before thee._

_My soul is among Lions, among them that are set on fire, even the sons of men; whose teeth are spears and arrows, their tongue a sharp sword._

_Mine enemies reproach me all the day long, and those that are mad against me, are sworn together._

_O my God, how long shall the sons of men turn my glory into shame? how long shall they love vanity, and seek after lies?_

_Thou hast heard the reproaches of wicked men on every side. Hold not thy peace, lest my Enemies prevail against me, and lay mine honour in the dust._

_Thou, O Lord, shalt destroy them that speak lies; the Lord will abhor both the blood-thirsty and deceitfull men._

_Make my righteousnesse to appear as the light, and mine innocencie to shine forth as the Sun at noon-day._

_Suffer not my silence to betray mine innocence, nor my displeasure, my patience; That after my Saviours example, being reviled, I may not revile again; and being cursed by them, I may bless them._

_Thou that wouldst not suffer_ Shimei's _tongue to go unpunished; when by thy judgements on_ David _he might seem to justifie his disdainfull reproaches, give me grace to intercede with thy mercy for these my enemies, that the reward of false and lying tongues, even hot burning coales of eternall fire, may not be brought upon them._

_Let my prayers, and patience, be as water to coole and quench their tongues, who are already set on fire with the fire of Hell, and tormented with those malitious flames._

_Let me be happy to refute, and put to silence their evill speaking by well-doing; and let them enjoy not the fruit of their lips, but of my prayer for their repentance, and thy pardon._

_Teach me_ Davids _patience and_ Hezekiah's _devotion, that I may look to thy mercy through mans malice and see thy justice in their sin._

_Let_ Sheba's _seditious speeches_, Rabshekah's _railing, and_ Shimei's _cursing, provoke, as my humble prayer to thee, so thy renued blessing towards me._

_Though they curse, do thou bless, and I shall be blessed; and made a blessing to my people._

_That the stone, which some builders refuse, may become the head-stone of the corner._

_Look down from heaven, and save me, from the reproach of them that would swallow me up._

_Hide me in the secret of thy presence, from the pride of man, and keep me from the strife of tongues._

* * * * *

16. _Upon the Ordinance against the Common-Prayer Book._

It is no newes to have all Innovations ushered in with the name of Reformations in Church and State, by those, who seeking to gain reputation with the Vulgar for their extraordinary parts, and piety, must needs undoe what ever was formerly setled never so well and wisely.

So hardly can the pride of those that study Novelties, allow former times any share or degree of wisedom or godliness.

And because matter of prayer and devotion to God justly bears a great part in Religion, (being the soules more immediate converse with the divine Majesty) nothing could be more plausible to the people then to tell them, they served God amiss in that point.

Hence our publike Liturgy, or Forms of constant Prayers must be (not amended, in what upon free and publick advice might seem to sober men inconvenient for matter or manner, to which I should easily consent, but) wholly cashiered, and abolished, and after many popular contempts offered to the Booke, and those that used it according to their consciences, and the Lawes in force, it must be crucified by an Ordinance the better to please either those men, who gloried in their extemporary veine and fluency: or others, who conscious to their own formality in the use of it, thought they fully expiated their sin of not using it aright, by laying all the blame upon it, and a totall rejection of it as a dead letter, thereby to excuse the deadness of their hearts.

As for the matter contained in the Book, sober and learned men have sufficiently vindicated it against the cavils and exceptions of those who thought it a part of piety to make what profane objections they could against it; especially for Popery and Superstition; whereas no doubt the Liturgy was exactly conformed to the doctrine of the Church of _England_; & this by all Reformed Churches is confessed to be most sound and Orthodox.

For the manner of using set and prescribed Forms, there is no doubt but that wholsome words being known and fitted to mens understandings, are soonest received into their hearts, and aptest to excite and carry along with them judicious and fervent affections.

Nor doe I see any reason why Christians should be weary of a well-composed Liturgie (as I hold this to be) more then of all other things, wherein the constancy abates nothing of the excellency and usefulness.

I could never see any Reason, why any Christian should abhor, or be forbidden to use the same Forms of prayer, since he prayes to the same God, believes in the same Saviour, professeth the same Truths, reads the same Scriptures, hath the same duties upon him, and feels the same daily wants for the most part, both inward and outward, which are common to the whole Church.

