THE ENGLISH EPISCOPACY AND LITURGY Asserted by the Great Refor­mers abroad, AND The most Glorious and ROYAL MARTYR The Late KING His Opinion and Suffrage for them.

Published by a Private Gentleman for the Pub­lique good.

LONDON, Printed by Tho. Leach, for Henry Seile, over against St. Dunstans Church, in Fleetstreet, 1660.

The English EPISCOPACY AND LITURGY ASSERTED.

THat Government is as necessary to the preservation of the Church, as preach­ing the Gospel was to the plantati­on of it, is apparent by the Apostles practice, who no sooner had conver­ted a Province, City, or any con­siderable number of Persons, but presently left it in the hands of some faithful overseers, to dresse, tend and water, till it grew up to such a perfection as be­came the Spouse of Christ; And in all such perfect and setled Churches, That there ought to be, three di­stinct Orders and Degrees in the pastoral charge there­of, viz. Bishop, Priest or Presbyter, and Deacon, is so fully and abundantly Asserted and Proved, by so many able Pens, upon occasion of the late differences in point of Church Discipline, and the same is there­by [Page 2]become so known and manifest a Truth, especially to the Learned, Solid, and Iudicious, that it cannot but be believed that those of any considerable Abili­ties, and Ingenuitie, who chiefly opposed it, Re­main now very well satisfied in that particular, it be­ing indeed very cleer and apparent to knowing and impartial Iudgements, That Government by Bishops superior to Presbyters, is of Apostolical institution; and this as fully to be made good, by Ecclesiastical Records, as it is possible for any Truth to be that way demonstrated: Nor doth the Canon of the Sacred Scripture it self, depend upon more undoubted and unquestionable verity and demonstration.

And although the absolute and distinct precept of Christ himself for it, is not so cleerly to be Asser­ted; Yet his own superiority to the twelve Apostles, and Theirs, to the seventy Disciples, is such an exem­plary Copy of Bishop, Priest or Presbyter, and Dea­con, in the Government and Discipline of the Church, as that it was Transcribed in the very next Age (witness Ignatius, St. Johns Contemporary) and allowed to re­ceive Esteem and Honour; the Bishops as Christ, the Presbyters as the Apostles, and Deacons as the Seventy. Nor is superiority in Order lesse cleerly A­postolical by the example and practice of themselves, who when Judas had fell from the orb and dignity, he first moved in, They by the direction of the Sacred Spirit, assumed Matthias from an inferior, to a supe­rior Order amongst them; The Hierarchy of the Church in Government, being derivative as it were from God himself, and the same in Character and Representation which he is pleased to exercise a­mongst the Blessed in Heaven.

That therefore which some of a more unsatis­fiable nature and disposition, though beaten out of [Page 3]all holds, for the Divine right of their Geneva Platform, yet loath to depart with that Classical, nay Parochial supremacy, and more than Lordship, which they Phansied themselves so near the absolute possession of, make now the matter of their frequent converse, in all companies, and upon all occasions, is to extoll and magnifie the order and manner of the Discipline of the reformed Churches abroad, and (to allure and captivate vulgar apprehensions) very much advance and preferre the same, before that which hath been so long and legally established here in the Church of Eng­land, under Bishops, and which hath rendred us so famous and flourishing a people and Nation through­out the world.

Howbeit if you demand now, of such an extol­ler of Forein order, what Church abroad it is, not governed by Bishops, which he so much magnifies for its Discipline; And wherein the excellency of it's beau­ty lyes; He knows not where to fix, but is at a kind of losse presently, and after a small while, the paradox doth so puzzle him in its maintenance, and hunt him from one absurdity to another, that in conclusion, he is fain to sit down, wildred and benighted in the fogs and darknesse of his own brain and Intellect.

The difference of Discipline amongst the refor­med Churches abroad, is very well known, how those of the French differ, from the Scotish, the Scotish from the Flemings or Dutch, those from the Switzers, and so others in like manner, and the necessity of some Churches to fit their Tapestry to their Rooms, viz. their Discipline, to the state and condition they live in, is as notorious. And certainly the modesty of that grave and excellent Prelate is much to be commended, who having fully proved the imposition, or laying on of hands by the Bishop, to be of most antient institution [Page 6]in the Christian Church, useth these words, I write not here (saith he) to prejudice our neighbour Chur­ches; I dare not limit the extraordinaray operation of the holy Spirit, where the ordinary means is want­ing, without the fault of the persons, God fed his peo­ple with Manna, so long as they were in the Wilder­nesse. Necessity is a strong pleader; Many reformed Churches live under Kings, and Bishops, of another Communion; Others have particular necessitating reasons, why they could not continue, nor introduce Bishops, But it is not so with us, &c.

The exigence of time, place, and persons may possibly be with Divine pity beheld in all their preju­dicial hindrances, provided that divine order and in­stitution be duely observed.

Another reverend Bishop hath likewise as charitable an expression; Bishop Hall in his treatise of Episcopacy I must cordially respect (saith he) those forein Churches, who have cho­sen and followed an outward form, which in every re­spect is most expedient and suitable to their condition; And again, another speaks thus, Some plants thrive best in the shadow; where the form of Government without Bishops agrees best with the constitution of some Common-wealth, we pray to God to give them joy in it, and pray them to say as much for us. Damus petimus (que) vicissim.

These very charitable and moderate passages of the Church Prelates, and Bishops, are the rather hinted (and very many more might be) to manifest the difference there is, between the spirits and disposi­tions of such, and those of some other persons, who condemn all as Heretical and Antichristian, and to be extirpated Root and Branch, which complies not in Omni modo, to their judgement, or rather Phansy, and that by an Oath or Covenant imposed, not only [Page 7]upon siterate persons, but upon such also, who were so far from understanding the depth of what they sware, as that they were utterly ignorant whether the words Hierarchy, and Liturgy, which they covenant to extirpate, be Hebrew, Greek, Latin, French, Italian, &c. or what other language, and yet cry down those Prelates, for Lordly, Imperious, and Tyrannical.

We have it as a common rumor amongst us Gentlemen, and it is supposed it will not be denyed, that a Declaration, or Letters missive, were by some grave persons in Assembly, addressed to the reformed Churches of France, the Low-Countries, and Switzerland, with diverse other Churches, and States, inviting their concurrence, and approbation, to what those persons had prevailed with Authority here to ordain and ap­point concerning Church Discipline, and the rooting out of Episcopal order, Prelacy, and the Liturgy, but the successe we are told it had in all places, is so far from being bragged on, (which had it answered some expectations would no doubt have been exalted to no small height) that it is scarce at all known whether there were ever any such thing or not, but an Altum Silentium thought fittest in the businesse. It is not I suppose so proper for me (I leave that to others, who as much more concerned, so doubtlesse, more truly knowing particulars) to publish to the Nation what I have credibly heard; nor perhaps will it (as affairs now stand,) be taken well on any part to relate what I read in a modern grave and sober Author, (a Mem­ber also of a forein eminent reformed Church) as an answer from that reformed Church, where at that time they must needs feed their Phansy with the best and fairest hopes of successe every way answerable to their expectation; nor shall I recite other particulars I read likewise concerning that addresse, which it [Page 8]seems being printed, was sent to no lesse than seaven­teen Churches and States beyond sea; nor what ac­ceptation that Author saith it had, and what censure, the Phrase, the Latine, the Tenor and ends thereof met with in some places, Albeit as the said Author af­firms, the same is divulged to the world in several languages, though so little known here amongst us, and how the rest to whom it was addressed received the same, themselves it is supposed best know; And cer­tainly, it would be a signal peece of Candor and inge­nuity in them, and what (in such a conjuncture of time as this) would be most grateful and acceptable to the whole Kingdome, especially such as my self Pri­vate-Lay-gentlemen who hear of these things at a dist­ance, and sometimes read what casually comes to their hands, and would very gladly hear the truth of what opinion their brethren of the reformed Chur­ches abroad, had of their addresse, and of the extirpa­tion of Episcopacy and Liturgy here amongst us.

