Upon the Reformations of the Times
The True Nature of Reformation
The King laments that the current efforts at reformation have been driven by factionalism and tumult rather than genuine piety and order.
No glory is more to be envied than that of properly reforming either Church or State, when the deformities are such that the disruption and novelty aren't likely to outweigh the benefit of reforming. Even if God doesn't honor me by making me an instrument of such a good work, I'd still be glad to see it done. Just as I was well pleased with this Parliament's first intentions to reform what the laxity of the times and the corruption of manners might have corrupted, so I'm sorry to see—after the freedom of Parliament was crushed by factious tumults—how little regard was paid to the good laws already established and to the religion already settled, which ought to be the first rule and standard of reform; and with how much partiality and pandering to the crowd the passions and opinions of men have been indulged, to the harm of the public and the endless scandal of the Reformed religion.12 What breakdown of all order and government in the Church? What new schisms and corrupt opinions? What indecencies and confusion in sacred administrations?3 What sacrilegious invasions of the Church's rights and revenues? What contempt and oppression of the clergy? All sober men are witnesses—and with me, sad spectators until now—of the injurious reductions and persecutions against me that have followed this talk of Reformation, just as showers follow warm gleams of sun.4 The great failure, I think, is that popular clamor and fury have been allowed the reputation of zeal and of the public mind; so that efforts to please some parties have indeed injured everyone.56 Freedom, moderation, and impartiality are surely the best dispositions for reforming counsels and endeavors; what is done by factions is bound to offend more than it pleases.
The Errors of the New Assembly
The King questions the legitimacy and freedom of the Assembly of Divines and defends the necessity of apostolic tradition in church governance.
I have offered to put all differences in Church affairs and religion to the free consultation of a properly chosen synod or convocation; and as the results of its councils would have included everyone's votes, so it's likely they would have given the most satisfaction to all.7 As for the Assembly of Divines, whom the two Houses have—in an unusual way—tasked with advising on Church affairs, I don't dislike them except for this: they aren't legally convened or chosen; they don't act in the name of all the clergy of England; and they can't act with freedom or impartiality, being limited and confined, if not overawed, in what they do and declare. For I cannot believe that so many men praised for learning and piety, who formerly accepted the liturgy and government of the Church of England in the main, would have so suddenly agreed to abolish both completely (the last of which they know to be of apostolic institution at least, and of primitive and universal practice)—if they had been left free to vote as they themselves saw fit, and if the influence of opposing factions had not, by secret pressures of hopes and fears, prevailed on them to go along with such great and dangerous innovations in the Church, without any regard for their own former judgment and practice, or for the common interest and honor of all the clergy, and in them of order, learning, and religion, against the examples of all the ancient churches, the laws in force, and my consent—which will never be won against so clear and compelling a light as shines on my understanding on that point.89 For I hold that where Scripture is not so clear and exact in its precepts, the constant and universal practice of the Church—in things not contrary to reason, faith, good morals, or any explicit command—is the best rule Christians can follow.10 I was willing to grant or restore to the Presbytery whatever it could reasonably or discreetly claim in partnership with the Episcopacy; but for it to completely invade that power, and by force to seize and entirely abolish the authority of that ancient order—I don't think that is just toward the Episcopacy, safe for the Presbytery, or in any way suitable for this Church or State. A proper reformation would easily have followed moderate counsel—and such counsel, I believe, as would have given more satisfaction even to most of those clergymen who have been drawn on with much gravity and formality to carry out other men's designs, which no doubt many of them by now see through, though they dare only smother their frustrations and discontent.
The Deformity of Popular Zeal
The King exposes the hypocrisy of reformers who use religious language to justify the destruction of sacred monuments and the disruption of established faith.