Sure we may as well beforehand know what we pray, as to whom we pray; and in what word, as to what sense; when we desire the same things, what hinders we may not use the same words? our appetite and digestion too may be good, when we use, as we pray for, _our daily bread_.

Some men, I hear, are so impatient not to use in all their devotions their own invention and gifts, that they not only disuse (as too many) but wholly cast away and contemn the _Lords Prayer_: whose great guilt is, that it is the warrant and originall patern of all set Liturgies in the Christian Church.

I ever thought that the proud ostentation of mens abilities for invention, and the vain affectation of variety for expressions, in publike prayer, or any sacred administrations, merits a greater brand of sin, then that which they call coldness and Barrenness: Nor are men in those novelties less subject to formall and superficiall tempers, (as to their hearts) then in the use of constant Forms, where not the words, but mens hearts are to blame.

I make no doubt but a man may be very formall in the most extemporary variety; & very fervently devout in the most wonted expressions: Nor is God more a God of variety, than of constancy: Nor are constant Forms of prayers more likely to flat, and hinder the Spirit of Prayer and Devotion, than an unpremeditated and confused variety, to distract and lose it.

Though I am not against a grave, modest, discreet, and humble use of Ministers gifts, even in publique, the better to fit, and excite their owne, and the peoples affections to the present occasions: yet I know no necessity why private and single abilities should quite justle out, & deprive the Church of the joynt abilities and concurrent gifts of many learned and godly men; such as the Composers of the Service-Book were; who may in all reason be thought to have more of gifts & graces enabling them to compose with serious deliberation & concurrent advice, such Forms of prayers, as may best fit the Churches common wants, inform the Hearers understanding, and stir up that fiduciary and fervent application of their spirits (wherein consists the very life and soul of prayer, and that so much pretended Spirit of prayer) then any private man by his solitary abilities, can be presumed to have; which, what they are many times (even there, where they make a great noise and shew) the affectations, emptinesse, impertinency, rudenesse, confusions, flatnesse, levity, obscurity, vain and ridiculous repetitions, the senslesse, and oft-times blasphemous expressions; all these burthened with a most tedious and intolerable length, do sufficiently convince all men, but those who glory in that Pharisaick way.

Wherein men must be strangely impudent, and flatterers of themselves, not to have an infinite shame of what they do and say, in things of so sacred a nature, before God and the Church, after so ridiculous, and indeed, profane a manner.

Nor can it be expected, but that in duties of frequent performance, as Sacramentall administrations, and the like, which are still the same; Ministers must either come to use their own Forms constantly, which are not like to be so sound, or comprehensive of the nature of the duty, as forms of publike composure; or else they must every time affect new expressions when the subject is the same; which can hardly be presumed in any mans greatest sufficiencies not to want (many times) much of that compleatnesse, order, and gravity, becoming those duties; which by this meanes are exposed at every celebration to every Ministers private infirmities, indispositions, errours, disorders, and defects, both for judgement and expression.

A serious sense of which inconvenience in the Church unavoidably following every mans severall manner of officiating, no doubt, first occasioned the wisdome and piety of the Ancient Churches, to remedy those mischiefs, by the use of constant Liturgies of publike composure.

The want of which I believe this Church will sufficiently feel, when the unhappy fruits of many mens ungoverned ignorance, and confident defects, shall be discovered in more errours, schismes, disorders, and uncharitable distractions in Religion, which are already but too many, and the more is the pitie.

However, if violence must needs bring in and abet those innovations, (that men may not seem to have nothing to do) which Law, Reason, and Religion forbids, at least to be so obtruded, as wholly to justle out the publike Liturgy;

Yet nothing can excuse that most unjust and partiall severity of those men, who either lately had subscribed to, used and maintained the Service-book; or refused to use it, cried out of the rigour of Laws and Bishops, which suffered them not to use the Liberty of their Consciences in not using it.

That these men, (I say) should so suddenly change the Liturgy into a Directory, as if the Spirit needed help for invention, though not for expressions; or as if matter prescribed did not as much stint and obstruct the Spirit, as if it were cloathed in, and confined to fit words (so slight & easie is that Legerdemain which will serve to delude the vulgar.)

