Coeli Specto  
Beatam et A●ternum  
Gloria  
Asperam at Levem  
IN VERBO TUO SPES MEA  
Gratia  
Christi Tracto  
Splendidam at Gravem  
Vanita●  
Mundi C 〈…〉  〈…〉 all delin:   

The Explanation of the Emblem.  

POnderibus genus omne mali, probrique gravatus,  
Vizque ferenda ferens, Palma ut depressa, resurgo.  
Ac, velut undarum Fluctûs Ventique, furorem  
Irati Populi Rupes immota repello.  
Clarior è tenebris, coelestis stella, corusco.  
Victor aeternùm▪ foelici pace triumpho.  
Auro fulgentem rutilo gemmisque micantem,  
At curis Gravidam spernendo calco Coronam.  
Spinosam, at ferri facilem, quo spes mea, Christi  
Auxilio, Nobis non est tractare molestum.  
Aeternam, fixis fidei, semper que beatam  
In Coelos occulis specto, Nobisque-paratam.  
Quod vanum est, sperno; quod Christi Gratia praebet  
Amplecti studium est: Virtutis Gloria merces.   

THough clogged with weights of miseries,  
Palm-like depressed, I higher rise.  
And as th' unmoved Rock out-braves  
The boisterous winds, and raging waves;  
So triumph I. And shine more bright  
In sad Affliction's darksome night.  
That splendid, but yet toilsome Crown,  
Regardlessly I trample down.  
With joy I take this Crown of Thorn,  
Though sharp, yet easy to be born.  
That heavenly Crown, already mine,  
I view with eyes of faith divine.  
I slight vain things; and do embrace  
Glory, the just reward of Grace.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ.  
THE PORUTRAICTURE OF HIS SACRED MAJESTY IN HIS SOLITUDES AND SUFFERINGS.  
Together with His MAJESTY'S Prayers delivered to Doctor Juxon immediately before His Death.  
Also His Majesty's REASONS, Against the pretended Jurisdiction of the high Court of Justice, which he intended to deliver in Writing on Monday January 22. 1648.  ROME 8. 
More than Conqueror etc.  
Bona agere, & mala pati, Regium est.  
M. DC. XLIX.   

THE CONTENTS  

1. UPon His Majesties' calling this last Parliament. p. 15  
2 Upon the Earl of Strafford's death.  
3. Upon His Majesty's going to the House of Commnos. 11  
4. Upon the Insolency of the Tumults. 15  
5. Upon His Majesties' passing the Bill for the triennial Parliaments: and after settling this, during the pleasure of the two Houses. 23  
6. Upon His Majesty's retirement from Westminster. 30.  
7. Upon the Queen's departure, and absence out of England. 37  
8. Upon His Majesty's repulse at Hull, and the fates of the hotham's. 42  
9 Upon the Listing, and raising armies against the King. 48  
10. Upon their seizing the King's Magazines, Forts, Navy, and Militia. 59  
11 Upon the 19 Propositions first sent to the King; and more afterwards. 67  
12 Upon the Rebellion and troubles in Ireland. 81  
13. Upon the calling in of the Scots, and their Coming. 90  
14. Upon the Covenant. 99  
15. Upon the many Jealousies raised, and Scandals cast upon the King, to stir up the People against him 110  
16. Upon the Ordinance against the Common-Prayer-Book. 124  
17. Of the differences between the King, and the 2. Houses, in point of Church-Government. 133  
18. Upon Uxbridge-Treaty, and other Offers made by the King. 150  
19 Upon the various events of the War; Victories, and Defeats. 155  
20. Upon the Reformations of the Times. 164  
21. Upon His Majesty's Letters, taken, and divulged. 172  
22. Upon His Majesty's leaving Oxford, and going to the Scots. 178  
23. Upon the Scots delivering the King to the English; and his Captivity at Holmeby. 183  
24. Upon their Denying his Majesty the Attendance of his Chaplains. 187  
25. Penitential Meditations and Vows in the King's solitude at Holmeby. p. 199  
●6. Upon the Army's Surprisal of the King at Holmby, and the ensuing distractions in the two houses, the army, and the City. 204  
27. To the Prince of Wales. 213  
28. Meditations upon Death, after the Votes of Non-addresses, and his Majesty's closer Imprisonment in Carisbrook Castle. ●32    

ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ.  

1. Upon His Majesty's calling this last Parliament.  
THis last Parliament I called not more by others advice, and necessity of My affairs, then by my own choice and inclination; who have always thought the right way of Parliaments most ●afe for my Crown, and best pleasing to My People: And although I was not forgetful of ●hose sparks, which some men's distempers formerly studied to kindle in Parliaments, (which ●y forbearing to convene for some years, I ●oped to have extinguished) yet resolving with ●y self to give all just satisfaction to modest ●nd sober desires, and to redress all pub●que greivances in Church and State: I hoped ●y My [freedom and their moderation] to pre●ent all misunderstandings, and miscarriages in ●is; In which, as I feared affairs would meet ●ith some passion and prejudice in other men, ●o I resolved they should find least of them in ●y self; not doubting but by the weight of Reason I should counterpoise the over-ballancings of any factions.  
I was, indeed, sorry to hear, with what partiality and popular heat Elections were carried in many places; yet hoping that the gravity and discretion of other Gentlemen would allay and fix the Commons to a due temperament, (guiding some men's well-meaning zeal by such rules of moderation as are best, both to preserve and restore the health of all States and Kingdoms) No man was better pleased with the convening of this Parliament, than Myself; who knowing best the largeness of My own Heart toward My people's good and just contentment pleased myself most in that good and firm● understanding, which would hence grow between Me and My people.  
All Jealousies being laid aside, My own an● my Children Interests gave me many obligations to seek and preserve the love and welfare o● my Subjects. The only temporal blessing tha● is left to the ambition of just Monarches, as thei● greatest honour and safety, next God's protection; I cared not to lessen myself in some thing of my wont prerogative; since I knew I coul● be no loser, if I might gain but a recompence in My Subjects affections.  
I intended not only to oblige My Friends, b● Mine Enemies also: exceeding even the desire of those, that were factiously discontented, ● they did but pretend to any modest and sobe● sense.  
The odium and offences which some men's rigour or remissness in Church & State had contracted upon my Government, I resolved to have expiated by such Laws, & regulations for the future, as might not only rectify what was amiss in practice, but supply what was defective in the constitution: No man having a greater zeal to see Religion settled in Unity, and Order, than Myself; whom it most concerns both in piety, and policy; as knowing that no flames of civil dissensions are more dangerous than those which make Religious pretensions the grounds of Factions.  
I resolved to reform, what I should by free and full advice in Parliament be convinced to be amiss, and to grant whatever My Reason & Conscience told me was fit to be desired; I wish I had kept myself within those bounds, and not suffered My own judgement to have been overborn in some things, more by others Importunities, than their Arguments; My confidence had less betrayed Myself, and My Kingdoms to those advantages which some men sought for, who wanted nothing but power and occasion to do mischief.  
But our sins being ripe, there was no preventing of God's justice, from reaping that glory in our Calamities, which we robbed him of in our Prosperity.  
For thou (O Lord) hast made us see, that Resolutions of future Reforming do not always satisfy thy Justice, nor prevent thy vengeance for former miscarriages.  
Our sins have over laid our hopes, Thou hast taught us to depend on thy mercies to forgive, not on our purpose to amend. When thou hast vindicated thy glory by thy judgement, and hast showed us how unsafe it is to offend thee upon presumptions afterwards to please thee; Then I trust thy mercies will restore those blessings to us, which we have so much abused, as to force thee to deprive us of them.  
For want of timely repentance of our sins, thou givest us cause to repent of those Remedies we too late apply.  
Yet I do not Repent of my calling this last Parliament, because [O Lord,] I did it with an upright intention to Thy glory, and My People's good.  
The miseries which have ensued upon Me and My Kingdoms, are the just effects of thy displeasure upon us; and may be yet (through thy mercy) preparatives of us to future blessings, and better hearts to enjoy them.  
O Lord, though thou hast deprived us of many former comforts; yet grant Me and my People the benefit of our afflictions, and thy chastisements, that thy rod as well as thy Staff may comfort us: Then shall we dare to account them the strokes not of an Enemy but, a Father, when thou givest us those humble affections, that measure of patience in repentance, which becomes thy Children; I shall have no cause to repent the miseries this Parliament hath occasioned, when by them thou hast brought Me and My People, unfeignedly to repent of the sins we have committed.  
Thy Grace is infinitely better with our sufferings then our peace could be with our sins. O thou Sovereign goodness and wisdom who over-rulest all our Counsels, over rules also all our hearts, that the worse things we suffer by thy justice, th● better we may be by thy Mercy.  
As our sins have turned our Antidotes into poison, so let thy grace turn our poisons into Antidotes.  
As the sins of our peace disposed us to this unhappy war, so let this War prepare us for thy blessed Peace.  
That although I have but troublesome Kingdoms here, yet I may attain to that kingdom of peace in My Heart, and in thy Heaven, which Christ hath purchased, and thou wilt give to thy servant, [though a Sinner] for my Saviour's sake.  
Amen.   

2: Upon the Earl of strafford's death.  
I Looked upon my Lord of Strafford, as a Gentleman, whose great abilities might make a Prince rather afraid, then ashamed to employ him in the greatest affairs of State.  
For, those were prone to create in him great confidence of undertake, and this was like enough to betray him to great errors, and many Enemies; whereof he could not but contract good store, while moving in so high a sphere, and with so vigorous a lustre, he must need, [as the sun] raise many envious exhalations, which condensed by a popular Odium, were capable to cast a cloud upon the brightest merit and integrity.  
Though I cannot in my judgement approve all he did, driven (it may be) by the necessities of times, and the Temper of that people, more than led by his own disposition to any height and rigour of actions, yet I could never be convinced of any such criminousnesse in him, as willingly to expose his life to the stroke of Justice, and malice of his Enemies.  
I never met with more unhappy conjuncture of affairs, then in the business of that unfortunate Earl: when between My own unsatisfiedness in Conscience, and a necessity (as some told me) of satisfying the importunities of some people, I was persuaded by those, that I think wished me well, to choose rather what was safe, than what seemed just; preferring the outward peace of My Kingdoms with men, before that inward exactness of Conscience before God.  
And indeed, I am so far from excusing or denying that compliance on my part (for plenary consent it was not) to his destruction, whom in my judgement I thought not, by any clear Law, guilty of death; That I never bore any touch of Conscience with greater regret: which, as a sign of my repentance, I have often with sorrow confessed both to God and men, as an act of so sinful frailty, that it discovered more a fear of Man, than of God, whose name and place on Earth no man is worthy to bear, who will avoid inconveniences of State, by acts of so high injustice, as no public convenience can expiate or compensate.  
I see it a bad exchange to wound a man's own Conscience, thereby to salve State sores; to calm the storms of popular discontents, by stirring up a tempest in a man's own bosom.  
Nor hath God's justice failed in the event and sad consequences, to show the world the fallacy of that Maxim, Better one man perish (though unjustly) than the people be displeased, or destroyed.  
For, In all likelihood I could never have suffered with My People greater calamities (yet with greater comfort) had I vindicated Strafford s innocency, at least by denying to sign that destructive Bill, according to that justice, which my Conscience suggested, to me, than I have done since I gratified some men's unthankful importunities with so cruel a favour. And I have observed, that those, who counselled me to sign that Bill, have been so far from receiving the rewards of such ingratiating with the people, that no men have been harassed and crushed more than they: He only hath been least vexed by them, who counselled me not to consent against the vote of my own Conscience, I hope God hath forgiven me and them the sinful rashness of that business.  
To which being in my Soul so fully conscious, those judgement's God hath pleased to send upon me, are so much the more welcome, as a means (I hope) which his mercy hath sanctified so to me, as to make me repent of that unjust act, (for so it was to me) and for the future to teach me, That the best rule of policy is to prefer the doing of justice before all enjoyments, and the peace of my conscience before the preservation of my Kingdoms.  
Nor hath any thing more fortified my ●esolutions against all those violent importunities, which since have sought to gain alike consent from me, to Acts, wherein my conscience is unsatisfied, than the Sharp touches I have had for what passed Me, in My Lord of strafford's Business.  
Not that I resolved to have employed him in My affairs, against the advice of my Parliament, but I would not have had any hand in his Death, of whose guiltlessness I was better assured than any man living could be.  
Nor were the Crimes objected against him so clear, as after a long and fair hearing, to give convincing satisfaction to the major part of both Houses; especially that of the Lords, of whom scarce a third part were present, when the Bill passed that House: And for the House of Commons, many Gentlemen, disposed enough to diminish My L. of strafford's greatness and power, yet unsatisfied of his guilt in Law, durst not condemn him to die; who for their integrity in their Votes, were by posting their names, exposed to the popular calumny, hatred and fury: which grew then so exorbitant in their clamours for Justice, [that is, to have both myself and the two Houses vote, and do as they would have us] that many ['tis thought] were rather terrified to concur with the condemning party, then satisfied that of right they ought so to do.  
And that after Act vacating the authority of the precedent, for future imitation, sufficiently tells the world, that some remorse touched even his most implacable Enemies, as knowing he had very hard measure, and such as they would be very loath should be repeated to themselves.  
This tenderness and regret I find in my soul, for having had any hand [and that very unwillingly God knows] in shedding one man's blood unjustly (though under the colour and formalities of Justice, and pretences of avoiding public mischiefs:) which may, I hope, be some evidence before God and Man, to all posterity, that I am far from bearing justly the vast load and guilt of all that blood which hath been shed in this unhappy War: which some men will needs charge on Me, to case their own souls, who am, and ever shall be more afraid to take away any man's life unjustly, then to lose my own.  
But thou, O God of infinite mercies, forgive me that act of sinful compliance, which hath greater aggravations upon Me, than any Man. Since I had not the least temptation of envy, or malice against him, and by my place should, at least so far; have been a preserver of him, as to have denied my consent to his destruction.  
O Lord, I acknowledge my transgression, and my sin is ever before me.  
Deliver me from bloudguiltiness, O God, thou God of my salvation, and my tongue shall sing of thy righteousness.  
Against thee have I finned, and done this evil in thy sight, for thou sawest the contradiction between my heart and my hand.  
Yet cast me not away from thy presence, purge me with the blood of my Redeemer, and I shall be clean; wash me with that precious efusion, and I shall be whiter than snow.  
Teach me to learn Righteousness by thy Judgements, and to see my frailty in thy Justice: while I was persuaded by shedding one man's blood to prevent after-troubles, thou hast for that, among other sins, brought upon Me, and upon My Kingdoms, great, long, and heavy troubles.  
Make me to prefer Justice, which is thy will, before all contrary clamours, which are but the discoveries of man's injurious will.  
It is too much that they have once overcome me, to please them by displeasing thee; O never suffer me for any Reason of State, to go against my Reason of Conscience, which is highly to sin against thee, the God of Reason, and judge of our Consciences.  
Whatever, O Lord, thou seest fit to deprive me of, yet restore unto me the joy of thy Salvation, and ever uphold me with thy free Spirit; which subjects my will to none, but thy light of Reason, Justice, and Religion, which shines in my Soul, for thou desirest Truth in the inward parts, and integrity in the outward expressions.  
Lord hear the voice of thy Sons, and my Saviour's Blood, which speaks better things: O make me, and my people, to hear the voice of joy & gladness, that the bones which thou hast broken may rejoice in thy Salvation.   

