THE ENGLISH EPISCOPACY AND LITURGY Asserted by the Great Reformers abroad, AND The most Glorious and ROYAL MARTYR The Late KING His Opinion and Suffrage for them.  
Published by a Private Gentleman for the Public good.  
LONDON, Printed by Tho. Leach, for Henry Seile, over against St. Dunstan's Church, in Fleetstreet, 1660.   


The English EPISCOPACY AND LITURGY ASSERTED.  
THat Government is as necessary to the preservation of the Church, as preaching the Gospel was to the plantation of it, is apparent by the Apostles practice, who no sooner had converted a Province, City, or any considerable number of Persons, but presently left it in the hands of some faithful overseers, to dress, tend and water, till it grew up to such a perfection as became the Spouse of Christ; And in all such perfect and settled Churches, That there ought to be, three distinct Orders and Degrees in the pastoral charge thereof, viz. Bishop, Priest or Presbyter, and Deacon, is so fully and abundantly Asserted and Proved, by so many able Pens, upon occasion of the late differences in point of Church Discipline, and the same is thereby become so known and manifest a Truth, especially to the Learned, Solid, and judicious, that it cannot but be believed that those of any considerable Abilities, and Ingenuity, who chief opposed it, Remain now very well satisfied in that particular, it being indeed very clear and apparent to knowing and impartial judgements, That Government by Bishops superior to Presbyters, is of Apostolical institution; and this as fully to be made good, by Ecclesiastical Records, as it is possible for any Truth to be that way demonstrated: Nor doth the Canon of the Sacred Scripture itself, depend upon more undoubted and unquestionable verity and demonstration.  
And although the absolute and distinct precept of Christ himself for it, is not so clearly to be Asserted; Yet his own superiority to the twelve Apostles, and Theirs, to the seventy Disciples, is such an exemplary Copy of Bishop, Priest or Presbyter, and Deacon, in the Government and Discipline of the Church, as that it was Transcribed in the very next Age (witness Ignatius, St. John's Contemporary) and allowed to receive Esteem and Honour; the Bishops as Christ, the Presbyters as the Apostles, and Deacons as the Seventy. Nor is superiority in Order less clearly Apostolical by the example and practice of themselves, who when Judas had fell from the orb and dignity, he first moved in, They by the direction of the Sacred Spirit, assumed Mathias from an inferior, to a superior Order amongst them; The Hierarchy of the Church in Government, being derivative as it were from God himself, and the same in Character and Representation which he is pleased to exercise amongst the Blessed in Heaven.  
That therefore which some of a more unsatisfiable nature and disposition, though beaten out of all holds, for the Divine right of their Geneva Platform, yet loath to departed with that Classical, nay Parochial supremacy, and more than Lordship, which they Fancied themselves so near the absolute possession of, make now the matter of their frequent converse, in all companies, and upon all occasions, is to extol and magnify the order and manner of the Discipline of the reformed Churches abroad, and (to allure and captivate vulgar apprehensions) very much advance and prefer the same, before that which hath been so long and legally established here in the Church of England, under Bishops, and which hath rendered us so famous and flourishing a people and Nation throughout the world.  
Howbeit if you demand now, of such an extoller of Foreign order, what Church abroad it is, not governed by Bishops, which he so much magnifies for its Discipline; And wherein the excellency of its beauty lies; He knows not where to fix, but is at a kind of loss presently, and after a small while, the paradox doth so puzzle him in its maintenance, and hunt him from one absurdity to another, that in conclusion, he is fain to sit down, wildred and benighted in the fogs and darkness of his own brain and Intellect.  
The difference of Discipline amongst the reformed Churches abroad, is very well known, how those of the French differ, from the Scotish, the Scotish from the Flemings or Dutch, those from the Swissers, and so others in like manner, and the necessity of some Churches to fit their Tapestry to their Rooms, viz. their Discipline, to the state and condition they live in, is as notorious. And certainly the modesty of that grave and excellent Prelate is much to be commended, who having fully proved the imposition, or laying on of hands by the Bishop, to be of most ancient institution in the Christian Church, useth these words, I writ not here (saith he) to prejudice our neighbour Churches; I dare not limit the extraordinaray operation of the holy Spirit, where the ordinary means is wanting, without the fault of the persons, God fed his people with Manna, so long as they were in the Wilderness. Necessity is a strong pleader; Many reformed Churches live under Kings, and Bishops, of another Communion; Others have particular necessitating reasons, why they could not continue, nor introduce Bishops, But it is not so with us, etc.  
The exigence of time, place, and persons may possibly be with Divine pity beheld in all their prejudicial hindrances, provided that divine order and institution be duly observed.  
Another reverend Bishop hath likewise as charitable an expression; 
Bishop Hall in his treatise of Episcopacy  I must cordially respect (saith he) those foreign Churches, who have chosen and followed an outward form, which in every respect is most expedient and suitable to their condition; And again, another speaks thus, Some plants thrive best in the shadow; where the form of Government without Bishops agrees best with the constitution of some Commonwealth, we pray to God to give them joy in it, and pray them to say as much for us. Damus petimusque vicissim.  
These very charitable and moderate passages of the Church Prelates, and Bishops, are the rather hinted (and very many more might be) to manifest the difference there is, between the spirits and dispositions of such, and those of some other persons, who condemn all as Heretical and Antichristian, and to be extirpated Root and Branch, which complies not in Omni modo, to their judgement, or rather Fancy, and that by an Oath or Covenant imposed, not only upon siterate persons, but upon such also, who were so far from understanding the depth of what they swore, as that they were utterly ignorant whether the words Hierarchy, and Liturgy, which they covenant to extirpate, be Hebrew, Greek, Latin, French, Italian, etc. or what other language, and yet cry down those Prelates, for Lordly, Imperious, and Tyrannical.  
We have it as a common rumour amongst us Gentlemen, and it is supposed it will not be denied, that a Declaration, or Letters missive, were by some grave persons in Assembly, addressed to the reformed Churches of France, the Low-Countries, and Switzerland, with divers other Churches, and States, inviting their concurrence, and approbation, to what those persons had prevailed with Authority here to ordain and appoint concerning Church Discipline, and the rooting out of Episcopal order, Prelacy, and the Liturgy, but the success we are told it had in all places, is so far from being bragged on, (which had it answered some expectations would no doubt have been exalted to no small height) that it is scarce at all known whether there were ever any such thing or not, but an Altum Silentium thought fittest in the business. It is not I suppose so proper for me (I leave that to others, who as much more concerned, so doubtless, more truly knowing particulars) to publish to the Nation what I have credibly heard; nor perhaps will it (as affairs now stand,) be taken well on any part to relate what I read in a modern grave and sober Author, (a Member also of a foreign eminent reformed Church) as an answer from that reformed Church, where at that time they must needs feed their Fancy with the best and fairest hopes of success every way answerable to their expectation; nor shall I recite other particulars I read likewise concerning that address, which it seems being printed, was sent to no less than seaventeen Churches and States beyond sea; nor what acceptation that Author saith it had, and what censure, the Phrase, the Latin, the Tenor and ends thereof met with in some places, Albeit as the said Author affirms, the same is divulged to the world in several languages, though so little known here amongst us, and how the rest to whom it was addressed received the same, themselves it is supposed best know; And certainly, it would be a signal piece of Candour and ingenuity in them, and what (in such a conjuncture of time as this) would be most grateful and acceptable to the whole Kingdom, especially such as myself Private-Lay-gentlemen who hear of these things at a distance, and sometimes read what casually comes to their hands, and would very gladly hear the truth of what opinion their brethren of the reformed Churches abroad, had of their address, and of the extirpation of Episcopacy and Liturgy here amongst us.  