The specious and popular titles of Christ's Government, Throne, Scepter, and Kingdom (which certainly is not divided, and does not have two faces, as their parties now do at least), and also the clamor of a thorough Reformation — these can as easily be dressed up for new models as fair colors can be painted on ugly figures.11 The smashing of church windows that time had already worn down enough; the pulling down of crosses, which were only civil markers, not religious ones; the defacing of monuments and inscriptions of the dead, which only served to put later generations in mind to thank God for the clearer light they live in; the leaving of ministers free to their own discretion and private abilities in the public worship of God, where no Christian can tell what he may say Amen to, or what risk he runs of seeming, at least, to consent to the errors, blasphemies, and ridiculous indecencies that bold and ignorant men choose to pour out in their prayers, preaching, and other offices; their putting out, too, of old catechisms and confessions of faith newly dressed up, amounting to as much as if there had been no sound or clear doctrine of faith in this church before some four or five years of consultation had matured their thoughts on the first principles of religion. All these things, and others like them, are the effects of popular, specious, and deceitful reformations—undertaken so the reformers wouldn't seem to have nothing to do—and they may give the common people some brief flashes of satisfaction. These people are taken with novelties just as children are with dolls: very much, but not for very long. But none of this amounts to, or can justly deserve, the glory of a thorough reformation of the Church, since in piety, morality, charity, and good order, they leave everything more deformed, disorderly, and discontented than when they began.12 They can't easily make up for or fix the troubles and harms they've bought so dearly, which have followed—and will always necessarily follow—until the right remedies are applied. I wish they would finally make it their unanimous work to do God's work, and not their own. If religion had been considered first (as it deserved), much trouble might have been prevented.
The Necessity of Inward Reform
The King argues that true reformation must begin in the heart and that civil loyalty is inseparable from genuine Christian practice.
But some men thought that the government of this Church and State, fixed by so many laws and long customs, would not run into their new molds until they had first melted it in the fire of a civil war; and by the advantages of that war they resolved, if they prevailed, to make me and all my subjects fall down and worship the images they would form and set up.✦ If people's hearts had held as much of Christ's Spirit—in terms of meekness, wisdom, and charity—as they used his name in their claims to reform everything according to Christ's rule, it certainly would have won more of God's blessing and produced more of Christ's glory, the Church's good, the honor of religion, and the unity of Christians.✦13 Public reformers first need to act in private and practice on their own hearts what they mean to try on others; for deformities within will soon expose pretenders of public reformations as driven by private designs that must hinder the public good. I'm certain that the right ways to reform the Church can't go hand-in-hand with methods that throw the civil state into turmoil; nor can religion be justly advanced by suppressing loyalty, which is one of the chief ingredients and ornaments of true religion—for next to "Fear God" is "Honor the King."✦ I don't doubt that Christ's Kingdom can be set up without pulling mine down; nor will anyone, in impartial times, look like a good Christian who doesn't prove himself a good subject. Christ's government will confirm mine, not overthrow it, since just as I hold mine from Him, so I desire to rule for His glory and for His Church's good. If some men had truly intended Christ's government, or known in their hearts what it meant, they could never have been so badly governed in their words and actions, both against me and against one another. Just as good ends can't justify evil means, evil beginnings will never lead to good conclusions—unless God, by a miracle of mercy, creates light out of darkness, order out of our confusion, and peace out of our passions.
A Prayer for True Renewal
The King concludes with a prayer for God to cleanse the hearts of the people and restore true peace and order to the Church and State.
You alone, O Lord, can give us beauty for ashes and truth for hypocrisy; don't let us be miserably deluded by Pharisaic washings instead of true Christian reform.✦ Our greatest deformities are within; make us the harshest critics and the first reformers of our own souls.14 That with clear judgment and uprightness of heart we may be a means to reform what is truly amiss in Church and State. Create clean hearts in us, O Lord, and renew right spirits within us, so that we may do everything by your direction, for your glory, and with your blessing.✦ Have pity on the deformities that some rash and cruel reformers have brought upon this Church and State. Quench the fires that factions have kindled under the pretense of reforming.15 As you have shown the world, by their divisions and confusions, what the depravity of some men's intentions is, and how weak their judgment is, so bring us at last more refined out of these fires by the methods of Christian and charitable reformations—in which nothing of ambition, revenge, covetousness, or sacrilege may have any influence on the counsels of those whom your providence, in just and lawful ways, will entrust with so great, good, and now most necessary a work: that I and my people may be so blessed with inward piety as may best teach us how to use the blessings of outward peace.16
Read the original Latin
No Glory is more to be envied then that of due reforming either Church or State, when deformities are such, that the perturbation and noveltie are not like to exceed the benefit of Reforming.
Although God should not honour me so far, as to make me an Instrument of so good a work, yet I should be glad to see it done.
