THE SPEECH OF King JAMES the I. TO BOTH HOUSES OF PARLIAMENT Upon his ACCESSION to, AND THE HAPPY UNION Of Both the CROWNS OF ENGLAND and SCOTLAND, Regally Pronounced, and Expressed by him to them, Die JOVIS 22 th'. Martii 1603.  
LONDON, Printed for Richard Baldwin in the Old-Baily. 1689.   

TO THE READER.  
THE Inducement to the Publishing of this worthy Speech, is no other than to intimate to the World the disrelish that so Learned a King had against the Impious Faction of Jesuitism and Popery; both which have always been looked upon as the Enemies of our Peace and Unanimity; so that it pleased God to appoint him in a great measure, to make us Happy in our Pious, and now well secured Reformation.   

Die JOVIS 22 th'. Martii 1603.  
This Day the Speaker Elect, with a great Number of the Commons, returned again to the usual place, and did there repose themselves, until his Highness being Ascended his Royal Throne, in the Upper House did send unto them; which about two of the Clock in the Afternoon he was pleased to do; and Mr. Speaker with the rest of the Commons, coming into the King's Presence, his Majesty took occasion to Repeat the Effect of his former Speech, delivered the first Day; with Excuse of the mistaking, upon Monday precedent.  

His Majesty's Speech was to this Effect.  
IT did no sooner please God, to lighten his Hand, and retent the Violence of the devouring Angel, against the poor people of this City, but as soon did I resolve to call this Parliament, and that for Three chief and principle Reason's: The first whereof is, and which of its self, although there were no more, is not only a sufficient, but a most full and necessary ground, and reason for the convening of this Assembly.  
The first Reason, I say is, That you who are here presently Assembled, to represent the Body of this whole Kingdom, and of all sorts of people within the same; may with your own Ears hear; and that I, out of mine own Mouth, may deliver unto you, the assurance of my due thankfulness for your so joyfully, and general Applause to the declaring, and receiving me in this Seat; (which God by my Birthright and Lineal descent, had in the fullness of time provided for me) and that immediately after, it pleased God to call your late Sovereign of blessed Memory, full of days, but fuller of immortal Trophies of Honour, out of this transitory Life; not that I am able to express her Words, or to utter by Eloquence the vive Image of mine inward Thankfulness; but only, that out of mine own Mouth you may rest assured, to expect that measure of thankfulness at my Hands; which is according to the infiniteness of your deserts, and to my inclination and ability for requital of the same. Shall I ever, nay, can I ever be able, or rather so unable in memory, as to forget your unexpected readiness and alacrity; your ever memorable resolution, and your most wonderful conjunction, and harmony of your hearts, in declaring and embracing me as your undoubted, and lawful King and Governor; or ●hall it ever be blotted out of my mind, how at my first Entry into this Kingdom; the people of all sorts, Rid and Ran, nay, rather Flew to meet me; their Eyes flaming nothing but Sparkles of Affection; their Mouths and Tongues uttering nothing but Songs of Joy; their Hands and Feet, and all the rest of their Members in their Gestures, discovering a passionate Longing and Earnestness, to Meet and Embrace their New Sovereign; Quid ergo retribuamur. Shall I allow in myself, that which I could not bear with in another? No, I must plainly and freely confess here in all your Audiences, I did ever naturally so far mislike a Tongue, too smooth and diligent in paying their Creditors with Lip payments and verbal thanks, as I ever suspected that sort of people meant not to pay their Debtors in more substantial sort of Coin; and therefore for expressing of my thankfulness, I must resort unto my other two Reasons of my convening of this Parliament, by them in Action to utter my thankfulness; both the said Reasons having but one ground, which is the deeds whereby all the days of my Life, I am by God's Grace to express all my thankfulness toward you, but divided in this; That in the first of these two, mine Actions of thanks are so inseparably conjoined with my person, as they are become in a manner individually annexed to the same: In the other Reason, mine Actions are such, as I may do, or leave them undone; although by God's Grace I hope never to be weary of the doing of them.  