That further, they should use such severity as not to suffer without penalty, any to use the Common-Prayer-Book publikely, although their consciences bind them to it, as a duty of Piety to God, and Obedience to the Laws.

Thus I see, no men are prone to be greater Tyrants, and more rigorous exactors upon others to conform to their illegall novelties, then such, whose pride was formerly least disposed to the obedience of lawfull Constitutions; and whose licentious humours most pretended consciencious liberties, which freedome, with much regret, they now allow to Me, and My Chaplains, when they may have leave to serve Me, whose abilities, even in their extemporary way comes not short of the others, but their modesty and learning far exceeds the most of them.

But this matter is of so popular a nature, as some men knew it would not bear learned and sober debates, lest being convinced by the evidence of Reason, as well as Laws, they should have been driven either to sin more against their knowledge, by taking away the Liturgie; or to displease some faction of the people, by continuing the use of it.

Though, I beleeve, they have offended more considerable men, not onely for their numbers and estates, but for their weighty and judicious piety, then those are, whose weaknesse or giddinesse they sought to gratifie by taking it away.

One of the greatest faults some men found with the Common-Prayer-Book, I beleeve, was this, That it taught them to pray so oft for Me; to which Petitions they had not Loyaltie enough to say _Amen_, nor yet Charitie enough to forbear Reproaches, and even Cursings of Me in their own Forms, in stead of praying for Me.

I wish their repentance may be their onely punishment; that seeing the mischiefs, which the disuse of publick Liturgies hath already produced, they may restore that credit, use and reverence to them, which by the ancient Churches were given to set Forms of sound and wholsom words.

_And thou, O Lord, which art the same God, blessed for ever, whose Mercies are full of varietie, and yet of constancie; Thou deniest us not a new and fresh sense of our old and daily wants nor despisest renewed affections joyned to constant expressions._

_Let us not want the benefit of thy Churches united and well advised Devotions._

_Let the matters of our praiers be agreeable to thy will which is always the same, and the fervency of our spirits to the motions of thy holy Spirit in us._

_And then we doubt not, but thy spirituall perfections are such as thou art neither to be pleased with affected Novelties for matter or manner, nor offended with the pious constancy of our petitions in them both._

_Whose varietie or constancie thou hast no where either forbidden or commanded but left them to the piety and prudence of thy Church, that both may be used, neither despised._

_Keep men in that pious moderation of their judgements in matters of Religion; that their ignorance may not offend others, nor their opinion of their own abilities tempt them to deprive others of what they may lawfully and devoutly use, to help their infirmities._

_And since the advantage of Error consists in novelty & variety, as truths in unity and constancy: Suffer not thy Church to be pestered with errours, and deformed with undecencies in thy service, under the pretence of variety and noveltie. Nor to be deprived of truth, unitie, and order under this fallacy, That constancie is the cause of formality._

_Lord, keepe us from formall Hypocrisie in our own Hearts, and then we know that praying to thee, or praising of thee (with_ David, _and other Holy men) in the same formes cannot hurt us._

_Give us wisdom to amend what is amiss within us, and there will be less to mend without us._

_Evermore defend and deliver thy Church from the effects of blind zeale and over-bold devotion._

* * * * *

17. _Of the differences between the_ KING _and the two Houses, in Point of Church-Government._

Touching the Government of the Church by Bishops, the common Jealousie hath been, that I am earnest and resolute to maintain it, not so much out of pietie, as policie, and reason of State.

Wherein so far indeed reason of State doth induce me to approve that Government above any other, as I find it impossible for a Prince to preserve the State in quiet, unlesse he hath such an influence upon Church-men, and they such a dependance on Him, as may best restraine the seditious exorbitancies of Ministers tongues; who with the Keyes of Heaven have so far the Keyes of the Peoples hearts, as they prevail much by their Oratory to let in, or shut out, both Peace and Loyalty.

So that I being (as King) intrusted by God, and the Lawes, with the good both of Church and State; I see no Reason I should give up, or weaken by any change, that power and influence which in right and reason I ought to have over both.

The moving Bishops out of the House of Peers (of which I have elswhere given an account) was sufficient to take off any suspicion, that I inclined to them for any use to be made of their Votes in State affaires: Though indeed I never thought any Bishop worthy to sit in that House, who would not Vote according to his Conscience.