But lest this may in vain he called for, it shall here be very faithfully though briefly hinted, what some of the most eminent and renowned sort of the Reformation abroad (amongst many others which may in a little time be collected and set forth likewise) thought and expressed themselves concerning those two particulars of Episcopacy and Liturgy, which for some ends, have of late been such ponderous and heavy burdens, and such grievous eyesores to some people.  
Calvin, it is hoped is one, who is, Omni exceptione major. And therefore fittest to lead the Van in this particular, who in an Epistle of his to Cardinal Sadolet, speaking of the Church of Rome saith thus, Let them (saith he) establish such an Hierarchy, where the Bishops having the dignity, resuse not to submit themselves to Christ, and depend on him, as their only head, and refer themselves to him, And let them retain amongst them such a brotherly Society, which is not entertained but by the Bond of Truth; then if there be found any persons who refuse to respect such a Hierarchy, with Reverence and Sovereign Obedience, I do acknowledge and confess him worthy of all sorts of Anathema. This for the Episcopal Order and Degree in general, and from the Pen of Calvin the supposed Grand Anti-Episcopist, methinks should bear much sway and credit with some men.  
That great Professor at Geneva, 
Lib. 2. Prescript. Theolog.  jacobus Lectius, makes the English Bishops such true and lawful Bishops as St. Paul writeth of to Timothy and Titus. And we deny not (saith he) but there hath been formerly such Bishops, and that there are some now; and that they elect such now in the Kingdom of England.  
Beza writes thus to Archbishop Whitgift; 
March 1. 1591.  In my writings (saith he) touching the Ecclesiastical government, I have opposed the Roman Hierarchy, but it was never in my intention to oppose the Polity of the English Church, or to desire of you to conform your Church, according to the pattern of the Presbyterian discipline; for whilst the substance of your Doctrine is uniform with the Church of Christ, It may be lawful for us to differ in other matters according as the circumstances of time, place, and persons require, and as is avowed by the prescription of Antiquity, and for this effect I desire and hope that the sacred and holy society of your Bishops will continue, and maintain for ever, their right and title in the government of the Church etc.  
That great Author of the Buckler of faith, expounding the 30th. Article of the Churches of France Confession of faith, clearly expresses the great regard and esteem they have of their neighbour Churches, where the Bishops have superiority. And in his disputations of Divinity in the university of Sedan, one of his Theses is this, We maintain that the Bishops of England, after their conversion to the faith, and their abjuration of Papistry, were faithful servants of God, and ought not to forsake, neither the name nor Title of Bishops.  
Where can it be made appear, that any of the Reformed Churches abroad ever quarrelled at this our Church, as Antichristian, or shown the least regret against it, for retaining the Episcopal Order or Liturgy amongst us? nay what high Encomiums and Gratulations from many of them, may be produced of this our Church, and Condolements of their own Condition, that they are not so happy and blessed as we are, in that particular of their Church Government, Order, and Discipline.  
It may therefore well be deemed more than a hard Task to procure those Churches, so far to decline their Reason and Charity, as to contradict all their former professions so frequently made upon all occasions, and their Consciences too, merely to gratify the humour and interest of some persons, who though they had then (as they thought at least) a great esteem and credit abroad, found themselves as much mistaken in their expectations in that particular, as they were erroneous in the Marks and Characters of Anti-Christianism.  
It is possible the French Churches were much looked upon, as examples for Regulating the Reformation so much noised and talked on here amongst us; It cannot therefore be amiss to hear what a Sober, Learned, and Solid Member of the Church there writes, and that with sadness enough for their enforced and necessitated condition.  
The best (saith he) that they were able to do, (having the Court and Clergy against them) in matters of Order and Discipline, was, to provide Pastors, who should teach purely, and leave them in a simple equality, there being no questioning about Governing, in times of persecution, but to instruct and suffer; And it being a thing of danger and envy to erect New Degrees, which could not be done without quarrelling at them which were established; Necessity (saith he) contributed to Prudence in that Reformation, the same being most commodious for their present State; and hardly could there be found a more proper and fitting for a Church that lives under Magistrates of a contrary Religion, and in such expectation of those who enjoy the Ecclesiastical degrees to come in likewise into the Reformation; They by their humble and equal order keep themselves in a State of obedience, proper and ready to submit themselves to their Diocesans, when it shall please God to convert them, And that their Fathers chose this equality not as in opposition to the degrees of the Clergy, but as a way to dispose them, and as a Plank ready to invite their Bishops to pass over to the Reformation, and so receive them into their charge; We are not offended at the Degrees of the Clergy, nor their Revenues, etc.  
This paper is intended to be very brief, & therefore these great lights of the reformed Churches are only now mentioned, there being many others produceable to the same purpose, who very highly magnify and extol both our Government by Bishops, and also the Liturgical order and manner of our Divine worship to Almighty God, Concerning which last particular, I shall likewise present the opinions of some of those worthies of the Reformation, who upon occasion have so declared their judgements thereupon, that the Framers of the Directory had surely very little cause to make the Nation believe, That by a long and sad experience, (as is expressed in the Preface to that Directory) they find that the English Liturgy is offensive to the Foreign reformed Churches, And that it is to answer the expectation of those Churches that they reject it.  
Calvin himself shall again lead the Van, upon this sally likewise, for presently after the compyling of our Liturgy, by those great Champions of the English Reformation, men of signal eminency and renown, for wisdom, piety, and learning, and some of them, upon that very score and account, glorious for Martyrdom also; The same was sent to Mr. Calvin, who wrote thus back to the then Protector of England, his Majesty Edw. the 6th. being then in minority.  
As for the form of Prayers, and Ecclesiastical Ceremonies I much approve, That they should be established, as a certain form from which it shall not be lawful for the Pastors to go in the execution of their charge, that so there may be provision made for simplicity, and the consent of the Churches themselves may more certainly appear, & the extravagant levity of the affecters of novelty may be prevented; Here we see Calvin the great Zam Zummim (as to some particulars) of the Framers of the Directory, clearly asserting both that there should be a certain form, from which it should not be lawful to digress, And also approving the book of the Common Prayer sent to him, and the Ecclesiastical Orders and Ceremonies of the English Church.  
The same Calvin in his notes upon the 20th. Psalms, affords us a further and ample testimony of his approbation of set forms of Prayer, and Liturgy; And in the Confession presented in the name of the Churches of France, to the Emperor and Princes of Germany, he affirmeth thus, That every Church hath right to make Laws, Statutes, or Canons, and to establish a common Policy or Discipline, And that obedience is owing to them, and those that refuse this, are to be accounted seditious and wilful. Thus Calvin.  
Martin Bucer speaking of the form of our divine service or Liturgy, saith thus, 
Script. Anglican. p. 445  I thank God who hath given you grace to reform those ceremonies in such a purity; For I have found nothing in it which is not taken out of the word of God, or at least is not contrary to it being rightly interpreted.  
Gualther and Bullinger men who cannot be denied their rank and due place of eminency amongst those of the Reformation, in a joint Epistle of theirs wrote to some discontented Brethren here in England, concerning the Discipline and Ceremonies of this our Church, say thus; That if any of the People persuade themselves, that those things smell of Popery, Let them learn to know the contrary, and let them be perfectly instructed; and that if the clamours of any raise up trouble among the multitude, let them beware, lest in so doing, and provoking Authority, they draw not upon their necks a more heavy yoke.  
Beza likewise in his Epistle Ad quosdam Anglicarum Ecclesiarum fratres, Speaking of the same subject matter, expresses himself fully to the same purpose, and tells them withal, That the Surplice is not of such importance to raise scruples in any against the wearing of it, And so likewise for kneeling at the Sacrament, Music in Churches & things of like nature, That they are matters of such indifferency, 
Lib. precum f. 202. 112.  that they should no ways be troubled at them.  
Gilbertus' a German, in a book of his long since written, propounds the English Liturgy, for a sample of the ancient forms used in the Church of God.  