3 Upon His Maiestes' going to the House of Commons.  
MY going to the House of Commons to demand justice upon the 5. Members, was an act, which my enemies loaded with all the obloquys and exasperations they could.  
It filled indifferent men with great jealousies and fears; yea; and many of my friends resented it as a motion rising rather from Passion than Reason, and not guided with such discretion as the touchines of those times required. But these men knew not the fast motives, and pregnant grounds, with which I thought myself so furnished, that they needed nothing to such evidence, as I could have produced against those I charged, save only a free & legal Trial, which was all I desired.  
Nor had I any temptation of displeasure or revenge against those men's persons, further than I had discovered those [as I thought] unlawful correspondencies they had used, & engagements they had made to embroil my Kingdoms; of all which I miss but little to have produced writings under some men's own hands, who were the chief contrivers of the following innovations.  
Providence would not have it so, yet I wanted not such probabilities as were sufficient to raise jealousies in any King's heart, who is not wholly stupid and neglective of the public peace, which to preserve by calling in question half a dozen men, in a fair and legal way, (which God knows was all my design) could have amounted to no worse effect, had it succeeded, then either to do me and my Kingdom right, in case they had been found guilty; or else to have cleared their innocency, and removed my suspicions; which, as they were not raised out of any malice, so neither were they in Reason to be smothered.  
What flames of discontent this spark (though I sought by all speedy and possible means to quench it) soon kindled, all the world is witness: The aspersion which some men cast upon that action, as if I had designed by force to assault the House of Commons, and invade their privilege, is so false, that as God best knows, I had no such intent; so none that attended Me could justly gather from any thing I then said, or did, the least intimation of any such thoughts.  
That I went attended with some Gentlemen as it was no unwonted thing for the Majesty and safety of a King so to be attended, especially in discontented times, so were my followers at that time short of my ordinary guard, and no way proportionable to hazard a tumultuary conflict. Nor were they more scared at my coming, than I was unassured of not having some affronts cast upon me, if I had none with me to preserve a reverence to me; For many people had, [at that time] learned to think those hard thoughts, which they have since abundantly vented against Me, both by words and deeds.  
The sum of that business was this.  
Those men and their adherents were then looked upon by the affrighted vulgar as greater Protectors of their Laws and Liberties, than myself, and so worthier of their protection. I leave them to God, and their own Consciences, who, if guilty of evil machinations; no present impunity, or popular vindications of them will be subter fuge sufficient to rescue them from those exact Tribunals.  
To which, in the obstructions of justice among men, we must religiously appeal, as being an argument to us Christians of that after unavoidable judgement, which shall rejudge, what among men is but corruptly decided, or not at all.  
I endeavoured to have prevented, if God had seen fit, those future commotions, which I foresaw, would in all likelihood follow some men's activity [if not restrained] and so now hath done to the undoing of many thousands, the more is the pity.  
But to over-awe the freedom of the Houses, or to weaken their just Authority by any violent impressions upon them, was not at all my design: I thought I had so much justice and reason on my side, as should not have needed so rough assistance: and I was resolved rather to bear the repulse with patience, then to use such hazardous extremities.  
But thou O Lord art my witness in heaven, and in my Heart: if I have purposed any violence or oppression against the innocent, or if there were any such wickedness in my thoughts.  
Then let the enemy persecute my soul, and tread my life to the ground, & lay mine Honour in the dust.  
Thou that seest not as a man seeth, but lookest beyond all popular appearances, searching the heart, and trying the reins, & bringing to light the hidden things of darkness, show thyself.  
Let not my afflictions be esteemed, as (with wise and godly men they cannot be) any argument of my sin in that matter, more than their impunity among good men is any sure token of their innocency.  
But forgive them wherein they have done amiss, though they are not punished for it in this world.  
Save thy servant, from the privy conspiracies & open violence of bloody and unreasonable men, according to the uprightness of my heart, & the innocency of my hands in this matter.  
Plead my cause, and maintain My Right, O thou that sittest in the Throne, judging rightly, that thy Servant may ever rejoice in thy Salvation.   

4Vpon the Insolency of the Tumults▪  
I Never thought any thing (except our sins) more ominously presaging all these mischiefs, which have followed, than those Tumults in LONDON and WESTMINSTER, soon after the Convening of this Parliament; which were not like a storm at Sea, [which yet wants not its terror] but like an Earthquake, shaking the very foundations of all; than which nothing in the world hath more of horror.  
As it is one of the most convincing Arguments that there is a God, while his power sets bounds to the raging of the Seas, so 'tis no less, that he restrains the madness of the people. Nor doth any thing portend more God's displeasure against a Nation, then when he suffers the confluence and clamours of the vulgar, to pass all boundaries of Laws, and reverence to Authority.  
Which those Tumults did to so high degrees of insolence, that they spared not to invade the Honour and Freedom of the two Houses, menacing, reproaching, shaking, yea and assaulting some Members of both Houses, as they fancied, or disliked them; nor did they forbear most rude and unseemly deportments both in contemptuous words and actions, to myself and my Court.  
Nor was this a short fit or two of shaking, as an Ague, but a quotidian fever, always increasing to higher inflammations, impatient of any mitigation, restraint, or remission.  
First, they must be a guard against those fears which some men scared themselves and others withal, when indeed nothing was more to be feared and less to be used by wise men, than those tumultuary confluxes of mean and rude people, who are taught first to petition, then to protect, then to dictate, at last to command and overawe the Parliament.  
All obstructions in Parliament [that is, all freedom of differing in Votes, and debating matters with reason and candour) must be taken away with these Tumults: By these must the Houses be purged, and all rotten Members (as they please to count them) cast out; By these the obstinacy of men resolved to discharge their Consciences, must be subdued; by these all factious, seditious, and schismatical proposals against Government Ecclesiastical or Civil, must be backed and abetted, till they prevailed.  
Generally, who ever had most mind to bring forth confusion and ruin upon Church and State, used the midwifery of those Tumults: whose riot and impatience was such, that they would not stay the ripening & season of counsels or fair production of Acts, in the order, gravity, and deliberatenesse befitting a Parliament; but ripped up with barbarous cruelty, & forcibly cut out abortive Votes, such as their inviters and incouragers most fancied.  
Yea, so enormous and detestable were their outrages, that no sober man could be without an infinite shame and sorrow to see them so tolerated, and connived at by some, countenanced, encouraged and applauded by others.  
What good man had not rather want any thing he most desired for the public good, then obtain it by such an unlawful and irreligious means? But men's passions and God's direction seldom agree; violent designs and motions must have suitable engines, such as too much attend their own ends, seldom confine themselves to God's means. Force must crowd in, what reason will not lead.  
Who were the chief Demagogues and Patrons of Tumults, to send for them, to flatte● and emboulden them, to direct and turn thei● clamorous importunities, some men yet living are too conscious to pretend ignorance; God in his due time will let these see, that those were no fit means to be used for attaining his ends.  
But, as it is no strange thing for the Sea, to rage when strong winds blow upon it, so neither for multitudes to become insolent, when they have Men of some reputation for part● and piety to fet them on.  
That which made their rudeness most formidable, was that many Complaints being made, and Messages sent by Myself and some of both Houses; yet no order for redress could be obtained with any vigour and efficacy, proportionable to the malignity of that now far spread disease, and predominant mischief.  
Such was some men's stupidity, that they feared no inconvenience: Others petulancy, that they joyed to see their betters shamefully outraged and abused, while they knew their only security consisted in vulgar flattery: So insensible were they of mine, or the two Houses common safety and honours.  
Nor could ever any order be obtained, impartially to examine, censure, & punish the know● Boutefeus', and impudent Incendiaries, who boasted of the influence they had, and used to convoke those Tumults as their advantages served.  
Yea, some (who should have been wiser Statesmen) owned them as friends, commending their Courage, Zeal, and industry; which to sober men could seem no better than that of the Devil, who goes about seeking whom he may deceive and devour.  
I confess when I found such a deafness, that no Declaration from the Bishops, who were first foully insolenced and assaulted; nor yet from other Lords and Gentlemen of Honour, nor yet from myself, could take place for the due repression of these Tnmults: and securing not only Our freedom in Parliament, but Our very Persons in the streets; I thought Myself not bound by My presence, to provoke them to higher boldness and contempts; I hoped by My withdrawing to give time, both for the Ebbing of their tumultuous fury, and others regaining some degrees of modesty and sober sense.  
Some may interpret it as an effect of Pusillanimity in any man for popular terrors to desert his public station. But I think it a hardiness beyond true valour, for a wise man to set himself against the breaking in of a Sea; which to resist, at present, threatens imminent danger; but to withdraw, gives it space to spend its fury, and gains a fitter time to repair the breach▪ Certainly a Gallant man had rather sight to great disadvantages for number and place in the seld, in an orderly way, then skuffle with an undisciplined rabble.  
Some suspected and affirmed that I meditated a War (when I went from Whitehall, only to redeem My Person and Conscience from violence) God knows I did not then think of a War.  
Nor will any prudent man conceive that ● would by so many former, and some after-acts▪ have so much weakened myself, if I had purposed to engage in a War, which to decline by all means, I denied Myself in so many particulars▪ 'tis evident I had then no Army to fly unto, fo● protection, or vindication.  
Who can blame Me, or any other, for withdrawing ourselves from the daily baitings o● the Tumults, not knowing whether their fur● and discontent might not fly so high, as to worry and tear those in pieces, whom as yet they bu● played with in their Paws? God, who is M● sole Judge, is My Witness in Heaven, that I never had any thoughts of going from My Hous● at Whitehall, if I could have had but any reasonable fair Quarter; I was resolved to bear much and did so, but I did not think Myself bound t● prostitute the Majesty of my place and Person the safety of My Wife and Children, to those who are prone to insult most, when they hav● objects and opportunity most capable of the● rudeness and petulancy.  
But this business of the Tumults (whereof some have given already an account to God, others, yet living know themselves desperately guilty) Time and the guilt of many hath so smothered up, and buried, that I think it best to leave it, as it is. Only I believe the just Avenger of all disorders, will in time make those men, and that City, see their sin in the glass of their punishment. 'Tis more than an even-lay that they may one day see themselves punished by that way they offended.  
Had this Parliament, as it was in its first Election and constitution, sat full and free, the Members of both houses being left to their freedom of Voting, as in all reason, honour, and Religion, they should have been; I doubt not but things would have been so carried, as would have given no less content to all good men, than they wished or expected.  
For I was resolved to hear reason in all things, & to consent to it so far as I could comprehend it: but as Swine are to Gardens, and orderly Plantations, so are Tumults to Parliaments, and Plebeian concourses to public Counsels, turning all into disorders and sordid confusions.  
I am prone sometimes to think, that had I called this Parliament to any other place in England (as I might opportunly enough have done) the sad consequences in all likelihood, with God's blessing might have been prevented.  
A Parliament would have been welcome in any place, no place afforded such confluence of various and vicious humours, as that where it was unhappily convened. But we must leave all to God, who order our disorders, and magnifies his wisdom most, when our follies and miseries are most discovered.  
But thou O Lord art My refuge and defence, to thee I may safely fly, who rulest the raging of the Sea, and the madness of the People.  
The floods, O Lord, the floods are come in upon me, and are ready to overwhelm me.  
I look upon My sins, and the sins of My people, (which are the tumults of our souls against thee O Lord) as the just cause of these popular inundations which thou permittest to overbeare all the banks of loyalty, modesty, Laws, Justice, and Religion.  
But thou that gatheredst the waters into one place▪ and madest the dry land to appear, and after did'● assuage the flood which drowned the world, by th● word of thy power: Rebuke those beasts of th● People▪ and deliver Me from the rudeness and striving of the multitude.  
Restore, we beseech thee unto us, the freedom's o● our Counsels, and Parliaments, make us unpassi●na●ly to see the light of reason, and Religion, an● wi●h all order and gravity to follow it, as it become Men and Christians, so shall we praise thy name who art the God of Order and Council.  
What man cannot, or will not repress, thy omnipotent Justice can and will.  
O Lord, give them that are yet living a timely s●●ce and sorrow for their great si●ne, whom thou knowest guilty of raising or not suppressing those disorders: Let shame here, and not suffering hereafter be their punishment.  
Set bounds to our passions by Reason, to our error by Truth, to our seditions by laws duly executed, and to our schisms, by Charity, that we may b● as thy Jerusalem, a City at unity in itself.  
This grant, O My God, in thy good time for jesus Christ's sake  
Amen.   

5Vpon his Majesty's passing the bill for Trieniall Parliaments, and after, settling this, during the pleasure of the two houses.  
THat the world might be fully confirmed in My purposes at first, to contribute what in Justice, Reason, Honour, and Conscience I could, to the happy success of this Parliament (which had in me no other design but the general Good of My Kingdoms) I willingly passed the Bill for Trieniall Parliaments; which, as gentle and seasonabl● Physic, might (if well applied) prevent any distempers from getting any head, or prevailing; especially, if the remedy proved not a disease beyond all remedy.  
I conceived this Parliament would sinned work with convenient Recesses for the first 3. years; But I did not imagine that some Men would thereby have occasioned more work than they found to do, by undoing so much as they found well done to their hands.  
Such is some men's activity, that they will needs make work rather than want it; & choose to be doing amiss, rather than do nothing.  
When that first Act seemed too scanty to satisfy some men's fears, and compass public affairs; I was persuaded to grant that BILL of Sitting during the pleasure of the Houses, which amounted, in some men's sense, to as much as the perpetuating of this Parliament. By this Act of highest confidence, I hoped for ever to shut out, and lock the door upon all present jealousies, and future mistakes. I confess I did not thereby intent to shut Myself out of doors, as some men have now requited Me.  
True, it was an Act unparallelled by any of My Predecessors; yet cannot in reason admit of any worse interpretation than this, of an extreme confidence I had, That my Subjects would not make ill use of an Act, by which I declared so much to trust them, as to deny myself in so high a point of my Prerogative.  
For, good Subjects will never think it just or fit that my condition should be worse by my bettering theirs▪ Nor indeed would it have been so in the events, if some men had known as well with moderation to use, as with earnestness to desire advantages of doing good or evil.  
A continual Parliament (I thought) would but keep the commonweal in tune, by preserving Laws in their due execution and vigour; wherein my Interest lies more than any man's, since by those Laws, My Rights as a King, would be preserved no less than My Subjects, which is all I desired. More than the Law gives Me I would not have, and less the meanest Subject should not.  
Some (as I have heard) gave it out, that I soon repented Me of settling that act; & many would needs persuade Me, I had cause so to do; But I could not easily nor suddenly suspect such ingratitude in Men of Honour. That the more I granted them, the less I should have and enjoy with them. I still counted myself undiminished by my largest Concessions, if by them I might gain and confirm the love of my people.  
Of which, I do not yet despair, but that God will still bless me with increase of it, when men shall have more leisure, and less prejudice; that so with unpassionate representations they may reflect upon those (as I think) not more Princely than friendly Contributions, which I granted toward the perpetuating of their happiness; who are now only miserable in this, That some men's ambition will not give them leave to enjoy what I intended for their good.  
Nor do I doubt, but that in God's due time, the Loyal and cleared affections of My people, will strive to return such retributions of Honour and love to Me, or my posterity, as may fully compensate both the acts of my confidence and my sufferings for them; which (God knows) have been neither few, nor small, nor short; occasioned chiefly by a persuasion I had, that I could not grant too much, or distrust too little, to men, that being professedly My Subjects, pretended singular piety, and religious strictness.  
The Injury of all Injuries, is, That which some men will needs load me withal; as if I were a wilful and resolved Occasioner of My own, and My Subjects miseries, while (as they confidently, but (God knows) falsely divulge) I repining at the establishment of this Parliament, endeavoured by force and open hostility, to undo what by My Royal assent I had done. Sure it had argued a very short sight of things, and extreme fatuity of mind in Me, so far to bind My own hands at their request, If I had shortly meant to have used a Sword against them. God knows, though I had then a sense of injuries; yet not such as to think them worth vindicating by a War: I was not then compelled, as since, to injure myself by their not using favours, with the same candour wherewith they were conferred. The Tumults indeed threatened to abuse all Acts of Grace, and turn them into wantonness; but I thought at length their own fears, whose black arts first raised up those turbulent Spirits, would force them to conjure them down again.  
Nor if I had justly resented any indignities put upon Me, or others; was I then in any capacity to have taken just revenge in an Hostile and Warlike way, upon those whom I knew so well fortified in the love of the meaner sort of the people, that I could not have given my enemies greater and more desired advantages against Me, then by so unprincely inconstancy, to have assaulted them with Arms, thereby to scatter them, whom but lately I had solemnly settled by an Act of Parliament.  
God knows, I longed for nothing more than that Myself, and My Subjects might quietly enjoy the fruits of my many condescendings.  
It had been a Course full of sin, as well as of Hazard, and Dishonour, for me to go about the cutting up of that by the Sword, which I had so lately planted, so much (as I thought) to my Subjects content, and Mine own too, in all probability: if some men had not feared where no fear was, whose security consisted in scaring others.  
I thank God, I knew so well the sincerity and uprightness of My own heart, in passing that great Bill, which exceeded the very thoughts of former times; That although I may se●m less a Politition to men, yet I need no secret distinctions or evasions before God Nor had I any reservations in my own soul, when I passed it; nor repentings after, till I saw that my letting some men go up to the pinnacle of the temple, was a temptation to them to cast me down headlong.  
Concluding, that without a miracle, Monarchy itself, together with Me, could not but be dashed in pieces by such a precipitious fall as they intended, whom God in mercy forgive, and make them see at length, That as many Kingdoms as the Devil showed our Saviour, and the glory of them) if they could be at once enjoyed by them] are not worth the gaining, by ways of sinful ingratitude and dishonour, which hazards a Soul worth more worlds, than this hath Kingdoms.  
But God hath hitherto preserved Me, & made Me to see, That it is no strange thing for men, left to their own passions, either to do much evil themselves, or abuse the overmuch goodness of others, whereof an ungrateful surfeit is the most desperate and incurable disease,  
I cannot say properly that I repent of that Act, since I have no reflections upon it as a sin of my will, though an error of too charitable a judgement; only I am sorry other men's eyes should be evil, because mine were good.  
To thee (O My God) do I still appeal, whose Aldis●erning Justice sees through all the disguises of men's pretensions, and deceitful darknesses, of their Hearts.  
Thou gavest Me a heart to grant much to my subjects, and now I need a heart fitted to suffer much from some of them.  
Thy will be done, though never so much to the crossing of ours, even when we hope to do what might be most conformable to thine & theirs too; who pretended they aimed at nothing else.  
Let thy Grace teach me wisely to enjoy as w●ll the frustrating, as the fulfilings of My best hopes, and most specious desires:  
I see while I thought to allay others fears; I have raised My Own; and by settling them, have unsettled Myself.  
Thus have they requited Me evil for good, and hatred for My good will towards them.  
O Lord be thou my Pilot in this dark & dangerous storm, which neither admits My return to the Port whence I set out, nor My making any other, with that safety and honour which I designed.  
'tis easy for thee to keep Me safe in the love and confidence of my people; nor is it hard for Thee to preserve Me amidst the unjust hatred and jealousies of to many, which thou hast suffered so far to prevail upon Me, as to be able to pervert and abuse my Acts of greatest Indulgence to them, and assurance of them.  
But no favours from Me can make others more guilty than myself may be, of misusing those many and great ones, which Thou, O Lord, hast conferred on me.  
I beseech thee give ME and them such Repentance as thou wilt accept, and such graces as we may not abuse.  
Make me so far happy as to make a right use of others abuses, and by their failings of Me, to reflect with a reforming displeasure upon my offences against thee.  
So, although for my sins I am by other men's sins deprived of thy temporal blessings, yet I may be happy to enjoy the comfort of thy mercies, which often raise ●he greatest Sufferers to be the most glorious Saints.   

