Of the differences between the King, and the two Houses, in point of Church-government

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

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

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

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

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

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

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

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

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

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

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

Nor was it any pollicy of State or obstinacy of will, or partiallity of affection, either to the men, or their Function which fixed me; who cannot in point of worldly respects be so considerable to me as to recompence the injuries and losses I and my dearest relations with my Kingdomes have sustained, and hazarded, chiefly at first upon this quarrell.

And not only in Religion, of which, Scripture is the best rule, and the Churches Universall practise the best commentary, but also in right reason, and the true nature of Government, it cannot be thought, that an orderly Subordination among Presbyters, or Ministers, should be any more against Christianity, then it is in all secular and civill Governments, where Parity breeds confusion and faction.

I can no more beleeve, that such Order is inconsistent with true Religion, then good features are with beautie, or numbers with harmonie.

Nor is it likely that God, who appointed several Orders, and a Prelacy, in the Government of his Church among the Jewish Priests, should abhor or forbid them amongst Christian Ministers; who have as much of the principles of Schism and division as other men; for preventing and suppressing of which, the Apostolical wisdom (which was Divine) after that Christians were multiplied to many Congregations, and Presbyters with them appointed this way of Government, which might best preserve Order and Union with Authority.

So that, I conceive, it was not the favour of Princes, or ambition of Presbyters; but the wisdom and piety of the Apostles, that first settled Bishops in the Church; which Authority they constantly used and enjoyned in those times, which were purest for Religion, though sharpest for Persecution.

Not that I am against the managing of this Presidency and Authority in one man, by the joynt Councell and consent of many Presbyters: I have offered to restore that, as a fit meanes to avoid those Errours, Corruptions, and Partialities, which are incident to any one man: Also to avoid Tyranny, which becoms no Christians, least of all Church-men; besides, it will be a means to take away that burden, and odium of affairs, which may lie too heavy on one mans shoulders, as indeed I think it formerly did on the Bishops here.

Nor can I see what can be more agreeable both to Reason and Religion, then such a frame or Government which is paternall, not Magistericall; and wherein not onely the necessity of avoiding Faction and Confusion, Emulations and Contempts, which are prone to arise among equals in power and function; but also the differences of some Ministers gifts, and aptitudes for Government above others, doth invite to imploy them, in reference to those Abilities wherin they are Eminent.

Nor is this judgement of mine touching Episcopacy, any re-occupation of opinion, which will not admit any oppositions against it: It is well known I have endeavoured to satisfie my self in what the chief Patrons for other wayes can say against this, or for theirs: And I find they have, as far lesse of Scripture grounds, and of Reason; so for examples, and practice of the Church, or testimonies of Histories, they are wholly destitute; wherein the whole stream runs so for Episcopacy, that there is not the least rivulet for any others.

As for those obtruded examples of some late reformed Churches (for many retain Bishops still) whom necessity of Times and Affairs rather excuseth, then commendeth for their inconformity to all Antiquity; I could never see any reason why Churches orderly reformed, and governed by Bishops, should be forced to conform to those few, rather then to the catholick Example of all ancient Churches, which needed no Reformation: And to those Churches at this day, who governed by Bishops in all the Christian world, are many more then Presbyterians or Independents can pretend to be; All whom the Churches in my three Kingdoms, lately Governed by Bishops, would equalize (I think) if not exceed.

Nor is it any point of wisdom or charitie, where Christians differ (as many do in some points) there to widen the differences, and at once to give all the Christian world (except an handfull of some Protestants) so great a scandall in point of Church-Government; whom, though you may convince of their Errours in some points of Doctrine; yet you shall never perswade them, that to compleat their Reformation, they must necessarily desert, and wholly cast off that Government, which they, and all before them have ever owned as Catholick, Primitive, and Apostolical, so far, that never Schismaticks nor Hereticks (except those Arrians) have strayed from the Unitie and Conformitie of the Church in that point; ever having Bishops above Presbyters.

Besides, the late generall approbation and submission to this Government of Bishops, by the Clergy, as well as the Laitie of these Kingdomes, is a great confirmation of my Judgment; and their inconstancie is a great prejudice against their noveltie: I cannot in charity so far doubt of their Learning or Integrity, as if they understood not what heretofore they did; or that they did conform contrary to their Consciences: So that their facility and levity is never to be excused, who, before ever the point of Church-government had any free & impartiall Debate, contrary to their former Oathes and Practice, against their obedience to the Lawes in force, and against my Consent, have not onely quite cryed down the Government by Bishops; but have approved and incouraged the violent and most illegall stripping all the Bishops, and many other Church-men, of all their due Authority and Revenues, even to the selling away, and utter alienation of those Church-lands from any Ecclesiastical uses: So great a power hath the stream of times, and the prevalency of parties over some mens judgments; of whose so sudden and so total change, little reason can be given, besides the Scots Armie coming into England.

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.