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 G.o.d, 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 appet.i.te 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 G.o.d more a G.o.d 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 G.o.dly 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 repet.i.tions, 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 G.o.d 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 G.o.d, and Obedience to the Laws.

Thus I see, no men are p.r.o.ne 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 Const.i.tutions; 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 Pet.i.tions 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 G.o.d, 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 pet.i.tions in them both._

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

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

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

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

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

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

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

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

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

So that I being (as King) intrusted by G.o.d, 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 const.i.tution, 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 t.i.tles 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 t.i.tle 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 _t.i.tus_, for the setling of that Government not in the persons onely _Timothy_ and _t.i.tus_, 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 const.i.tution: 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 lat.i.tude & 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 _t.i.tus_) succeeded them, in that ordinary power, there a.s.signed over larger divisions in which were many presbyters.

The humility of those first Bishops avoiding the eminent t.i.tle 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 t.i.tles 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 _t.i.tus_; 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 G.o.dlinesse.

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 G.o.d, 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.