6Vpon his Majesty's retirement from Westminster,  
WIth what unwillingness I withdrew from WESTMINSTER, let them judge, who, unprovided of tackling and victual, are forced to Sea by a storm; yet better do so, then venture splitting or sinking on a Lee-shore.  
I stayed at White-Hall, till I was driven away by shame, more than fear, to see the barbarous rudeness of those Tumults, who resolved they would take the boldness to demand any thing, and not leave either Myself, or the Members of Parliament, the liberty of our Reason, and Conscience to deny them any thing.  
Nor was this intolerable oppression my case alone, (though chiefly Mine) For the Lords and Commons might be content to be over-voted by the Major part of their Houses, when they had used each their own freedom.  
Whose agreeing Votes were not by any Law or reason conclusive to my Judgement; nor can they include, or carry with them, My consent, whom they represent not in any kind; Nor am I further bound to agree with the votes of both Houses, than I see them agree with the will of God, with my just Rights, as a King, and the general good of my people. I see that as many men; they are seldom of one mind, and I may oft see, that the major part of them are not in the right.  
I had formerly declared to sober and moderate minds, how desirous I was to give all just content, when I agreed to so many Bills, which had been enough to secure and satisfy all: If some men's Hydropic insatiableness had not learned to thirst the more by how much more they drank; whom no fountain of Royal bounty was able to overcome: so resolved they seemed, either utterly to exhaust it, or barbarously to obstruct it.  
Sure, it ceases to be Council: when not reason is used, as to men to persuade; but force and terror as to beasts, to drive and compel men to assent to what ever tumultuary patrons shall project. He deserves to be a slave without pity, or redemption, that is content to have the rational sovereignty of his Soul, and liberty of his will, and words so captivated.  
Nor do I think my Kingdoms so considerable as to preserve them with the forfeiture of that freedom, which cannot be denied me as a King; because it belongs, to me as a man, and a Christian, owning the dictates of none, but God to be above me, as obliging me to consent. Better for me to die, enjoying this Empire of my soul, which subjects Me only to God, so far as by Reason or Religion he directs me, then live with the Title of a King, if it should carry such a vassalage with it, as not to suffer Me to use My Reason and Conscience, in which I declare as a King, to like or dislike.  
So far am I from thinking the Majesty of the Crown of England to be bound by any Coronation Oath, in a blind and brutish formality, to consent to what ever its subjects in Parliament shall require; as some men will needs infer; while denying Me any power of a Negative voice as KING, they are not ashamed to seek to deprive me of the liberty of using My Reason with a good Conscience; which themselves, and all the Commons of ENGLAND enjoy proportionable to their influence on the public; who would take it very ill to be urged, not to deny, what ever myself, as King, or the House of Peers with Me should, not so much desire, as enjoin them to pass. I think my Oath fully discharged in that point, by my governing only by such Laws, as my People with the House of Peers have chosen, and myself have consented to. I shall never think myself conscientiously tied to go as oft against my Conscience, as I should consent to such new Proposals, which my Reason, in Justice, Honour, and Religion bids me deny.  
Yet so tender I see some men are of their being subject to Arbitrary Government, (that is, the Law of another's will, to which themselves give no consent) that they care not with how much dishonour and absurdity they make their King the only man, that must be subject to the will of others, without having power left Him, to use His own Reason, either in Person, or by any Representation.  
And if my dissentings at any time were (as some have suspected, and uncharitably avowed) out of error, opiniativenesse, weakness, or wilfulness, and what they call Obstinacy in me (which not true Judgement of things, but some vehement prejudice or passion hath fixed on my mind) yet can no man think it other than the Badge and Method of Slavery, by savage rudeness, and importunate obtrusions of violence, to have the mist of His Error and Passion dispelled, which is a shadow of Reason, and must serve those that are destitute of the substance▪ Sure that man cannot be unblamable to God or Man, who seriously endeavours to see the best reason of things, and faithfully follows what He takes for Reason:  
The uprightness of his intentions will excuse the possible failings of his understanding; If a Pilot at Sea cannot see the Polestar, it can be no fault in him to steer his course by such sta● as do best appear to him. It argues rather thos● men to be conscious of their defects of Reason and convincing Arguments, who call in the assistance of mere force to carry on the weakness of their Counsels, and Proposals. I may, in the Truth and Uprightness of my heart, protest before God and men, that I never wilfully opposed, or denied any thing, that was in a fai● way, after full and free debates propounded to me by the two Houses, Further than I thought in good reason I might, and was bound to do▪  
Nor did any thing ever please me more, the● when my judgement so concurred with theirs▪ that I might with good conscience consent to them: yea, in many things where not absolute and moral necessity of Reason but temporary convenience in point of honour was to be considered; I chose rather to deny myself, the● them; as preferring that which they thought necessary for my people's good, before what I saw but convenient for myself.  
For I can be content to recede much from my own interests, and Personal Rights, of whic● I conceive myself to be Master; but in wha● concerns Truth, Justice, the Right of th● Church, and My Crown, together with the general good of My Kingdoms: (all which I am bound to preserve as much as morally lies in Me,) here I am, and ever shall be fixed and resolute, nor shall any man gain My consent to that, wherein My Heart gives My tongue or hand the Lie; nor will I be brought to affirm that to men, which in My Conscience I deny before God. I will rather choose to wear a Crown of Thorns with My Saviour, then to exchange that of Gold (which is due to me) for one of lead, whose embassed flexiblenesse shall be forced to bend, and comply to the various, and oft contrary dictates of any Factions; when instead of Reason, and Public concernments, they obtrude nothing but what makes for the interest of Parties, and flows from the partialities of private wills, and passions.  
I know no resolutions more worthy a Christian King, then to prefer His Conscience before His Kingdoms.  
O my God, preserve thy servant in this Native, Rational and Religious freedom; For this I believe is thy will, that we should maintain: who, though thou dost justly require us, to submit our understandings & wills to thine; whose wisdom and goodness can neither err, nor misguide us; and so far to deny our carnal reason, in order to thy sacred mysteries, and Commands, that we should believe and obey, rather than dispute them; yet dost thou expect from us, only such a reasonable service of thee, as not to do any thing for thee, against our consciences, & as to the desires of men, enjoinest us to try all things by the touchstone of Reason & Laws, which are the rules of Civil Justice; and to declare our consent to that only which our Judgement approve.  
Thou knowest, O Lord, how unwilling I was to desert that place, in which thou hast set me, and whereto the affairs of my Kingdoms at present did call me.  
My People can witness how far I have been content for their good, to deny Myself, in what thou hast subjected to my disposal.  
O Let not the unthankful importunities, & tumultuary violence of some men's immoderate demands, ever betray Me to that degenerous & unmanly slavery, which should make me strengthen them by my consent in those things, which I think in my Conscience to be against thy glory the good of my Subjects, and the discharge of my own duty to reason and Justice.  
Make me willíng to suffer the greatest indignities, & injuries they press upon Me, rather than commit the least sin against my Conscience.  
Let the just liberties of my people be (as well they may) preserved in fair, and equal ways, without the slavery of My Soul.  
Thou that hast invested Me by thy favours, in the power of a Christian King, suffer me not to subject My Reason to other men's passions, and designs, which to Me seem unreasonable, unìust, and irreligious: So shall I serve thee in the truth and uprightnesle of my heart, though I cannot satisfy these men.  
Though I be driven from among them, yet give Me grace to walk always uprightly before thee.  
Led Me in the way of Truth and justice; for these, I know, will bring Me at last to peace and happiness with thee; though for these I have much trouble among men.  
This I beg of thee for My Saviour's sake.   

7 Upon the Queen's departure, and absence out of England,  
ALthough I have much cause to be troubled at My Wife's departure from Me, and out of My Dominions; yet not Her absence, so much, as the scandal of that necessity, which drives her away, doth afflict Me. That She should be compelled by My own Subjects, and those pretending to be Protestants, to withdraw for Her safety: This being the first example of any Protestant Subjects, that have taken up Arms against their King, a Protestant: For I look upon this now done in England, as another Act of the same Tragedy which was lately begun in Sootland; the brands of that fire being ill quenched, have kindled the like flames here. I fear such motions (so little to the adorning of the Protestant profession, may occasion a farther alienation of mind, & divorce of affections in her from that religion, which is the only thing wherein we differ. Which yet God can, & I pray he would in time take away, & not suffer these practices to be any obstruction to her judgement; since it is the motion of those men (for the most part) who are yet to seek and settle their Religion for Doctrine, Government, and good manners, and so not to be imputed to the true English Protestants; who continue firm to their former settled Principles and Laws.  
I am sorry My relation to so deserving a Lady, should be any occasion of her danger and affliction; whose merits would have served her for a protection among the savage Indians; while their rudeness and barbarity knows not so perfectly to hate all Virtues, as some men's subtlety doth; among whom I yet think few are so malicious as to hate Her for Herself. The fault is, that She is my Wife.  
All justice then as well as affection commands me, to study her security, who is only in danger for my sake: I am content to be tossed, weatherbeaten, & shipwrackt, so as she may be in safe▪ Harbour. This comfort I shall enjoy by her safety in the midst of My Personal dangers, that I can perish but half, if she be preserved: In whose memory, and hopeful Posterity, I may yet survive the malice of my enemies, although they should be satiated with my blood.  
I must leave Her, and them to the love & loyalty of my good subjects; & to his protection, who is able to punish the faults of Princes, and no less severely to revenge the injuries done to Them, by those, who, in all duty and Allegiance, aught to have made good that safety, which the Laws chiefly provide for Princes.  
But common civility is in vain expected from those, that dispute their Loyalty: Nor can it be safe for any relation to a King, to tarry among them who are shaking hands with their Allegiance, under pretence of laying faster hold on their Religion.  
'Tis pity so noble and peaceful a soul should see, much more suffer, the rudeness of those who must make up their want of justice, with inhumanity, and impudence.  
Her sympathy with Me in My afflictions, will make her virtues shine with greater lustre, as stars in the darkest nights; & assure the envious world, that she loves me, not my fortunes.  
Neither of us but can easily forgive, since we do not much blame the unkindness of the Generality, and Vulgar; for we see God is pleased to try both our patience, by the most self-punishing sin, the Ingratitude of those, who having eaten of our bread, and being enriched with Our bounty, have Scornfully lift up themselves against Us; and those of Our own Household are become Our Enemies.  
I pray God lay not their sin to their charge; who think to satisfy all obligations to duty, by their Corban of Religion; and can less endure to see, then to sin against their benefactors, as well as their Sovereigns.  
But even that policy of my Enemies is so far venial, as it was necessary to their designs, by scandalous Articles, and all irreverent demeanour, to seek to drive her out of my Kingdoms; lest, by the influence of Her example, eminent for love as a Wife, and Loyalty as a Subject, She should have converted to, or retained in, their love, and Loyalty all those whom they had a purpose to pervert.  
The less I may be blest with Her company, the more I will retire to God, and my own Heart, whence no malice can banish Her. My Enemies may envy, but they can never deprive me of the enjoyment of her virtues, while I enjoy myself.  
Thou, O Lord, whose justice at present sees fit to scatter us, let thy mercy in thy due time, re▪ unite us, on earth, if it be thy will; however bring us both at last, to thy heavenly Kingdom.  
Preserve us from the hands of our despiteful and deadly Enemies; and prepare us by our sufferings for thy presence.  
Though we differ in some things, as to Religion, (which is My greatest temporal infelicity) yet Lord give, and accept the sincerity of our affections, which desire to seek, to find, to embrace every truth of thine.  
Let both our Hearts agree in the love of thyself, and Christ crucified for us.  
Teach us both what thou wouldst have us to know, in order to thy glory, our public relations, and our souls eternal good, and make us careful to do what good we know.  
Let neither ignorance of what is necessary to be known, nor unbelief, or disobedience to what we know, be our misery or our wilful default.  
Let not this great scandal of those my Subjects, which profess the same Religion with me, be any hindrance to her love of any Truth thou wouldst have her to learn, nor any hardening of her in any error, thou wouldst have cleared to her.  
Let mine, and other men's constancy be an Antidote against the poison of their example.  
Let the Truth of that Religion I profess, be represented to her judgement, with all the beauties of Humility, Loyalty, Charity, and peaceableness; which are the proper fruits, & ornaments of it: Not in the odious disguises of levity, Schism, Heresy, Novelty, Cruelty, and Disloyalty, which some men's practices have lately put upon it.  
Let her see thy sacred and saving Truths, as Thine; that she may believe, love and obey them as Thine, cleared from all rust and dross of humane mixtures. That in the glass of thy Truth she may see thee, in those mercies which thou hast offered to us, in thy Son jesus Christ, our only Saviour, & serve thee in all th●se Holy duties, which most agree with his Holy Doctrine, and most imitable example.  
The experience we have of the vanity and uncertainty of all humane glory and greatness in our scattering and eclipses, let it make us both so much the more ambitious to be invested in those durable honours, and perfections, which are only to be found in thyself, and obtained through Jesus Christ.   