But lest this may in vain he called for, it shall here be very faithfully though briefly hinted, what some of the most eminent and renowned sort of the Reforma­tion abroad (amongst many others which may in a little time be collected and set forth likewise) thought and expressed themselves concerning those two parti­culars of Episcopacy and Liturgy, which for some ends, have of late been such ponderous and heavy burthens, and such grievous eye-sores to some people.

Calvin, it is hoped is one, who is, Omni excepti­one major. And therefore fittest to lead the Van in this particular, who in an Epistle of his to Cardi­nal Sadolet, speaking of the Church of Rome saith thus, Let them (saith he) establish such an Hierarchy, where the Bishops having the dignity, resuse not to submit [Page 9]themselvs to Christ, and depend on him, as their on­ly head, and refer themseves to him, And let them re­tain amongst them such a brotherly Society, which is not entertained but by the Bond of Truth; then if there be found any persons who refuse to respect such a Hierarchy, with Reverence and Soveraign Obedi­ence, I do acknowledge and confesse him worthy of all sorts of Anathema. This for the Episcopal Order and Degree in general, and from the Pen of Calvin the supposed Grand Anti-Episcopist, me-thinks should bear much sway and credit with some men.

That great Professor at Geneva, Lib. 2. Prae­script. Theolog.Iacobus Lectius, makes the English Bishops such true and lawful Bishops as St. Paul writeth of to Timothy and Titus. And we deny not (saith he) but there hath been formerly such Bishops, and that there are some now; and that they elect such now in the King­dome of England.

Beza writes thus to Arch-bishop Whitgift; March 1. 1591. In my writings (saith he) touching the Ecclesiastical go­vernment, I have opposed the Roman Hierarchy, but it was never in my intention to oppose the Polity of the English Church, or to desire of you to conform your Church, according to the pattern of the Presby­terian discipline; for whilst the substance of your Doctrine is uniform with the Church of Christ, It may be lawful for us to differ in other matters accord­ing as the circumstances of time, place, and persons require, and as is avowed by the prescription of An­tiquity, and for this effect I desire and hope that the sacred and holy society of your Bishops will continue, and maintain for ever, their right and title in the go­vernment of the Church &c.

That great Author of the Buckler of faith, expounding the 30th. Article of the Churches of France Confession [Page 10]of faith, cleerly expresses the great regard and esteem they have of their neighbour Churches, where the Bishops have superiority. And in his disputations of Divinity in the university of Sedan, one of his Theses is this, We maintain that the Bishops of England, after their conversion to the faith, and their abjuration of Papistry, were faithful servants of God, and ought not to forsake, neither the name nor Title of Bishops.

Where can it be made appear, that any of the Reformed Churches abroad ever quarrelled at this our Church, as Anti-Christian, or shewed the least regret against it, for retaining the Episcopal Order or Liturgy amongst us? nay what high Enco­miums and Gratulations from many of them, may be produced of this our Church, and Condolements of their own Condition, that they are not so happy and blessed as we are, in that particular of their Church Government, Order, and Discipline.

It may therefore well be deemed more than a hard Task to procure those Churches, so far to decline their Reason and Charity, as to contradict all their for­mer professions so frequently made upon all occasions, and their Consciences too, meerly to gratifie the hu­mour and interest of some persons, who though they had then (as they thought at least) a great esteem and credit abroad, found themselves as much mistaken in their expectations in that particular, as they were er­roneous in the Marks and Characters of Anti-Chri­stianism.

It is possible the French Churches were much looked upon, as examples for Regulating the Reforma­tion so much noysed and talked on here amongst us; It cannot therefore be amisse to hear what a Sober, Learned, and Solid Member of the Church there writes, and that with sadnesse enough for their infor­ced and necessitated condition.

[Page 11] The best (saith he) that they were able to do, (having the Court and Clergy against them) in matters of Order and Discipline, was, to provide Pastors, who should teach purely, and leave them in a simple equality, there being no questioning a­bout Governing, in times of persecution, but to in­struct and suffer; And it being a thing of danger and envy to erect New Degrees, which could not be done without quarrelling at them which were established; Necessity (saith he) contributed to Prudence in that Reformation, the same being most commodious for their present State; and hard­ly could there be found a more proper and fitting for a Church that lives under Magistrates of a con­trary Religion, and in such expectation of those who injoy the Ecclesiastical degrees to come in likewise into the Reformation; They by their hum­ble and equal order keep themselves in a State of obedience, proper and ready to submit themselves to their Diocesans, when it shall please God to convert them, And that their Fathers chose this equality not as in opposition to the degrees of the Clergy, but as a way to dispose them, and as a Plank ready to invite their Bishops to passe over to the Reformation, and so receive them into their charge; We are not offended at the Degrees of the Clergy, nor their Revenues, &c.

This paper is intended to be very brief, & there­fore these great lights of the reformed Churches are only now mentioned, there being many others produceable to the same purpose, who very highly magnifie and extoll both our Government by Bi­shops, and also the Liturgical order and manner of our Divine worship to Almighty God, Concerning [Page 12]which last particular, I shall likewise present the opinions of some of those worthies of the Refor­mation, who upon occasion have so declared their judgments thereupon, that the Framers of the Di­rectory had surely very little cause to make the Nation believe, That by a long and sad experience, (as is expressed in the Preface to that Directory) they find that the English Liturgy is offensive to the Foreign reformed Churches, And that it is to answer the expectation of those Churches that they reject it.

Calvin himself shall again lead the Van, upon this sally likewise, for presently after the compy­ling of our Liturgy, by those great Champions of the English Reformation, men of signal eminen­cy and renown, for wisdom, piety, and learning, and some of them, upon that very score and ac­count, glorious for Martyrdome also; The same was sent to Mr. Calvin, who wrote thus back to the then Protector of England, his Majesty Edw. the 6th. being then in minority.

As for the form of Prayers, and Ecclesiastical Ceremonies I much approve, That they should be established, as a certain form from which it shall not be lawfull for the Pastors to go in the executi­on of their charge, that so there may be provision made for simplicity, and the consent of the Chur­ches themselves may more certainly appear, & the extravagant levity of the affecters of novelty may be prevented; Here we see Calvin the great Zam Zum­mim (as to some particulars) of the Framers of the Directory, cleerly asserting both that there should be a certain form, from which it should not be law­ful to digresse, And also approving the book of the [Page 13]Common Prayer sent to him, and the Ecclesi­astical Orders and Ceremonies of the English Church.

The same Calvin in his notes upon the 20th. Psalm, affords us a further and ample testimony of his ap­probation of set forms of Prayer, and Liturgy; And in the Confession presented in the name of the Churches of France, to the Emperour and Princes of Germany, he affirmeth thus, That every Church hath right to make Laws, Statutes, or Canons, and to establish a common Policy or Discipline, And that obedience is owing to them, and those that refuse this, are to be accompted seditious and wilfull. Thus Calvin.

