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.
Nor was it any pollicy of State or obstinacy of will, or partiallity
of affection, either to the men, or their Function which fixed me;
who cannot in point of worldly respects be so considerable to me as to
recompence the injuries and losses I and my dearest relations with
my Kingdomes have sustained, and hazarded, chiefly at first upon this
quarrell.
And not only in Religion, of which, Scripture is the best rule, and
the Churches Universall practise the best commentary, but also in
right reason, and the true nature of Government, it cannot be thought,
that an orderly Subordination among Presbyters, or Ministers, should
be any more against Christianity, then it is in all secular and civill
Governments, where Parity breeds confusion and faction.
I can no more beleeve, that such Order is inconsistent with true
Religion, then good features are with beautie, or numbers with
harmonie.
Nor is it likely that God, who appointed several Orders, and a
Prelacy, in the Government of his Church among the Jewish Priests,
should abhor or forbid them amongst Christian Ministers; who have
as much of the principles of Schism and division as other men; for
preventing and suppressing of which, the Apostolical wisdom (which was
Divine) after that Christians were multiplied to many Congregations,
and Presbyters with them appointed this way of Government, which might
best preserve Order and Union with Authority.
So that, I conceive, it was not the favour of Princes, or ambition
of Presbyters; but the wisdom and piety of the Apostles, that first
settled Bishops in the Church; which Authority they constantly used
and enjoyned in those times, which were purest for Religion, though
sharpest for Persecution.
Not that I am against the managing of this Presidency and Authority in
one man, by the joynt Councell and consent of many Presbyters: I
have offered to restore that, as a fit meanes to avoid those Errours,
Corruptions, and Partialities, which are incident to any one man: Also
to avoid Tyranny, which becoms no Christians, least of all Church-men;
besides, it will be a means to take away that burden, and _odium_ of
affairs, which may lie too heavy on one mans shoulders, as indeed I
think it formerly did on the Bishops here.
Nor can I see what can be more agreeable both to Reason and Religion,
then such a frame or Government which is paternall, not Magistericall;
and wherein not onely the necessity of avoiding Faction and Confusion,
Emulations and Contempts, which are prone to arise among equals in
power and function; but also the differences of some Ministers gifts,
and aptitudes for Government above others, doth invite to imploy them,
in reference to those Abilities wherin they are Eminent.
Nor is this judgement of mine touching Episcopacy, any re-occupation
of opinion, which will not admit any oppositions against it: It is
well known I have endeavoured to satisfie my self in what the chief
Patrons for other wayes can say against this, or for theirs: And I
find they have, as far lesse of Scripture grounds, and of Reason; so
for examples, and practice of the Church, or testimonies of Histories,
they are wholly destitute; wherein the whole stream runs so for
Episcopacy, that there is not the least rivulet for any others.
As for those obtruded examples of some late reformed Churches (for
many retain Bishops still) whom necessity of Times and Affairs rather
excuseth, then commendeth for their inconformity to all Antiquity; I
could never see any reason why Churches orderly reformed, and governed
by Bishops, should be forced to conform to those few, rather then
to the catholick Example of all ancient Churches, which needed no
Reformation: And to those Churches at this day, who governed by
Bishops in all the Christian world, are many more then Presbyterians
or Independents can pretend to be; All whom the Churches in my three
Kingdoms, lately Governed by Bishops, would equalize (I think) if not
exceed.
Nor is it any point of wisdom or charitie, where Christians differ (as
many do in some points) there to widen the differences, and at once to
give all the Christian world (except an handfull of some Protestants)
so great a scandall in point of Church-Government; whom, though you
may convince of their Errours in some points of Doctrine; yet you
shall never perswade them, that to compleat their Reformation, they
must necessarily desert, and wholly cast off that Government, which
they, and all before them have ever owned as Catholick, Primitive,
and Apostolical, so far, that never Schismaticks nor Hereticks (except
those Arrians) have strayed from the Unitie and Conformitie of the
Church in that point; ever having Bishops above Presbyters.
Besides, the late generall approbation and submission to this
Government of Bishops, by the Clergy, as well as the Laitie of
these Kingdomes, is a great confirmation of my Judgment; and their
inconstancie is a great prejudice against their noveltie: I cannot
in charity so far doubt of their Learning or Integrity, as if they
understood not what heretofore they did; or that they did conform
contrary to their Consciences: So that their facility and levity is
never to be excused, who, before ever the point of Church-government
had any free & impartiall Debate, contrary to their former Oathes and
Practice, against their obedience to the Lawes in force, and against
my Consent, have not onely quite cryed down the Government by Bishops;
but have approved and incouraged the violent and most illegall
stripping all the Bishops, and many other Church-men, of all their due
Authority and Revenues, even to the selling away, and utter alienation
of those Church-lands from any Ecclesiastical uses: So great a power
hath the stream of times, and the prevalency of parties over some mens
judgments; of whose so sudden and so total change, little reason can
be given, besides the _Scots_ Armie coming into _England_.