Isaac Causabon that man of so great fame and learning, admires the care of our English Church for Antiquity, and Purity, and generally proclaims it in all his Epistles, That there was not any where else the like to be found, nor that he ever hoped to see it in any place, till himself came hither into England.  
What the Church of Zealand, especially the Wallachrian Classis returned in answer to some persons, who addressed to them, is manifest enough, they not only approving of set & prescribed forms of public Prayer, as tending much to edification, but give reasons of such their approbation, from Scripture, and the practice of reformed Churches, and conclude it to be a precise singularity in those who reject it.  
It would be endless to relate the particular assertions of Foreign persons, of choice sincerity, and great learning, main Opposers likewise of the Roman rubbish and superstition, approving and applauding Liturgy, and set forms of Prayer for public use in the service of God, the whole Christian World indeed, in all ages (including Christ himself and his Apostles) and in all places, asserting, approving, and advancing the same.  
And surely had some persons but called to mind (for it is not possible to be imagined they should be ignorant of it) what general approbation, the English Liturgy and Ceremonies of this our Church received at Dort, by the Divines of Germany, France, Denmark, Swedeland, and Switzerland, which appears in the Acts of that Synod, many of which Divines, as also some of our own then and there present, 'tis probable, may either yet be living at this day, or very lately Dead; I say had they been mindful of this, they would certainly have forborn to say there, where it is public legible enough, That by long and sad experience they found, that the English Liturgy was offensive to the foreign reformed Churches; for certainly that is a very great error and mistake, It being most manifest and notorious, that we are so far from giving them offence in that particular, that it seems they desire nothing more earnestly, than to be in the same condition with us, which appears by a Declaration made by some Divines of note and esteem in foreign parts, and that but few years ago, and since some of our late troubles here amongst us first began, which inter alia speaks thus.  
One day, when it shall please God to perfect, 
Edit. a D. Jobanne Duraeo An. 1638.  and confirm Amity in these Churches, we may be able by a universal Council and Consent to form a certain Liturgy, which may be as a Symbol and Bond of Concord amongst us. Some persons, ('tis true) have made it a Malum Discordiae here; But we see, our neighbours look upon a Liturgy, and constant set form of Prayer, to be as a Symbol and Bond of Concord to them.  
Nor indeed is there any thing more true, than That all the reformed Churches abroad have their certain forms of Prayers for their Public and Sacred administrations, nor is it less true, That many of the said Churches have Bishops likewise in full order and dignity, answerable and correspondent to those of this our Church of England, as all those Country's subject to the Crowns of Denmark and Sweden; Almost throughout all Germany likewise, the Episcopal Order and Degree is kept up and preserved, though under another name and Title, viz. Superintendents, and in some places, as in Brene, the name of Bishops still remains; In the large and ample Territories of Bohemia, Polonia, and Transylvania, the Evangelical reform Churches are Governed by Seniors, as they call them, who are in the same nature, quality, and degree, and armed with the same power and authority for Church Government, as our Bisheps.  
To say nothing of those Churches of Russia, Grecia, and India, and the rest of the world, whose Doctrine indeed we less know what it is, than we do their Discipline, it being not unknown, that their Church Government there, is by Bishops, both in quality and Title, so that it may well be deemed as a thing very improbable, that the Oppugners of Episcopacy and Liturgy here amongst us at home, will ever be able to make it appear by all the Art or endeavours that can be used, That any approbation, countenance, or assistance to them in such their design, will ever in any way or sort be afforded to them from abroad, especially from any considerable place of the Reformation, who are so far from desiring the glory of the English Church, heretofore so famous and flourishing in all respects whatsoever, and yielding such protection safety and honour to all their reformed neighbours and allies, in all parts and places, should be any way darkened or eclipsed, or its eminency and lustre in any kind diminished, or abated; That nothing (questionless) hath been, is, or can be, greater matter of Sorrow and Condolement to them, than the Aims, Attempts and Desires of some men; nor more Joy and Pastime to our Romish Adversaries, than to see the Sons and Members of that Church, heretofore so terrible and dreadful to them, and their Usurpations, rending and tearing out their Mother's Bowels, and all for controversies of Government, Discipline, and Ceremony, and that without the least show of aught tending to any need or necessity whatsoever.  
Thus much for a taste only, how the Reformed Foreign Palates have, and (without all doubt) still do Relish that sharpness which hath here been used, against that Government, Order, and Discipline, which hath so long beautified and rendered glorious that King's Daughter, our Church of England, and which had such a beginning, continuance and so firm and often repeated an establishment.  
And having made the precedent mention of the great joy and pleasure which our Romish Adversaries (no doubt) take, at these differences here amongst us, And since that some persons (who perhaps lest meant it) have indeed (which 'tis hoped is now become clear and manifest to them) but waged their War, and fought their Battles, wherein themselves, by all their Learning and Policy, could never make so great an advance as of late years since our Troubles began; Let it be remembered, that upon the Reformed Composure of our Liturgy, the great quarrel then against it, was always made by the Papists, which they set on foot, under several Modes and Guizes, sometimes complaining of that, which they called Craft and Subtlety in our Reformers, in their seeming compliance with them, and how politic they were to order things so, as might in show seem no great departure from them, in their public worship and service of God, yet really and indeed they had thereby given them the far more deadly wound, and such, whereof it would be very difficult for them ever to work out a recovery.  
Sometimes in down right terms they fell upon it, being so reform and reduced to pure Antiquity; Insomuch that John Ould in Queen Mary's days, and many others eminent Assertors thereof, publicly wrote against them in Defence of it. And Archbishop Cranmer, made a Public Challenge, that if he might be permitted to take to him Peter Martyr, and 4. or 5. more, he would enter the Lists with any Papists living, and defend the Book to be perfectly agreeable to the word of God, and the same in effect which had been used in the Church of God for 1500 years.  
And in those fiery days of Queen Mary, when the use of it was interdicted, it was frequently burned as an haeretical piece condemned by Roman Authority, in the same Fire with such as suffered Martyrdom, for asserting that and other Doctrines and usages of our Church, of which there is amongst others, this memorable Record in the Acts and monuments of our Church, That one john Hullyer fellow of King's College in Cambridge, who being at the stake, A book of Comon-Prayer amongst others, was thrown into the fire to him, and happened to fall between his hands, which he received with the greatest joy that could possibly be expressed by him, and read in it till the flame and smoke hindered his sight, and then he clapped it to his breast, closely embracing it, and with elevated hands and devout prayers he yielded up the ghost.  
Archbishop Cranmer before mentioned (who amongst other things objected, for such asserting the Liturgy etc. suffered Martyrdom likewise by the Papists,) in his letters published by Miles Coverdale, laments it, as the most cruel and severe piece of persecution and tyranny towards him, that they would not suffer him to have the use of the Common-Prayer book in Prison.  
What troubles at Frankfort, arose to the Reformers, flying thither for refuge, and by whose fomentation, and encouragement they befell, and continued amongst them, is manifest enough, and how learnedly and unanswerably the English Liturgy, and every part thereof, was there maintained by them against all Opposers whatsoever, is as manifest likewise.  
Nor can it be thought a difficult matter to guess who privately and obliquely excited and encouraged, Hacket, Coppinger, and Arthington, in Q. Eliz. time, and many others which might be named, who though under a quite contrary pretence, and zealous show of detesting Popery and Superstition, yet acted the part of the stoutest and most dangerous Champions to introduce it, as that Age could any way have afforded.  
Certainly that Liturgy, and form of Divine worship, must needs be very near the Golden Mean, and no less blessed and happy in its composure, whose fate it hath always been, to be crucified between two grand contrary opposing parties, and stigmatised with their several Characters, the one branding it for Novelty and Heresy, the other for Superstition and Popery.  