8. Upon His Majesty's repulse at Hull, and the fates of the hotham's.  
MY repulse at Hull seemed at the first view an act of so rude disloyalty, that My greatest Enemies had scarce confidence enough to abett, or own it: It was the first overt Essay to be made, how patiently I could bear the Loss of My Kingdoms.  
God knows, it affected me more with shame and sorrow for others, then with anger for My ●elfe; nor did the affront done to Me trouble Me so much as their sin, which admitted no colour or excuse.  
I was resolved how to bear this, and much more, with patience: But I foresaw they could hardly contain themselves within the compass of this one unworthy act, who had effrontery enough to commit, or countenance it: This was but the hand of that cloud, which was soon after to overspread the whole Kingdom, and cast all into disorder and darkness.  
For 'tis among the wicked Maxims of bold and disloyal Undertakers, that bad actions must always be seconded with worse, and rather not be begun than not carried on; for they think the retreat more dangerous than the assault, & hate repentance more than perseverance in a fault.  
This gave me to see clearly through all the pious disguises, and soft palliations of some men; whose words were sometime smother than oil, but now I saw they would prove very Swords.  
Against which I having (as yet) no defence, but that of a good conscience, thought it my best policy [with patience] to bear what I could not remedy: And in this (I thank God) I had the better of HOTHAM, that no disdain, or emotion of passion transported me, by the indignity of his carriage, to do or say any thing, unbeseeming myself, or unsuitable to that temper, which, in greatest injuries, I think, best becomes a Christian, as coming nearest to the great example of Christ.  
And, indeed, I desire always more to remember I am a Christian, than a King; for, what the Majesty of one might justly abhor, the charity of the other is wiling to bear; what the height of a King tempteth to revenge, the humility of a Christian teacheth to forgive. Keeping in compass all those impotent passions, whose excess injures a man, more than his greatest Enemies can; for these give their malice a full impression on our souls, which otherways cannot reach very far, nor do us much hurt.  
I cannot but observe how God not long after, so pleaded, and avenged My cause, in the eye of the world, that the most wilfully blind cannot avoid the displeasure to see it, and with some remorse and fear to own it as a notable stroke, and prediction of divine vengeance.  
For, Sir john Hotham unreproached, unthreatned, uncursed by any language or secret imprecation of Mine, only blasted with the conscience of his own wickedness, and falling from one inconstancy to another, not long after pays his own and his eldest Sons heads, as forfeitures of their disloyalty, to those men from whom surely he might have expected another reward then thus to divide their heads from their bodies, whose hearts with them were divided from their KING.  
Nor is it strange that they who employed them at first in so high a service, and so successful to them, should not find mercy enough to forgive Him, who had so much premerited of them For, Apostasy unto Loyalty some men account the most unpardonable sin.  
Nor did a solitary vengeance serve the turn, the cutting off one head in a Family is not enough to expiate the affront done to the head of the commonweal. The eldest son must be involved in the punishment, as he was infected with the sin of the Father, against the Father of his country: root & branch God cuts off in one day.  
These observations are obvious to every fancy: God knows, I was so far from rejoicing in the Hotham's ruin, (though it were such as were able to give the greatest thirst for revenge a full draught, being executed by them, who first employed him against Me) that I so far pitied him, as I thought he at first acted more against the light of his Conscience, than I hope many other men do in the same cause.  
For, he was never thought to be of that superstitious sourness, which some men pretend to, in matters of Religion; which so darkens their judgement that they cannot see any thing of Sin and Rebellion in those means they use, with intents to refrom to their Models, what they call Religion; who think all is Gold of piety, which doth but glister with a show of Zeal & fervency.  
Sir John Hotham was (I think) a man of another temper, and so most liable to those downright temptations of ambition, which have no cloak or cheat of religion to impose upon themselves or others.  
That which makes me more pity him is, that after he begun to have some inclinations towards a repentance for his sin, and reparations of his duty to Me, He should be so unhappy as to fall into the hands of their Justice, and not my Mercy, who could as willingly have forgiven him, as he could have asked that favour of Me. For I think clemency a debt, which we ought to pay to those that crave it, when we have cause to believe they would not after abuse it, since God himself suffers us not to pay any thing for his mercy but only prayers and praises.  
Poor Gentleman, he is now become a noteable monument of unprosperous disloyalty, teaching the world by so sad and unfortunate a spectacle, that the rude carriage of a Subject towards his Sovereign carries always its own vengeance, as an unseparable shadow with it, and those oft prove the most fatal, and implacable Executioners of it, who were the first employers in the service.  
Aftertimes will dispute it, whether Hotham were more infamous at Hull, or at Tower-hill, though 'tis certain that no punishment so stains a man's Honour, as wilful perpetrations of unworthy actions, which besides the conscience of the sin, brands with most indelible characters of infamy, the name & memory to posterity, who not engaged in the Factions of the times, have the most impartial reflections on the actions. But thou, O Lord who hast in so remarkable a way avenged thy servant, suffer me not to take any secret pleasure in it, for as his death hath satisfied the injury he did to me, so let me not by it gratify any passion in me, lest I make thy vengeance to be mine, & consider the affront against me, more than the sin against thee.  
Thou indeed, without any desire or endeavour of mine, hast made his mischief to return on his own head, and his violent dealing to come down on his own pate.  
Thou hast pleaded my cause, even before the sons of men, and taken the matter into thine own hands; that men may know it was thy work, and see that thou, Lord, hast done it.  
I do not, I dare not say, so let mine enemies perish O Lord! yea Lord, rather give them repentance, pardon, and impunity, if it be thy blessed will.  
Let not thy justice prevent the objects and opportunities of my mercy: yea, let them live and amend who have most offended me in so high a nature: that I may have those to forgive, who bear most proportion in their offences to those trespasses against thy Majesty, which I hope thy mercy hath forgiven me.  
Lord lay not their sins (who yet live) to their charge for condemnation, but to their consciences for amendment: Let the lightning of this Thunderbolt, which hath been so severe a punishment to one, be a torrour to all.  
Discover to them their sin, who know not they have done amiss: and scare them from their sin, that sin of malicious wickedness.  
That, preventing thy judgements by their true repentance, they may escape the strokes of thine eternal vengeance.  
And do thou, O Lord, establish the Throne of thy servant in mercy, and truth meeting together: let my Crown ever flourish in righteousness and peace, kissing each other.  
Hear my prayer, O Lord, who hast taught us to pray for, to do good to, and to love our Enemies, for thy sake: who hast prevented us with offertures of thy love, even when we were thine Enemies, and hast sent thy Son jesus Christ to die for us, when we were disposed to crucify him.   

9 Upon the listing, and raising Armies against the King.  
I Find that I am at the same point and posture I was when they forced Me to leave White-Hall: what Tumults could not do, an Army must; which is but Tumults listed, and enroled too a better order, but as bad an end: My recess hath given them confidence that I may be conquered.  
And so I easily may as to any outward strength▪ which, God knows, is little or none at all: But I have a Soul invincible through God's grace enabling Me; here I am sure to be Conqueror, if God will give Me such a measure of Constancy, as to fear him more than man: and to love the inward peace of My Conscience, before any outward tranquillity.  
And must I be opposed with force; because they have not reason wherewith to convince Me? O My Soul! be of good courage, they confess their known weakness, as to truth and Justice, who choose rather to contend by Armies then by Arguments.  
Is this the reward and thanks that I am to receive for those many Acts of Grace I have lately passed, and for those many Indignities I have endured? Is there no way left to make Me a glorious KING but by My sufferings?  
It is a hard and disputable choice for a King, that loves his People, and desires their love, either to kill his own Subjects, or to be killed by them.  
Are the hazards and miseries of Civil War in the bowels of My most flourishing Kingdom, the fruits I must now reap, after 17. years living and reigning among them, with such a measure of Justice, Peace, Plenty, and Religion, as all Nations about either admired, or envied? notwithstanding some miscarriages in Government, which might escape; rather through ill counsel of some men driving on their private ends, or the peevishness of others envying the public should be managed without them, or the hidden and insuperable necessities of State, than any propensity, I hope, of myself either to injuriousnes or oppression.  
Whose innocent blood during My Reign have I shed, to satisfy My lust, anger, or covetousness? what Widows or Orphans tears can witness against me, the just cry of which must now be avenged with My own blood? For the hazards of War are equal, nor doth the Cannon know any respect of Persons.  
In vain is My Person excepted by a Parenthesis of words, when so many hands are armed against Me with Swords.  
God knows how much I have studied to se● what ground of Justice is alleged for this Wa against Me; that so I might (by giving just satisfaction) either prevent, or soon end so unnatural a motion; which (to many men) seem● rather the productions of a surfeit of peace, an● wantonness of minds, or of private discontents Ambition and Faction (which easily find, o make causes of quarrel) than any real obstructions of public Justice, or Parliamentary Privilege.  
But this is pretended, and this I must be ab● to avoid and answer before God in My ow● Conscience; however some men are not wi●ling to believe Me, lest they should condem● themselves.  
When I first with drew from Whitehall, ● see if I could allay the insolency of the Tumul● of the not suppressing of which no account i Reason can be given, (where an orderly Gua● was granted, but only to oppress both Mine a● the Two Houses freedom of declaring and voting according to every man's Conscience) wh● obstructions of Justice were there further the this that what seemed just to one man, might n● seem so to another? Whom did I by pow● protect against the Justice of Parliament?  
That some men withdrew, who feared t● partiality of their trial, (warned by My Lo● of strafford's death) while the vulgar threatened to be their Oppressors, and Judgers of their judges, was from that instinct, which is in all creatures to preserve themselves. If any others refused to appear, where they evidently saw the cur: rend of justice & freedom so stopped and troubled by the Rabble, that their lawful Judges either durst not come to the houses, or not declare their sense with liberty & safety, it cannot seem strange to any reasonable man; when the sole exposing them to public odium was enough to ruin them, before the cause could be heard or tried.  
Had not factious Tumults overborne the Freedom and Honour of the two Houses; had they asserted their justice against them, & made the way open for all the Members quietly to come and declare their Consciences; I know no man so dear to Me, whom I had the least inclination to advise either to withdraw himself, or deny appearing upon their summons, to whose sentence according to Law, I think every Subject bound to stand. Distempers (indeed) were risen to so great a height, for want of timely repressing the vulgar insolences; that the greatest guilt of those which were Voted & demanded as Delinquents was this, That they would not suffer themselves o be overawed with the Tumults, and their Pajons; nor compelled to abet by their suffrages, ●r presence; the designs of those men who agiated innovations, and ruin both in Church & ●●ate.  
In this point I could not but approve their generous constancy and catiousnesse; further than this I did never allow any man's refractoriness against the Privileges and Orders of the Houses; to whom I wished nothing more, than Safety, Fullness, and Freedom.  
But, the truth is, some men, and those not many, despairing in fair and parliamentary ways, by free deliberations and Votes, to gain the concurrence of the Major part of Lords and Common● betook themselves (by the desperate activity o factious Tumults) to sift and terrify away a● those Members whom they saw to be of contrary minds to their purposes.  
How oft was the business of the Bishops enjoying their Ancient places, and undoubted Privileges in the House of Peers, carried for the● by far the Major part of Lords. Yet after fi● repulses, contrary to all Order and Custom, ● was by tumultuary instigations obtruded again and by a few carried, when most of the Pee● were forced to absent themselves.  
In like manner, was the Bill against Root a● Branch brought on by tumultuary Clamours, ● schismatical Terrors; which could never pas● till both houses were sufficiently thinned a● overawed. To which Partiality, while in all re●son, Justice, and Religion, My conscience forb● Me by consenting to make up their Votes ● Acts of Parliament, I must now be urged wi● an Army, and constrained either to hazard M own, and My Kingdoms ruins, by My Defence; or prostrate My Conscience to the blind obedience of those men, whose zealous superstition thinks, or pretends, they cannot do God and the Church a greater service, than utterly to destroy that Primitive, Apostolical, and anciently Universal Government of the Church by Bishops.  
Which if other men's judgements bind them to maintain, or forbids them to consent to the abolishing of it, Mine much more, who, besides the grounds I have in My judgement, have also a most strict and indispensable Oath upon My Conscience, to preserve that Order, and the Rights of the Church; to which, (most Sacrilegious and abhorred Perjury,) most un-beseeming a Christian King, should I ever by giving My consent, be betrayed, I should account it infinitely greater misery, than any hath, or can befall Me; in as much, as the least sin hath more evil in it, than the greatest affliction. Had I gratified their anti-episcopal Faction at first in this point, with My consent; and sacrificed the Ecclesiastical Government, and Revenues, to the fury of their covetousness, ambition, and Revenge, I believe they would then have found no colourable necessity of raising an Army to fetch in, and punish Delinquents.  
That I consented to the Bill of putting the Bishops out of the House of Peers, was done with a firm persuasion of their contentedn● to suffer a present diminution in their Rights and Honour for My sake, and the Common weals; which I was confident they would readily yield unto rather then occasion (by the lea● obstruction on their part) any dangers to Me, o to My Kingdom. That I cannot add My consent for the total extirpation of that Government (which I have often offered to all fit regulations) hath so much further tie upon My Conscience, as what I think Religious and Apostolical; and so very Sacred and Divine, as no to be dispensed with, or destroyed; when what ● only of civil Favour, and privilege of Honour granted to men of that Order, may with the● consent, who are concerned in it, be annu● led.  
This is the true state of those obstruction pretended to be in point of Justice and Authority of Parliament; when, I call God to witney I knew none of such consequence as was wort speaking of a War, being only such as Justice, Reason, and Religion had made in My owe and there men's Consciences.  
Afterwards indeed a great show of Delinquents was made; which were but consequences necessarily following upon Mine, or other withdrawing from, or defence against violence: but those could not be the first occasion of raising an Army against Me. Wherein was so far from preventing them, (as the have declared often, that they might seem to have the advantage and Justice of the defensive part, and load Me with all the envy & injuries of first assaulting them) that God knows, I had not so much as any hopes of an army in My thoughts. Had the Tumults been Honourably and effectually repressed by exemplary justice, and the liberty of the Houses so vindicated, that all Members of either house might with Honour and Freedom, becoming such a Senate, have come and discharged their Consciences, I had obtained all that I designed by My withdrawing, and had much more willingly, and speedily returned than I retired; this being my necessity driving, the other my choice desiring.  
But some men knew, I was like to bring the same judgement and constancy, which I carry with me, which would never fit their designs▪ and so while they invited me to come, and greivously complained of my absence, yet they could not but be pleased with it: especially when they had found out that plasible and popular pretext of raising an Army to fetch in Delinquents: when all that while they never punished the greatest and most intolerable Delinquency of the Tumults, and their Exciters, which drove myself, and so many of both Houses from their places, by most barbarous indignities, which yet in all reason and Honour, they were as loath to have deserted as those others were willing they should, that so they might have occasion to persecute them with the Injuries of an Army, for not suffering more tamely the Injuries of the Tumults.  
That this is the true state, and first drift and design in raising an Army against Me, is by the sequel so evident, that all other pretences vanish. For when they declared by Propositions, or Treaties, what they would have to appease them; there was nothing of consequence offered to Me, or demanded of Me, as any original difference in any point of Law, or order of Justice. But among other lesser Innovations, this chiefly was urged, The Abolition of Episcopal, and the Establishment of Presbyterian Government.  
All other things at any time propounded were either impertinent as to any ground of a War, or easily granted by Me, and only to make up a number, or else they were merely consequential, and accessary, after the War was by them unjustly began.  
I cannot hinder other men's thoughts, whom the noise and show of piety, and heat for Reformation and Religion, might easily so fill with prejudice, that all equality and clearness of judgement might be obstructed. But this was, and is, as to my best observation, the true state of affairs between us, when they first raised an Army, with this design, either to stop My mouth, or to force My consent: and in this truth, as to My conscience, (who was (God knows) as far from meditating a War, as I was in the eye of the world from having any preparation for one) I find that comfort, that in the midst of all the unfortunate successes of this War, on My side, I do not think My Innocence any whit prejudiced or darkened; Nor am I without that integrity, and Peace before God, as with humble confidence to address My Prayer to Him.  
For Thou, O Lord, seest clearly through all the cloudings of humane affairs; Thou Judgest without prejudice: Thy Omniscience eternally guides thy unerrable judgement.  
O my God, the proud are risen against me, and the assemblies of violent men have sought after my soul, and have not set Thee before their eyes.  
Consider my Enemies, O Lord, for they are many, & they hate me with deadly hatred, without a cause.  
For Thou knowest, I had no passion, design or preparation to embroil My Kingdoms in a Civil War; whereto I had least temptation; as knowing I must adventure more than any, and could gain least of any by it.  
Thou O Lord, art my witness how oft I have deplored, and studied to divert the necessity thereof, wherein I cannot well be thought so prodigally thirsty of my Subject's blood, as to venture my own life, which I have been oft compelled to do● in this unhappy War; and which were better spent to save then to destroy my People.  
O Lord; I need much of thy grace, with patience to bear the many afflictions thou hast suffered some men to bring upon me; but much more to bear the unjust reproaches of those, who not content that I suffer most by war, will needs persuade the world that I have raised first, or given just cause to raise it.  
The confidence of some men's false tougues is such, that they would make me almost suspect my own Innocency yea, I could be content (at least by my silence) to take upon me so great a guilt before men, If by that I might allay the malice of my Enemies, & redeem My People from this miserable War; since thou O Lord knowest my Innocency in this thing. Thou wilt find out bloody & deceitful men; many of whom have not lived out half their days, in which they promised themselves the enjoyment of the fruits of their violent and wicked Counsels.  
Save, O Lord thy servant, as hitherto thou hast; and in thy due time scatter the people that delight in War.  
Arise O Lord, lift up thyself, because of the rage of mine Enemies, which increaseth more and more: Behold them that have conceived mischief, traveled with iniquity, and brought forth falsehood.  
Thou knowest the chief design of this War is, either to destroy my Person, or force My judgement, and to make Me renege my Conscience and thy Truth.  
I am driven to cross David's choice; and desire rather to fall into the hands of men, by denying them, (though their mercy be cruel) then into thy hands by sinning against My Conscience, and in that against thee, who art a consuming fire; Better they destroy Me, than thou shouldest damn Me.  
Be thou ever the defence of My soul, who wilt save the upright in heart.  
If nothing but My blood will satisfy My Enemies, or quench the flames of My Kingdoms, or thy temporal justice, I am content, if it be thy will, that it be shed by Mine own Subject's hands.  
But O let the blood of Me, though their King, yet a sinner, be dashed with the blood of My Innocent and peacemaking Redeemer, for in that thy justice, will find not only a temporary expiation, but an eternal plenary satisfaction; both for my sins, and the sins of my People; whom I beseech thee still own for thine; and when thy wrath is appeased by my Death, O Remember thy great mercies toward them, and forgive them, O my Father, for they know not what they do.   