Martin Bucer speaking of the form of our di­vine service or Liturgy, saith thus, Script. Anglican. p. 445 I thank God who hath given you grace to reform those ceremonies in such a purity; For I have found no­thing in it which is not taken out of the word of God, or at least is not contrary to it being rightly interpreted.

Gualter and Bullinger men who cannot be deny­ed their rank and due place of eminency amongst those of the Reformation, in a joynt Epistle of theirs wrote to some discontented Brethren here in Eng­land, concerning the Discipline and Ceremonies of this our Church, say thus; That if any of the People perswade themselves, that those things smell of Popery, Let them learn to know the con­trary, and let them be perfectly instructed; and that if the clamors of any raise up trouble among the multitude, let them beware, lest in so doing, and provoking Authority, they draw not upon their necks a more heavy yoke.

[Page 14] Beza likewise in his Epistle Ad quosdam An­glicarum Ecclesiarum fratres, Speaking of the same subject matter, expresses himself fully to the same purpose, and tells them withall, That the Surplisse is not of such importance to raise scruples in any a­gainst the wearing of it, And so likewise for kneeling at the Sacrament, Musick in Churches & things of like nature, That they are matters of such indiffe­rency, Lib. pre­cum f. 202. 112. that they should no ways be troubled at them.

Gilbertus a German, in a book of his long since written, propounds the English Liturgy, for a sample of the antient forms used in the Church of God.

Isaac Causabon that man of so great fame and learning, admires the care of our English Church for Antiquity, and Purity, and generally pro­claims it in all his Epistles, That there was not any where else the like to be found, nor that he e­ver hoped to see it in any place, till himself came hither into England.

What the Church of Zeland, especially the Wallachrian Classis returned in answer to some persons, who addressed to them, is manifest enough, they not only approving of set & prescribed forms of publique Prayer, as tending much to edificati­on, but give reasons of such their approbation, from Scripture, and the practice of reformed Churches, and conclude it to be a precise singularity in those who reject it.

It would be endlesse to relate the particular assertions of Foreign persons, of choice sincerity, and great learning, mayn Opposers likewise of the Roman rubbish and superstition, approving and applauding Liturgy, and set forms of Prayer for [Page 15]publique use in the service of God, the whole Christi­an World indeed, in all ages (including Christ himself and his Apostles) and in all places, asser­ting, approving, and advancing the same.

And surely had some persons but called to mind (for it is not possible to be imagined they should be ignorant of it) what general approbati­on, the English Liturgy and Ceremonies of this our Church received at Dort, by the Divines of Germany, France, Denmark, Swedeland, and Switzer­land, which appears in the Acts of that Synode, many of which Divines, as also some of our own then and there present, 'tis probable, may either yet be living at this day, or very lately Dead; I say had they been mindful of this, they would certainly have forborn to say there, where it is pub­lique legible enough, That by long and sad experi­ence they found, that the English Liturgy was of­fensive to the foreign reformed Churches; for cer­tainly that is a very great error and mistake, It being most manifest and notorious, that we are so far from giving them offence in that particular, that it seems they desire nothing more earnestly, than to be in the same condition with us, which appears by a Declaration made by some Divines of note and esteem in foreign parts, and that but few years agoe, and since some of our late troubles here amongst us first began, which inter alia speaks thus.

One day, when it shall please God to perfect, Edit. a D. Jobanne Duraeo An. 1638. and confirm Amity in these Churches, we may be a­ble by a universal Council and Consent to form a certain Liturgy, which may be as a Symbole and Bond of Concord amongst us. Some persons, ('tis true) have made it a Malum Discordiae here; But we [Page 16]see, our neighbours look upon a Liturgy, and con­stant set form of Prayer, to be as a Symbole and Bond of Concord to them.

Nor indeed is there any thing more true, than That all the reformed Churches abroad have their certain forms of Prayers for their Publique and Sacred administrations, nor is it lesse true, That many of the said Churches have Bishops likewise in full order and dignity, answerable and cor­respondent to those of this our Church of England, as all those Countries subject to the Crowns of Denmark and Sweden; Almost throughout all Germa­ny likewise, the Episcopal Order and Degree is kept up and preserved, though under another name and Title, viz. Super-Intendents, and in some pla­ces, as in Brene, the name of Bishops still remains; In the large and ample Territories of Bohemia, Polo­nia, and Transylvania, the Evangelical reformed Churches are Governed by Seniors, as they call them, who are in the same nature, quality, and de­gree, and armed with the same power and autho­rity for Church Government, as our Bisheps.

To say nothing of those Churches of Russia, Grecia, and India, and the rest of the world, whose Doctrine indeed we lesse know what it is, than we do their Discipline, it being not unknown, that their Church Government there, is by Bishops, both in quality and Title, so that it may well be deemed as a thing very improbable, that the Op­pugners of Episcopacy and Liturgy here amongst us at home, will ever be able to make it appear by all the Art or indeavours that can be used, That any approbation, countenance, or assistance to them in such their design, will ever in any way or sort be [Page 17]affoorded to them from abroad, especially from any considerable place of the Reformation, who are so far from desiring the glory of the English Church, heretofore so famous and flourishing in all respects whatsoever, and yeelding such pro­tection safety and honour to all their reformed neighbours and allyes, in all parts and places, should be any way darkened or ecclipsed, or its eminency and lustre in any kind diminished, or abated; That nothing (questionlesse) hath been, is, or can be, greater matter of Sorrow and Con­dolement to them, than the Ayms, Attempts and Desires of some men; nor more Joy and Pastime to our Romish Adversaries, than to see the Sons and Members of that Church, heretofore so terri­ble and dreadful to them, and their Usurpations, rending and tearing out their Mothers Bowels, and all for controversies of Government, Discipline, and Ceremony, and that without the least shew of ought tending to any need or necessity whatsoe­ver.

Thus much for a tast only, how the Reformed Foreign Palats have, and (without all doubt) still do Rellish that sharpnesse which hath here been u­sed, against that Government, Order, and Disci­pline, which hath so long beautified and rendred glorious that Kings Daughter, our Church of England, and which had such a beginning, con­tinuance and so firm and often repeated an esta­blishment.

And having made the precedent mention of the great joy and pleasure which our Romish Ad­versaries (no doubt) take, at these differences here amongst us, And since that some persons (who [Page 18]perhaps least meant it) have indeed (which 'tis ho­ped is now become cleer and manifest to them) but waged their War, and fought their Battails, wherein themselves, by all their Learning and Po­licy, could never make so great an advance as of late years since our Troubles began; Let it be re­membred, that upon the Reformed Composure of our Liturgy, the great quarrel then against it, was alwayes made by the Papists, which they set on foot, under several Modes and Guizes, sometimes complaining of that, which they called Craft and Subtlety in our Reformers, in their seeming com­plyance with them, and how politique they were to order things so, as might in shew seem no great departure from them, in their publique worship and service of God, yet really and indeed they had thereby given them the far more deadly wound, and such, whereof it would be very diffi­cult for them ever to work out a recovery.

Sometimes in down right terms they fell upon it, being so reformed and reduced to pure Anti­quity; Insomuch that John Ould in Queen Maries dayes, and many others eminent Assertors there­of, publiquely wrote against them in Defence of it. And Arch-Bishop Cranmer, made a Pub­lique Challenge, that if he might be permitted to take to him Peter Martyr, and 4. or 5. more, he would enter the Lists with any Papists living, and defend the Book to be perfectly agreable to the word of God, and the same in effect which had been used in the Church of God for 1500 yeers.