As I was well pleased with this Parliaments first intentions to reform what the indulgence of Times, and corruption of manners might have depraved; so I am sorry to see after the freedom of Parliament was by factious Tumults oppressed, how little regard was had to the good Laws established, and the Religion setled; which ought to be the first rule and standard of Reforming: with how much partiality and popular compliance the passions and opinions of men have been gratified, to the detriment of the Publick, and the infinite scandall of the reformed Religion?
What dissolutions of all Order and Government in the Church? what novelties of Schism, and corrupt opinions? what undecencies and confusions in sacred Administrations? what sacrilegious Invasions upon the Rights and Revenues of the Church? what contempt and oppressions of the Clergie? what injurious diminutions and persecutings of Me have followed (as showers do warm gleams) the talk of Reformation, all sober men are Witnesses, and with my self, sad Spectators hitherto.
The great miscarriage (I think) is, that popular clamours and fury have been allowed the reputation of zeal, and the Publick sense; so that the studies to please some Parties, hath indeed injured all.
Freedom, Moderation and Impartiality are sure the best tempers of reforming Counsels and endeavours; what is acted by Factions, cannot but offend more then it pleaseth.
I have offered to put all differences in Church affairs and Religion to the free consultation of a Synod or Convocation rightly chosen; the results of whose Councels, as they would have included the Votes of all, so its like they would have given most satisfaction to all.
The Assembly of Divines, whom the two Houses have applied (in an unwonted way) to advise of Church affairs, I dislike not farther, then that they are not legally convened and chosen; nor act in the name of all the Clergy of England; nor with freedom and impartiality can do any thing, being limited and confined, if not overawed, to do and declare what they do.
For I cannot think so many men cried up for learning and piety, who formerly allowed the Liturgy and Government of the Church of England, as to the main, would have so suddenly agreed quite to abolish both of them, (the last of which, they know to be of Apostolicall institution, at least; as of Primitive and Universall practice) if they had been left to the liberty of their own suffrages, and if the influence of contrary factions had not by secret encroachments of hopes and fears, prevailed upon them, to comply with so great and dangerous Innovations in the Church; without any regard to their own former judgment and practice, or to the common interest and honour of all the Clergy, and in them of Order, learning, and Religion against examples of all Ancient Churches; the Lawes in force and my consent; which is never to be gained, against so pregnant light, as in that point shines on my understanding.
For I conceive, that where the Scripture is not so clear and punctuall in precepts, there the constant and Universall practice of the Church, in things not contrary to Reason, Faith, good Manners, or any positive Command, is the best rule that Christians can follow.
I was willing to grant, or restore to Presbytery, what with Reason or Discretion it can pretend to, in a conjuncture with Episcopacy; but for that wholy to invade the Power, and by the Sword to arrogate, and quite abrogate the Authority of that Ancient Order, I thinke neither just, as to episcopacy, nor safe for Presbytery; nor yet any way convenient for this Church or State.
A due reformation had easily followed moderate Counsels: and such (I beleeve) as would have given more content, even to the most of those Divines, who have been led on with much Gravity and formality, to carry on other mens designes which no doubt many of them by this time discover, though they dare not but smother their frustrations and discontents.
The specious and popular Titles of Christs Government, Throne, Scepter, and Kingdom, (which certainly is not divided, nor hath two faces, as their parties now have at least) also the noise of a thorow-Reformation, these may as easily be fined on new models, as fair colours may be put to ill-favoured Figures.
The breaking of Church-windows, which time had sufficiently defaced; pulling down of Crosses, which were but Civill, not Religious marks; defacing of Monuments, and Inscriptions of the dead, which served but to put Posterity in minde, to thank God for that clearer light wherein they live: The leaving of Ministers to their liberties, and private abilities in the publick service of God, where no Christian can tell to what hee may say Amen; nor what adventure he may make of seeming, at least, to consent to the Errours, Blasphemies, and ridiculous Undecencies which bold and ignorant men list to vent in their Prayers, Preaching, and other Offices; Their setting forth also of old Catechisms, and Confessions of Faith new drest, importing as much, as if there had been no sound or cleer Doctrine of Faith in this Church, before some four or five yeers consultation had matured their thoughts touching their first principles of Religion.