And this, no doubt but, was fore-seen by the Reformers, whose great wisdom and piety in their labours therein can never be enough Admired, and Celebrated, they stoutly and piously flinging off all both in that, and the doctrine of the Church, which had any tincture or savour of Superstition or Popery in it, and with as little outward alteration (which was their singular wildome and discretion) as such an affair could possibly admit, keeping and Retaining all recommended and practised by pure Antiquity; And which doubtless is as free and clear from any true charge of Popery, as any period expressed in the writings of such who have laid that heavy charge upon it, they knowing well that Liturgy, Moderation, Charity, and as near a compliance as possibly might be admitted without Sin, was a far better and more probable way to convert Papists, and confirm Protestants, than Sequestration, Directory, and Ordination by Presbyters only; Nor did they forget that there were many thousands of Parishes in this Realm and Nation, where there is no such promise of Divine inspiration, to be relied on; But that in all probability, many of the Ministers will not be always able publicly to speak, as in the presence of Angels, which the woeful experience of the late times hath abundantly verified to us. To say nothing of the flat and empty Nonsense, and hideous Blasphemies, the expression whereof (had they been duly collected in all places) would surely fill a volume, and are far more fit to be buried in utter Oblivion, than that it should arrive at the ears of Posterity, to accuse the Rashness and Folly of such persons, who would needs thrust out the unwearyed Labours, Piety, and Wisdom of so many Glorious Martyrs, and instead thereof, bring in, only the extemporary volatile expressions of particular Persons (how able soever) into the public Worship and Service of Almighty God, refusing the standing Treasures of the Church for help and assistance, and making use of such Coin, as is so far from having any stamp upon it, as that it is perpetually to be new run, and mynted; Not remembering, or duly considering at least, that there were in the Apostles times, divers gifts, and every Minister had no promise to succeed in all, But one in one, and another in another gift, yet all by the same spirit, etc.  
It is believed that Doctor Preston is not without a precious Memory amongst the chief of such who have opposed Liturgy; his observation therefore, may not unduly be here hynted, which was this; That whilst those who in opposition to set forms, require the Minister to conceive a Prayer for the Congregation, They consider not, that the whole Congregation is as much stynted and bound to a set form, viz. of those words, which the Minister conceives and pronounces, as if he read them out of a Book; Nor will the prescription of the matter at all help out, in this case of unpremeditated and extemporary prayer, as some perhaps may think; for if that be flown too for refuge and cure of obliquities; That remedy proves every whit as bad as the Disease, the Spirit being in that case stynted likewise (the only thing in pretence to be avoided) The matter prescribed, every way as much hindering and obstructing that, which they call the Freedom of the Spirit in Prayer, as if the very words themselves were confined and prescribed also.  
And whereas this sacred form of Prayer, and service of Almighty God, and some other rites and usages of the Church, have been so much and often accused to savour of Popery, and to keep those of the Romish faith in hopes and encouragement of our return to them: The quite contrary Argument may certainly with far more reason be thence assumed and taken up; It being our compliance with the Ancient Church of the purest times, and not with them, which we practised; And our retaining and keeping those ancient forms and Rites, being a more probable way of gaining them to us, than any hopes they could thence have of our coming in to them; Nor could such compliance of ours with them, so far as any way we lawfully might, signify aught else to any rational Papist, But that we meant thereby (which questionless is the truth) to leave them without all excuse, if they did not answer us in the like compliance with us in what they might, And so restore the so much desired Peace and Union of Christendom; And of this certainly the Jesuits and others amongst them were in such dread and fear, that it might be effectually operative upon the moderate sort of Papists here amongst us, that none were more mortally hated by them than such as were chief upholders, favourers and supporters of that Ancient Government, Order, Rites and Service, and the strict rules and prescriptions thereof, which they so much feared and were offended at for the cause and reason aforesaid. And therefore if Rome's Masterpiece (a book appointed by the long Parliament to be set out) say true, The late Glorious King, and the than Archbishop of Canterbury Dr. Laud, whose ways and course in this particular they saw so cross and opposite to their designs, and putting them into such frights of losing all their game, prey, and Mart here, were in particular destined by them to the slaughter, as persons (questionless) whom they not only utterly despaired ever to gain to them, but were very likely to endanger the ruin of the whole Roman Cause. Others there were too, They knew, who seemed in Noise indeed, far their greater Enemies, yet we never had the least murmur of any such design against any of them, though it cannot but be believed, such were truly and really their Enemies likewise; They knew too well what use to make of their Zeal and discontent; And doubtless excellent good use might have been made against the Romish designs of such-their Zeal and fervour, if they would have permitted it to come under a due and prudent management, by those who had just and lawful authority over them.  
I promised brevity, and therefore but one word more is to be Craved, and although by me but Craved, yet it is such, as may justly clayman Audience and Regard from, and a convincing likewise to, the most wilful and obdurate whatsoever in these particulars of Episcopacy and Liturgy. It is a word from a King, Their own King, their own dying King, nay Their Martyred King, Martyred chief upon this very score and account, to preserve Episcopacy and Liturgy to the People; whom God had committed to his charge.  
How dear and precious to all sober and pious Protestants, is the memory of those Prelates of our Church, who first compiled the Liturgy for its use? with what high Honour and Renown did we all along (till this last wild and sudden Tempest arose amongst us) exalt and magnify their names and memories, from one age to another since their Martyrdom, who willingly and cheerfully laid down their lives in justification of what they had therein done, against their Roman Adversaries, And in a Fiery Chariot passed from Earth to Heaven, to receive the reward and Crown of Martyrdom, for such their pious and eminently useful, and truly profitable Labours for the Church of God? how greedily did we catch each word they spoke, and with what care and diligence were they preserved in the grand Record of the Acts and Monuments of the Church (a Book I hope no way subject to exception from those to whom this is chief intended) And what Impressions have they always made, in the minds of the sober Readers, such as must needs keep out all thoughts from Breasts not totally poisoned with malicious prejudice and Suspicion, of any Popish or Superstitious Tyncture to have its Residence in those persons. And if so?  
Shall then the words, the last words, upon this Subject, of a Dying King of Martyrs, receive any slight, or lose their due effect? which as written with the Seraphic Quill, of one of those Glorious Attendants, upon the highest Divine Majesty (for such is its Solidity and Elegancy) deserves a Registry (with reverence be it spoken) in the acts and monuments of the Church Triumphant in Heaven, where that glorious Royal Martyr enjoys his due place, and hath reached and put on that illustrious, Immortal, and Immarcessible Crown prepared for him there, having despised and deposited an earthly one here, rather than deprive his people of that benefit, which he well knew, they could not but receive from the divine Order, Degree, and Function of Episcopacy; And the most excellent discipline and devotion of our refined Liturgy and public service of Almighty God. It being notoriously known, that if he would have sacrificed the Church, he needed not have been The Church's Sacrifice.  
But let a Retreat be made from these crude lines, and a Listen given to those Charming drops from a Royal pen Seraphically enabled whilst on earth, and now so transcendently qualified, as not to be reached so much as in any imagination, which frail humanity is in the least sort capable of.   

Concerning Episcopacy, his Royal words are these.  
TOuching the Government of the Church by Bishops the common Jealousy hath been, that I am earnest, and resolute to maintain it, not so much out of piety, as policy and reason of State.  
Wherein so far indeed reason of State doth induce me to approve that government above any other, as I find it impossible for a Pince to preserve the State in quiet, unless he hath such an influence upon Churchmen, and they such a dependence on him, as may best restrain the seditious exorbitancies of Ministers tongues; Who with the Keys of Heaven, have so far the Keys of People's hearts, as they prevail much with their Oratory to let in; or shut out, both Peace and Loyalty.  
So that I being (as King) entrusted by God, and the Laws, with the good both of Church and State, I see no reason I should give up, or weaken by any change, that power and influence which in right and reason I ought to have over both.  