As to the first, it is the blessings which God hath in my person bestowed on you all; wherein I protest I do more glory at the same for your Weal, than for any particular respect of mine own reputation, or advantage therein: The first then of these blessings which God hath jointly with my person sent unto you, is outward peace; that is peace abroad with all Foreign Neighbours: For I thank God I may safely say, that never since I was a King, I either received wrong from any Christian Prince or State, or did wrong to any: I have ever praised God, yet kept Peace and Amity with all, which have been so far tied to my person, as at my coming here, you are Witnesses, I found the State Embarked in a great and tedious War; and only by mine Arrival here, and by the peace in my person; is not Amity kept where War was before; which is no small blessing to a Christian Commonwealth; for by Peace abroad with our Neighbours, the Towns flourish, the Merchants become Rich, the Trade increase, and the people of all sorts of the Land, enjoy free liberty to exercise themselves in their several vocations, without peril, or disturbance; not that I think this outward Peace so unseperably tied to my Person, as I dare assuredly promise to myself, and to you the certain continuance thereof: But thus far I can very well assure you, and in the Word of a King, promise unto you, that I shall never give the first occasion of the breach thereof; neither shall I ever be moved for any particular, or private passion of mine, to interrupt your public Peace; unless I be forced thereunto, either for reparation of the Honour of the Kingdom, or else by necessity for the Weal and preservation of the same; in which Case, a secure and honourable War must be preferred, to an unsecure and dishonourable peace: Yet do I hope, by the experience of the by past blessing of Peace, which God hath so long ever since my Birth time bestowed upon me, that he will not be weary to continue the same, nor repent him of his Grace towards me; transferring that Sentence of King David's, upon his by past Victories of War to mine of Peace.  
That that God, who preserved me from the devouring Jaws of the Bear, and of the Lion; and delivered them into my Hands, shall now also grant me Victory over that uncircumcised Philistine: But although outward peace be a great Blessing, yet is it as far inferior to that within, as Civil Wars are more cruel and unnatural than Wars abroad; and therefore the second great Blessing that God hath within my Person sent unto you, is Peace within, and that in a double form.  
First, by my descent lineally out of the Loins of Henry the VII. is reunited and confirmed in me, the Union of the Two Princely Roses of the two Houses of Lancaster and York; whereof that King of happy Memory was the first Uniter, as he was also the first Ground layer of the other Peace. The lamentable and Miserable Events by the Civil and Bloody dissension betwixt these two Houses, were so great and so late, as it need not to be renewed to your Memories; which as it was first settled and united in him, so it is now reunited and confirmed in me, being Justly and Lineally descended, not only of that happy conjunction, but of both the branches thereof many times before: But the Union of the two Princely Houses, is nothing comparable to the Union of the two Ancient and Famous Kingdoms, which is the other inward Peace annexed to my person: And here I must crave your patiences for a little space, to give me leave to discourse more particularly of the Benefits that do arise, of that Union which is made in my Blood; being a matter that most properly belongeth unto me to speak of, as the Head wherein that great Body is united. And first, if we were to look no higher than to Natural and Phisical reasons, we may be easily persuaded of the great Benefits, that by that Union do redound to the whole Island: For if twenty Thousand Men be a strong Army, is not the double Number hereof Forty Thousand a double the stronger Army. If a Baron inricheth himself with double as many Lands as he had before; is he not double the greater? Nature teacheth us, that Mountains are made of Motes, and that at the first Kingdoms being divided, and every particular Town, or little Country that Tyrants, or Usurpers could obtain the possession, a Seignory a part; many of these little Kingdoms, are now in process of time, by the Ordinance of God, joined into great Monarchies; whereby they are become within themselves powerful, to defend themselves from outward Invasions; their Head and Governor enabled to redeem them from Foreign Assaults and punish private Transgressor's within. Do we not remember that this Kingdom was divided into seven little Kingdoms besides Wales; and is it not now the stronger by their Union; and hath not the Union of