Basiliká the works of King Charles the martyr : with a collection of declarations, treaties, and other papers concerning the differences betwixt His said Majesty and his two houses of Parliament : with the history of his life : as also of his tryal and martyrdome.

XVII. Of the Differences between the KING and the Two Houses, in point of CHURCH-GOVERNMENT.

TOuching the Government of the Church by Bishops, the common Jealousie hath been, that I am earnest and resolute to maintain it, not so much out of 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 Prince to preserve the State in quiet, unless he hath such an influence upon Church-men, and they such a dependance on Him, as may best restrain the seditious exorbitancies of Ministers tongues; who with the Keys of Heaven have so far the Keys of the Peoples Hearts, as they prevail much by their Oratory to let in or shut out both Peace and Loyalty.

So that I being (as KING) intrusted by God and the 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 removing Bishops out of the House of Peers (of which I have elsewhere given an account) was sufficient to take off any suspicion, that I encline to them for any use to be made of their Votes in State-affairs: Tho 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 Judgment 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 Factious∣ness and Pride of Presbyters, or the Covetousness of some States and Princes, gave oc∣casion to some mens wits to invent new models, and propose them under the specious titles of Christs Government, Scepter 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 unbiassed 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 fifteen hundred years, not one Example can be produced of any setled Church, wherein

were many Ministers and Congregations, which had not some Bishop above them, under whose Jurisdiction and Government they were.

Whose constant and universal practice agreeing with so large and evident Scripture-Directions and Examples, as are set down in the Epistles to Timothy and Titus, for the setling 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 di∣spense 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 Bishops power and authority, as to oversee both the Ecclesiastical use of them, and Apostolical constitu∣tion: which to Me seems no less evidently set forth, as to the main scope and design of those Epistles, for the setling of a peculiar Office, Power and Authority in them, as President-Bishops above others, in point of Ordination, Censures, and other acts of 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 call'd 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) suc∣ceeded them in that ordinary power, there assigned over larger divisions, in which were many Presbyters.

The Humility of those first Bishops avoiding the eminent title of Apostles, as a name in the Churches 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 lan∣guage) 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 go∣verning 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 Epis∣copal claim as from Divine Right) than are the characters of these perilous times, and those men that make them such, who not enduring sound Doctrine, and clear testimo∣nies of all Churches 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, high-minded, 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 write rather like a Divine than a Prince, that Posterity may see (if ever these Papers be publick) that I had fair grounds, both from Scripture-Canons and Ecclesia∣stical Examples, whereon my Judgment 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 recompence the injuries and losses I and My dearest Relations, with My Kingdoms, have sustained and hazarded, chiefly at first upon this quarrel.

And not only in Religion, of which Scripture is the best 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 Presby∣ters 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 inconsistent 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 Go∣vernment of his Church among the Jewish Priests, should abhor or forbid them

among Christian Ministers, who have as much of the Principles of Schism and Divi∣sion as other men; for preventing and suppressing of which, the Apostolical Wisdom (which was divine) after that Christians were multiplied to many Congregations, and Presbyters with them, appointed this way of Government, which might best preserve Order and Union with Authority.

So that I conceive it was not the Favour of Princes or Ambition of Presbyters, but the Wisdom and Piety of the Apostles, that first setled Bishops in the Church; which Authority they constantly used, and enjoyed in those times which were purest for Re∣ligion, tho sharpest for Persecution.

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

Nor can I see what can be more agreeable both to Reason and Religion, 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 reference to those Abilities wherein they are eminent.

Nor is this Judgment of Mine touching Episcopacy any pre-occupation of Opinion which will not admit any oppositions against it: It is well known I have endeavoured to satisfie My self in what the chief Patrons for other ways can say against this or for theirs: And I find as they have 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 com∣mendeth for their Inconformity to all Antiquity; I could never see any reason why Churches orderly reformed, and governed by Bishops, should be forced to conform to those few, rather than to the Catholick example of all Ancient Churches which needed no Reformation, and to those Churches at this day, who governed by Bishops in all the Christian world, are many more than Presbyterians or Independents can pretend to be: All whom the Churches in My Three Kingdoms lately governed by Bishops would equalize, (I think) if not exceed.

Nor is it any point of Wisdom or 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 tho you may convince of their Errors in some points of Doctrine, yet you shall never perswade them, that to compleat their Reformation, they must ne∣cessarily desert and wholly cast off that Government which they and all before them have ever owned as Catholick, Primitive and Apostolical, so far, that never Schisma∣ticks nor Hereticks (except those Aerians) have strayed from the Unity and Confor∣mity 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 Judgment; 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 encou∣raged the violent and most illegal stripping all the Bishops, and many other Church-men, of all their due Authority and Revenues, even to the selling away and utter alienation of those Church-lands from any Eclesiastical uses. So great a power hath the stream of Times and the prevalency of Parties over some mens Judgments; of whose so sudden and so total change little reason can be given, besides the Scots Army coming into England.

