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.

XX. Vpon the Reformations of the Times.

NO Glory is more to be envied than that of due Reforming either Church or State, when Deformities are such that the Perturbation and Novelty are not like to ex∣ceed the benefit of Reforming.

Altho God should not honour Me so far as to make Me an instrument of so good a work, yet I should be glad to see it done.

As I was well pleased with this Parliaments first intentions, to reform what the in∣dulgence of Times and corruption of Manners might have depraved; so I am sorry to see, after the freedom of Parliament was by factious Tumults oppressed, how little re∣gard was had to the good Laws established and the Religion setled, which ought to be the first Rule and Standard of Reforming: with how much Partiality and popular Compliance the Passions and Opinions of men have been gratified, to the detriment of the Publick, and the infinite Scandal of the Reformed Religion.

What dissolutions of all Order and Government in the Church; what Novelties of Schisms and corrupt Opinions; what Undecencies and Confusions in Sacred Admini∣strations; what Sacrilegious invasions upon the Rights and Revenues of the Church; what Contempt and Oppressions of the Clergy; what injurious Diminutions and Per∣secutings of Me, have followed (as showres do warm gleams) the talk of Reforma∣tion, all sober men are Witnesses, and with My self sad Spectators hitherto.

The great miscarriage, I think, is, that Popular clamors and fury have been allow∣ed the Reputation of Zeal and the publick Sense; so that the study to please some Par∣ties hath indeed injured all.

Freedom, Moderation and Impartiality, are sure the best tempers of Reforming Counsels and endeavours: What is acted by Factions cannot but offend more than it pleaseth.

I have offered to put all differences in Church affairs and Religion to the free consul∣tation of a Synod or Convocation rightly chosen; the results of whose Counsels as they would have included the Votes of all, so it's like they would have given most satisfaction to all.

The Assembly of Divines, whom the Two Houses have applied (in an unwonted way) to advise of Church Affairs, I dislike not further than that they are not legally convened and chosen, nor act in the name of all the Clergy of England; nor with freedom and impartiality can do any thing, being limited and confined, if not over∣awed, to do and declare what they do.

For I cannot think so many men, cried up for Learning and Piety, who formerly allowed the Liturgy and Government of the Church of England as to the main, would have so suddenly agreed quite to abolish both of them, (the last of which they knew to be of Apostolical institution at least, as of Primitive and Universal practice) if they had been left to the liberty of their own sussrages; and if the influence of contrary Factions had not by secret encroachments of hopes and fears prevailed upon them, to comply with so great and dangerous Innovations in the Church, without any regard to their own former Judgment and Practice, or to the common Interest and Honour of all the Clergy, and in them of Order, Learning and Religion; against examples of all Ancient Churches, the Laws in force, and My Consent, which is never to be gained against so pregnant light as in that point shines on My Understanding.

For I conceive that where the Scripture is not so clear and punctual in Precepts, there the constant and universal Practice of the Church in things not contrary to Reason, Faith, Good Manners, or any positive Command, is the best Rule that Christians can follow.

I was willing to grant or restore to Presbytery what with Reason or Discretion it can pretend to, in a conjuncture with Episcopacy: but for that wholly to invade the Power, and by the Sword to arrogate and quite abrogate the Authority of that Anci∣ent Order, I think neither just as to Episcopacy, nor safe for Presbytery, nor yet any way convenient for this Church or State.

A due Reformation had easily followed moderate Counsels, and such (I believe) as would have given more content even to the most of those Divines who have been led on with much Gravity and Formality to carry on other mens designs: which no doubt many of them by this time discover, tho they dare not but smother their frustrations and discontents.

The specious and popular titles of Christ's Government, Throne, Scepter and King∣dom (which certainly is not divided, nor hath two faces, as their Parties now have at least) as also the noise of a thorough Reformation, may as easily be fixed on new mo∣dels, as fair colours may be put to ill-favoured figures.