10▪ Upon their seizing the King's Magazines, Forts, Navy, and Militia.  
HOw untruly I am Charged with the first raising of an ARMY, and beginning this Civil War, the eyes that only pity me, and the Loyal hearts that durst only pray for me, at first, might witness, which yet appear not so many on my side, as there were men in Arms listed against me; my unpreparedness for a War ma● well dishearten those that would help me; while it argues (truly) my unwillingness to fight, yet it testifies for Me, that I am set on the defensive part; having so little hopes or power to offend others, that I have none to defend myself, or to preserve what is mine own from their prereption.  
No man can doubt but they prevented Me, in their purposes, as well as their injuries, who are so much beforehand in their preparations against Me, and surprisals of My strength. Such as are not for Them, yet dare not be for Me; so overawed is their Loyalty by the others numbers and terrors. I believe my Innocency, and unpreparedness to assert my Rights and Honour, makes Me the more guilty in their esteem; who would not so easily have declared a war against Me, if I had first assaulted them.  
They knew my chiefest Arms left Me, were those only, which the ancient Christians were wont to use against their Persecutors, Prayers and Tears. These may serve a good man's turn, if not to Conquer as a Soldier, yet to Suffer as a Martyr.  
Their preventing of Me, and surprising My Castles, Forts, Arms, and Navy, with the Militia, is so far best for Me, That it may drive me from putting any trust in the arm of flesh, and wholly to cast myself into the protection of the living God, who can save by few, or none, as well as by many.  
He that made the greedy Ravens to be ELYAS Caterers, and bring him food, may also make their surprisal of outward force and defence, an opportunity to show me the special support of his power and protection.  
I thank God I reckon not now the want of the Militia so much in reference to My own protection as My Peoples▪  
Their many and sore oppressions grieve Me, I am above My Own; what I want in the hands of Force and Power, I have in the wings of faith and Prayer.  
But this is the strange method these Men will needs take to resolve their riddle of making me a glorious King, by taking away my Kingly power: Thus I shall become a support to My Friends, and a Terror to My Enemies, by being unable to succour the one, or suppress the other. For thus have they designed, & proposed to Me the new-modelling of Sovereignty and kingship; as without any reality of power, so without any necessity of subjection and obedience; That the Majesty of the Kings of England might hereafter hang like Mahomet's Tomb, by a magnetic Charm, between the Power and Privileges of the two Houses in an airy imagination of Regality.  
But, I believe, the surfeit of too much Power, which some men have greedily seized on, & now seek wholly to devour, will ere long make the Commonwealth sick both of it and them, since they cannot well digest it; Sovereign Power in Subjects seldom agreeing with the stomaches of fellow Subjects.  
Yet I have even in this point of the constant Militia sought, by satisfying their fears, and importunities, both to secure My Friends, & overcome Mine enemies, to gain the peace of all, by depriving Myself of a sole power to help, or hurt any: yielding the Militia (which is my undoubted Right no less than the Crown) to be disposed of; as the two Houses shall think fit, during My time.  
So willing am I to bury all jealousies of me, in them, & to live above all jealousies of them, as to Myself; I desire not to be safer than I wish them & My People, if I had the sole actual disposing of the Militia, I could not protect My People, further than they protected Me, & themselves: so that the use of the Militia is mutual. I would but defend Myself so far, as to be able to defend My good Subjects from those men's violence and fraud, who conscious to their own evil merits and designs, will needs persuade the world, that none but Wolves are fit to be trusted with the custody of the Shepherd and his Flock. Miserable experience hath taught My Subjects, since Power hath been wrested from Me, and employed against Me and Them, that neither can be safe, if both be not in such a way as the Law hath entrusted the public safety and welfare.  
Yet even this Confession of Mine as to the exercise of the Militia, so vast and large, is not satisfactory to some men; which seem to be Enemies not to Me only, but to all Monarchy; and are resolved to transmit to posterity such Jealousies of the Crown, as they should never permit it to enjoy its just and necessary Rights, in point of Power; to which (at last) all Law is resolved, while thereby it is best protected.  
But here Honour and Justice, due to My Successors, forbid Me to yield to such a total alienation of that power from them, which civility and duty (no less than justice and honour) should have forbade them to have asked of Me.  
For, although I can be content to Eclipse My own beams, to satisfy their fears, who think they must needs be scorched or blinded, if I should shine in the full lustre of Kingly Power, wherewith God and the Laws have invested Me; yet I will never consent to put out the Sun of Sovereignty to all Posterity, and succeeding Kings; whose just recovery of their Rights, from unjust usurpations and extortions, shall never be prejudiced or obstructed by any Act of Mine; which indeed would not be more injurious to succeeding Kings, than to My Subjects; whom I desire to leave in a condition not wholly desperate for the future; so as by a Law to be ever subjected to those many factious distractions, which must needs follow the manyheaded Hydra of Government: which, as it makes a show to the People to have more eyes to foresee, so they will find it hath more mouths too, which must be satisfied: and (at best) it hath rather a monstrosity, than any thing of perfection, beyond that of right Monarchy; where counsel may be in many as the senses, but the supreme Power can be but in One as the Head.  
Happily, when men have tried the horrors and malignant influence which will certainly follow My enforced darkness and Eclipse, (occasioned by the interposition and shadow of that body, which as the Moon receiveth its chiefest light from Me) they will at length more esteem and welcome the restored glory and blessing of the Sun's light.  
And, if at present I may seem by My receding so much from the use of My Right in the power of the Militia, to come short of the discharge of that trust, to which I am sworn for My People's protection. I conceive those men are guilty of the enforced perjury, (if so it may seem) who compel Me to take this new and strange way of discharging My trust, by seeming to desert it; of protecting My Subjects, by exposing Myself to danger or dishonour, for their safety and quiet.  
Which, in the conflicts of Civil War and advantages of Power, cannot be effected but by some side yielding; to which the greatest love of the public Peace, and the firmest assurance of God's protection (arising from a good conscience) doth more invite Me, than can be expected from other men's fears; which arising from the injustice of their Actions (though never so successful) yet dare not adventure their Authors upon any other way of safety then that of the Sword and Militia; which yet are but weak defences against the strokes of divine vengeance, which will overtake; or of men's own Consciences, which always attend injurious perpetrasions.  
For myself, I do not think that I can want any thing which providential necessity is pleased to take from Me, in order to my People's tranquillity and God's glory, whose protection is sufficient for me; and he is able, by his being with me, abundantly to compensate to Me, as he did to job, what ever honour, power, or liberty the Chaldeans, the Sabeans, or the Devil himself can deprive Me of.  
Although they take from Me all defence of Arms and Militia; all refuge by Land, of Forts, and Castles; all flight by Sea in My Ships, and Navy; yea, though they study to Rob me of the Hearts of my Subjects, the greatest Treasure & best Ammunition of a King, yet cannot they deprive me of my own innocency, or God's mercy nor obstruct My way to Heaven-  
Therefore, O my God, to thee I fly for help, if th● wilt be on my side, I shall have more with we the can be against me.  
There is none in Heaven, or in Earth, that I desire in comparison of thee; In the loss of all, ● thou more than all to me: Make haste to succour 〈◊〉 thou that never failest them, that put their trust ● thee.  
Thou seest I have no power to oppose them th● come against me, who are encouraged to fight und● the pretence of fight for me: But my eyes a● toward thee.  
Thou needest no help, nor shall I, if I may ha● thine; If not to conquer, yet at least to suffer.  
If thou delightest not in my safety, & prosperie behold here am I, willing to be reduced to what th● wilt have me; whose Judgements oft begin with 〈◊〉 own Children.  
I am content to be nothing, that thou mayst be all▪  
Thou hast taught me, That no King can be sav● by the multitude of an Host; but yet thou canst sa● me by the multitude of thy mercies, who art the L● of Hosts, and the Father of mercies.  
Help Me, O Lord, who am sore distressed on e●ry side; yet be thou on my side, and I shall not fe● what man can do unto me. I will give thy justi the glory of mydistresse.  
O let thy mercy have the glory of my delivra● from them that persecute my Soul!  
By my sins have I fought against thee, a● rob thee of thy glory, who am thy subject; and justly mayst thou, by my own Subjects, strip me of my strength, and eclipse my glory.  
But show thyself, O my hope, and only refuge! Let not mine Enemies say, There is no help for him in his God.  
Hold up my goings in thy paths, that my footsteps slip not.  
Keep me as the apple of thine eye, hide me under the shadow of thy wings.  
Show thy marvellous loving kindness, O thou that savest by thy right hand them that put their trust in thee, from those that rise up against them.  
From the wicked that oppress me, from my deadly Enemies that compass me about.  
Show me the path of life. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore.   