The moving Bishops out of the House of Peers (of which I have elsewhere given an account) was sufficient to take off any suspicion, that I incline to them for any use to be made of their Votes in State-affairs: Though indeed I never thought any Bishop worthy to sit in that House, who would not Vote according to his Conscience.  
I must now in Charity be thought desirous to preserve that Government in its right constitution, as a matter of Religion; wherein both my judgement is fully satisfied, that it hath of all other the fullest Scripture-grounds, and also the constant practice of all Christian Churches, till of late years the tumultuariness of People, or the factiousness and pride of Presbyters, or the covetousness of some States and Princes, gave occasion to some men's w●ts to invent new models, and propose them under the specious titles of Christ's Government, Sceptre, and Kingdom, the better to serve their turns to whom the change was beneficial.  
They must give Me leave, having none of their temptations to invite Me to alter the Government of Bishops, (that I may have a title to their Estates,) not to believe their pretended grounds, to any new ways contrary to the full and constant testimony of all Histories, sufficiently convincing  men; That as the Primitive Churches were undoubtedly governed by the Apostles and their immediate successors, the first and best Bishops, so it cannot in reason or charity be supposed, that all Churches in the world should either be ignorant of the rule by them prescribed, or so soon deviate from their divine and holy pattern: That since the first age, for 1500. years, not one example can be produced of any settled Church, wherein were many Ministers, and Congregations, which had not some Bishop above them, under whose jurisdiction and Government they were.  
Whose constant and universal practice agreeing with so large and evident Scripture-directions, and examples, are set down in the Epistles to Timothy, and Titus, for the settling of that Government, not in the persons only of Timothy and Titus, but in the succession (The want of Government being that which the Church can no more dispense with, in point of well-being, than the want of the Word and Sacraments, in point of being.)  
I wonder how men came to look with so envious an eye upon Bishop's power and authority, as to oversee both the Ecclesiastical use of them, and Apostolical constitution: which to me seems no less evidently set forth as to the main scope and design of those Epistles, for the settling of a peculiar Office, Power, and Authority in them, as Precedent Bishops above others, in point of Ordination, Censures, and other acts of Ecclesiastical Discipline; than those shorter Characters of the qualities and duties of Presbyter-Bishops, and Deacons, are described in some parts of the same Epistles, who in the latitude and community of the name were then, and may now not improperly be called Bishops, as to the oversight and care of single Congregations, committed to them by the Apostles, or those Apostolical Bishops, who (as Timothy and Titus) succeeded them in that ordinary power; there assigned overlarger divisions, in which were many Presbyters.  
The humility of those first Bishops, avoiding the eminent title of Apostles, as a name in the Churches style appropriated from its common notion (of a Messenger, or one sent) to that special dignity which had extraordinary call, mission, gifts, and power immediately from Christ, they contented themselves with the ordinary titles of Bishops, and Presbyters, 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 arrogancy, to those who were by Apostolical propagation rightly descended and invested into that highest and largest power of governing even the most pure and Primitive Churches, which without all doubt had many such holy Bishops, after the pattern of Timothy and Titus, whose special power is not more clearly set down in those Epistles, (the chief grounds and limits of all Episcopal claim, as from divine right,) than are the Characters of those perilous times, and those men that make them such, who not enduring sound Doctrine, and clear testimonies of all Church's practice, are most perverse Disputers, and proud Usurpers against true Episcopacy: Who, if they be not Traitors and Boasters, yet they seem to be very covetous, heady, highminded, inordinate and fierce, lovers of themselves, having much of the form, little of the power of godliness.  
Who by popular heaps of weak, light, and unlearned Teachers, seek to over-lay and smother the pregnancy and authority of that power of Episcopal Government, which beyond all equivocation and vulgar fallacy of names, is most convincingly set forth both by Scripture, and all after Histories of the Church.  
This I writ, rather like a Divine than a Prince, that posterity may see (if ever these papers be public) that I had fair grounds both from Scripture-Canons, and Ecclesiastical examples, whereon my judgement was stated for Episcopal Government.  
Nor was it any policy of State, or obstinacy of Will, or partiality of Affection, either to the Men or their Function, which fixed Me: who cannot in point of worldly respects be so considerable to Me, as to recompense the injuries and losses, I and My dearest relations with My Kingdoms have sustained, and hazarded, chief at first upon this quarrel.  
And not only in Religion, of which, Scripture is the est rule, and the Churches Universal practice the best commentary, but also in right reason, and the true nature of Government, it cannot be thought that an orderly Subordination among Prebyters, or Ministers, should be any more against Christianity, than it is in all secular and Civil Governments, where parity breeds Confusion and Faction.  
I can no more believe, that such order is intonsistent with true Religion, than good features are with beauty, or numbers with harmony.  
Nor is it likely that God, who appointed several orders, and a Prelacy in the Government of his Church, among the Jewish Priests, should abhor or forbidden them among Christian Ministers; who have as much of the principles of schism and division as other men; for preventing and suppressing of which, the Apostolical wisdom (which was divine) after that Christians were multiplied so many Congregations, and Presbyters with them, appointed this way of Government, which might best preserve order and union with Authority.  
So that I conceive, it was not the 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 enjoyed in those times which were purest for Religion, though sharpest for Persecution.  
Nor that I am against the managing of this Presidency and Authority in one man, by the joint Counsel and consent of many Presbyters, I have offered to restore that, as a fit means to avoid those Errors, Corruptions, and Partialities, which were incident to any one man; Also to avoid Tyranny, which becomes no Christians, least of all Churchmen; besides it will be a means to take away that burden and odium of affairs, which may lie too heavy on one man's Shoulders, as indeed I think it formerly did on the Bishops here.  
Nor can I see what can be more agreeable both to Reason and Religion, than such a frame of Government which is Paternal, not Magisterial, and wherein not only the necessity of avoiding Faction and Confusion, Emulations and Contempts, which are prone to arise among equals in power and function, but also the differences of some Ministers gifts, and aptitudes for government above others, doth invite to employ them, in referernce to those abilities wherein they are eminent.  
Neither is this judgement of mine, touching Episcopacy, any preoccupation of opinion, which will not admit any oppositions against it: It is well known I have endeavoured to satisfy Myself in what the chief patrons for other ways can say against this, or for theirs: And I find they have, as far less of Scripture grounds, and of reason, so for examples and practice of the Church, or testimonies of Histories, they are wholly destitute, wherein the whole stream runs so for Episcopacy, that there is not the least rivulet for any others.  
As for those obtruded examples of some late reformed Churches (for many retain Bishops still) whom necessity of times and affairs rather excuseth than commendeth for their inconformity to all Antiquity; I could never see any reason why Churches orderly reform and governed by Bishops, should be forced to conform to those few, rather than to the Catholic 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 than Presbyterians or Independents can pretend to be; All whom the Churches in my three Kingdoms lately governed by Bishops, would equalise (I think) if not exceed.  
Nor is it any point of wisdom or charity, where Christians differ, (as many do in some points) there to widen the differences, and at once to give all the Christian world (except a handful of some Protestants) so great a scandal in point of Church-Government; Whom though you may convince of their errors in some point of Doctrine, yet you shall never persuade them, that to complete their Reformation they must necessarily desert, and wholly cast off that Government, which they and all before them have ever owned as Catholic, Primitive, and Apostolical: So far, as never Schismatics, nor Heretics (except those Arrians) have strayed from Unity, and Conformity of the Church in that point; ever having Bishops above Presbyters.  