The breaking of Church-Windows, which time had sufficiently defaced; pulling down of Crosses, which were but Civil, not Religious marks; defacing of the Monu∣ments and Inscriptions of the Dead, which served but to put Posterity in mind to thank God for that clearer light wherein they live; the leaving of all Ministers to their liberties and private abilities in the Publick Service of God, where no Christian can tell to what he may say Amen, nor what adventure he may make of seeming, at least, to consent to the Errors, Blasphemies and ridiculous Undecencies, which bold and ignorant men list to vent in their Prayers, Preaching, and other Offices; the set∣ting forth also of old Catechisms and Confessions of Faith new drest, importing as much as if there had been no sound or clear Doctrine of Faith in this Church, before some four or five years consultation had matured their thoughts touching their first Princi∣ples of Religion:

All these and the like are the effects of popular, specious and deceitful Reformations (that they might not seem to have nothing to do) and may give some short flashes of content to the Vulgar (who are taken with Novelties, as Children with Babies, very much, but not very long:) but all this amounts not to, nor can in Justice merit the glory of the Churches thorough Reformation; since they leave all things more deformed, disorderly and discontented than when they began, in point of Piety, Morality, Cha∣rity, and good Order.

Nor can they easily recompence or remedy the Inconveniencies and Mischiefs which they have purchased so dearly, and which have and ever will necessarily ensue, till due Remedies be applied.

I wish they would at last make it their Unanimous work to do Gods work, and not their own: Had Religion been first considered (as it merited) much trouble might have been prevented.

But some men thought that the Government of this Church and State, fixed by so many Laws and long Customs, would not run into their new moulds, till they had first melted it in the fire of a Civil War; by the advantages of which they resolved, if they prevailed, to make My self and all My Subjects fall down and worship the Images they should form and set up. If there had been as much of Christs Spirit for Meekness, Wisdom and Charity, in mens hearts, as there was of his Name used in the pretensions to reform all to Christs Rule, it would certainly have obtained more of God's Blessing, and produced more of Christs Glory, the Churches good, the Honour of Religion, and the Unity of Christians.

Publick Reformers had need first act in private, and practise that on their own hearts which they purpose to try on others; for Deformities within will soon betray the Pre∣tenders of publick Reformation to such private Designs as must needs hinder the pub∣lick good.

I am sure the right methods of Reforming the Church cannot consist with that of per∣turbing the Civil State, nor can Religion be justly advanced by depressing Loyalty, which is one of the chiefest Ingredients and Ornaments of true Religion; for next to Fear God, is, Honour the King.

I doubt not but Christs Kingdom may be set up without pulling down Mine; nor will any men in impartial times appear good Christians, that approve not themselves good Subjects.

Christ's Government will confirm Mine, not overthrow it; since as I own Mine from Him, so I desire to Rule for his Glory and his Churches good.

Had some men truly intended Christ's Government, or knew what it meant in their hearts, they could never have been so ill governed in their words and actions both against Me and one another.

As good Ends cannot justifie evil Means, so nor will evil Beginnings ever bring forth good Conclusions; unless God, by a miracle of Mercy, create Light out of Darkness, Order out of our Confusions, and Peace out of our Passions.

Thou, O Lord, who only canst give us beauty for ashes, and Truth for Hypocrisie, suffer us not to be miserably deluded with Pharisaical washings, in stead of Christian Reformings.

Our greatest Deformities are within: make us the severest Censurers and first Reformers of our own Souls.

That we may in clearness of Judgment and Vprightness of heart be a means to reform what is indeed amiss in Church and State.

Create in us clean hearts, O Lord, and renew right spirits within-us; that we may do all by thy directions, to thy Glory, and with thy Blessing.

Pity the Deformities which some rash and cruel Reformers have brought upon this Church and State; quench the fires which Factions have kindled under the pretence of Reforming.

As thou hast shewed the world by their Divisions and Confusions what is the pravity of some mens Intentions, and weakness of their Judgments; so bring us at last more refined out of these fires, by the methods of Christian and charitable Reformations; wherein nothing of Ambition, Revenge, Covetousness or Sacrilege may have any influence upon their counsels whom thy Providence in just and lawful ways shall entrnst with so great, good, and now most necessary a work. That I and My People may be so blest with inward Piety, as may best teach us how to use the Blessing of outward Peace.