11. Upon the 19▪ Propositions first sent to the King; and more afterwards.  
ALthough there be many things, they demand, yet if these be all, I am glad to see at what price they set My own safety, and My People's peace; which I cannot think I buy at too dear a rate, save only the parting with my Conscience and Honour. If nothing else will satisfy, I must choose rathe● to be as miserable, and inglorious, as My Enemies can make or wish Me.  
Some things here propounded to me have bi● offered by me; Others are easily granted; The rest (I think) ought not to be obtruded upon me with the point of the Sword; nor urged with th● injuries of a war; when I have already declare● that I cannot yield to them, without violating my Conscience: 'tis strange, there can be n● method of peace, but by making War upo● My Soul.  
Here are many things required of me; but ● see nothing offered to me, by the way of grate▪ full exchange of Honour; or any requital fo● those favours, I have, or can yet grant them.  
This Honour they do me, to put me o● the giving part, which is more princely an● divine. They cannot ask more than I can give, may I but reserve to myself the incommunicable Jewel of my Conscience; and not be forced to part with that, whose loss nothing ca● repair or requite.  
Some things (which they are pleased to propound) seem unreasonable to Me; and whil● I have any mastery of My Reason, how ca● they think I can consent to them? who kno● they be such as are inconsistent with being either a KING, or a good Christian. My yielding so much (as I have already) makes some men confident I will deny nothing.  
The love I have of My People's peace, hath (indeed) great influence upon me; but the love of Truth, and inward peace, hath more.  
Should I grant some things they require, I should not so much weaken My outward state of a King; as wound that inward quiet of My Conscience, which ought to be, is, and ever shall be (by God's grace) dearer to Me than My kingdoms.  
Some things which a King might approve yet in Honour & Policy are at some time to be denied, to some men, lest he should seem not to dare to deny any thing; and give too much encouragement to unreasonable Demands, or importunities.  
But to bind Myself to a general and implicit consent, to what ever they shall desire, or propound, (for such is one of their Propositions) were such a latitude of blind obedience, as never was expected from any Freeman, nor fit to be required of any man, much less of a King, by His own Subjects; any of whom he may possibly exceed as much in wisdom, as he doth in place and power.  
This were as if Samson should have consented, not only to bind his own hands, and cut off his hair, but to put out his own eyes, that the Philistines might with the more safety mock, and abuse him; which they chose rather to do, than quite to destroy him, when he was become so tame an object, & fit occasion for their sport and scorn.  
Certainly, to exclude all power of denial seems an arrogancy, lest of all becoming those who pretend to make their addresses in a● humble and loyal way of petitioning; who, by that, sufficiently confess their own inferiority▪ which obligeth them to rest, if not satisfied, y● quieted with such an answer as the will and reason of their Superior thinks fit to give; wh● is acknowledged to have a freedom and powe● of Reason, to Consent, or Dissent; else it wer● very foolish and absurd to ask, what anothe having not liberty to deny, neither hath powe to grant.  
But if this be My Right belonging to Me, i● Reason, as a Man, and in Honour as a Sovereign King, (as undoubtedly it doth) how can i be other then extreme injury to confine my Reason to a necessity of granting all they have● mind to ask, whose minds may be as differing from mine both in Reason and Honour, as thei● aims may be, and their qualities are; which la● God and the Laws have sufficiently distinguish● making me their Sovereign, and them my Subjects: whose Propositions may soon prov● violent oppositions, if once they gain to be necessary impositions upon the Regal Authority Since no man seeks to limit & confine his King in Reason, who hath not a secret aim to shar● with him, or usurp upon him in power & domion. But they would have me trust to their moderation, and abandon mine own discretion that so I might verify what representations some have made of me to the world, that I am fitter to be their Pupil then their Prince. Truly I am not so confident of my own sufficiency, as not willingly to admit the Counsel of others: But yet I am not so diffident of myself, as brntishly to submit to any man's dictates, & at once to betray the Sovereignty of Reason in my soul, and the Majesty of my own Crown to any of my Snbjects.  
Lest of all have I any ground of credulity, to induce me fully to submit to all the desires of those men, who will not admit, or, do refuse, and neglect to vindicate the freedom of their own and others, Sitting and Voting in Parliament.  
Besides, all men that know them, know this, how young Statesmen (the most part) of these Propounders are; so that, till experience of one seven yearts hath showed me, how well they can Govern themselves, and so much power as is wrested from me, I should be very foolish indeed, & unfaithful in my Trust, to put the reins of both Reason and Government, wholly out of my own, into to their hands, whose driving is already too much like jehues; and whose forwardness to ascend the Throne of Supremacy portends more of Phaeton then of Phoebus; God divert the Omen if it be his will.  
They may remember, that at best they sit in Parliament as My Subjects, not my superiors, called to be my Counselors, not Dictator's▪ Their Summons extends to Recommend thei● advice, not to command my Duty.  
When I first heard of Propositions to be sen● Me, I expected either some good Laws, whic● had been antiquated by the course of time, o● overlaid by the corruption of manners, had bi● desired to a restauration of their vigour an● due execution; or some evil customs preter-legall, and abuses personal had been to be removed; or some injuries done by Myself, an● others, to the Commonweal, were to be repaired; or some equable offertures were to b● tendered to Me, wherein the advantages of my Crown, being considered by them, might fairly induce me to condescend, to what tended to my Subjects good, without any great diminution o● Myself; whom Nature, Law, Reason, an● Religion, bind me (in the first place) to preserve: without which, 'tis impossible to preserve my People according to my Place.  
Or (at least) I looked for such moderate desires of due Reformation of what was (indeed) amiss in Church and State, as might still preserve the foundation and essentials o Government in both; not shake and quite ove● throw either of them, without any regard of the Laws, enforce, the wisdom and piet● of former Parliaments, the ancient and universal practice of Christian Churches; th● Rights and Privileges of particular men Nor yet any thing offered in lieu, or in the room of what must be destroyed, which might at once reach the good end of the others Institution, and also supply its pretended defects, reform its abuses, and satisfy sober and wise men, not with soft and specious words, pretending zeal and special piety, but with pregnant & solid reasons both divine and humane, which might justify the abruptness and necessity of such vast alterations.  
But in all their Propositions I can observe little of these kinds, or to these ends; Nothing of any Laws disjointed, which are to be restored; of any right invaded; of any Justice to be unobstructed; of any compensations to be made; of any impartial reformation to be granted; to all, or any of which, reason, Religion, true Policy, or any other humane motives, might induce me.  
But, as to the main matters propounded by them at any time, in which is either great novelty, or difficulty, I perceive that what were formerly looked upon as Factions in the State, and Schisms in the Church, and so, punishable by the Laws, have now the confidence, by vulgar clamours, and assistance (chiefly) to demand not only Tolerations of themselves, in their vanity, novelty, and confusion; but also Abolition of the Laws against them; and a total extirpation of that Government, whose Rights they have a mind to invade.  
This, as to the main; other Propositions are (for the most part) but as waste paper, in those which are wrapped up, to present them somewhat more handsomely. Nor do I so much wonder at the variety, & horrible novelty of some Propositions (therebeing nothing so monstrous, which some fancies are not prone to long for. This casts me into, not an admiration, but an ecstasy, how such things should have the fortune to be propounded in the name of the two Houses of the Parliament of England: among whom, I am very confident, there was not a fourth part of the Members of either House, whose judgements free, single, and apart did approve or desire such dstructive changes in the Government of the Church.  
I am persuaded there remains in far the major part of both Houses, (if free and full) so much learning, Reason, Religion, and just moderation as to know how to sever between the use an● the abuse of things; the institution, & the corruption, the Government and the Misgovernment, the Primitive Patterns; and the abberrations or blottings of after Copies.  
Sure they could not all, upon so little, or n● reason (as yet produced to the contrary) so soon renounce all regard to the Laws in force, to antiquity, to the piety of their reforming Progenitors, to the prosperity of former times in this Church & state, under the present Government of the Church.  
Yet, by a strange fatality, these men suffer, either by their absence, or silence, or negligence, or supine credulity (believing that all is Gold, which is guilded with shows of Zeal and Reformation) their private dissenting in judgement to be drawn into the common sewer or stream of the present vogue and humour; which hath its chief rise and abetment from those popular clamours and Tumults, which served to give life and strength to the infinite activity of those men, who studied with all diligence, and policy, to improve to their Innovating designs, the present distractions.  
Such Armies of Propositions having so little, in My Judgement, of reason, I ustice, and Religion on their side, as they had Tumult and Faction for their rise, must not go alone, but ever be backed and seconded, with Armies of Soldiers: Though the second should prevail against My Person, yet the first shall never overcome Me, further than I see cause; for, I look not at their number and power so much, as I weigh their Reason and Justice.  
Had the two Houses first sued out their livery, and once effectually redeemed themselves from the Wardship of the Tumults, (which can be no other than the Hounds that attend the cry, and hollow of those Men, who hunt after Factious and private Designs, to the ruin of Church and State.)  
Did my judgement tell Me, that the Proposions sent to Me were the Results of the Major part of their votes, who exercise their freedom, as well as they have a right to sit in Parliliament, I should then suspect My own judgement; for not speedily & fully concurring with every one of them.  
For, I have charity enough to think, there are wise men among them: and humility to think, that, as in some things I may want; so 'tis fit I should use their advice; which is the end for which I called them to a Parliament. But yet I cannot allow their wisdom such a completeness and inerrability as to exclude Myself; since none of them hath that part to Act, that Trust to discharge, nor that Estate and Honour to preserve as Myself; without whose Reason concurrent with theirs (as the Sun's influence is necessary in Nallatures productions) they cannot beget, or bring forth any one complete and authoritative Act of public wisdom, which makes the Laws. But the unreasonableness of some Propositions not is more evident to Me, than this is, That they are not the joint and free desires of those in their Major number, who are of right to Sat and Vote in Parliament.  
For, many of them savour very strong of that old leaven of Innovations, masked under the name of Reformation; which, in my two last famous Predecessors days, heaved at, and sometime threatened both Prince and Parliaments: But, I am sure was never wont so far to infect the whole mass of the Nobility and Gentry of this Kingdom; however it dispersed among the vulgar: Nor was it likely so suddenly to taint the Major part of both Houses, as that they should unanimously desire, and affect so enormous and dangerous innovations in Church & State, contrary to their former education, practice, and judgement.  
Not that I am ignorant, how the choice of many Members was carried by much faction in the Countries; some thirsting after nothing more, than a passionate revenge of what ever displeasure they had conceived against me, my Court, or the Clergy.  
But all reason bids me impute these sudden and vast desires of change to those few, who armed themselves with the manyheaded, and many▪ handed Tumults.  
No less doth Reason, Honour; and Safety both of Church and State command me, to chew such morsels, before I let them down; If the straitness of my conscience will not give me leave to swallow down such Camels, as others do of sacrilege, & injustice both to God & man, they have no more cause to quarrel withme, than for this, that my throat is not so wide as theirs. Yet, by God's help, I am resolved, That nothing of passion, or peevishness, or list to contradict, or vanity to show my negative power, shall have any bias upon my judgement, to make me gratify my will, by denying any thing, which my Reason and Conscience commands me not.  
Nor on the other side, will I consent to mor● than Reason, Justice, Honour, and Religion persuade me, to be for God's glory, the Churches good, my People's welfare, and my own peace.  
I will study to satisfy my Parliament, and my People; but I will never, for fear, or flattery, gratify any Faction, how potent soever; for this were to nourish the disease, & oppress the body.  
Although many men's loyalty and prudence are terrified from giving me that free, and faithful counsel, which they are able and willing to impart, and I may want; yet none can hinde● me from craving the counsel of that mighty Counsellor, who can both suggest what is best, and incline my heart steadfastly to follow it.  
O thou first and eternal Reason, whose wisdom● is fortified with omnipotency, furnish thy Servant▪ first, with clear discoveries of Truth, Reason, an● justice, in My understanding; then so confirm My will and resolution to adheere to them▪ that no terrors, Injuries, or oppressions of my Enemies may ever enforce me against those rules, whic● thou by them hast planted in My Conscience.  
Thou never madest me a King, that I should 〈◊〉 less than a Man; and not dare to say, Yea, or Na● as I see cause; which freedom is not denied to th● meanest creature, that hath the use of Reason, an● liberty of speech.  
Shall that be unblamable in Me, which is commendable veracity and constancy in others?  
Thou seest, O Lord, with what partiality, an● injustice, they deny that freedom to me their KING, which Thou hast given to all Men; & which Themselves pertinaciously challenge to themselves; while they are so tender of the least breach of their privileges.  
To thee I make my supplication, who canst guide us by an unerring rule, through the perplexed labyrinths of our own thought, and other men's proposals; which, I have some cause to suspect, are purposely cast as snares, that by My granting or denying them, I might be more eutangled in those difficultyes, wherewith they lie in wait to afflict Me.  
O Lord, make thy way plain before Me.  
Let not my own sinful passions cloud, or divert thy sacred suggestions.  
Let thy glory be my end, thy word my rule, and then thy will be done.  
I cannot please all, I care not to please some men; If I may be happy to please thee, I need not fear whom I displease.  
Thou that makest the wisdom of the world foolishnesle, and takest in their own devices, such as are wise in their own conceits, make Me wise by thy truth, for thy Honour, my Kingdom's general good, and my own soul's salvation; and I shall not much regard the world's opinion, or diminution of me.  
The less wisdom they are willing to impute to me, the more they shall be convinced of thy wisdom directing me, while I deny nothing fit to be granted, out of crossness, or humour; nor grant any thing which is to be denied, out of any fear, o● flattery of men.  
Suffer me not to be guilty, or unhappy, by willing or inconsiderate advancing any men's designs, which are injurious to the public good, while confirm them by my consent.  
Nor let me be any occasion to hinder or defraud the public of what is best, by any morose or perverse dissentings.  
Make me so humbly charitable, as to follow their advice, when it appears to be for the public good▪ of whose affections to me, I have yet but few evidences to assure Me.  
Thou canst as well bless honest errors, as bl●● fraudulent counsels.  
Since we must give an account of every evil an● idle word in private, at thy tribunal; Lord ma● me careful of those solemn Declarations of m● mind which are like to have the greatest influent upon the Public, either for woe, or weal.  
The less others consider what they ask, make 〈◊〉 the more solicitous what I answer.  
Though Mine. own, and My People's pressure are grievous, and peace would be very pleasing yet, Lord, never suffer Me to avoid the one, or purchase the other, with the least expense or waste● My Conscience; whereof thou, O Lord, one● art deservedly more Master than Myself.   

12 Upon the Rebellion and troubles in Ireland:  
THe Commotions in Ireland were so sudden, and so violent, that it was hard at first either to discern the rise, or apply a remedy to that precipitant rebellion.  
Indeed, that Sea of blood, which hath there been cruelly & barbarously shed, is enough to drown any man in eternal both infamy and misery, whom God shall find the malicious Author or Instigator of its effusion.  
It fell out, as a most unhappy advantage to some men's malice against me, that, when they had impudence enough to lay any thing to my charge, this bloody opportunity should be offered them, with which I must be aspersed. Although there was nothing which could be more abhorred to me, being so full of sin against God, disloyalty to myself, and destructive to my Subjects.  
Some men took it very ill not to be believed, when they affirmed, that what the Irish Rebels did, was done with my privity (at least) if not by my Commission: But these knew too well, ●hat it is no news for some of my Subjects to ●ight, not only without my Commission, but against my Command, and Person too; yet all the while to pretend, they fight by my Authority, and for my safety.  
I would to God the Irish had nothing to a ledge for their imitation against those, who blame must need be the greater, by how mu● Protestant Principles are more against all Rebellion against Princes, than those of Papi● Nor will the goodness of men's intentions exc● the scandal, & contagion of their Examples.  
But, who ever fail of their Duty toward me, must bear the blame; this Honour my Enemy have always done me, to think moderate injuri● not proportionate to me, nor competent trials either of my patience under them, or my pard● of them,  
Therefore, with exquisite malice, they ha● mixed the gall & vinegar of falsity & contemn with the cup of My Afflicton; Charging Me 〈◊〉 only with untruths, but such, as wherein I ha● the greatest share of loss & dishonour by wh● is committed; whereby (in all Policy, Reaso● and religion, having least cause to give, the le● consent, and most grounds of utter detestation might be represented by them to the world, 〈◊〉 more inhuman & barbarous: Like some C● clopick monster, whom nothing will serve to 〈◊〉 and drink, but the flesh and blood of my ow● Subjects; in whose common welfare my increst lies, as much as some mens doth in their pe●turbations; who think they cannot do well 〈◊〉 in evil times, nor so cunningly as in laying 〈◊〉 odium of those sad events on others, where w● themselves are most pleased, & whereof they ha● been not the least occasion.  
And certainly, 'tis thought by many wife men, that the preposterous rigour, and unreasonable severity, which some men carried before them in England, was not the least incentive, that kindled, and blew up into those horrid flames, the sparks of discontent, which wanted not pre-disposed fuel for Rebellion in Ireland; where, despair being added to their former discontents, and the fears of utter extirpation to their wont oppressions, it was easy to provoke to an open Rebellion, a people prone enough, to break out to all exorbitant violence, both by some Principles of their Religion, and the natural desires of liberty▪ both to exempt themselves from their present restraints, and to prevent those after rigours wherewith they saw themselves apparently threatened, by the covetous zeal and uncharitable fury of some men, who think it a great argument of the Truth of their Religion, to endure no other but their own.  
God knows, as I can with Truth wash my hands in Innocency, as to any guilt in that rebellion; so I might wash them in my Tears, as to the sad apprehensions I had, to see it spread so far, and make such waste. And this in a time, when distractions, and jealousies here in Eugland, made most men rather intent to their own safety, or designs they were driving, then to the relief of those, who were every day inhumanely butchered in IRELAND: Whose ●eares and blood might, if nothing else, have quenched, or at least, for a time▪ repressed a● smothered those sparks of Civil dissensions 〈◊〉 Jealousies, which in England some men mo● industriously scattered.  
I would to God no man had been less affects with Ireland's sad estate than myself, I offer● to go myself in Person upon that expedition But some men were either afraid I should ha● any one Kingdom quieted; or loathe they we● to shoot at any mark here less than myself or that any should have the glory of my destr●ction but themselves. Had my many offers b● accepted, I am confident neither the ruin h● been so great, nor the calamity so long, nor t● remedy so desperate.  
So that, next to the sin of those, who began th● Rebellion, theirs must needs be, who either hildred the speedy suppressing of it, by domestic dissensions, or diverted the Aides, or exasperated the Rebels to the most desperate resolu●ons and actions, by threatening all extremities, n● only to the known heads, & chief incendiaries but even to the whole community of that Na●on; Resolving to destroy Root and Branch, Me● Women, and Children; without any regard 〈◊〉 those usual pleas for mercy, which Couqu●rours, not wholly barbarous, are wont to hea● from their own breasts, in behalf of thos● whose oppressive fears, rather than their m● louse, engaged them; or whose imbecility f● Sex and Age was such, as they could neith● lift up a hand against them, nor distinguish between their right hand & their left: Which preposterous, and (I think) un-evangelical Zeal is too like that of the rebuked Disciples, who would go no lower in their revenge, then to call for fire from Heaven upon whole Cities for the repulse or neglect of a few; or like that of Jacob's sons▪ which the Father both blamed and cursed: choosing rather to use all extremityes, which might drive men to desperate obstinacy, then to apply moderate remedies; such as might punish some with exemplary justice, yet disarm others, with tenders of mercy upon their submission▪ & our protection of them, from the fury of those, who would soon drown them, if they refused to swim down the popular stream with them; But some kind of Zeal counts all merciful moderation, lukewarmness; and had rather be cruel then counted cold, & is not seldom more greedy to kill the Bear for his skin, then for any harm he hath done. The confiscation of men's estates being more beneficial, than the charity of saving their lives, or reforming their Errors.  
When all proportionable succours of the poor protestants in Ireland (who were daily massacred, and over-borne with numbers of now desperate Enemies) were diverted and obstructed here; I was earnestly entreated, and generally advised by the chief of the Protestant Party there, to get them some respite and breathing by a cessation, without which they saw ●o probability (unless by miracle) to preserve the remnant that had yet escaped: Go knows with how much commiseration and solicitous caution I carried on that bnsinesse, by person's of Honour and Integrity, that so I mig● neither encourage the rebels Insolence, nor discourage the Protestants loyalty and patience.  
Yet when this was effected in the best so● that the necessity and difficulty of affairs woul● then permit, I was then to suffer again in m● reputation and Honour, because I suffered n● the Rebels utterly to devour the remaini● handfuls of the Protestants there.  
I thought, that, in all reason, the gaining 〈◊〉 that respite could not be so much to the Rebe● advantages (which some have highly calumniated against me) as it might have been for t● Protestants future, as well as present safety; during the time of that Cessation, some men h● had the grace to have laid Ireland's sad conditio more to heart; and laid aside those violent m●tions, which were here carried on by those, th● had better skill to let blood then to staunch it.  
But in all the misconstructions of my action (which are prone to find more credulity in m● to what is false and evil, than love or charity 〈◊〉 what is true and good) as I have no Judge 〈◊〉 God above me, so I can have comfort to app● to his omniscience, who doth not therefore deny my Innocence, because he is pleased▪ far to try my patience, as he did his servant Iob●  
I have enough to do to look to My own Conscience, and the faithful discharge of My Trust as a KING; I have scarce leisure to consider those swarms of reproaches, which issue out of some men's mouths & hearts, as easily as smoke, or sparks do out of a Furnace; Much less to make such prolix Apologies, as might give those men satisfaction, who, conscious to their own depth of wickedness, are loath to believe any man not to be as bad as themselves.  
'Tis Kingly to do well, and hear ill: If I can but act the one, I shall not much regard to bear the other.  
I thank God I can hear with patience, as bad as my worst enemies can falsely say. And I hope I shall still do better than they desire, or deserve I should.  
I believe it will at last appear, that they who first began to embroil my other Kingdoms, are in great part guilty, if not of the first letting out, yet of the not-timely stopping those horrid effusion of blood in Ireland.  
Which (what ever my Enemies please to say, or think) I look upon, as that of my other Kingdoms, exhausted out of my own veins; no man being so much weakened by it, as myself; And I hope, though men's unsatiable cruelties never will▪ yet the mercy of God will at length say to his justice, It is enough: & command the sword of civil wars to sheathe itself: his merciful justice intending I trust not our utter confusion; but our cure; the abatement of our sins, or the desolating of these Nations.  
O my God, let those infinite mercies prevent us once again, which I and my Kingdoms have formerly abused, and can never deserve should be restored.  
Thou seest how much cruelty among Christians is acted under the colour of Religion; as if we could not be Christians, unless we crucify one another. Because we have not more loved thy Truth, and practised in Charity, thou hast suffered a Spirit of Error and bitterness, of mutual and mortal hatred to rise among us.  
O Lord, forgive wherein we have sinned, and sanctify what we have suffered.  
Let our repentance be our recovery, as our great sins have been our ruin.  
Let not the miseries I and my Kingdoms have hitherto suffered seem small to thee: but make our sins appear to our consciences, as they are represented in the glass of thy judgements; for thou never punishest small failings with so severe afflictions.  
O therefore, according to the multitude of thy great mercies, pardon our sins, and remove thy judgements which are very many, and very heavy.  
Yet let our sins be evermore grievous to us, tha● thy judgements; and make us more willing to repent, then to be relieved; first, give us the peace of penitent consciences, and then the tranquillity of united Kingdoms.  
In the Sea of our Saviour's blood drown our sins, and throng this red Sea of our own blood bring us at last to a state of piety, peace, and plenty.  
As my public relations to all, make me share in all my Subject's sufferings; so give me such a pious sense of them, as becomes a Christian King, and a loving Father of my people.  
Let the scandalous and unjust reproaches cast upon me, be as a breath, more to kindle my compassion: Give me grace to heap charitable coals of fire upon their heads to melt them, whose malice or trowel Zeal hath kindled, or hindered the quenching of those flames, which have so much wasted my three Kingdoms.  
O rescue and assist those poor Protestants in Ireland, whom thou hast hitherto preserved.  
And lead those in the ways of thy saving Truths, whose ignorance or errors have filled them with Rellellious and destructive principles; which they act under an opinion, That they do thee good service.  
Let the hand of thy justice be against those, who maliciously and despitefully have raised, or fomented those cruel and desperate Wars.  
Thou that art far from destroying the Innocent with the Guilty, and the Erroneous with the Malicious; Thou that hadst pity on Niniveh for the many Children that were therein, give not over the whole stock of that populous and seduced Nation, to the wrath of those, whose covetousness makes them cruel; nor to their anger, which is too fierce, and therefore justly cursed.  
Preserve, if it be thy will, in the midst of the furnace of thy severe justice a Posterity, which may praise thee for thy mercy.  
And deal with Me, not according to man's unjust reproaches, but according to the innocency of my hands in thy sight.  
If I have desired, or delighted in the woeful day of my Kingdoms calamities; if I have not earnestly studied, and faithfully endeavoured the preventing and composing of these bloody distractions; then let thy hand be against me, and my Father's house.  
O Lord, thou seest I have enemies enough of men as I need not, so I should not dare thus to imprecate thy curse on me and mine, if my Conscience did not witness my integrity, which thou, O Lord, knowest right will; But I trust not to My own merit, but thy mercies; spare us O Lord, and be not angry with us for ever.   