And in those fiery dayes of Queen Mary, when the use of it was interdicted, it was frequently bur­ned as an haeretical peice condemned by Roman [Page 19]Authority, in the same Fire with such as suffered Martyrdom, for asserting that and other Doct­rins and usages of our Church, of which there is amongst others, this memorable Record in the Acts and monuments of our Church, That one Iohn Hullyer fellow of Kings College in Cam­bridge, who being at the stake, A book of Com­on-Prayer amongst others, was thrown into the fire to him, and happened to fall between his hands, which he received with the greatest joy that could possibly be expressed by him, and read in it till the flame and smoak hindred his sight, and then he clapt it to his breast, closely embrac­ing it, and with elevated hands and devout pray­ers he yeelded up the ghost.

Arch-Bishop Cranmer before mentioned (who amongst other things objected, for such asserting the Liturgy &c. suffered Martyrdom likewise by the Papists,) in his letters published by Myles Coverdale, laments it, as the most cruel and severe piece of persecution and tyranny towards him, that they would not suffer him to have the use of the Common-Prayer book in Prison.

What troubles at Frankfort, arose to the Re­formers, flying thither for refuge, and by whose fomentation, and incouragement they befell, and continued amongst them, is manifest enough, and how learnedly and unanswerably the English Li­turgy, and every part thereof, was there maintai­ned by them against all Opposers whatsoever, is as manifest likewise.

Nor can it be thought a difficult matter to guesse who privately and obliquely excited and en­couraged, Hacket, Coppinger, and Arthington, in Q. [Page 20]Eliz. time, and many others which might be na­med, who though under a quite contrary pretence, and zealous shew of detesting Popery and Supersti­tion, yet acted the part of the stoutest and most dangerous Champions to introduce it, as that Age could any way have afforded.

Certainly that Liturgy, and form of Divine worship, must needs be very neer the Golden Mean, and no lesse blessed and happy in its com­posure, whose fate it hath alwayes been, to be crucified between two grand contrary opposing partyes, and stigmatized with their several Cha­racters, the one branding it for Novelty and Here­sy, the other for Superstition and Popery.

And this, no doubt but, was fore-seen by the Re­formers, whose great wisdome and piety in their labours therein can never be enough Admired, and Celebrated, they stoutly and piously flinging off all both in that, and the doctrine of the Church, which had any tincture or savour of Superstition or Popery in it, and with as little outward alte­ration (which was their singular wildome and dis­cretion) as such an affair could possibly admit, keeping and Retaining all recommended and practised by pure Antiquity; And which doubt­lesse is as free and cleer from any true charg of Po­pery, as any period expressed in the writings of such who have laid that heavy charg upon it, they knowing well that Liturgy, Moderation, Cha­rity, and as neer a compliance as possibly might be admitted without Sin, was a far better and more probable way to convert Papists, and confirm Pro­testants, than Sequestration, Directory, and Or­dination by Presbyters only; Nor did they forget [Page 21]that there were many thousands of Parishes in this Realm and Nation, where there is no such pro­mise of Divine inspiration, to be relyed on; But that in all probability, many of the Minsters will not be alwayes able publiquely to speak, as in the presence of Angels, which the woeful experience of the late times hath abundantly verifyed to us. To say nothing of the flat and empty Nonsence, and hydeous Blasphemies, the expression whereof (had they been duly collected in all places) would sure­ly fill a volume, and are far more fit to be buryed in utter Oblivion, than that it should arrive at the ears of Posterity, to accuse the Rashnesse and Fol­ly of such persons, who would needs thrust out the unwearyed Labours, Piety, and Wisdom of so ma­ny Glorious Martyrs, and instead thereof, bring in, only the extemporary volatile expressions of particular Persons (how able soever) into the pub­lique Worship and Service of Almighty God, re­fusing the standing Treasures of the Church for help and assistance, and making use of such Coyn, as is so far from having any stamp upon it, as that it is perpetually to be new run, and mynted; Not remembring, or duly considering at least, that there were in the Apostles times, divers gifts, and every Minister had no promise to succeed in all, But one in one, and another in another gift, yet all by the same spirit, &c.

It is believed that Doctor Preston is not without a pretious Memory amongst the chief of such who have opposed Liturgy; his observation therefore, may not unduly be here hynted, which was this; That whilst those who in opposition to set forms, require the Minister to conceive a Prayer for the [Page 22]Congregation, They consider not, that the whole Congregation is as much stynted and bound to a set form, viz. of those words, which the Minister conceives and pronounces, as if he read them out of a Book; Nor will the prescription of the matter at all help out, in this case of unpremeditated and extemporary prayer, as some perhaps may think; for if that be flown too for refuge and cure of obli­quities; That remedy proves every whit as bad as the Disease, the Spirit being in that case stynted likewise (the only thing in pretence to be avoyded) The matter prescribed, every way as much hin­dring and obstructing that, which they call the Freedome of the Spirit in Prayer, as if the very words themselves were confined and prescribed also.

And whereas this sacred form of Prayer, and service of Almighty God, and some other rites and usages of the Church, have been so much and often accused to savour of Popery, and to keep those of the Romish faith in hopes and encourage­ment of our return to them: The quite contrary Argument may certainly with far more reason be thence assumed and taken up; It being our com­plyance with the Antient Church of the purest times, and not with them, which we practised; And our retaining and keeping those antient forms and Rites, being a more probable way of gaining them to us, than any hopes they could thence have of our coming in to them; Nor could such comply­ance of ours with them, so far as any way we law­fully might, signifie ought else to any rational Pa­pist, But that we meant thereby (which questi­onless is the truth) to leave them without all ex­cuse, [Page 23]if they did not answer us in the like compli­ance with us in what they might, And so restore the so much desired Peace and Union of Christendom; And of this certainly the Jesuits and others a­mongst them were in such dread and fear, that it might be effectually operative upon the moderate sort of Papists here amongst us, that none were more mortally hated by them than such as were chief upholders, favourers and supporters of that Antient Government, Order, Rites and Service, and the strict rules and prescriptions thereof, which they so much feared and were offended at for the cause and reason aforesaid. And therefore if Romes Master-Peice (a book appointed by the long Par­liament to be set out) say true, The late Glorious King, and the then Arch-Bishop of Canterbury Dr. Laud, whose wayes and course in this particular they saw so crosse and opposite to their designes, and putting them into such frights of losing all their game, prey, and Mart here, were in par­ticular destined by them to the slaughter, as per­sons (questionless) whom they not only utterly despaired ever to gain to them, but were very like­ly to endanger the ruine of the whole Roman Cause. Others there were too, They knew, who seemed in Noyse indeed, far their greater Enemies, yet we never had the least murmure of any such de­sign against any of them, though it cannot but be believed, such were truly and really their Ene­mies likewise; They knew too well what use to make of their Zeal and discontent; And doubtlesse excellent good use might have been made against the Romish designs of such-their Zeal and fervour, if they would have permitted it to come under a due [Page 24]and prudent management, by those who had just and lawful authority over them.

I promised brevity, and therefore but one word more is to be Craved, and although by me but Craved, yet it is such, as may justly clayman Audi­ence and Regard from, and a convincing likewise to, the most wilful and obdurate whatsoever in these particulars of Episcopacy and Liturgy. It is a word from a King, Their own King, their own dying King, nay Their Martyred King, Martyred chiefly upon this very score and accompt, to preserve E­piscopacy and Liturgy to the People; whom God had committed to his charge.