Wales to England, added a greater strength thereto; which although it was a greater Principality, was nothing comparable in Greatness, and in Power; to the Ancient and Famous Kingdom of Scotland: But what should we stick upon any natural appearance, when it is manifest, that God of his Almighty Providence, hath preordained it so to be: Hath not God first united these Kingdoms, both in Language, Religion, and similitude of Manners? Yea, Hath he not made us all in one Island, compassed with one Sea; and of itself by Nature so indivisible, as almost those that were Borderers themselves in the late Borders, cannot distinguish, nor know, or discern their own Limits: These two Countries being separated, neither by Sea, nor by any great River, Mountain, nor other strength of Nature, but only by little small Brooks, or demolished little Walls; so as rather they were divided in apprehension, than in Effect; and now in the end and fullness of time, United the Right and Title of both in my Person alike; Lineally descended of both the Crowns, whereby it is now become like a little World within itself, being Entrenched, and Fortifi●● round about with a Natural, and yet admirable strong Pond, or Ditch, whereby all the former fears of this Nation are now quite cut off. The other part of the Island, being ever before now, not only a place of Landing to all strangers, that were to make Invasions here; but likewise moved by the Enemies of this State, by untimely incursions, to make enforced diversion from their Conquests, for defending themselves at home, and keeping sure their backdoor, as than it was called; which was the greatest hindrance and , that ever my Predecessors of this Nation gave, in disturbing them from their many Famous, and Glorious Conquests abroad; what God hath enjoined then let no Man separate. I am the Husband, and the whole Island is my lawful Wife; I am ●he Head, and it is my Body; I am the Shepherd, and it is my Flock; I hope therefore no man will be so unreasonable, as to think that I, that am a Christian King under the Gospel, should be a Polygamist, and Husband to two Wives; that I being the Head, should have a divided, and monstrous Body; or ●hat I being a Shepherd to so Fair a Flock, whose Fold hath no Wall to hedge it, but the four Seas should have my Flock parted in two: But as I am assured, that no honest Subject of whatsoever degree within my whole Dominion, is less glad of this joyful Union than I am, so may the frivolous objection of any that would be hinderers of this Work, which God hath in my Person already established, be easily answered; which can be none, except such as are blinded with ignorance, or self transported with malice, being unable to live in a well Governed Commonwealth, and only delight to fish in troubled Waters; for if they would stand upon their reputation, and privileges of any of the Kingdoms. I ●ray you, was not both the Kingdoms Monarchies from the beginning; and consequently could ever the body be counted without the head, which was ever inseparably joined thereunto; so that as the Honour and Privilege of any of the Kingdoms could not be divided from their Sovereign; so are they now contended, and joined in my Person, who am equal, and like kindly head to you both.  
When this Kingdom of England was divided into so many little Kingdoms, as I told before; one of them behoved to edate upon another; till they were United in one: And yet can Wiltshire, or Devonshire, which were of the West Sax●ns, although their Kingdom was of longest durance; and did by Conquests overcome divers of the rest of the little Kingdoms, make claim to Priority, or Place, or Honour before Sussex, Essex, and other Shires that was conquered by ●hem: And have we not the like experience in the Kingdom of France; being composed of divers Dutchies, and one after another Conquered by the Sword; for even as little Brooks lose their Names, by their running and fall into Great Rivers; and the Name of the great River swallowed up in Ocean; so by the conjunction of divers little Kingdom in one, are all these private differences, and ●uestions swallowed up. And since the success was happy of the Saxons Kingdoms being Conquered, by the Spear of Bellona, now much greater reason ●ave we to expect a happy Issue of this greater Union, which is only fastened, ●nd bound up by the Wedding Ring of Astrea; and as God hath made Scotland the one half of this Island to enjoy my Birth; and the first, and most unperfect half of my Life; and you here to enjoy the perfect, and last part thereof; so can I not think that any would be so injurious to me; no, not in their thoughts, as to cut asunder the one half of me from the other; but in this matter, I have far enough insisted, resting assured in your Hearts and Minds; you all applaud this my Discourse.  