13Vpon the Calling in of the Scots, and their Coming.  
THe Scots are a Nation, upon whom I have not only common ties of Nature, Sovereignty, and Bounty, with My Father of blessed memory; but also special and late obligations of favours, having gratified the active Spirits, among them so far, that I seemed to many, to prefer the desires of that party, before my own interest and Honour. But, I see, Royal bounty emboldens some men to ask, & act beyond all bounds of modesty and gratitude.  
My charity, and Act of Pacification, forbids me to reflect on former passages; wherein I shall ever be far from letting any man's ingratitude, or inconstancy, make Me repent of what I granted them, for the public good: I pray God it may so prove.  
The coming again of that Party into England, with an Army, only to conform this Church to their late New model, cannot but seem as unreasonable, as they would have thought the same measure offered from hence to themselves.  
Other errand I could never understand they had, (besides those common and vulgar flourishes for Religion and Liberty) save only to confirm the Presbyterian Copy they had set, by making this Church to write after them, though it were in bloody Characters.  
Which design and end, whether it will justify the use of such violent means, before the divine Justice, I leave to their Consciences to judge, who have already felt the misery of the means, but not reaped the benefit of the end, either in this Kingdom, or that.  
Such knots and crossness of grain being objected here, as will hardly suffer that form, which they cry up as the only just reformation, and settling of Government and Discipline in Churches, to go on so smoothly here, as it might do in Scotland; and was by them imagined would have done in ENGLAND, when so many of the English Clergy, through levity or discontent, if no worse passion, suddenly quitted their former engagements to Episcopacy, and faced about to their Presbytery.  
It cannot but seem either passion, or some selfseeking, more than true Zeal, and pious Discretion, for any foreign State or Church to prescribe such medicines only for others, which themselves have used, rather successfully than commendably; not considering that the same Physic on different constitutions, will have different operations; That may kill one, which doth but cure another.  
Nor do I know any such tough and malignant humours in the constitution of the English Church, which gentler applications than those of an Army, might not easily have removed: Nor is it so proper to hew out religious Reformations by the Sword, as to polish them by fair and equal disputations among those that are most concerned in the diferences; whom not force, but Reason ought to convince.  
But their design now seemed rather to cut of all disputation here, than to procure a fair and equal one: For, it was concluded, there, that the English Clergy must conform to the Scots pattern, before ever they could be heard, what they could say for themselves, or against the others way.  
I could have wished fairer proceedings both for their credits, who urge things with such violence; and for other men's Consciences too, who can receive little satisfaction in these points which are maintained rather by Soldiers fight in the Field, than Scholars disputing in free and learned Synods.  
Sure, in matters, of Religion those truths gain most on men's Judgements and Consciences, which are least urged with secular violence, which weakens Truth with prejudices; and is unreasonable to be used, till such means of rational conviction hath been applied, as, leaving no excuse for ignorance, condemns men's obstinacy to deserved penalties.  
Which no charity will easily suspect of so many learned and pious Churchmen in England; who being always bred up, and conformable to the Government of Episcopacy, cannot so soon renounce both their former opinion and practice, only because that Party of the Scots will needs, by force, assist a like Party here, either to drive all Ministers, as sheep into the common fold of Presbytery, or destroy them; at least fleece them▪ by depriving them of the benefit of their Flocks. If the Scotch sole Presbytery were proved to be the only institution of Jesus Christ, for all Church's Government, yet I believe it would be hard to prove that Christ had given those Scots, or any other of my Subjects, Commission, by the sword to set up in any of My Kingdoms without My Consent.  
What respect and obedience Christ and his Apostls paid to the chief Governors of States, where they lived is very clear in the Gospel; but that he, or they ever commanded to set up such a parity of Presbyters, and in such a way as those Scots endeavour, I think is not very disputable.  
If Presbytery in such a supremacy be an institution of Christ, sure it differs from all others; and is the first and only point of Christianity, that was to be planted and watered with so much Christian blood; whose effusions run in a stream so contrary to that of the primitive Planters, both of Christianity & Episcopacy, which was with patient shedding of their own blood, not violent drawing other men's; sure there is too much of Man in it, to have much of Christ, none of whose institutions were carried on, or begun with the Temptations of Covetousness or Ambition; of both which this is vehemently suspected. Yet was there never any thing upon the point, which those Scots had by Army or Commissioners to move me with, by their many Solemn obtestations, and pious threatenings, but only this; to represent to me the wonderful necessity of setting up their Presbytery in England, to avoid the further miseries of a War; which some men chiefly on this design at first had begun, and now further engaged themselves to continue▪  
What hinders that any Sects, Schisms, or Heresies, if they can get but numbers, strength and opportunity, may not, according to this opinion and pattern, set up their ways by the like methods of violence? all which Presbytery seeks to suppress, & render odious under those names; when wise and learned men think, that nothing hath more marks of Schism, and Sectarisme, than this Presbyterian way▪ both as to the Ancient, and still most Universal way of the Church-government, and specially as to the particular Laws and Constitutions of this English Church, which are not yet repealed, nor are like to be for me, till I see more Rational and Religious motives, than soldiers use to carry in their Knapsacks.  
But we must leave the success of all to God, who hath many ways (having first taken us off from the folly of our opinions, and fury of our passion) to teach us those rules of true Reason, & peaceable wisdom, which is from above, tending most to God's glory, & his Churches good; which I think myself so much the more bound in Conscience to attend, with the most judicious Zeal and care, by how much I esteem the church above the State, the glory of Christ above mine Own; & the salvations of men's souls above the presevation of their Bodies and Estates.  
Nor may any men, I think, without sin and presumption, forcibly endeavour to cast the Churches under my care and tuition, into the moulds they have fancied, and fashioned to their designs, till they have first gained my consent, and resolved both my own and other men's Consciences by the strength of their reasons.  
Other violent motions, which are neither Manly, Christian, nor Loyal, shall never either shake or settle my religion; nor any man's else, who knows what Religion means; and how far it is removed from all Faction, whose proper engine is force; the arbitrator of beasts, no● of reasonable men, much less of humble Christians, and loyal Subjects, in matters of religion.  
But men are prone to have such high conceits of themselves, that they care not what cost they lay out upon their opinions; especially those, that have some temptation of gain, to recompense their losses and hazards.  
Yet I was not more scandalised at the Scots Armies coming in against my will, and their forfeiture of so many obligations of duty, and gratitude to me; then I wondered, how those here could so much distrust God's assistance; who so much pretended Gods cause to the People, as if they had the certainty of some divine Revelation; considering they were more then competently furnished with my Subjects Arms and Ammunition; My Navy by Sea, my Forts, Castls, and Cities by Land.  
But I find, that men jealous of the Jnstifiablenesse of their doings. and designs before God. never think they have hnmane strength enough to carry their work on, seem it never so plausible to the People; what cannot be justified in Law or Religion, had need be fortified with Power.  
And yet such is the inconstancy that attends all minds engaged in violent motion, that whom some of them one while earnestly invite to come into their assistance, others of them soon after are weary of, and with nauseating cast them out: what one Party thought to rivet to a settledness by the strength and influence of the Scots, that the other rejects and contemns at once, despising the Kirk Government, and discipline of the Scots, and frustrating the success of so chargeable, more than charitable assistance: For, sure the Church of England might have purchased, at a far cheaper rate, the truth and happiness of Reformed government and discipline (if it had been wanting) though it had entertained the best Divines of Christendom for their advice in a full and free Synod; which I was ever willing to, and desirous of, that matters being impartially settled, might be more satisfactory to all, and more durable.  
But much of God's justice, and man's folly will at length be discovered, through all the films and pretensions of Religion, in which Politicians wrap up their designs; In vain do men hope to build their piety on the ruins of Loylty. Nor can those confederations or designs 〈◊〉 durable, when Subjects make bankrupt of their Allegiance, under pretence of setting up a quicker trade for Religion.  
But, as my best Subjects of Scotland never deserted Me, so I cannot think that the most are gone so far from Me, in a prodigality of their love and respects toward Me, as to make Me to despair of their return; when, besides the bonds of nature and Conscience, which they have to Me, all Reason and true policy will teach them; that their chiefest interest consists in their fidelity to the Crown, not in their serviceableness to any party of the People, to a neglect and betraying of My Safety and Honour for their advantages: However, the less cause I have to trust to men, the more I shall apply myself too God.  
The Troubles of My Soul are enlarged, O Lord, bring thou Me out of My distress.  
Lord direct thy Servant in the ways of that pious simplicity, which is the best policy.  
Deliver Me from the combined strength of those, who have so much of the Serpent's subtlety, that they forget the Doves Innocency.  
Though hand join in hand, yet let them not prevail against My soul, to the betraying of My Conscience and Honour.  
Thou, O Lord, canst turn the hearts of th●se Parties in both Nations, as thou didst the men of Judah and Israel, to restore David with as much loyal Zeal, as they did with inconstancy and eagerness pursve him.  
Preserve the love of thy Truth, and uprightness in me, and I shall not despair of My Subjects affections returning towards me.  
Thou canst soon cause the overflowing Seas to ebb, and retire back again to the bounds which thou hast appointed for them.  
O my God, I trust in thee; let me not be ashamed; let not my Enemy's triumph over me.  
Let them be ashamed who transgress without a cause; let them be turned back that persecute my Soul.  
Let integrity and uprightness preserve me, for I wait on thee, O Lord.  
Redeem thy Church, O God, out of all its Troubles.   