How dear and pretious to all sober and pious Protestants, is the memory of those Prelates of our Church, who first compyled the Liturgy for its use? with what high Honour and Renown did we all along (till this last wild and sudden Tempest a­rose amongst us) exalt and magnify their names and memories, from one age to another since their Martyrdome, who willingly and cheerfully laid down their lives in justification of what they had therein done, against their Roman Adversaries, And in a Fiery Chariot passed from Earth to Hea­ven, to receive the reward and Crown of Martyr­dome, for such their pious and eminently usefull, and truly profitable Labours for the Church of God? how greedily did we catch each word they spake, and with what care and diligence were they preserv'd in the grand Record of the Acts and Mo­numents of the Church (a Book I hope no way sub­ject to exception from those to whom this is chiefly intended) And what Impressions have they al­wayes made, in the minds of the sober Readers, [Page 25]such as must needs keep out all thoughts from Brests not totally poysoned with malicious preju­dice and Suspition, of any Popish or Supersti­tious Tyncture to have its Residence in those per­sons. And if so?

Shall then the words, the last words, upon this Subject, of a Dying King of Martyrs, receive any slight, or lose their due effect? which as written with the Seraphick Quill, of one of those Glori­ous Attendants, upon the highest Divine Majesty (for such is its Solidity and Elegancy) deserves a Registry (with reverence be it spoken) in the acts and monuments of the Church Triumphant in Heaven, where that glorious Royal Martyr enjoys his due place, and hath reached and put on that Ilustrious, Immortal, and Immarcessible Crown prepared for him there, having despised and depo­sited an earthly one here, rather than deprive his people of that benefit, which he well knew, they could not but receive from the divine Order, De­gree, and Function of Episcopacy; And the most excellent discipline and devotion of our refined Liturgy and publique service of Almighty God. It being notoriously known, that if he would have sacrificed the Church, he needed not have been The Churches Sacrifice.

But let a Retreat be made from these crude lines, and a Listen given to those Charming drops from a Royal pen Seraphically enabled whilst on earth, and now so transcendently qualified, as not to be reached so much as in any imagination, which frail humanity is in the least sort capable of.

Concerning Episcopacy, his Roy­al words are these.

TOuching the Government of the Church by Bishops the common Jealousy hath been, that I am earnest, and re­solute to maintain it, not so much out of piety, as policy 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 Pince to preserve the State in quiet, unlesse he hath such an influence upon Church-men, and they such a dependence on him, as may best restrain the seditious exorbitancies of Mini­sters tongues; Who with the Keys of Heaven, have so far the Keys of Peoples hearts, as they prevail much with their Ora­tory to let in; or shut out, both Peace and Loyalty.

So that I being (as King) intrusted by God, and the Laws, 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 elsewhere given an account) was sufficient to take off any suspition, that I encline to them for any use to be made of their Votes in State-affairs: 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; [Page 27]wherein both my judgment is fully satisfied, that it hath of all other the fullest Scripture-grounds, and also the constant pra­ctice of all Christian Churches, till of late years the tumultua­riness of People, or the factiousness and pride of Presbyters, or the covetousnes of some States and Princes, gave occasion to some mens w [...]ts to invent new models, and propose them under the specious titles of Christs Government, Scepter, and King­dome, the better to serve their turns to whom the change was beneficial.

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 believe their pretend­ed grounds, to any new ways contrary to the full and constant testimony of all Histories, sufficiently convincing unbyassed men; That as the Primitive Churches were undoubtedly go­verned by the Apostles and their immediate successors, the first and 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 and holy pattern: That since the first age, for 1500. years, not one example can be produced of any settled Church, where­in were many Ministers, and Congregations, which had not some Bishop above them, under whose jurisdiction and Go­vernment they were.

Whose constant and universal practice agreeing with so large and evident Scripture-directions, and examples, are set down in the Epistles to Timothy, and Titus, for the settling of that Go­vernment, not in the persons only of Timothy and Titus, but in the succession (The want of Government being that which the Church can no more dispence with, in point of well-being, than the want of the Word and Sacraments, in point of being.)

I wonder how men came to look with so envious an eye upon Bishops power and authority, as to over-see both the Ecclesiasti­cal use of them, and Apostolical constitution: which to me seems no lesse evidently set forth as to the main scope and de­sign [Page 28]of those Epistles, for the settling of a peculiar Office, Power, and Authority in them, as President Bishops above others, in point of Ordination, Censures, and other acts of Ecclesiasti­cal Discipline; than 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 and community of the name were then, and may now not improper­ly be called Bishops, as to the over-sight and care of single Con­gregations, committed to them by the Apostles, or those Apo­stolical Bishops, who (as Timothy and Titus) succeeded them in that ordinary power; there assigned overlarger divisi­ons, in which were many Presbyters.

The humility of those first Bishops, avoyding 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 special dignity which had extraordinary call, mission, gifts, and power immediately from Christ, they contented them­selves with the ordinary titles of Bishops, and Presbyters, un­till 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 suspition or reproach of arrogancy, to those who were by Apo­stolical 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 cleerly set down in those Epistles, (the chief grounds and limits of all Episcopal claim, as from di­vine right,) than are the Characters of those 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: [Page 29]Who, if they be not Traytors 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 smoother the pregnancy and authori­ty of that power of Episcopal 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 than a Prince, that poste­rity may see (if ever these papers be publick) that I had fair grounds both from Scripture-Canons, and Ecclesiastical exam­ples, whereon my judgment was stated for Episcopal Go­vernment.

Nor was it any policy of State, or obstinacy of Will, or partiality 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 Kingdoms have sustain­ed, and hazarded, chiefly at first upon this quarrell.

And not only in Religion, of which, Scripture is the est rule, and the Churches Universal practice the best commenta­ry, but also in right reason, and the true nature of Govern­ment, it cannot be thought that an orderly Subordination among Prebyters, or Ministers, should be any more against Christia­nity, than it is in all secular and Civil Governments, where parity breeds Confusion and Faction.

I can no more believe, that such order is intonsistent with true Religion, than good features are with beauty, or numbers with harmony.

Nor is it likely that God, who appointed several orders, and a Prelacy in the Government of his Church, among the Jewish [Page 30]Priests, should abhor or forbid them among 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 multiplyed so 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 favor of Princes, or am­bition of Presbyters, but the wisdom and piety of the Apostles, that first setled Bishops in the Church, which Authority they constantly used and enjoyed in those times which were purest for Religion, though sharpest for Persecution.

Nor that I am against the managing of this Presidency and Authority in one man, by the joynt Counsel and consent of ma­ny Presbyters, I have offered to restore that, as a fit means to avoid those Errors, Corruptions, and Partialities, which were 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 burthen and odium of af­fairs, which may lye 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, than such a frame of Government which is Paternal, not Magisterial, and wherein not only 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 referernce to those abilities wherein they are eminent.

Neither is this judgement of mine, touching Episcopacy, any preoccupation 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 ways can say against this, or for theirs: And I find they have, as far less of Scripture grounds, and of reason, so for examples and practice of the [Page 31]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 than 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 than to the Catholike ex­ample of all Antient Churches, which needed no Reformation: And to those Churches at this day, who governed by Bishops in all the Christian world, are many more than 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 charity, where Christians differ, (as many do in some points) there to widen the differ­ences, and at once to give all the Christian world (except a handfull of some Protestants) so great a scandal in point of Church-Government; Whom though you may convince of their errours in some point 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, as never Schismaticks, nor Here­ticks (except those Arrians) have strayed from Unity, and Conformity of the Church in that point; ever having Bishops above Presbyters.