But the Folly of these men will at last punish it self, and the Desertors of Episcopacy will appear the greatest Enemies to and Betrayers of their own Interest: for Presbytery is never so considerable or 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 Clergy-men will soon let them see, what a poor Car∣cass 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 Passi∣on might easily reform whatever the rust of Times or indulgence of Laws or corrupti∣on of Manners have brough upon it. It being a gross vulgar Error, to impute to or re∣venge upon the Function the faults of Times or Persons; which Seditious and popu∣lar 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 Church-men, I look upon them but as just Rewards of their Learning and Piety, who are fit to be in any degree of Church-Government; also enablements to works of Charity and Hospitality, meet strengthenings of their Authority in point of Respect and Observance, which in peaceful times is hardly payed to any Governors by the measure of their Virtues so much as by that of their Estates; poverty and mean∣ness exposing them and their Authority to the contempt of licentious minds and man∣ners, which persecuting Times much restrained.

I would have such men Bishops as are most worthy of those encouragements, and best able to use them. If at any time My Judgment of men failed, My good Intention made my 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 Church-men, 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 Presby∣terian Parity, which makes all Ministers equal, and the Independent Inferiority, which sets their Pastors below the People.

This for my Judgment touching Episcopacy; wherein (God knows) I do not gra∣tifie any design or Passion with the least perverting of Truth.

And now I appeal to God above, and all the Christian World, whether it be just for Subjects, or pious for Christians, by Violence and infinite Indignities, with servile re∣straints to seek to force Me their KING and Soveraign, as some men have endeavou∣red to do, against all these grounds of My Judgment, to consent to their weak and di∣vided 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 shew for any other ways: who either content themselves with the examples of some Churches in their infancy and solitude, when one Presby∣ter might serve one Congregation, in a City or Countrey; or else they deny these most evident Truths, That the Apostles were Bishops over those Presbyters they ordain∣ed as well as over the Churches they planted; and That Government being necessary for the Churches 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 Episco∣pacy; and may so still, if Ignorance, Superstition, Avarice, Revenge, and other dis∣orderly and disloyal Passions had not so blown up some mens minds against it, that what they want of Reasons or Primitive Patterns, they supply with Violence and Op∣pression; wherein some mens zeal for Bishops Lands, Houses and Revenues, hath set them on work to eat up Episcopacy; which (however other men esteem) to Me is no less sin than Sacriledg, or a Robbery of God (the giver of all we have) of that portion which devout minds have thankfully given again to him in giving it to his Church and Prophets; through whose hands he graciously accepts even a cup of cold water as a libation offered to himself.

Furthe••more, as to My particular engagement above other men, by an Oath agree∣able to my Judgment. 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 Judgment 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 Dam∣nation, perswade Me at once to so notorious and combined sins of Sacriledg and Per∣jury? 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 Liveli∣hoods.

I have oft wondred, how men pretending to Tenderness of Conscience and Refor∣mation, can at once tell Me, that My Coronation-Oath binds Me to consent to what∣soever they shall propound to Me (which they urge with such Violence) tho contra∣ry 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 perswade Me, that I must and ought to dispense with, and roundly break that part of My Oath, which binds Me (agreeable to the best light of Reason and Religion I have) to maintain the Government and legal Rights of the Church. 'Tis strange My Oath should be valid in that part, which both My self and all men in their own case esteem injurious and unreasonable, as being against the very natural and essential liberty of our Souls; yet it should be invalid and to be broken in another clause, wherein I think My self justly obliged both to God and Man.

Yet upon this Rack chiefly have I been held so long, by some mens ambitious Co∣vetousness and Sacrilegious Cruelty, torturing (with Me) both Church and State in Civil dissentions, 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 satisfie the divided Interests and Opi∣nions 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 setled there as 'tis here; nor I (in that respect) so strictly bound to continue it in that Kingdom as in this: for what I think in my Judgment best, I may not think so abso∣lutely necessary for all places and at all times.

If any shall impute My yielding to them as My Failing and Sin, I can easily ac∣knowledg 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 suc∣cesful 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 Judgment to be biassed or forestalled with some Prejudice and wontedness 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) either Learning or Religion, works of Piety or Charity, have so flourished beyond what they have done in My Kingdoms, (by Gods blessing) which might make Me believe either Presbytery or Independency have a more benign influence upon the Church and mens hearts and lives, than Episco∣pacy 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 satisfie 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 despi∣sed, nor People oppressed.

And in this Integrity both of My Judgment and Conscience I hope God will preserve Me.

For Thou, O Lord, knowest my Vprightness 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 over-born against My Conscience.

Arise, O Lord, maintain thine own Cause; let not thy Church be deformed as to that Go∣vernment, 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 robbed, others pass by without regard either to pity or re∣lieve.

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 pre∣serve Me in that liberty of Reason, love of Religion, and thy Churches 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 subtile 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 meek∣ness, 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 Churches 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, asswage the Rage, and confound all the mischievous Devices of Thine, Mine, and thy Churches Ene∣mies.

That I, and all that love thy Church, may sing Praises to Thee, and ever magnifie thy Salvation, even before the Sons of men.