All these and the like are the effects of popular, specious, and deceitfull Reformations, (that they might not seem to have nothing to do) and may give some short flashes of content to the Vulgar, (who are taken with novelties, as children with babies, very much, but not very long) but all this amounts not to, nor can in justice merit the glory of the Churches thorow-Reformation; since they leave all things more deformed, disorderly, and discontented then when they began, in point of Piety, Morality, Charity, and good Order.
Nor can they easily recompence or remedie the inconveniences and mischiefs which they have purchased so dearly, and which have, and will ever necessarily ensue, till due remedies be applied.
I wish they would at last make it their unanimous work to do Gods work, and not their own: Had Religion been first considered (as it merited) much trouble might have been prevented.
But some men thought, that the Government of this Church and State, fixed by so many Lawes, and long Customes, would not run into their new moulds, till they had first melted it in the fire of a Civil Warr; by the advantages of which they resolved, if they prevailed, to make my Self and all my Subjects fall down and worship the Images they should form and set up. If there had been as much of Christs Spirit, for meeknesse, wisdom and charitie in mens hearts, as there was of his name used in the pretensions to reform all to Christs Rule, it would certainly have obtained more of Gods blessing, and produced more of Christs Glory, the Churches good, the honour of Religion, and the unity of Christians.
Publick Reformers had need first act in private, and practice that on their own hearts, which they purpose to try on others; for Deformities within will soon betray the pretenders of publick Reformations to such private designs, as must needs hinder the publick good.
I am sure, the right Methods of Reforming the Church, cannot subsist with that of perturbing the Civil State; nor can Religion be justly advanced by depressing Loyaltie, which is one of the chiefest Ingredients, and Ornaments of true Religion: for next to Fear God, is, Honour the King.
I doubt not but Christs Kingdom may be set up without pulling down mine; nor will any men in impartiall times appear good Christians, that approve not them selves good Subjects.
Christs Government will confirm Mine, not overthrow it, since as I own Mine from Him, so I desire to rule for his Glory, and his Churches good.
Had some men truly intended Christs Government, or knew what it meant in their hearts, they could never have been so ill governed in their words and actions, both against Me, and one another.
As good ends cannot justifie evill means; so nor will evill beginnings ever bring forth good conclusions: unless God by a miracle of Mercie create Light out of Darknesse, Order out of our Confusions, and peace out of our passions.
Thou, O Lord, who onely canst give us beauty for ashes, and Truth for Hypocrisie; suffer us not to be miserably deluded with Pharisaicall washings, in stead of Christian reformings.
Our greatest diformities are within; make us the severest Censurers, and first Reformers of our own souls.
That we may in clearnesse of judgment, and uprightnesse of heart be means to reform what is indeed amisse in Church and State.
Create in us clean hearts, O Lord, and renew right spirits within us; that we may do all by thy directions, to thy glory, and with thy blessing. Pity the deformities, which some rash & cruel Reformers have brought upon this Church and State: Quench the fires which factions have kindled, under the pretence of Reforming.
As thou hast shewed the world by their divisions, and confusions, what is the pravity of some mens intentions, and weaknesse of their judgements; so bring us at last more refined out of these fires, by the methods of Christian and charitable reformations; wherein nothing of ambition, revenge, coveteousnes, or sacriledge, may have any influence upon their counsels, whom thy providence in just and lawfull wayes shall entrust with so great, good, and now most necessary a work: That I and my people may be so blest with inward piety, as may best teach us how to use the blessings of outward peace.
