Nor did I more then is lawful for any King, in such exigents to use the aid of any his Subjects.

I am sorry the Papists should have a greater sense of their Allegeance then many Protestant Professors; who seem to have learned, and to practise the worst Principles of the worst Papists.

Indeed, it had been a very impertinent and unseasonable scruple in me, (and very pleading, no doubt to my Enemies) to have been then disputing the points of different beliefs in my Subjects, when I was disputed with by Swords points: and when I needed the help of my Subjects as men, no lesse then their prayers as Christians.

The noise of my evill Counsellours was another usefull device for those, who were impatient any mens counsels but their own should be followed in Church or State; who were so eager in giving me better counsel, that they would not give me leave to take it with freedom, as a Man; or honour, as a King; making their Counsels more like a drench, that must be powred down, then a draught, which might be fairly and leisurely drank, if I liked it.

I will not justifie beyond humane errour and frailties my Self, or my Counsellours: They might be subject to some miscarriages, yet such as were far more reparable by second and better thoughts, then those enormous extravagances wherewith some men have now even wildred, and almost quite lost both Church and State.

The event of things at last will make it evident to my Subjects, that had I followed the worst Counsels that my worst Counsellours ever had the boldnesse to offer to me, or my Self any inclination to use; I could not so soon have brought both Church and State in three flourishing Kingdoms, to such a Chaos of confusion, and hell of miseries as some have done; out of which they cannot, or will not, in the midst of their many great advantages, redeem either Me, or my Subjects.

No men were more willing to complain, then I was to redresse what I saw in reason was either done or advised amisse: and this I thought I had done, even beyond the expectation of moderate men: who were sorry to see me prone even to injure my Self, out of a zeal to relieve my Subjects.

But other mens insatiable desire of revenge upon Me, my Court, and my Clergie, hath wholly beguiled both Church and State of the benefit of all my either Retractations or Concessions; and withall, hath deprived all those (now so zealous Persecutors) both of the comfort and reward of their former pretended Persecutions, wherein they so much gloryed among the Vulgar; and which, indeed a truly humbly Christian will so highly prize, as rather not be relieved, then be revenged, so as to be bereaved of that Crown of Christian patience, which attends humble and injured sufferers.

Another artifice used to withdraw my peoples affections from me to their designes, was, the noise and ostentation of Liberty, which men are not more prone to desire, then unapt to bear in the popular sense; which is to doe what every man liketh best.

If the divinest Liberty be to will what men should, and to do what they so will, according to Reason, Laws and Religion; I envie not my Subjects that liberty, which is all I desire to enjoy my self; So far am I from the desire of oppressing theirs. Now were those Lords and Gentlemen which assisted me, so prodigal of their Liberties, as with their Lives and Fortunes to help on the enslaving of themselves and their Posterities?

As to Civil Immunities, none but such as desire to drive on their ambitious and covetous Designes over the ruines of Church and State, Prince, Peers, and People, will ever desire greater Freedoms than the Laws allow; whose bounds good men count their Ornament and Protection; others their Manacles and Oppression.

Nor is it just any man should expect the reward and benefit of the Law, who despiseth his rule and direction, losing justly his Safety, while he seeks an unreasonable Libertie.

Time will best inform my Subjects, that those are the best preservers of their true Liberties, who allow themselves the least licentiousnesse against or beyond the Laws.

They will feel it at last to their cost, that it is impossible those men should be really tender of their fellow-subjects liberties, who have the hardinesse to use their King with so severe restraints, against all Laws, both Divine and Humane; under which yet I wil rather perish, then complain to those, who want nothing to compleat their mirth and triumph, but such musick.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Teach me Davids patience and Hezekiah's devotion, that I may look to thy mercy through mans malice and see thy justice in their sin.

Let Sheba's seditious speeches, Rabshekah's railing, and Shimei's cursing, provoke, as my humble prayer to thee, so thy renued blessing towards me.

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

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

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

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

16. Upon the Ordinance against the Common-Prayer Book.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

But the folly of these men will at last 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 effectuall, as when it is joyned to, and crowned with Episcopacy. All Ministers wil 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 liberall dews of Heaven.