I must now in Charity be thought desirous to preserve that Government in its Right constitution, as a matter of Religion; wherein both my judgement is fully satisfied, that it hath of all other the fullest Scripture grounds, and also the constant practise of all Christian Churches; till of late years, the tumultuarinesse of People, or the factiousnesse and pride of Presbyters, or the covetousnesse of some States and Princes, gave occasion to some mens wits to invent new models, and propose them under suspicious titles of _Christs government, Scepter, and Kingdom_; the better to serve their turns, to whom the change was beneficiall.

They must give me leave, having none of their temptations to invite me to alter the Government of Bishops, (that I may have a title to their Estates) not to beleeve their pretended grounds to any new waies: contrary to the full, and constant testimony of all Histories sufficiently convincing unbiased men; that as the Primitive Churches were undoubtedly governed by the Apostles and their immediate Successours the first & best Bishops: so it cannot in reason or charity be supposed, that all Churches in the world should either be ignorant of the rule by them prescribed, or so soon deviate from their divine & holy pattern: That since the first Age, for 1500 years not one Example can be produced of any setled Church, wherein were many Ministers and Congregations, which had not some Bishop above them, under whose jurisdiction and government they were.

Whose constant and universall practise agreeing with so large and evident Scripture-directions, and examples, are set down in the Epistles to _Timothy_ and _Titus_, for the setling of that Government not in the persons onely _Timothy_ and _Titus_, but in the succession; (the want of Government being that, which the Church can no more dispence with, in point of wel-being, then the want of the word and Sacrament in point of being.)

I wonder how men came to looke with so envious an eye upon Bishops power and authority, as to over-see both the Ecclesiasticall use of them, and Apostolicall constitution: which to me seems no lesse evidently set forth, as to the maine scope and designe of those Epistles, for the setling of a peculiar Office, Power, and Authority in them as President-Bishops above others, in point of Ordination, Censures, and other acts of Ecclesiasticall discipline; then those shorter characters of the qualities and duties of Presbyter-Bishops, and Deacons are described in some parts of the same Epistles; who in the latitude & community of the name were then, and may now not improperly be called Bishops; as to the oversight and care of single Congregations, committed to them by the Apostles, or those Apostolicall Bishops, who (as _Timothy_ and _Titus_) succeeded them, in that ordinary power, there assigned over larger divisions in which were many presbyters.

The humility of those first Bishops avoiding the eminent title of Apostles as a name in the Churches stile appropriated from its common notion (_of a Messenger, or one sent_) to that speciall dignity, which had extraordinary call, mission, gifts and power immediately from Christ: they contented themselves with the ordinary titles of Bishops and Presbyters, until Use (the great Arbitrator of words, and Master of language) finding reason to distinguish by a peculiar name those persons, whose Power and Office were indeed distinct from, and above all other in the Church, as succeeding the Apostles in the ordinary and constant power of governing the Churches, (the honour of whose name they moderately, yet commendably declined) all Christian Churches (submitting to that special Authority) appropriated also the name of Bishop, without any suspicion or reproach of arrogancie, to those who were by Apostolicall propagation rightly descended and invested into that highest and largest power of governing even the most pure and Primitive Churches: which, without all doubt, had many such holy Bishops, after the pattern of _Timothy_ and _Titus_; whose special power is not more clearly set down in those Epistles (the chief grounds and limits of all Episcopall claim, as from divine Right) then are the characters of these perilous times and those men that make them such; who not enduring sound Doctrine, and clear testimonies of all Churches practice, are most perverse Disputers, and proud Usurpers, against true Episcopacy: who if they be not Traytours and Boasters, yet they seem to be very covetous, heady, high-minded; inordinate and fierce, lovers of themselves, having much of the form, little of the power of godlinesse.

Who, by popular heaps of weak, light, and unlearned Teachers, seek to over-lay and smother the pregnancy & authority of that power of Episcopall Government, which, beyond all equivocation and vulgar fallacy of names, is most convincingly set forth, both by Scripture, and all after Histories of the Church.

This I write rather like a Divine, then a Prince, that Posterity may see (if ever these papers be publique) that I had faire grounds both from Scripture-Canons, and Ecclesiasticall examples whereon my judgement was stated for Episcopall Government.