Now, although these Blessings rehearsed before, of inward and outward Peace be great; yet, seeing that in all good things, a great part of their goodness and estimation is lost, if they have not appearance of perpetuity, or long continuance; so hath it pleased Almighty God to accompany my Person also, with that favour; having healthful, and hopeful Issue of my Body; whereof some are here present, for continuance of propagation of that undoubted Right, which in my Person; under whom I doubt not, but it will please God to prosper, and continue for many years this Union, and all other the Blessings of inward and outward Peace, which I have brought with me; but neither Peace outward, nor Peace inward, nor any other blessings that can follow thereupon; nor appearance of the perpetuity thereof, by a propagation in the Posterity, is but a weak Pillar; and a rotten Reed to lean unto; if God do not strengthen, and by the staff of his Blessing make them durable; for in vain doth the Watchman watch the City, if the Lord be not the principal defence thereof: In vain doth the Builder build the house, if God give not the Success; and in vain as Paul saith; doth Paul Plant, and Apollo Water, if God give not the increase; for all worldly Blessings are but like swift passing shadows, fading Flowers, or Chaff blown before the Wind: If the profession of true Religion, and Works according thereunto, God be not moved to maintain, and settle the Thrones of Princes: And although, that since mine Entry into this Kingdom, I have both by meeting with divers Ecclesiastical Estates, and likewise by divers Proclamations clearly declared my mind in points of Religion; yet do I not think it amiss in this Solemn an Audience; I should now take an occasion to discover somewhat of the secrets of my heart in that matter; for I shall never by God's Grace, be ashamed to make public profession thereof, at all occasions; lest God should be ashamed to profess, and allow me before Men and Angels; especially, lest that at this time meant, might presume further upon the misknowledge of my meaning, in troubling of this Parliament of Ours, than were more convenient. At my first coming, although I found but one, and that which is by myself professed, publicly Allowed, and by the Law maintained; yet I found another sort of Religion, besides a private Sect, lurking within the bowels of this Nation; The first is True Religion, which by me is professed, and by the Law Established: The Second is, the falsely called Catholics; but truly Papists: The Third which I called a Sect rather than Religion; is the Puritans and Novalists, who do not so far differ from us in points of Religion, as in confused form of policy and parity; being ever discontented with the present Government, and impatient to suffer any Superiority; which maketh their Sect unable to be suffered in any well Governed Commonwealth; but as for my course towards them; I remit it to my Proclamations made upon that Subject.  
And now for the Papists; I must put a difference, betwixt mine own private Profession of mine own Salvation; and my politic Government of the Realm, for the Weal and quietness thereof: As for my own profession, you have your Head now amongst you, of the same Religion as the Body is of; as I am no stranger to you in Blood, no more am I a stranger to you in Faith, or in the matters concerning the house of God; And although this my profession be according to mine Education, wherein (I thank God) I sucked the Milk of God's Truth, with the Milk of my Nurses; yet do I here protest unto you, that I would never for such a conceit of constancy, or other prejudicated Opinion have so firmly kept my first profession; if I had not found it agreeable to all Reason, and to the Rule of my Conscience; but I was never violent, nor unreasonable in my profession.  
I acknowledge the Romish Church to be our Mother Church, although defiled with some Infirmities and Corruptions; as the Jews were, when they Crucified Christ: and as I am none Enemy to the Life of a Sick Man, because I would have his Body purged of ill humours; no more am I an Enemy to their Church, because I would have them reform their Errors; not wishing the down throwing of the Temple, but that it may be purged, and cleansed from the corruption; otherwise how can they wish us to enter, if their house be not first made clean. But as I would be loather to dispense in the least point of mine own Conscience, for any worldly respect, than the foolishest precisian of them all; so would I be as sorry to strait the oublique Government of the Bodies, and minds of all my Subjects, to my private Opinions; nay, my mind was ever so free from Persecution, or thralling of my Subjects in matter of Conscience, as I hope that those of that profession in this Kingdom, have a proof since my coming, that I was so far from increasing their Burdens with Rehoboam, as I have so much, as either time, occasion, or Law could permit, lightened them, and even now at this time, have I been careful to revise, and consider deeply the Laws made against them; that some overture may be proposed to the present Parliament, for clearing these Laws, by reason, which is the Soul of the Law, in case they have been in time past, further, or more rigorously extended by Judges, than the meaning of the Law was, or might tend to the hurt, as well of the innocent, as of guilty persons: And as to the persons of my Subjects, which are of that profession, I must divide them into two Ranks, Clericks, and Layicks: For the part of the Layicks; certainly I ever thought them far more excusable than the other sort; because that sort of Religion containeth such an ignorant, doubtful, and implicit kind of Faith in the Layicks, grounded upon their Church; as except they do generally believe whatsoever their Teachers please to affirm, they cannot be thought guilty of these particular points of Heresies, and corruption which their Teachers do so willingly profess: And again, I must divide the same Layicks into two Ranks that is, either quiet and well minded Men, peaceable Subjects, who either being Old have retained their first drunken in Liquor upon certain shamefacedness to be thought curious, or changeable, or being young men, through evil Education have never been Nursed, or brought up, but upon such Venom, in place of wholesome nutriment; And that sort of people, I would be sorry to punish their Bodies for the errors of their mind; the reformation whereof must only come of God, and the true Spirit: But the other Rank of Layicks, who either through curiosity, affectation of Novelty, or discontentment in their private humours, have changed their Coats only to be factious stirrers of sedition, and partakers of the Commonwealth; their backwardness in Religion giveth aground to me the Magistrate, to take the better heed to their proceeding, and to correct their obstinacy: But for the part of the clerics, I must directly say, and affirm, that as long as they maintain one special point of the Doctrine; and another point of their practice, they are no way sufferable to remain in the Kingdom.  