Besides, the late general approbation and submission to this Government of Bishops, by the Clergy, as well as the Laity of these Kingdoms, is a great confirmation of My Judgment; and their inconstancy is a great prejudice against their Novel­ty; 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 [Page 32]the point of Church-Government had any free and impar­tial debate, contrary to their former oathes and practice, a­gainst their obedience to the Laws in force, and against My consent, have not only quite cryed down the Government by Bishops, but have approved and incouraged the violent and most illegal stripping all the Bishops, and many other Church­men, 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 Army comming into England.

But the folly of these men will at l [...]st punish it self, and the Desertors of Episcopacy will appear the greatest enemies to, and betrayers of their own interest: For Presbytery is never so considerable or effectual, as when it is joyned to, and crowned with Episcopacy. All Ministers will find as great a differ­ence in point of thriving, between the favour of the People, and of Princes, as plants do between being watered by hand, or by the sweet and liberal dews of Heaven.

The tenuity and contempt of Clergy-men, will soon let them see what a poor carcase they are, when parted from the influ­ence of that head, to whose supremacy they have been sworn.

A little moderation might have prevented great mischiefs; I am firm to Primitive Episcopacy, not to have it extirpated, if I can hinder it. Discretion without Passion might easily reform, whatever the rust of Times, or indulgence of Laws, or corruption of Manners have brought upon it. It being a grosse vulgar errour, to impute to, or revenge upon the function, the faults of times, or persons; which seditious and popular principle, and practice, all wise men abhor.

For those secular additaments and ornaments of Authority, Civil honour, and Estate which my Predecessors, and Christian Princes in all Countries have annexed to Bishops and Church­men; [Page 33]I look upon them but as just rewards of their learning and piety, wh [...] are fit to be in any degree of Church-Government; also enablements to works of Charity and Hospitality, meet strengthenings of their Authority in point of respect, and obser­vance, which in peaceful times is hardly payed to any Govern­ours by the measure of their Vertues, so much, as by that of their Estates: Poverty and Meanesse exposing them and their Au­thority to the contempt of licentious minds, and manners, which persecuting times much restrained.

I would have such men Bishops, as are most worthy of those incouragements, and best able to use them: if at any time My Judgement of men failed, My good intention made my error venial; And some Bishops, I am sure I had, whose learning, gravity, and piety, no men of any worth or forehead can deny: But, of all men, I would have Church­men, especially the Governors, to be redeemed from that vul­gar neglect, which (besides an innate principle of vitious op­position, which is in all men against those that seem to reprove, or restrain them) will necessarily follow both the Presbyterian parity, which makes all Ministers equal; and the Indepen­dent inferiority, which sets their Pastors below the People.

This for my judgement touching Episcopacy, wherein (God knows) I do not gratify any design or passion with the least par­verting of truth.

And now I appeal to God above, and all the Christian world, whether it be just for Subjects, or pious for Christians, by vio­lence, and infinite indignities, with servile restraints to seek to force Me their King and Soveraign, as some men have in­deavoured to do, against all these grounds of my Judgement, to consent to their weak and divided novelties.

The greatest Pretender of them desires not more than I do, That the Church should be governed, as Christ hath appoint­ed, in true Reason, and in Scripture; of which I could ne­ver see any probable shew for any other ways: who either con­tent themseves with the examples of some Churches in their in­fancy [Page 34]and solitude, when one Presbyter might serve one Con­gregation, in a City or Country; or else they deny these most evident Truths, that the Apostles were Bishops over those Presbyters they ordained, as well as over the Churches they planted; and that Government being necessary for the Churches well-being, when multiplyed and sociated, must also necessa­rily descend from the Apostles to others, after the example of that power and superiority they had above others; which could not end with their persons; since the use and ends of such Go­vernment still continue.

It is most sure, that the purest Primitive and best Churches flourished under Episcopacy; and may so still, if ignorance, superstition, avarice, revenge, and other disorderly and disloy­al passions had not so blown up some mens minds against it, that what they want of Reasons or Primitive Paterns, they supply with violence and oppression; wherein some mens zeal for Bi­shops Lands, Houses, and Revenues, hath set them on work to eat up Episcopacy: which (however other men esteem) to Me is no lesse Sin, than Sacrilege, or a Robbery of God (the gi­ver of all we have) of that portion, which devout minds have thankfully given again to him, in giving it to his Church and Prophets; through whose hands be graciously accepts even a cup of cold water, as a libation offered to himself.

Furthermore, as to My particular engagement above other men, by an Oath agreeable to My Judgement, I am solemn­ly obliged to preserve that Government, and the Rights of the Church.

Were I convinced of the unlawfulnesse of the Function, as Antichristian (which some men boldly, but weakly calumni­a [...]e) I could soon with Judgement break that Oath, which erroniously was taken by Me.

But being dayly by the best disquisition of truth, more con­firmed in the Reason and Religion of that to which I am sworn; How can any man that wisheth not My Damnation, perswade Me at once to so notorious and combined Sins, of Sa­crilege [Page 35]and Perjury? besides the many personal Injustices I must do to many worthy men, who are as legally invested in their estates, as any who seek to deprive them; and they have by no Law been convicted of those crimes, which might forfeit their Estates and Livelyhoods.

I have often wondred how men pretending to tenderness of Conscience, & Reformation, can at once tell Me, that my Corona­tion-Oath binds Me to consent to whatsoever they shall propound to Me (which they urge with such violence) though contra­ry to all that Rational and Religious freedom which every man ought to preserve, and of which they seem so tender in their own Votes: Yet at the same time, these men will needs perswade Me, That I must and ought to dispense with, and roundly break that part of my Oath, which binds me (agreeable to the best light of Reason and Religion I have) to maintain the Government, and legal Rights of the Church. 'Tis strange My lot should be valid in that part, which both My self, and all men in their own case, esteem injurious & unreasonable, as being against the very natu­ral essential liberty of our Souls; Yet it should be invalid, & to be broken in another clause, wherein I think My self justly obli­ged both to God and Man.

Yet upon this Rack chiefly have I been held so long, by some mens ambitious Covetousness, and sacrilegious Cruelty, tor­turing (with Me) both Church and State, in Civil dissen­tions, till I shall be forced to consent, and declare, that I do approve, what (God knows) I utterly dislike, and in My Soul abhor; as many wayes highly against Reason, Justice, and Religion; and whereto, if I should shamefully, and dishonourably give My consent; yet should I not by so doing, satisfie the divided Interests and Opinions of those Parties, which contend with each other, as well as both against Me and Episcopacy.

Nor can My late condescending to the Scots in point of Church-government, be rightly objected against Me, as an inducement for Me, to consent to the like in my other King­doms: For it should be considered, that Episcopacy was not so [Page 36]rooted and setled there, as 'tis here; nor I (in that respect) so strictly bound to continue it in that Kingdom, as in this: For what I think in My Judgement best, I may not think so absolutely necessary for all places, and at all times.

If any shall impute My yielding to them, as My failing and Sin, I can easily acknowledge it; but that is no Argu­ment to do so again, or much worse; I being now more con­vinced in that point: Nor indeed hath My yielding to them been so happy and successeful as to incourage Me to grant the like to others.

Did I see any thing more of Christ, as to Meekness, Ju­stice, Order, Charity, and Loyalty, in those that pretend to o­ther modes of Government, I might suspect My Judgement to be biassed, or forestalled with some prejudice and wonted­nesse of opinion; But I have hitherto so much cause to suspect the contrary in the manners of many of those men, that I can­not from them gain the least Reputation for their new wayes of Government.