Besides, the late general approbation and submission to this Government of Bishops, by the Clergy, as well as the Laity of these Kingdoms, is a great confirmation of My Judgement; and their inconstancy is a great prejudice against their Novelty; I cannot in charity so far doubt of their learning or integrity, as if they understood not what heretofore they did; or that they did conform contrary to their Consciences; So that their facility and levity is never to be excused, who, before ever the point of Church-Government had any free and impartial debate, contrary to their former oaths and practice, against their obedience to the Laws in force, and against My consent, have not only quite cried down the Government by Bishops, but have approved and encouraged the violent and most illegal stripping all the Bishops, and many other Churchmen, of all their due Authority and Revenues, even to the selling away, and utter alienation of those Church-lands, from any Ecclesiastical uses: So great a power hath the stream of times, and the prevalency of parties over some men's judgements; of whose so sudden and so total change, little reason can be given, besides the Scots Army coming into England.  
But the folly of these men will at l●st punish itself, and the Desertors of Episcopacy will appear the greatest enemies to, and betrayers of their own interest: For Presbytery is never so considerable or effectual, as when it is joined to, and crowned with Episcopacy. All Ministers will find as great a difference in point of thriving, between the favour of the People, and of Princes, as plants do between being watered by hand, or by the sweet and liberal dews of Heaven.  
The tenuity and contempt of Clergymen, will soon let them see what a poor carcase they are, when parted from the influence of that head, to whose supremacy they have been sworn.  
A little moderation might have prevented great mischiefs; I am firm to Primitive Episcopacy, not to have it extirpated, if I can hinder it. Discretion without Passion might easily reform, whatever the rust of Times, or indulgence of Laws, or corruption of Manners have brought upon it. It being a gross vulgar error, to impute to, or revenge upon the function, the faults of times, or persons; which seditious and popular principle, and practice, all wise men abhor.  
For those secular additaments and ornaments of Authority, Civil honour, and Estate which my Predecessors, and Christian Princes in all Countries have annexed to Bishops and Churchmen; I look upon them but as just rewards of their learning and piety, wh● are fit to be in any degree of Church-Government; also enablements to works of Charity and Hospitality, meet strengthenings of their Authority in point of respect, and observance, which in peaceful times is hardly paid to any Governors by the measure of their Virtues, so much, as by that of their Estates: Poverty and Meanness exposing them and their Authority to the contempt of licentious minds, and manners, which persecuting times much restrained.  
I would have such men Bishops, as are most worthy of those encouragements, and best able to use them: if at any time My Judgement of men failed, My good intention made my error venial; And some Bishops, I am sure I had, whose learning, gravity, and piety, no men of any worth or forehead can deny: But, of all men, I would have Churchmen, especially the Governors, to be redeemed from that vulgar neglect, which (besides an innate principle of vicious opposition, which is in all men against those that seem to reprove, or restrain them) will necessarily follow both the Presbyterian parity, which makes all Ministers equal; and the Independent inferiority, which sets their Pastors below the People.  
This for my judgement touching Episcopacy, wherein (God knows) I do not gratify any design or passion with the least parverting of truth.  
And now I appeal to God above, and all the Christian world, whether it be just for Subjects, or pious for Christians, by violence, and infinite indignities, with servile restraints to seek to force Me their King and Sovereign, as some men have endeavoured to do, against all these grounds of my Judgement, to consent to their weak and divided novelties.  
The greatest Pretender of them desires not more than I do, That the Church should be governed, as Christ hath appointed, in true Reason, and in Scripture; of which I could never see any probable show for any other ways: 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 Country; or else they deny these most evident Truths, that the Apostles were Bishops over those Presbyters they ordained, as well as over the Churches they planted; and that Government being necessary for the Church's well-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 men's minds against it, that what they want of Reasons or Primitive Patterns, they supply with violence and oppression; wherein some men's zeal for Bishop's Lands, Houses, and Revenues, hath set them on work to eat up Episcopacy: which (however other men esteem) to Me is no less Sin, than Sacrilege, or a Robbery of God (the giver of all we have) of that portion, which devout minds have thankfully given again to him, in giving it to his Church and Prophets; through whose hands be graciously accepts even a cup of cold water, as a libation offered to himself.  
Furthermore, as to My particular engagement above other men, by an Oath agreeable to My Judgement, I am solemnly obliged to preserve that Government, and the Rights of the Church.  
Were I convinced of the unlawfulness of the Function, as Antichristian (which some men boldly, but weakly calumniate) I could soon with Judgement break 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, persuade Me at once to so notorious and combined Sins, of Sacrilege and Perjury? besides the many personal Injustices I must do to many worthy men, who are as legally invested in their estates, as any who seek to deprive them; and they have by no Law been convicted of those crimes, which might forfeit their Estates and Livelyhoods.  
I have often wondered how men pretending to tenderness of Conscience, & Reformation, can at once tell Me, that my Coronation-Oath binds Me to consent to whatsoever they shall propound to Me (which they urge with such violence) though contrary to all that Rational and Religious freedom which every man ought to preserve, and of which they seem so tender in their own Votes: Yet at the same time, these men will needs persuade Me, That I must and aught to dispense with, and roundly break that part of my Oath, which binds me (agreeable to the best light of Reason and Religion I have) to maintain the Government, and legal Rights of the Church. 'Tis strange My lot should be valid in that part, which both Myself, and all men in their own case, esteem injurious & unreasonable, as being against the very natural essential liberty of our Souls; Yet it should be invalid, & to be broken in another clause, wherein I think Myself justly obliged both to God and Man.  
Yet upon this Rack chief have I been held so long, by some men's ambitious Covetousness, and sacrilegious Cruelty, torturing (with Me) both Church and State, in Civil dissensions, till I shall be forced to consent, and declare, that I do approve, what (God knows) I utterly dislike, and in My Soul abhor; as many ways highly against Reason, Justice, and Religion; and whereto, if I should shamefully, and dishonourably give My consent; yet should I not by so doing, satisfy the divided Interests and Opinions of those Parties, which contend with each other, as well as both against Me and Episcopacy.  
Nor can My late condescending to the Scots in point of Church-government, be rightly objected against Me, as an inducement for Me, to consent to the like in my other Kingdoms: For it should be considered, that Episcopacy was not so rooted and settled there, as 'tis here; nor I (in that respect) so strictly bound to continue it in that Kingdom, as in this: For what I think in My Judgement best, I may not think so absolutely necessary for all places, and at all times.  
If any shall impute My yielding to them, as My failing and Sin, I can easily acknowledge it; but that is no Argument to do so again, or much worse; I being now more convinced in that point: Nor indeed hath My yielding to them been so happy and successful as to encourage Me to grant the like to others.  
Did I see any thing more of Christ, as to Meekness, Justice, Order, Charity, and Loyalty, in those that pretend to other modes of Government, I might suspect My Judgement to be biased, or forestalled with some prejudice and wontednesse of opinion; But I have hitherto so much cause to suspect the contrary in the manners of many of those men, that I cannot from them gain the least Reputation for their new 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 God's blessing) which might make Me believe either Presbytery or Independency have a more benign influence upon the Church, and men's hearts and lives, than Episcopacy in its right constitution.  
The abuses of which deserve to be extirpated, as much as the use retained; for I think it far better to hold to Primitive and uniform Antiquity, than to comply with divided Novelty.  
A right Episcopacy would at once satisfy all just desires and interests of good Bishops, humble Presbyters, and sober People; so as Church-affairs should be managed neither with tyranny, parity, nor popularity; neither Bishops ejected, nor Presbyters despised, nor People oppressed.  
And in this integrity both of My Judgement and Conscience, I hope God will preserve me.   

MEDITATION.  
FOr thou, O LORD, knowest my uprightness and tenderness; as thou hast set Me to be a Defender of the Faith, and a Protector of thy Church, so suffer Me not by any violence, to be overborn against my Conscience.  
Arise, O LORD, maintain thine own Cause, let not thy Church be deformed, as to that Government, which derived from thy Apostles, hath been retained in purest and primitive times, till the Revenues of the Church became the object of secular envy, which seeks to rob it of all the encouragements of Learning and Religion.  