Their points of Doctrine, is that arrogant and ambitious Supremacy of their Head the Pope; whereby he not only claims to be spiritual Head of all Christians, but also to have an Imperial Civil Power over all Kings and Emperors; dethroning, or decrowning Princes with his foot, as pleaseth him, and dispensing and deposing of all Kingdoms and Empires at his appetite: The other point, which they observe in their continual practice, is the Assassinate and Murders of Kings; thinking it no sin, but rather a matter of Salvation, to do all Actions of Rebellion and Hostility against their Natural Sovereign Lord, if he be once Cursed, his Subjects discharged of their Fidelity, and his Kingdom given a Prey by that Three Crowned Monarch, or rather Monster-their Head: And in this point I have no occasion to speak further here; saving, that I could wish from my heart that it would please God to make me one of the Members of such a Christian Union in Religion; as laying wilfulness aside on both Hands, we might meet in the midst, which is the Centre and Perfection of all things; for if they would leave, and be ashamed of such New and Gross Corruptions of theirs, as themselves cannot maintain, nor deny to be worthy of Reformation; I would for my own part, be contented to meet them in the mid way, so that all Novelties might be removed on either side; for as my Faith is the true Ancient and Catholic, and Apostolic Faith, grounded upon the Scriptures, and express Word of God, so will I ever yield all Reverence to Antiquity in the points of Ecclesiastical policy; and by that means, shall I ever with God's grace, keep myself from being either an Heretic in Faith, or Schismatic in matters of Policy: But of one thing would I have the Papists of this land be admonished, that they presume not too much upon my lenity; Because I would be loath to be thought a persecutor, as thereupon to think it lawful for them to increase their number, or strength in this Kingdom; whereby, if not in my time, at Least in the time of my Posterity they might be in hope to erect their religion again: No, let them assure themselves, that as I am a friend to their persons if good Subjects; So am I avowed enemy, and do denounce mortal war to their Errors,  
And that as I would be sorry to be driven by their ill behaviour from the protection and conservation of their bodies and lives, so will I never cease, as far as I can, to tread down their Errors and wrong opinions. For I could not permit the increase of growing of their religion without First betraying of myself and my own Conscience.  
Secondly, this whole Isle, as well the part I am come from, as the part I remain in, in betraying their liberties and reduceing them to the former slavish yoke, which both had casten off before I came amongst them.  
And Thirdly, the Liberty of the Crown in my Posterity, which I should leave again under a new slavery, having found it left free to me by my Predecessors, and therefore would I wish all good Subjects that are deceived with that corruption, first if they find any beginning of instinction in themselves of Knowledge and Love to the truth, to foster the same by all lawful means, and so beware of quenching the Spirit that worketh within them; And if they can find as yet no motion tending that way, to be studious, to read and confer with learned men, and to use such means as may further their resolution; Assuring themselves that as long as they are disconformable in religion from us they cannot be but half my Subjects, be able to do but half service, and I to want the best half of them which is their Souls. And here have I occasion, to speak to you my Lords and Bishops, for as you my Lord of Durham said, very learnedly to day in your Sermon, correction without instruction is but a Tyranny: So ought you and all the Clergy under you to be more careful, vigilant, and diligent, than you have been to win souls to God, as well by your exemplary life as Doctrine; and since you see how careful they are, sporeing neither labour pains nor eztream peril of their persons to divert (the Devil is so busy a Bishop) ye should be the more careful and wakeful in your charges: follow the rule prescribed you by St. Paul be careful to exhort and instruct in Season and out of Season; and where you have been any way Sluggish before, now waken yourselves up again with a new diligence in this point, remitting the success to God, who calling them at the second, third, tenth, and twelfth hour, as they are alike welcome to him so shall they be to me his Lieutenant here.  