Nor can I find that in any Reformed Churches (whose pat­terns are so cryed up, and obtruded upon the Churches under My Dominion) that either Learning, or Religion, Works of Pie­ty or Charity, have so flourished beyond what they have done in my Kingdoms (by Gods blessing) which might make Me believe either Presbytery or Independency have a more benign influence upon the Church, and mens hearts and lives, than E­piscopacy in its right constitution.

The abuses of which deserve to be extirpated, as much as the use retained; for I think it far better to hold to Primitive and uniform Antiquity, than to comply with divided Novelty.

A right Episcopacy would at once satisfie all just desires and interests of good Bishops, humble Presbyters, and sober People; so as Church-affairs should be managed neither with tyranny, parity, nor popularity; neither Bishops ejected, nor Presbyters despised, nor People oppressed.

[Page 37] And in this integrity both of My Judgement and Consci­ence, I hope God will preserve me.

MEDITATION.

FOr thou, O LORD, knowest my uprightnesse and tendernesse; as thou hast set Me to be a Defender of the Faith, and a Protector of thy Church, so suffer Me not by any violence, to be over-born against my Conscience.

Arise, O LORD, maintain thine own Cause, let not thy Church be deformed, as to that Government, which derived from thy Apostles, hath been retained in purest and primitive times, till the Revenues of the Church became the object of secular envy, which seeks to rob it of all the encouragements of Learning and Religion.

Make Me, as the good Samaritan, compassionate, and helpful to thy afflicted Church; which some men have wounded and robbed; others passe by without regard, either to pity, or relieve.

As my power is from thee, so give Me grace to use it for thee.

And though I am not suffered to be Master of my other Rights as a King, yet preserve Me in that liberty of Reason, love of Religion, and thy Churches welfare, which are fixed in my Conscience as a Christian.

Preserve, from Sacrilegious Invasions, those temporal blessings, which thy providence hath bestowed on thy Church for thy glory.

Forgive their sins and errors, who have deserved thy just permission, thus to let in the wilde Boar, and subtile Foxes, to waste and deform thy Vineard, which thy right hand hath planted, and the dew of Heaven so long watered to a happy and flourishing estate.

[Page 38] O let me not bear the in [...]amous brand to all Posterity, of being the first Christian King in this Kingdom, who should consent to the oppression of thy Church, and the Fa­thers of it; whose errours I would rather, with Constantine, cover with silence, and reform with meeknesse, than ex­pose their persons, and sacred Functions, to vulgar con­tempt.

Thou, O LORD, seest how much I have suffered with, and for thy Church; make no long tarrying, O my God, to deliver both me and it, from unreasonable men, whose counsels have brought forth, and continue such vio­lent confusions, by a precipitant destroying the antient boundaries of thy Churches peace; thereby letting in all manner of errours, schisms, and disorders.

O thou God of order, and of truth, in thy good time, abate the malice, asswage the rage, and confound all the mischievous devices, of thine, mine, and thy Churches enemies.

That I, and all that love thy Church, may sing praises to thee, and ever magnifie thy salvation, even before the sons of men.

Concerning the Liturgy, his Royal words are these.

IT is no news 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 undo whatever was former­ly settled never so well and wisely.

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

[Page 39] And because matter of Prayer and Devotion to God justly bears a great part in Religion (being the Souls more imme­diate converse with the Divine Majesty) nothing could be more plausible to the People, than to tell them, they served God amisse in that point.

Hence our publick Liturgy, or Forms of constant Prayers must be (not amended, in what upon free and publick advise 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 Book, and those that used it according to their Consciences, and the Laws in force, it must be crucified by an Ordinance, the better to please either those men, who gloried in their extemporary vein, 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 total re [...]ection of it as a dead letter, thereby to excuse the deadnesse 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 prophane objections they could against it, especialy for Popery and Superstition; Whereas no doubt the Liturgy was exactly conformed to the Doctrine of the Church of England; And 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 wholsom words being known and fitted t [...] mens understandings are soonest received into their hearts, and apt­est to excite and carry along with them judicious and fervent affections.

Nor do I see any reason why Christians should be weary of a well composed Liturgy (as I hold this to be) more than of all other things, wherein the Co [...]stancy abates nothing of the excellency and usefulnesse.

[Page 40] I could never see any reason why any Christian should abhor or be forbidden to use the same forms of Prayer, since he prays 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 dayly Wants for the most part, both inward and outward, which are common to the whole Church.

Sure we may as well before-hand know what we pray, as to whom we pray, and in what words, as to what sense; when we desire the same things, what hinders we may not use the same words? our appetite and disgestion 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 ori­ginal pattern of all set Liturgies, in the Christian Church.

I ever thought that the proud ostentation of mens abilities for invention, and the vain affectations of variety for expressions, or in publick Prayer, or in any sacred administrations, merits a greater brand of sin, than that which they call Coldnesse and Barrennesse: nor are men in those novelties lesse subject to formal and superficial tempers (as to their hearts) than in the use of constant Forms, where not the words, but mens hearts are too blame.

I make no doubt but a man may be very formal in the most extemporary variety: and 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 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 own, and the peoples affections to the pre­sent occasions: yet I know no necessity why private and single [Page 41]abilities should quite justle out, and 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 and graces enabling them to compose with serious deliberation and concur­rent advise, 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) that 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 so 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 Sacramental 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 publick 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, becomming those duties; which by this means are exposed at every celebration to every Ministers private infirmities, indispositions, er­rours, disorders, and defects, both for judgment and ex­pression.

A serious sense of which Inconvenience in the Church, una­voidably [Page 42]following every mans several manner of officiating, no doubt, first occasioned the wisdom and piety of the Antient Churches, to remedy those mischiefs, by the use of constant Liturgies of Publick 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, schisms, disorders, and uncharitable distractions in Religion, which are already but too many, the more is the pity.

However, if violence must needs bring in, and abett 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 publick Liturgie.

Yet nothing can excuse that most unjust and partial 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 and easy 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 pub­liquely, 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 exacters upon others to conform to their illegal Novelties, than such, whose pride was formally least dispo­sed to the obedience of lawful Constitutions, and whose licen­tious [Page 43]humors most pretended Conscientious liberties, which freedom, 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 Liturgy: or to displease some facti­on of the people, by continuing the use of it.

Though I believe they have offended more considerable men, not only for their numbers and estates, but for their weighty and judicious piety, than 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 believe was this, That it taught then to pray so oft for Me; to which Petitions they had not Loyal­ty enough to say Amen, nor yet Charity enough to forbear Re­proaches, and even Cursings of Me in their own Forms, in­stead of praying for Me.

I wish their Repentance may be their only punishment; that seeing the mischiefs which the disuse of Publique Liturgies hath already produced, they may restore that credit, use, and Reverence to them, which by the antient Churches were given to Set Forms of sound and wholsom words.

MEDITATION.

ANd thou O LORD, which art the same God, blessed for ever: whose mercies are full of variety, and yet of constancy; thou denyest us not a new and fresh sense of our old and dayly wants; nor despisest renewed affections joyned to constant expressions.

[Page 44] Let us not want the benefit of thy Churches united and well-advised Devotions.

Let the matters of our Prayers be agreeable to thy will, which is alwayes the same, and the fervency of our Spirits to the motions of thy holy Spirit in us.