Make Me, as the good Samaritan, compassionate, and helpful to thy afflicted Church; which some men have wounded and rob; others pass by without regard, either to pity, or relieve.  
As my power is from thee, so give Me grace to use it for thee.  
And though I am not suffered to be Master of my other Rights as a King, yet preserve Me in that liberty of Reason, love of Religion, and thy Church's welfare, which are fixed in my Conscience as a Christian.  
Preserve, from Sacrilegious Invasions, those temporal blessings, which thy providence hath bestowed on thy Church for thy glory.  
Forgive their sins and errors, who have deserved thy just permission, thus to let in the wild Boar, and subtle 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 Posterity, of being the first Christian King in this Kingdom, who should consent to the oppression of thy Church, and the Fathers of it; whose errors I would rather, with Constantine, cover with silence, and reform with meekness, than expose their persons, and sacred Functions, to vulgar contempt.  
Thou, O LORD, seest how much I have suffered with, and for thy Church; make no long tarrying, O my God, to deliver both me and it, from unreasonable men, whose counsels have brought forth, and continue such violent confusions, by a precipitant destroying the ancient boundaries of thy Church's peace; thereby letting in all manner of errors, schisms, and disorders.  
O thou God of order, and of truth, in thy good time, abate the malice, assuage the rage, and confound all the mischievous devices, of thine, mine, and thy Church's enemies.  
That I, and all that love thy Church, may sing praises to thee, and ever magnify thy salvation, even before the sons of men.   

Concerning the Liturgy, his Royal words are these.  
IT is no news to have all Innovations ushered in with the name of Reformations in Church, and State, by those, who seeking to gain reputation with the Vulgar for their extraordinary parts, and piety, must needs undo whatever was formerly settled never so well and wisely.  
So hardly can the pride of those that study Novelties, allow former times any share or degree of wisdom or godliness.  
And because matter of Prayer and Devotion to God justly bears a great part in Religion (being the Souls more immediate converse with the Divine Majesty) nothing could be more plausible to the People, than to tell them, they served God amiss in that point.  
Hence our public Liturgy, or Forms of constant Prayers must be (not amended, in what upon free and public 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 Book, and those that used it according to their Consciences, and the Laws in force, it must be crucified by an Ordinance, the better to please either those men, who gloried in their extemporary vein, and fluency; or others, who conscious to their own formality in the use of it, thought they fully expiated their sin of not using it aright, by laying all the blame upon it, and a total re●ection of it as a dead letter, thereby to excuse the 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; And this by all Reformed Churches is confessed to be most sound and Orthodox.  
For the manner of using Set and prescribed Forms, there is no doubt but that wholesome words being known and fitted t● men's understandings are soon received into their hearts, and aptest to excite and carry along with them judicious and fervent affections.  
Nor do I see any reason why Christians should be weary of a well composed Liturgy (as I hold this to be) more than of all other things, wherein the 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 prays to the same God, believes in the same Saviour, professeth the same Truths, reads the same Scriptures, hath the same Duties upon him, and feels the same 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 words, 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 original pattern of all set Liturgies, in the Christian Church.  
I ever thought that the proud ostentation of men's abilities for invention, and the vain affectations of variety for expressions, or in public Prayer, or in any sacred administrations, merits a greater brand of sin, than that which they call Coldness and Barrenness: nor are men in those novelties less subject to formal and superficial tempers (as to their hearts) than in the use of constant Forms, where not the words, but men's hearts are too blame.  
I make no doubt but a man may be very formal in the most extemporary variety: and very fervently devout in the most wont expressions: nor is God more a God of Variety, than of Constancy; nor are constant Forms of Prayers more likely to flat and hinder the Spirit of Prayer, and Devotion, than unpremeditated and confused variety, to distract and lose it.  
Though I am not against a grave, modest, discreet and humble use of Ministers gifts, even in public, the better to fit and excite their own, and the people's affections to the present occasions: yet I know no necessity why private and single abilities should quite justle out, and deprive the Church of the joint abilities and concurrent gifts of many learned and godly men; such as the Composers of the Service-Book were; who may in all reason be thought to have more of gifts and graces enabling them to compose with serious deliberation and concurrent 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) that any private man by his solitary abilities can be presumed to have: which, what they are many times (even there, where they make a great noise and show) the affectations, emptiness, impertinency, rudeness, confusions, flatness, levity, obscurity, vain and ridiculous repetitions, the senseless, and oft times blasphemous expressions (all these burdened with a most tedious and intolerable length) do sufficiently convince all men, but those who glory in that Pharisaic way.  
Wherein men must be strangely impudent, and flatterers of themselves, not to have an infinite shame of what they so do and say, in things of so sacred a nature, before God and the Church, after so ridiculous, and indeed, profane a manner.  
Nor can it be expected, but that in duties of frequent performance, as Sacramental administrations, and the like, which are still the same; Ministers must either come to use their own Forms constantly, which are not like to be so sound or comprehensive of the nature of the duty, as Forms of public composure; or else they must every time affect new expressions when the subject is the same; which can hardly be presumed in any man's greatest sufficiencies not to want (many times) much of that completeness, order, and gravity, becoming those duties; which by this means are exposed at every celebration to every Ministers private infirmities, indispositions, errors, disorders, and defects, both for judgement and expression.  
A serious sense of which Inconvenience in the Church, unavoidably following every man's several manner of officiating, no doubt, first occasioned the wisdom and piety of the Ancient Churches, to remedy those mischiefs, by the use of constant Liturgies of Public composure.  
The want of which I believe this Church will sufficiently feel, when the unhappy fruits of many men's ungoverned ignorance, and confident defects, shall be discovered in more errors, schisms, disorders, and uncharitable distractions in Religion, which are already but too many, the more is the pity.  
However, if violence must needs bring in, and abett those innovations, (that men may not seem to have nothing to do) which Law, Reason, and Religion forbids, at least to be so obtruded, as wholly to justle out the public Liturgy.  
Yet nothing can excuse that most unjust and partial severity of those men, who either lately had subscribed to, used and maintained the service book; or refused to use it, cried out of the rigour of Laws and Bishops, which suffered them not to use the Liberty of their Consciences in not using it.  
That these men (I say) should so suddenly change the Liturgy into a Directory, as if the Spirit needed help for invention, though not for expressions; or as if matter prescribed did not as much stint and obstruct the Spirit, as if it were clothed in, and confined to fit words: (So slight and easy is that Legerdemain which will serve to delude the Vulgar.)  
That further they should use such severity, as not to suffer without penalty, any to use the Common-Prayer-Book publicly, although their Consciences bind them to it, as a duty of Piety to God, and Obedience to the Laws.  
Thus I see, no men are prone to be greater Tyrants, and more rigorous exacters upon others to conform to their illegal Novelties, than such, whose pride was formally lest disposed to the obedience of lawful Constitutions, and whose licentious humours most pretended Conscientious liberties, which freedom, with much regret they now allow to Me, and My Chaplains, when they may have leave to serve Me, whose abilities even in their extemporary way, comes not short of the others, but their modesty and learning far exceeds the most of them.  
But this matter is of so popular a nature, as some men knew it would not bear learned and sober debates, lest being convinced by the evidence of Reason, as well as Laws, they should have been driven either to sin more against their knowledge; by taking away the Liturgy: or to displease some faction of the people, by continuing the use of it.  
Though I believe they have offended more considerable men, not only for their numbers and estates, but for their weighty and judicious piety, than those are, whose weakness or giddiness they sought to gratify, by taking it away.  
One of the greatest faults some men found with the Common-Prayer-Book, I believe was this, That it taught then to pray so oft for Me; to which Petitions they had not Loyalty enough to say Amen, nor yet Charity enough to forbear Reproaches, and even Curse of Me in their own Forms, instead of praying for Me.  