The third reason of convening you here at this time, which containeth such action of my thankfulness towards you, as I may either do or leave undone; yet shall with God's grace press to perform all the days of my life.  
It consists in these two points in making of Laws at Certain times, which is only at such times as this in Parliament, or in the careful execution thereof at all other times; as for the making of them, I will thus far faithfully promise unto you, that I will ever prefer the weal of the Body of the whole Commonwealth in making of good Laws and Constitutions to any particular or private ends of mine, thinking ever the wealth and weal of the Commonwealth to be my greatest weal and worldly felicity. A Point werein a lawful King doth directly differ from a Tyrant: But at this time I am only thus far to forewarn you in that point, that you before to seek the making of too many Laws for two special reasons; first because in Corruptissima republica plurimae leges, and the execution of good laws is far more profitable in a Common wealth then to Burden men's memories with the making too many of them: And next because the making of too many Laws in one Parliament will bring in confusion for lack of leisure wisely to deliberate before you Conclude: For the Bishop said well to day, That to deliberation would a large time be given, but to execution a greater promptness was required. As for the execution of good Laws it hath been very wisely and honourably foreseen and ordered by my Predecessors in this Kingdom, in planting such a number of Judges and Magistrates in all convenient places for the execution of the same: And therefore must I now turn me to you that are Judges and Magistrates under me, as mine eyes and ears in this case, I can say none otherwise to you then as Ezekias the good King of Judea said to their Judges, remember the Thrones as you sit on are God's, neither yours nor mine, and that as you must be answerable to me so must both you, and I are answerable unto God for the due execution of our Offices. That place is not a place for you to utter your affections in, you must not there love your friend nor hate your Foe, fear the offence of the greater party, or pity the misery of the meaner: Ye must be blind and not see distinction of persons, handless not to receive bribes, but keep that just temper and mid course in all your proceed, that like a Just balance ye may neither sway to the right nor left hand.  
Three principal qualities are required in you, Knowledge, Courage, and Sincerity, that you may discern with knowledge, execute with courage, and do both in upright sincerity; and as for my part I do vow and protest here in the presence of God and of this honourable Audience, I never shall be weary, nor omit any occasion, wherein I may show my carefulness of the execution of good Laws, and as I desire you Judges not to be weary in your Office in doing of it, so shall I never be weary by God's grace to take account of you, which is properly my calling. And now having told you the three causes of my Conveneing a Parliament, all three tending only to utter my thankfulness but in divers forms; the first by words, the other two by actions, I do confess that when I have done and performed All that in this speech I have promised Inutilis sum inutile, because the meaning of the word inutilis in that place of Scripture is understood in doing all that service which we can to God, it is but our due and we do nothing to God but that which we are bound to do, and in like manner when I have done all that I can for you, I do nothing, I do nothing but that which I am bound to do, and am accountable to God upon the contrary. For I do acknowledge that the special and greatest point of difference, that is betwixt a rightful King and an usurping Tyrant, is in this, That whereas the proud and ambitious Tyrant doth think his Kingdom and people are only ordained for satisfaction of his desires and unreasonable appetites, the righteous and just King doth by the contrary acknowledge himself to be ordained for the procuring of the wealth and prosperity of his people, and that his greatest, and principal worldly felicity must consist in their prosperity. If you be rich I cannot be poor, If you be happy I cannot but be fortunate, and I protest that your welfare shall ever be my greatest care and contentment, and that I am a servant is most true: That as I am head and Governor of all the people in my Dominions, who are my Natural Vassals and Subjects, considering them in number and distinct ranks, so if we will take the whole people as one Body and Mass, then as the head, so must a religious King know himself to be ordained, for his people, not his people for him: For though a King and people be related yet can he be no King if he want people and Subjects, but there are many people in the world that lack an head, wherefore I will not be ashamed to confess it, my principal honour to be the great Servant of the Common wealth, and ever think the prosperity thereof to be my greatest felicity as I have already said. But as it Mass the whole body of this Kingdom with an uniform assent and harmony in the beginning of my speech, which did so far oblige me in good will and thankfulness of requital by their alacrity and readiness in declaring and receiving me to that place which God had provided for me, and not any particular persons; for than it had not been the body, so is my thankfulness due to the whole state, for even in matter of faults, Quod à multis peccatur impune peccatur, even so in the matter of virtuous and good deeds, what is done by the willing consent and Harmony of the whole body, no particular person can justly claim thanks as proper to him for the same. And therefore I must here make a little Apology for myself, in that I could not satisfy the particular humours of every person, that looked for some advancement or reward at my hand, since my entry into this Kingdom.  