And then we doubt not, but thy spiritual 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 variety or constancy 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 judgments in matter 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 and variety, as Truths in unity and constancy: Suffer not thy Church to be pestered with errors, and deformed with undecencies in thy service, under the pretence of variety, and novelty. Nor to be deprived of truth, unity, and or­der, under this fallacy, That constancy is the cause of formality.

LORD keep us from formal Hypocrisie in our own hearts, and then we know that praying to thee, or praysing of thee (with David and other holy men) in the same forms, cannot hurt us.

Give us wisdome to amend what is amisse within us, and there will be lesse to mend without us.

Evermore defend and deliver thy Church from the ef­fects of blind zeal, and ov-erbold devotion.

[Page 45] SIlence after this, best becomes humanity, No fit additi­on to this All-Comprehensive brevity can possibly be ex­pressed by any Pen, in the hand of a Mortal; yet since Pre­sumption hath dared to insert these few words, after such divinely-inspired, and transcendently elegant and pithy lines; What better amends can be made, than to cloze up this Rude breach, by a second Retreat, And listening again, to what (as to the particulars before treated of) that Cae­lestial Quill left Ingraven as his last words amongst many others, his truly Royal and most eminently-Pious and Pa­ternal Instructions to his Son, then Heir apparent of all his Earthly Crowns and Dominions, and now our most Dear and Dread Lord and Soveraign.

ABove all, I would have You, as I hope You are already, well grounded and setled in your Religion: The best pro­fession of which, I have ever esteemed that of the Church of England, in which you have been educated: Yet I would have your own Judgement and Reason now seal to that sacred bond which education hath written, that it may be judiciously your own Religion, and not other mens custome or tradition, which you profess.

In this I charge You to persevere, as comming nearest to Gods Word for Doctrine, and to the Primitive examples for Government, with some little amendment, which I have o­therwhere expressed and often offered, though in vain. Your fixation in matters of Religion will not be more necessary for your Souls, than your Kingdomes peace, when God shall bring you to them.

For I have observed, that the Devil of Rebellion, doth com­monly turn himself into an Angel of Reformation; and the old Serpent can pretend new Lights: When some mens Consciences accuse them for Sedition and Faction, they stop its mouth with the name and noise of Religion; when Piety pleads for Peace and patience, they cry out Zeal.

[Page 46] So that, unlesse in this point You be well setled, you shall never want temptations to destr Yoy ou and Yours, under preten­tions of Reforming matters of Religion; for that seems, even to worst men, as the best and most auspicious beginning of their worst designs.

Where, besides the Novelty which is taking enough with the Vulgar, every one hath an affectation, by seeming forward to an outward Reformation of Religion, to be thought zealous; hoping to cover those irreligious deformities, whereto they are conscious, by a severity of censuring other mens opinions or actions.

Take heed of abetting any Factions, or applying to any publick Discriminations in matters of Religion, contrary to what is in your Judgement, and the Church well settled, &c. You may never expect lesse of Loyalty, Justice, or Humanity, than from those who ingage into Religious Rebellion; Their interests are alwayes made Gods, under the colours of Piety, ambitions policies march, not only with greatest security, but applause, as to the populacie; you may hear from them Jacobs voyce, but you shall feel they have Esaus hands.

Nothing seemed lesse considerable than the Presbyterian Fashion in England, for many years; so complyant they were to publique publick order: nor was their party great either Church or State, as to mens judgements: But as soon as Discontent drave men into Sidings (as ill humours fall to the disaffected part, which causes inflamations) so did all, at first, who affect­ed any Novelties, adhere to that Side, as the most remarka­ble and specious note of difference (then) in point of Religion.

All the lesser Factions at first were officious Servants to Presbytery their great Master: till time and military successe discovering to each their peculiar advantages, invited them to part stakes, and leaving the joynt stock of uniform Religi­on, pretended each to drive for their Party the trade of profits and preferments, to the breaking and undoing not only of the Church and State, but even of Presbytery it self, which seem­ed and hoped at first to have ingrossed all.

In these two points, the preservation of Established Religi­on and Laws, I may (without Vanity) turn the reproach of My suffrings as to the Worlds censure, into the honour of a [Page 47]kind of Martyrdome, as to the testimony of My own Consci­ence: The Troublers of My Kingdoms having nothing else to object against me but this, that I prefer Religion and Laws Established before those alterations they propounded.

I have, You see, conflicted with different and opposite Factions (for so I must needs call and count all those, that act not in any conformity to the Lawes established, in Church and State) no sooner have they by force subdued what they coun­ted their Common Enemy, (that is, all those that adhered to the Lawes, and to Me) and are secured from that fear, but they are divided to so high a rivalry as sets them more at defiance against each other, than against their Antago­nists.

Time will dissipiate all Factions, when once the rough horns of private mens covetous and ambitious designs, shall discover themselves; which were at first wrapt up and hidden under the soft and smooth pretensions of Religion, Reformation and Li­berty: As the Wolf is not lesse cruel, so he will be more justly hated, when he shall appear no better than a Wolf under Sheeps cloathing.

If You never see My face again, and God will have Me buried in such a barbarous Imprisonment and obscurity, (which the perfecting some Mens designs require) wherein few hearts that love Me are permitted to exchange a word, or a look with Me; I do require and entreat You as Your Father and Your King, that You never suffer Your heart to receive the least check against, or disaffection from the true Religion establish­ed in the Churc of England.

I tell You, I have tryed it, and after much search and ma­ny disputes, have concluded it to be the best in the world; not only in the Community, as Chriastin, but also in the special notion, as Reformed keeping the middle way between the pomp of superstitions Tyranny, and the meanesse of of fantastique A­narchy.

Not but that (the draught being excellent as to the main, both for Doctrine and Government, in the Church of Eng­land) some lines, as in very good figures, may haply need some sweetning, or polishing; which might here have easily been done by a safe and gentle hand; if some mens precipitancy had [Page 48]not violenly demanded such rude alterations, as would have quite destroyed all the beauty and proportions of the whole.

The scandal of the late Troubles, which some may object, and urge to You against the Protestant Religion established in England, is easily Answered to them, or Your own thoughts in this, That scarce any one who hath been a Beginner, or an active Prosecutor of this late War against the Church, the Laws, and Me, either was, or is a true Lover, Embracer, or Practiser of the Protestant Religion, established in England: which neither gives such rules, nor ever before set such ex­amples.

'Tis true, some heretofore had the boldnesse to present threatning Petitions to their Princes and Parliaments, which others of the same Faction, (but of worse spirits) have now put in execution: but let not counterfeit and disorderly Zeal abate Your value and esteem of true Piety, both of them are to be known by their fruits; the sweetnesse of the Vine and Fig­tree is not to be despised, though the Brambles and Thorns spould pretend to bear Figs and Grapes, thereby to rule over the Trees.

And if God will have disloyalty perfected by My destruction, let My memory ever, with My name live in You, as of Your Father that loves You, and once a King of three flourishing Kingdoms, Whom God thought fit to honour, not only with the Scepter and Government of them, but also with the suffer­ing many indignities, and an untimely death for them; While I studied to preserve the rights of the Church, the power of the Laws, the honour of My Crown, the privilege of Parliaments, the liberties of My People, and My own Conscience, which I thank God is dearer to Me than a thousand Kingdoms.

Keep You to true principles of piety, virtue, and honour, You shall never want a Kingdom.

I pray God bless You, and establish Your Kingdoms in righteousness, Your Soul in true Religion, and Your honour in the love of God and Your people.

FINIS.

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