N O Glory is more to be envied then that of due reforming either Church or State, when deformities are such, that the perturbation and noveltie are not like to exceed the benefit of Reforming.

Although God should not honour me so far, as to make me an Instrument of so good a work, yet I should be glad to see it done.

As I was well pleased with this Parliaments first intentions to reform what the indulgence of Times, and corruption of manners might have depraved; so I am sorry to see after the freedom of Parliament was by factious Tumults oppressed, how little regard was had to the good Laws established, and the Religion setled; which ought to be the first rule and standard of Reforming: with how much partiality and popular compliance the passions and opinions of men have been gratified, to the detriment of the Publick, and the infinite scandall of the reformed Religion?

What dissolutions of all Order and Government in the Church? what novelties of Schism, and corrupt opinions? what undecencies and confusions in sacred Administrations? what sacrilegious Invasions upon the Rights and Revenues of the Church? what contempt and oppressions of the Clergie? what injurious diminutions and persecutings of Me have followed (as showers do warm gleams) the talk of Reformation, all sober men are Witnesses, and with my self, sad Spectators hitherto.

The great miscarriage (I think) is, that popular clamours and fury have been allowed the reputation of zeal, and the Publick sense; so that the studies to please some Parties, hath indeed injured all.

Freedom, Moderation and Impartiality are sure the best tempers of reforming Counsels and endeavours; what is acted by Factions, cannot but offend more then it pleaseth.

I have offered to put all differences in Church affairs and Religion to the free consultation of a Synod or Convocation rightly chosen; the results of whose Councels, as they would have included the Votes of all, so its like they would have given most satisfaction to all.

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

For I cannot think so many men cried up for learning and piety, who formerly allowed the Liturgy and Government of the Church of England, as to the main, would have so suddenly agreed quite to abolish both of them, (the last of which, they know to be of Apostolicall institution, at least; as of Primitive and Universall practice) if they had been left to the liberty of their own suffrages, and if the influence of contrary factions had not by secret encroachments of hopes and fears, prevailed upon them, to comply with so great and dangerous Innovations in the Church; without any regard to their own former judgment and practice, or to the common interest and honour of all the Clergy, and in them of Order, learning, and Religion against examples of all Ancient Churches; the Lawes in force and my consent; which is never to be gained, against so pregnant light, as in that point shines on my understanding.

For I conceive, that where the Scripture is not so clear and punctuall in precepts, there the constant and Universall practice of the Church, in things not contrary to Reason, Faith, good Manners, or any positive Command, is the best rule that Christians can follow.

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

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

The specious and popular Titles of Christs Government, Throne, Scepter, and Kingdom, (which certainly is not divided, nor hath two faces, as their parties now have at least) also the noise of a thorow-Reformation, these may as easily be fined on new models, as fair colours may be put to ill-favoured Figures.

The breaking of Church-windows, which time had sufficiently defaced; pulling down of Crosses, which were but Civill, not Religious marks; defacing of Monuments, and Inscriptions of the dead, which served but to put Posterity in minde, to thank God for that clearer light wherein they live: The leaving of Ministers to their liberties, and private abilities in the publick service of God, where no Christian can tell to what hee may say Amen; nor what adventure he may make of seeming, at least, to consent to the Errours, Blasphemies, and ridiculous Undecencies which bold and ignorant men list to vent in their Prayers, Preaching, and other Offices; Their setting forth also of old Catechisms, and Confessions of Faith new drest, importing as much, as if there had been no sound or cleer Doctrine of Faith in this Church, before some four or five yeers consultation had matured their thoughts touching their first principles of Religion.

All these and the like are the effects of popular, specious, and deceitfull Reformations, (that they might not seem to have nothing to do) and may give some short flashes of content to the Vulgar, (who are taken with novelties, as children with babies, very much, but not very long) but all this amounts not to, nor can in justice merit the glory of the Churches thorow-Reformation; since they leave all things more deformed, disorderly, and discontented then when they began, in point of Piety, Morality, Charity, and good Order.

Nor can they easily recompence or remedie the inconveniences and mischiefs which they have purchased so dearly, and which have, and will ever necessarily ensue, till due remedies be applied.

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

But some men thought, that the Government of this Church and State, fixed by so many Lawes, and long Customes, would not run into their new moulds, till they had first melted it in the fire of a Civil Warr; by the advantages of which they resolved, if they prevailed, to make my Self and all my Subjects fall down and worship the Images they should form and set up. If there had been as much of Christs Spirit, for meeknesse, wisdom and charitie in mens hearts, as there was of his name used in the pretensions to reform all to Christs Rule, it would certainly have obtained more of Gods blessing, and produced more of Christs Glory, the Churches good, the honour of Religion, and the unity of Christians.

Publick Reformers had need first act in private, and practice that on their own hearts, which they purpose to try on others; for Deformities within will soon betray the pretenders of publick Reformations to such private designs, as must needs hinder the publick good.

I am sure, the right Methods of Reforming the Church, cannot subsist with that of perturbing the Civil State; nor can Religion be justly advanced by depressing Loyaltie, which is one of the chiefest Ingredients, and Ornaments of true Religion: for next to Fear God, is, Honour the King.

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

Christs Government will confirm Mine, not overthrow it, since as I own Mine from Him, so I desire to rule for his Glory, and his Churches good.

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

As good ends cannot justifie evill means; so nor will evill beginnings ever bring forth good conclusions: unless God by a miracle of Mercie create Light out of Darknesse, Order out of our Confusions, and peace out of our passions.

Thou, O Lord, who onely canst give us beauty for ashes, and Truth for Hypocrisie; suffer us not to be miserably deluded with Pharisaicall washings, in stead of Christian reformings.

Our greatest diformities are within; make us the severest Censurers, and first Reformers of our own souls.

That we may in clearnesse of judgment, and uprightnesse of heart be means to reform what is indeed amisse in Church and State.

Create in us clean hearts, O Lord, and renew right spirits within us; that we may do all by thy directions, to thy glory, and with thy blessing. Pity the deformities, which some rash & cruel Reformers have brought upon this Church and State: Quench the fires which factions have kindled, under the pretence of Reforming.

As thou hast shewed the world by their divisions, and confusions, what is the pravity of some mens intentions, and weaknesse of their judgements; so bring us at last more refined out of these fires, by the methods of Christian and charitable reformations; wherein nothing of ambition, revenge, coveteousnes, or sacriledge, may have any influence upon their counsels, whom thy providence in just and lawfull wayes shall entrust with so great, good, and now most necessary a work: That I and my people may be so blest with inward piety, as may best teach us how to use the blessings of outward peace.