Three kind of things, were craved of me, advancement to Honour, preferment to Place of Credit about my person, and reward in matters of Land or 〈…〉 if I had bestowed honour upon all, no man could have been advanced to ho●●… 〈…〉 for the degrees of honour do consist in preferring some above their fellow● 〈…〉 every man had the like access to my privy or Bedchamber, than no man coul● 〈◊〉 it, because it would not contain all. And if I had bestowed lands and rewards 〈…〉 on every man, the fountain of my liberality would be so exhausted and dry 〈…〉 should lack means to be liberal to every man. And yet was I not so sparing 〈…〉 I may without vanity affirm, that I have enlarged my favours in all three d●●… 〈…〉 towards as many, or more than ever any King of England yet did in so s●●●… 〈◊〉 space; no I rather crave your pardon, that I have been so bountiful; For 〈◊〉 〈◊〉 means of the Crown be wasted, I behoved then to recourse to you my Su●●●●●● and be burdensome to you which I would be loathest to be of any King 〈…〉 for as it is true, that as I have already said, it were a whole body, which did s●… 〈…〉 deserve at my hand, and not every particular person of the people, yet were 〈◊〉 some who took occasion, both before, and at the time of my coming am●●● you to give a proof of their Love and affection toward me, not that I am any 〈…〉 doubt, that if other of my Subjects had been in their places, and had had th●… occasion but they would uttered the like good effects (so general and so great 〈◊〉 the affections of ye all towards me. But yet this having been performed by 〈…〉 special persons, I could not without unthankfulness, But requite them accordingly; And therefore had I just occasion to advance some in honour, 〈…〉 places of service about me, and by rewarding to enable some who had de●●●●●● well of me, and were not otherwise able to maintain the ranks I thought 〈…〉 capable of: And others, who although they had not particularly deserved 〈…〉 yet I found them capable and worthy of preferment and credit, and not 〈…〉 sustain those places for which I thought them fit without my help. Two 〈◊〉 causes moved me to be so open handed, whereof the one was reasonable and honourable, but the other I will not be ashamed to confess unto you proceed●… 〈…〉 mine own infirmity; that which was just and honourable was that being 〈…〉 beholden to the body of the whole State, I thought I could not refuse to let 〈…〉 some small brooks out of the fountain of my thankfulness to the whole, 〈…〉 refreshing of particular persons that were members of that multitude: The 〈◊〉 which proceeded out of mine own infirmity was the multitude and imp 〈◊〉 〈◊〉 of suitors. But although reason come by infrision in a manner yet experience g●…eth with time and labour, and therefore do I not doubt but experience in 〈…〉 coming will teach both the particular Subjects not to be so Importune and undiscreet in craving, and me not to be so easily and lightly moved in granting 〈◊〉 which may be harmful to my estate, and consequently to the whole Kingdom▪  
And thus having at length declared unto you my mind in all the po●●… 〈…〉 which I called this Parliament.  
My conclusion shall only be now to excuse myself, in case you have not f●●●● such eloquence in my speech as peradventure you might have looked for a● 〈◊〉 hands. I might if I list allege the great weight of my affairs, and my con●●●●al business, and distraction, that I could never have leisure to think upon w●●●… 〈◊〉 had to speak before I came to the place where I was to speak; and I might 〈…〉 allege that my first sight of this so famous and honourable an assembly might 〈…〉 wise breed some impediment, but leaving these excuses, I will plainly and f●… 〈…〉 in my manner tell you the true cause of it, which is that it becometh a Ki●● 〈◊〉 my opinion, to use no other eloquence than plainness and sincerity, by plain●●●●● mean that his speech should be so clear and void of all ambiguity that it may 〈◊〉 be thrown nor rend a sunder in contrary senses, like the old Oracle of the A●●●●●● Gods; and by sincerity, I understand, that uprightness and honesty which o●●●● to be in a King's whole speeches and actions. That as far as a King is in ho●●●●… erected above any of his subjects, so far should he strive in sincerity to be a●●●● them all, and that his tongue should be the true messenger of his great heart 〈…〉 this sort of eloquence may you ever assuredly look for at my hands.   
FINIS