I wish their Repentance may be their only punishment; that seeing the mischiefs which the disuse of Public 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 wholesome words.  

MEDITATION.  
ANd thou O LORD, which art the same God, blessed for ever: whose mercies are full of variety, and yet of constancy; thou deniest us not a new and fresh sense of our old and daily wants; nor despisest renewed affections joined to constant expressions.  
Let us not want the benefit of thy Churches united and well-advised Devotions.  
Let the matters of our Prayers be agreeable to thy will, which is 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 spiritual perfections are such, as thou art neither to be pleased with affected Novelties for matter or manner, nor offended with the pious constancy of our petitions in them both.  
Whose variety or constancy thou hast not 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 matter of Religion; that their ignorance may not offend others, nor their opinion of their own abilities, tempt them to deprive others of what they may lawfully and devoutly use, to help their infirmities.  
And since the advantage of Error consists in novelty and variety, as Truths in unity and constancy: Suffer not thy Church to be pestered with errors, and deformed with undecencies in thy service, under the pretence of variety, and novelty. Nor to be deprived of truth, unity, and order, under this fallacy, That constancy is the cause of formality.  
LORD keep us from formal Hypocrisy 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 forms, 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 zeal, and overbold devotion.  
SIlence after this, best becomes humanity, No fit addition to this All-Comprehensive brevity can possibly be expressed by any Pen, in the hand of a Mortal; yet since Presumption hath dared to insert these few words, after such divinely-inspired, and transcendently elegant and pithy lines; What better amends can be made, than to close up this Rude breach, by a second Retreat, And listening again, to what (as to the particulars before treated of) that Celestial Quill left Engraven as his last words amongst many others, his truly Royal and most eminently-Pious and Paternal Instructions to his Son, than Heir apparent of all his Earthly Crowns and Dominions, and now our most Dear and Dread Lord and Sovereign.   
ABove all, I would have You, as I hope You are already, well grounded and settled in your Religion: The best profession of which, I have ever esteemed that of the Church of England, in which you have been educated: Yet I would have your own Judgement and Reason now seal to that sacred bond which education hath written, that it may be judiciously your own Religion, and not other men's custom or tradition, which you profess.  
In this I charge You to persevere, as coming nearest to God's Word for Doctrine, and to the Primitive examples for Government, with some little amendment, which I have otherwhere expressed and often offered, though in vain. Your fixation in matters of Religion will not be more necessary for your Souls, than your Kingdom's peace, when God shall bring you to them.  
For I have observed, that the Devil of Rebellion, doth commonly turn himself into an Angel of Reformation; and the old Serpent can pretend new Lights: When some men's Consciences accuse them for Sedition and Faction, they stop its mouth with the name and noise of Religion; when Piety pleads for Peace and patience, they cry out Zeal.  
So that, unless in this point You be well settled, you shall never want temptations to destr You ou and Yours, under pretensions of Reforming matters of Religion; for that seems, even to worst men, as the best and most auspicious beginning of their worst designs.  
Where, besides the Novelty which is taking enough with the Vulgar, every one hath an affectation, by seeming forward to an outward Reformation of Religion, to be thought zealous; hoping to cover those irreligious deformities, whereto they are conscious, by a severity of censuring other men's opinions or actions.  
Take heed of abetting any Factions, or applying to any public Discriminations in matters of Religion, contrary to what is in your Judgement, and the Church well settled, etc. You may never expect less of Loyalty, Justice, or Humanity, than from those who engage into Religious Rebellion; Their interests are always made Gods, under the colours of Piety, ambitions policies march, not only with greatest security, but applause, as to the populacy; you may hear from them jacob's voice, but you shall feel they have Esau's hands.  
Nothing seemed less considerable than the Presbyterian Fashion in England, for many years; so compliant they were to public public order: nor was their party great either Church or State, as to men's judgements: But as soon as Discontent drove men into Sidings (as ill humours fall to the disaffected part, which causes inflammations) so did all, at first, who affected any Novelties, adhere to that Side, as the most remarkable and specious note of difference (then) in point of Religion.  
All the lesser Factions at first were officious Servants to Presbytery their great Master: till time and military success discovering to each their peculiar advantages, invited them to part stakes, and leaving the joint stock of uniform Religion, pretended each to drive for their Party the trade of profits and preferments, to the breaking and undoing not only of the Church and State, but even of Presbytery itself, which seemed and hoped at first to have engrossed all.  
In these two points, the preservation of Established Religion and Laws, I may (without Vanity) turn the reproach of My sufferings as to the World's censure, into the honour of a kind of Martyrdom, as to the testimony of My own Conscience: The Troublers of My Kingdoms having nothing else to object against me but this, that I prefer Religion and Laws Established before those alterations they propounded.  
I have, You see, conflicted with different and opposite Factions (for so I must needs call and count all those, that act not in any conformity to the Laws established, in Church and State) no sooner have they by force subdued what they counted their Common Enemy, (that is, all those that adhered to the Laws, and to Me) and are secured from that fear, but they are divided to so high a rivalry as sets them more at defiance against each other, than against their Antagonists.  
Time will dissipiate all Factions, when once the rough horns of private men's covetous and ambitious designs, shall discover themselves; which were at first wrapped up and hidden under the soft and smooth pretensions of Religion, Reformation and Liberty: As the Wolf is not less cruel, so he will be more justly hated, when he shall appear no better than a Wolf under Sheep's clothing.  
If You never see My face again, and God will have Me buried in such a barbarous Imprisonment and obscurity, (which the perfecting some men's designs require) wherein few hearts that love Me are permitted to exchange a word, or a look with Me; I do require and entreat You as Your Father and Your King, that You never suffer Your heart to receive the least check against, or disaffection from the true Religion established in the Churc of England.  
I tell You, I have tried it, and after much search and many disputes, have concluded it to be the best in the world; not only in the Community, as Chriastin, but also in the special notion, as Reformed keeping the middle way between the pomp of superstitions Tyranny, and the meanness of of fantastic Anarchy.  
Not but that (the draught being excellent as to the main, both for Doctrine and Government, in the Church of England) some lines, as in very good figures, may haply need some sweetening, or polishing; which might here have easily been done by a safe and gentle hand; if some men's precipitancy had not violenly demanded such rude alterations, as would have quite destroyed all the beauty and proportions of the whole.  
The scandal of the late Troubles, which some may object, and urge to You against the Protestant Religion established in England, is easily Answered to them, or Your own thoughts in this, That scarce any one who hath been a Beginner, or an active Prosecutor of this late War against the Church, the Laws, and Me, either was, or is a true Lover, Embracer, or Practiser of the Protestant Religion, established in England: which neither gives such rules, nor ever before set such examples.  
'Tis true, some heretofore had the boldness to present threatening Petitions to their Princes and Parliaments, which others of the same Faction, (but of worse spirits) have now put in execution: but let not counterfeit and disorderly Zeal abate Your value and esteem of true Piety, both of them are to be known by their fruits; the sweetness of the Vine and Figtree is not to be despised, though the Brambles and Thorns spould pretend to bear Figs and Grapes, thereby to rule over the Trees.  
And if God will have disloyalty perfected by My destruction, let My memory ever, with My name live in You, as of Your Father that loves You, and once a King of three flourishing Kingdoms, Whom God thought fit to honour, not only with the Sceptre and Government of them, but also with the suffering many indignities, and an untimely death for them; While I studied to preserve the rights of the Church, the power of the Laws, the honour of My Crown, the privilege of Parliaments, the liberties of My People, and My own Conscience, which I thank God is dearer to Me than a thousand Kingdoms.  
Keep You to true principles of piety, virtue, and honour, You shall never want a Kingdom.  
I pray God bless You, and establish Your Kingdoms in righteousness, Your Soul in true Religion, and Your honour in the love of God and Your people.   
FINIS.