The tenuity and contempt of Clergy-men will soon let them see, what a poor carcasse 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 Episcopacie, not to have it extirpated (if I can hinder it.) Discretion without passion might easily reform what-ever 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 these secular Additaments and Ornaments of Authority, Civil Honour and Estate, which my Predecessours and Christian Princes in all Countries have annexed to Bishops and Church-men; I look upon them but as just rewards of their learning and piety, who are fit to be in any degree of Church-Government: also enablements to works of Charitie and Hospitality, meet strengthnings of their Authoritie in point of respect and observance; which in peacefull Times is hardly paid to any Governours by the measure of their Vertues, so much, as by that of their Estates; Povertie and meanness exposing them and their Authority to the contempt of licentious mindes and manners, which persecuting Times much restrained.

I would have such men Bishops, as are most worthy of those encouragements, and best able to use them: if at any time my judgment of men failed, my good intention made my errour veniall: And some Bishops, I am sure, I had, whose learning, gravitie, and pietie, no men of any worth or forehead can deny: But, of all men, I would have Church-men, especially the Governours, 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 equall; and the Independent inferiority, which sets their Pastor below the People.

This for My judgment touching Episcopacy, wherein (Gods knows) I doe not gratifie any design or passion with the least perverting 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 endevoured to doe, against all these grounds of my Judgment, to consent to their weak and divided novelties.

The greatest Pretender of them desires not more than I doe, 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 waies: who either content themselves with the examples of some Churches in their infancy and solitude; when one Presbyter might serve one Congregation, in a City or Countrey; 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 wel-being when multiplied 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 Patterns, they supply with violence and oppressions; 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 then Sacriledge, 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 he 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 unlawfullnesse of the Function, as Antichristian, (which some men boldly, but weakly calumniate) I could soone, with Judgement, breake that Oath, which erroneously was taken by me.

But being daily 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 Sacriledge & Perjury? besides the many personall Injustices I must doe to many worthy men, who are as legally invested in their Estates, as any, who seeke to deprive them; and they have by no Law, been convicted of those crimes, which might forfeit their Estates and Lively-hoods.

I have often wondred how men pretending to tendernesse of Conscience and 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 Rationall and Religious freedom which every man ought to preserve, & 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 legall 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 and unreasonable, as being against the very naturall and essentiall libertie of our Souls; yet it should be invalid, and 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 Covetousnesse, and sacrilegious Cruelty; torturing (with Me) both Church and State in Civill Dissentions, til 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 dishonorably 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 Episcopacie was not so 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 judgment best, I may not think so absolutely necessary for all places, and at all times.

If any shall impute my yeelding 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 yeelding to them been so happy and successfull, as to encourage me to grant the like to others.

Did I see any thing more of Christ, as to Meeknesse, Justice, Order, Charity, and Loyaltie in those that pretended to other modes of Government, I might suspect my Judgment to be biassed, or fore-stalled 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 ways of Government.

Nor can I find, that in any Reformed Churches (whose patterns are so cried 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 benigne influence upon the Church and mens hearts and lives, then Episcopacy in its right constitution.

The abuses of which, deserve to be extirpated, as much as the use retained; for I think it farre better to hold to primitive and uniforme Antiquity, then 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 affaires should be managed neither with tyrannie, paritie nor popularitie; neither Bishops ejected, nor presbyters dispised, nor People oppressed,

And in this integrity both of my Judgement and Conscience, I hope God will preserve me.

For thou, O Lord, knowest my uprightnesse, and tendernesse, as thou hast set me to be a Defender of the Faith, and a Protectour of thy Church, so suffer me not by any violence, to be overborne 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 envie; Which seeks to rob it of all the incouragements of Learning and Religion.

Make me as the good Samaritan, compassionate and helpfull to thy afflicted Church; which some men have wounded and robb'd; others pass by without regard, either to pitie or relieve.

As my power was 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 libertie of Reason, love of Religion, and thy Churches welfare which are fixed in my Conscience as a Christian.

Preserve from sacrilegious Invasions, those temporall blessings, which thy Providence hath bestowed on thy Church for thy glorie.

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

O let me not bear the infamous brand to all Posteritie, 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, then 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 ancient boundaries of the Churches peace; thereby letting in all manner of errours, scismes 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 devises of thine, mine, and thy Churches enemies.

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