Protector doth not change the Case) consulting with a lesser part of his Bishops and Clergy, and having their consent therein, may conclude any thing in the way of a Reforma∣tion, the residue and greatest part not advised withal, nor yielding their consent unto it in a formal way. This seems to have some reference to the Scottish Liturgie (for by your Letter I perceive that one of the chief of your Objectors is a Divine of that Nation) and therefore it concerns me to be very punctual in my Answer to it.
And that my Answer my be built on the surer Ground, it is to be considered, first whether the Reformation be in corruption of manners, or abuses in Government, whe∣ther in matters practical, or in points of Doctrine. 2. If in matters practical, whether such practice have the character of Antiquity, Universality, and Consent, imprinted on it; or that it be the practice of particular Churches, and of some times only. And 3. If in points of Doctrine, whether such points have been determined of before in a General Council, or in particular Councils universally received and countenanced; or are to be defined de novo on emergent controversies. And these Distinctions being laid, I shall answer briefly. First, If the things to be reformed be either corruptions in manners, or neglect of publick duties to Almighty God, abuses either in Govern∣ment or the parties governing; the King may do it of himself by his sole Authority. The Clergy are beholden to him, if he takes any of them along with him when he goeth about it. And if the times should be so bad, that either the whole body of the Clergy, or any (though the greatest) part thereof should oppose him in it; he may go forwards notwithstanding, punishing such as shall gainsay him in so good a work, and compelling others. And this I look on as a Power annexed to the Regal Diadem, and so inseparably annexed, that Kings could be no longer Kings if it were denied them. But hereof we have spoke already in the first of this Section, and shall speak more hereof in the next that follows. And on the other side, if the Reformation be in points of Doctrin, and in such points of doctrine as have not been before defined, or not defined in form and manner as before laid down: The King only with a few of his Bishops and Learned Clergy (though never so well studied in the point disputed) can do nothing in it. That belongs only to the whole Body of the Clergy in their Con∣vocation rightly called and constituted; whose Acts being ratified by the King, bind not alone the rest of the Clergy, in whose names they Voted, but all the residue of the subjects, of what sort soever, who are to acquiesce in their Resolutions. The constant practice of the Church, and that which we have said before, touching the calling and authority of the Convocation, makes this clear enough. But if the thing to be Re∣formed be a matter practical, we are to look into the usage of the Primitive times. And if the practice prove to have been both ancient and universally received over all the Church, though intermitted for a time, and by time corrupted: The King con∣sulting with so many of his Bishops, and others of his most able Clergy, as he thinks fit to call unto him, and having their consent and direction in it, may in the case of intermission revive such practice, and in the case of corruption and degeneration, re∣store it to its Primitive and original lustre, whether he do it of himself, of his own meer motion, or that he follow the advice of his Council in it; whether he be of age to in∣form himself, or that he doth relie on those to whom he hath committed the publick Government; it comes all to one: So they restrain themselves to the ancient patterns. The Reformation which was made under josias, though in his Minority and acting by the Counsel of the Elders, as Josephus telleth us, Antiqu. Jud. 1. cap. was no less pleasing unto God, nor less valid in the eyes of all his Subjects, than those of Jeho∣saphat and Hezekiah in their riper years, and perhaps acting singly on the strength of their own judgments only without any advice. Now that there should be Liturgies for the use of the Church, that those Liturgies should be celebrated in a Language un∣derstood by the people: That in those Liturgies there should be some prescribed Forms for giving the Communion in both kinds, for Baptizing Infants, for the re∣verent celebration of Marriage, performing the last office to the sick and the decent burial of the Dead, as also for set Feasts and appointed Festivals; hath been a thing of primitive and general practice in the Christian Church. And being such, though in∣termitted or corrupted, as before is said, the King advising with his Bishops and other Church-men (though not in a Synodical way) may cause the same to be revised and revived; and having fitted them to edification and increase of piety, either commend them to the Church by his sole authority, or else impose them on the people under cer∣tain penalties by his power in Parliament. Saepe Coeleste Regnum per Terrenum proficit. The Kingdom of Heaven (said Reverend Isidore of Sevil) doth many times receive in∣crease