Scripture echoes
- ↩Dan.3.5-Dan.3.15 — at the time when you hear the sound of the horn, flute, lyre, trigon, harp, pipe, and every kind of music, you shall fall down and worship the golden image that King Nebuchadnezzar has set up. Dan.3.6 — And whoever does not fall down and worship shall at that moment be cast into the midst of a burning fiery furnace. Dan.3.7 — Therefore, at that time, when all the peoples heard the sound of the horn, flute, lyre, trigon, harp, and every kind of music, all the peoples, nations, and languages fell down and worshiped the golden image that King Nebuchadnezzar had set up. Dan.3.8 — For this reason, at that time, certain Chaldean men came forward and brought charges against the Jews. Dan.3.9 — They answered and said to King Nebuchadnezzar, O king, live forever. Dan.3.10 — You, O king, have made a decree that everyone who hears the sound of the horn, pipe, lyre, trigon, harp, and every kind of music shall fall down and worship the golden image. Dan.3.11 — And whoever does not fall down and worship shall be thrown into the midst of a furnace of blazing fire. Dan.3.12 — There are certain Jewish men whom you have appointed over the affairs of the province of Babylon—Shadrach, Meshach, and Abednego. These men, O king, have not paid you any regard. They do not serve your gods, and they do not worship the golden image that you have set up. Dan.3.13 — Then Nebuchadnezzar, in rage and fury, commanded that Shadrach, Meshach, and Abednego be brought. Then those men were brought before the king. Dan.3.14 — Nebuchadnezzar answered and said to them, 'Is it true, Shadrach, Meshach, and Abednego, that you do not serve my gods or worship the golden image that I have set up?' Dan.3.15 — Now if you are ready so that when you hear the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, you fall down and worship the image that I have made—good. But if you do not worship, you will be cast immediately into the midst of a burning fiery furnace. And who is the God who will deliver you from my hands?
- ↩Matt.7.21-Matt.7.23;Luke.6.46 — Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Matt.7.22 — Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many mighty works?' Matt.7.23 — And then I will declare to them, 'I never knew you; depart from me, you who practice lawlessness.' Luke.6.46 — Why do you call me 'Lord, Lord,' and not do what I tell you?
- ↩1Pet.2.17;Prov.24.21 — Honor everyone. Love the brotherhood. Fear God. Honor the king. Prov.24.21 — Fear the LORD, my son, and the king; with those given to change do not mix yourself.
- ↩Isa.61.3 — To grant to those who mourn in Zion—to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit; and they shall be called oaks of righteousness, the planting of the LORD, to be adorned.
- ↩Ps.51.10 — Cause me to hear joy and gladness; let the bones you have crushed rejoice.
Notes
- 1 ↩Source 'indulgence of Times' rendered as 'laxity of the times' (permissiveness/softness of the age), not sacramental or legal indulgence.
- 2 ↩Source 'popular compliance' rendered as 'pandering to the crowd' to capture yielding to popular pressure rather than mere agreement.
- 3 ↩Source 'undecencies' is the early modern form of 'indecencies' (unseemly improprieties); 'sacred Administrations' means the ordered performance of holy offices and rites, not civil government.
- 4 ↩The parenthetical simile '(as showers do warm gleams)' compares fair, brief sunlight to hopeful talk of reform, then the rain that follows to the harsh measures that came after; kept as a natural image rather than a technical gloss.
- 5 ↩Early modern 'miscarriage' here means failure of purpose or judgment, not a medical sense; rendered as 'failure.'
- 6 ↩Seventeenth-century 'Publick sense' means the common judgment or opinion of the public; rendered as 'the public mind' to keep political force without archaism.
- 7 ↩Early Modern "its like" rendered as "it's likely" (not possessive its).
- 8 ↩Seventeenth-century 'pregnant' means weighty, full, conclusive—not biological. Rendered as 'clear and compelling' to keep the force of decisive moral and historical light without archaism.
- 9 ↩Here 'Government' primarily means episcopal church polity, which Charles treats as of apostolic institution and primitive universal practice—distinct from the liturgy, though both are named for abolition.
- 10 ↩Source 'good Manners' rendered as 'good morals' (period sense of manners as moral conduct, not mere etiquette). 'positive Command' rendered as 'explicit command' (positive-law sense: a specific affirmative precept).
- 11 ↩Early modern 'fined on' is taken in the decorative/finishing sense suggested by the parallel clause (fair colors put on ill-favored figures): slogans polished or fitted to new schemes, not monetary fining.
- 12 ↩Early modern 'babies' here means dolls or playthings, not infants; rendered as 'dolls' for the intended comparison.
- 13 ↩Source 'charitie' rendered as charity (theological virtue) alongside meekness and wisdom as fruits of Christ's Spirit, not as almsgiving.
- 14 ↩Source spelling “diformities” is rendered as modern “deformities” (historical difformity/deformity).
- 15 ↩Source 'deformities' is retained for the sense of marred form in Church and State, not mere ugliness of appearance.
- 16 ↩Source 'pravity' rendered as 'depravity' (moral corruption of intention), not mere error.
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