14▪ Upon the Covenant,  
THe Presbyterian Scots are not to be hired at the ordinary rate of auxiliary; nothing will induce them to engage, till those that call them in, have pawned their Souls to them, by a Solemn League and Covenant.  
Where many engines of religious and fair pretensions are brought chiefly to batter, or raze Episcopacy. This they make the grand evil Spirit, which, with some other Imps purposely added, to make it more odious, and terrible to the Vulgar, must by so solemn a charm and exorcism be cast out of this Church, after more than a thousand years' possession here, from the first plantation of Christianity in this Island, and an universal prescription of time & practise in all other Churches since the Apostles times till this last Century  
But no Antiquity must plead for it. Presbytery; like a young heir, thinks the Father hath lived long enough; and impatient not to be in the Bishop's Chair & Authority (though Laymen go away with the Revenues) all art is used to sink Episcopacy, and launch Presbytery in England; which was lately boyed up in Scotland by the like artifice of a Covenant  
Although I am unsatisfyed with many passages in that covenant (some referring to Myself with very dubious & dangerous limitations yet I chiefly wonder at the design & drift touching the Discipline and Government of the Church; and such a manner of carrying them on to new ways, by Oaths and Covenants, where it is hard for men to be engaged by no less, then swearing for, or against those things, which are of no clear moral necessity, but very disputable, & controverted among learned & godly men: whereto the application of Oaths can hardly be made and enjoined with that judgement, and certainty in ones self, or that charity and candour to others of different opinion, as I think Religion requires, which never refuses fair and equable deliberations; yea, & dissentings too, in matters only probable. The enjoining of oaths upon people must needs in things doubtful be dangerous, as in things unlawful, damnable; and no less superfluous, where former religious and legal Engagements bound men sufficiently, to all necessary duties. Nor can I see how they will reconcile such an Innovating Oath and Covenant, with that former protestation which was so lately taked, to maintain the Religion established in the Church of England: since they count Discipline so great a part of Religion.  
But ambitious minds never think they have laid snares and gins enough to catch and hold the Vulgar credulity: for by such politic and seemingly-pious stratagems, they think to keep the populacy fast to their Parties under the terror of perjury: Whereas certainly all honest and wise men ever thought themselves sufficiently bound, by former ties of Religion, Allegiance, and Laws, to God and Man.  
Nor can such after-Contracts, devised and imposed by a few Men in a declared Party, without My Consent, and without any like power or precedent from Gods or man's laws, be ever thought by judicious men sufficient either to absolve or slacken those moral & eternal bounds of duty which lie upon all My Subjects consciences both to God and Me. Yet, as things now stand, good men shall lest offend God or Me, by keeping their Covenant in honest & lawful ways; since I have the charity to think, that the chief end of the Covenat, in such men's intentions, was, to preserve Religion in purity, and the kingdoms in peace: To other than such ends and means they cannot think themselves engaged; nor will those, that have any true touches of Conscience, endeavour to carry on the best designs (much less such as are, and will be daily more apparently factious & ambitious) by any unlawful means, under that title of the Covenant: unless they dare prefer ambiguous, dangerous, and unauthorised novelties, before their known and sworn duties, which are indispensable, both to God and Myself.  
I am prone to believe and hope, That many, who took the Covenant, are yet firm to this judgement, That such later Vows, Oaths, or Leagues, can never blot out those former gravings, and characters which by just & lawful Oaths were made upon their Soul, That which makes such Confederations by way of solemn leagues & covenants more to be suspected, is, that they are the common road used in all factions and powerful perturbations, of State or Church: where formalities of extraordinary zeal and piety are never more studied and elaborate, then, when Politicians most agitate desperate designs against all that is settled, or sacred in Religion, and Laws, which by such screws are cunningly, yet forcibly, wrested by secret steps, and less sensible degrees, from their known rule & wont practice, to comply with the humours of those men, who aim to subdue all to their own will and power, under the disguises of Holy Combinations.  
Which cords and wythes will hold men's Consciences no longer, than force attends and twists them: for every man soon grows his own Pope, and easily absolves himself of those ties, which, not the commands of God's word, or the Laws of the Land, but only the subtlety and terror of a Party casts upon him; either superfluous and vain, when they were sufficiently tied before; or fraudulent and injurious, if by such after-ligaments they find the Imposers really aiming to dissolve, or suspend their former, just, and necessary obligations.  
Indeed, such illegal ways seldom, or never, intent the engaging men more to duties, but only to Parties; therefore it is not regarded how they keep their Covenants in point of piety pretended, provided they adhere firmly to the Party and Design intended.  
I see the Imposers of it are content to make their Covenant like Manna (not that it came from heaven, as this did) agreeable to every man's palate and relish, who will but swallow it: They admit any men's senses of it, though divers or contrary; with any salvoes, cautions, and reservations, so as they cross not their chief Design which is laid against the Church, and Me. It is enough if they get but the reputation of a seeming increase to their Party; So little do men remember that God is not mocked.  
In such latitudes of sense, I believe many that love Me, and the Church well, may have taken the Covenant, who yet are not so fond and superstitiously taken by it, as now to act clearly against both all piety and loyalty; who first yielded to it, more to prevent that imminent violence and ruin, which hung over their heads, in case they wholly refused it, than for any value of it, or devotion to it.  
Wherein, the latitude of some general Clauses may (perhaps) serve somewhat to relieve them, as of Doing and endeavouring what lawfully they may, in their Places and Callings, and according to the Word of God: for, these (indeed) carry no man beyond those bounds of good Conscience, which are certain and fixed, either in God's Laws, as to the general; or the Laws of the State and Kingdom, as to the particular regulation and exercise of men's duties.  
I would to God, such, as glory most in the name of Covenanters, would keep themselves within those lawful bounds, to which God hath called them: Surely it were the best way to expiate the rashness of taking it: which must needs then appear, when besides the want of a full and lawful Authority at first to enjoin it, it shall actually be carried on beyond and against those ends which were in it specified and pretended. I willingly forgive such men's taking the Covenant, who keep it within such bounds of Piety, Law, and Loyalty, as can never hurt either the Church, Myself, or the Public Peace: Against which; no man's lawful Calling can engage him.  
As for that Reformation of the Church, which the Covenant pretends, I cannot think it just or comely, that by the partial advice of a few Divines, (of so soft and servile tempers, as disposed them to so sudden acting and compliance, contrary to their former judgements, profession and practice) such foul scandals and suspicions should be cast upon the Doctrine and Government of the Church of England, as was never done (that I have heard) by any that deserved the name of Reformed Churches abroad, nor by any men of learning and candour, at home: all whose judgements I cannot but perfer before any men's now factiously engaged.  
No man can be more forward than Myself to carry on all due Reformations, with mature judgement, and a good Conscience, in what things I shall (after impartial advice) be, by God's Word, and right reason, convinced to be amiss, I have offered more than ever the fullest, freest, and wisest Parliaments did desire.  
But the sequel of some men's actions makes it evident, that the main Reformation intended, is the abasing of Episcopacy into Presbytery, and the robbing the Church of its Lands and Revenues: For, no men have been more injuriously used, as to their legal Rights than the Bishops and Churchmen. These, as the fattest Deer, must be destroyed; the other Rascal-herd of Schisms, Heresies, etc. being lean, may enjoy the benefit of a Toleration▪ Thus Naboth's Vineyard made him the only Blasphemer of this City, and fit to die. Still I see, while the breath of Religion fills the Sails, Profit is the Compass, by which Factious men steer their course in all seditious Commotions.  
I thank God, as no man lay more open to the sacrilegious temptation of usurping the Church's Lands, and Revenues, (which issuing chiefly from the Crown, are held of it, and legally can revert only to the Crown, with My Consent) so I have always had such a perfect abhorrence of it in My Soul, that I never found the least inclination to such sacrilegious Reforming: yet no man hath a greater desire to have Bishops and all Churchmen so reform, that they may best deserve and use, not only what the pious munisicence of My Predecessors hath given to God and the Church, but all other additions of christian bounty.  
But no necssity shall ever, I hope, drive Me or Mine to invade or sell the Priests Lands, which both Pharaoh's divinity, and Ioseph's true piety abhorred to do: So unjust I think it both in the eye of Reason and Religion, to deprive the most sacred employment of all due encouragements; and like that other hardhearted Pharaoh, to withdraw the straw, and increase the Task; so pursuing the oppressed Church, as some have done, to the read sea of a Civil War, where nothing but a miracle can save either It, or Him, who esteems it His greatest Title to be called, and His chiefest glory to be The Defender of the Church, both in its true faith & its just fruitions, equally abhorring Sacrilege and Apostasy,  
I had rather live as My Predecessor HENRY 3 sometime did; on the Church's Alms, then violently to take the bread out of Bishops and Ministers mouths.  
The next work will be Ieroboam's reformation, consecrating the meanest of the People to be Priests in Israel, to serve those Golden Calves, who have enriched themselves with the Church's Patrimony and Dowry; which how it thrived both with Prince, Priests, and People, is well enough known: And so it will be here, when from the tuition of Kings and Queens, which have been nursing Fathers and Mothers of this Church, it shall be at their allowance, who have already discovered, what hard Fathers, and Stepmothers they will be.  
If the poverty of Scotland might, yet the plenty of England, cannot excuse the envy and rapine of the Church's Rights and Revenues.  
I cannot so much as pray God to prevent those sad consequences, which will inevitably follow the parity and poverty of Ministers, both in Church and State; since I think it no less than a mocking and tempting of God, to desire him to hinder those mischiefs, whose occasions and remedies are in our own power; it being every man's sin not to avoid the one, and not to use the other.  
There are ways enough to repair the breaches of the State without the ruins of the Church; as I would be a Restorer of the one, so I would not be an oppressor of the other, under the pretence of Public Debts: The occasions contracting them were bad enough, but such a discharging of them would be much worse; I pray God neither I, nor Mine, may be accessary to either.  
To thee, O Lord, do I address My prayer, beseeching thee to pardon the rashness of My Subjects Swear, and to quicken their sense and observation of those just, moral, and indispensable bonds, which thy Word, and the Laws of this Kingdom have laid upon their Consciences; From which no pretensions of Piety and Reformation are sufficient to absolve them, or to engage them to any contrary practices.  
Make them at length seriously to consider, that nothing violent and injurious can be religious.  
Thou allowest no man's committing Sacrilege under the Zeal of abhorring Idols.  
Suffer not sacrilegious designs to have the Countenance of religious ties.  
Thou hast taught us by the wisest of Kings, that it is a snare to take things that are holy, and after V●ws to make enquiry.  
Ever keep thy servant from consenting to perjurious and sacrilegious rapines, that I may not have the brand and curse to all posterity of robbing Thee and thy Church, of what thy bounty hath given us, and thy clemency hath accepted from us, wherewith to encourage Learning and Religion.  
Though My Treasures are Exhausted, My Revenues Diminished; and My Debts Increased, yet never suffer Me to be tempted to use such profane Reparations; lest a coal from thine altar set such a fire on My Throne and Conscience as will be hardly quenched.  
Let not the Debs and Engagements of the Public, which some men's folly and prodigality hath contracted, be an occasion to impoverish thy Church.  
The State may soon recover, by thy blessing of peace upon us; The Church is never likely in times, where the Charity of most men is grown so cold, & their Religion so illeberall.  
Continne to those that serve Thee and thy Church all those encouragements, which by the will of the pious Donours, and the justice of the Laws are due unto them; and give them grace to deserve and us● them aright to thy glory, and the relief of the poor; That thy Priests may be clothed with righteousness, and the poor may be satisfied with breád.  
Let not holy things be given to Swine; nor the Church's bread to Dogs; rather let them go about the City, grin like a Dog, and grudge that they are not satisfied,  
Let those sacred morsels, which some men have already by violence devoured, never digest with them, nor theirs; Let them be as Naboth's Vineyard to Ahab, gall in their mouths, rottenness to their names, a moth to their Families, and a sting to their Consciences.  
Break in sunder, O Lord, all violent and sacrilegious Confederations, to do wickedly and in●uriously.  
Divide their hearts and tongues who have bandied together against the Church and State, that the folly of such may be manifest to all men, and proceed no further.  
But so favour My righteous dealing, O Lord, that in the mercies of thee, the most High, I may never miscarry.   

15. Upon the many Jealousies raised, and Scandals cast upon the King, to stir up the People against Him▪  
IF I had not My own Innocency, and God's protection, it were hard for Me to stand out against those stratagems and conflicts of malice, which by Falsities seek to oppress the Truth; and by Jealousies to supply the defect of Real causes, which might seem to justify so unjust Engagements against Me.  
And indeed, the worst effects of open Hostility come short of these Designs: For, I can more willingly lose My Crowne●, than My Credit; nor are My Kingdoms, so dear to Me, as My Reputation and Honour.  
Those must have a period with My life; but these may survive to a glorious kind of Immortality, when I am dead and gone: A good name being the embalming of Princes, & a sweet consecrating of them to an Eternity of love & gratitude among Posterity.  
Those foul and false aspersions were secret engines at first employed against My people's love of Me: that undermining their opinion & value of Me, My enemies; and theirs too might at once blow up their affections, and batter down their loyalty.  
Wherein yet, I thank God, the detriment of My Honour is not so afflictive to Me, as the sin and danger of My people's souls, whose eye once blinded with such mists of suspicions, they are soon misled into the most desperate precipices of actions: wherein they do not only, not consider their sin and danger, but glory in their zealous adventures; while I am rendered to them so fit to be destroyed, that many are ambitious to merit the name of My Destroyer's; imagining they then fear God most, when they least honour their King.  
I thank God, I never found but My pity was above My anger; nor have My passions ever so prevailed against Me, as to exclude My most compassionate prayers for them, whom devout errors more than their own malice have betrayed to a most religious Rebellion.  
I had the Charity to interpret, that most pa●● of My Subjects fought against My supposed errors, not My Person; and intended to mend Me, not to end Me: And I hope that God, pardoning their Errors, hath so far accepted and answered their good intentions, that as he hath yet preserved Me, so he hath by these afflictions prepared Me, both to do him better service, and My people more good, than hitherto I hav●don.  
I do not more willingly forgive their seductions, which occasioned their loyal injuries than I am ambitious by all Princely merits to redeem them from their unjust suspicions, and reward them for their good intentions.  
I am too conscious to My own Affections toward the generality of My people, to suspect theirs to Me; nor shall the malice of My Enemies ever be able to deprive Me of the comfort, which that confidence gives Me; I shall never gratify the spightfulness of a few with any sinister thoughts of all their Allegiance, whom pious frauds have seduced.  
The worst some men's ambition can do, shall never persuade Me, to make so bad interpretations of most of My Subjects actions; who possibly may be Erroneous, but no● Heretical in point of Loyalty.  
The sense of the Injuries done unto My Subjects is as sharp, as those done to Myself; our welfares being inseparable; in this only they suffer more than Myself, that they are animated by some seducers to injure at once both themselves and Me.  
For this is not enough to the malice of My enemies, that I be afflicted: but it must be done by such instruments, that My afflictions grieve Me not more, than this doth, that I am afflicted by those, whose prosperity I earnestly desire, & whose seduction I heartily deplore.  
If they had been My open and foreign Enemies, I could have born it; but they must be My own Subjects, who are, next to My Children; dear to Me: And for the restoring of whose tranquillity, I could willingly be the jonah; If I did not evidently foresee, that by the divided Interests of their & Mine enemies, as by contrary winds, the storm of their miseries would be rather increased then allayed.  
I had rather prevent my people's ruin then rule over them; nor am I so ambitious of that Dominion, which is but My Right, as of their happiness; if it could expiate or countervail such a way of obtaining it, by the highest injuries of Subjects committed against their Sovereign.  
Yet I had rather suffer all the miseries of life, and die many deaths, then shamefully to desert, or dishonourably to betray My own just rights and Sovereignty; thereby to gratify the ambition, or justify the malice of My Enemies; between whose malice; and other men mistakes, I put as great a difference, as between an ordinary AGUE and the PLAGUE; or th● Itch of Novelty, and the Leprosy of Disloyalty.  
As Liars need have good Memories, so Malicious Persons need good inventions; That their calumnies may fit every man's fancy; and what their reproaches want of truth, they may make up with number and show.  
My patience (I thank God) will better serve Me to bear, and My charity to forgive, than My leisure to Answer the many false Aspersions which some men have cast upon Me.  
Did I not more consider My Subject's Satisfaction, than my own Vindication: I should never have given the malice of some men that pleasure, as to see Me take notice of, or remember what they say, or object.  
I would leave the Authors to be punished by their own evil manners and seared Consciences, which will, I believe, in a shorter time than they be aware of, both confute and revenge all those black and false scandals, which they have cast on Me; And make the world see, there is as little truth in them, as there was little worth in the broaching of them; or Civility (I need not say Loyalty) in the not-suppressing of them; whose credit & reputation, even with the People, shall ere long be quite blasted by the breath of that same furnace of popular obloquy and detraction, which they have studied to heat and inflame to the highest degree of infamy, & wherein they have sought to cast and consume My Name and Honour.  
First, nothing gave Me more cause to suspect and search My own Innocency, then when I observed so many forward to engage against Me, who had made great professions of singular piety; For this gave to vulgar minds so bad a reflection upon Me, and My Cause, as if it had been impossible to adhere to Me, and not withal part from God; to think or speak well of Me, and not to Blaspheme Him; so many were persuaded that these two were utterly inconsistent, to be at once Loyal to Me, and truly Religious toward God.  
Not but that I had (I thank God) many with Me, which were both Learned and Religious (much above that ordinary size, and that vulgar proportion, wherein some men glory so much) who were so well satisfied in the cause of My sufferings, that they chose rather to suffer with Me, then forsake Me.  
Nor is it strange that so religious Pretensions, as were used against me, should be to many well-minded Men a great temptation to oppose Me; Especially, being urged by such popular Preachers, as think it no sin to lie for God, and what they please to call God's Cause, cursing all that will not curse with them; looking so much at, and crying up the goodness of the end propounded, that they consider not the lawfulness of the means used, nor the depth of the mischief, chiefly plotted and intended. The weakness of these men's judgements must be made up by their clamours and activity.  
It was a great part of some men's Religion to scandalise Me & Mine; they thought theirs could not be true, if they cried not down Mine as false.  
I thank God, I have had more trial of his grace, as to the constancy of My Religion in the Protestant Profession of the Church of England, both abroad, and at home, than ever they are like to have. Nor do I know any exception, I am so liable to, in their opinion, as too great a fixednes in that Religion, whose judicious & solid grounds, both from Scripture, and Antiquity, will not give My Conscience leave to approve or consent to those many dangerous and divided Innovations, which the bold Ignorance of some men would needs obtrud upon me, & my people.  
Contrary to those well tried foundations both of Truth, and Order, which men of far greater Learning, and clearer Zeal, have settled in the Confession and Constitution of this Church in England; which many former Parliaments in the most calm, and unpassionate times, have oft confirmed; In which I shall ever, by God's help, persevere, as believing it hath most of Primitive Truth and Order.  
Nor did My using the assistance of some Papists, which were my Subjects, any way fight against My Religion, as some men would needs interpret it: especially those who least of all men cared whom they employed, or what they said, or did, so they might prevail. 'Tis strange that so wise men, as they would be esteemed, should not conceive, That differences of persuasion in matters of Religion may easily fall out, where there is the fameness of duty, Allegiance, and subjection. The first they owe as men, and Christians to God; the second, they owe to Me in Common, as their King: different professions in point of Religion, cannot (any more than in Civil Trades) take away the community of relations either to Parents, or to Princes: And where is there such an Oglio or medley of various Religions in the world again, as those men entertain in their service (who find most fault with me) without any scruple, as to the diversity of their Sects and Opinions?  
It was, indeed, a foul and indelible shame, for such as would be counted Protestants, to enforce Me, a declared Protestant, their Lord & King, to a necessary use of Papists, or any other, who did but their duty to help Me to defend Myself.  
Nor did I more than is lawful for any King, in such exigents to use the aid of any his Subjects. I am sorry the Papists should have a greater sense of their Allegiance, than many Protestant professors; who seem to have learned, & to practise the worst principles of the worst Papists.  
Indeed, it had been a very impertinent and unseasonable scruple in Me, (and very pleasing no doubt to My enemies) to have been then disputing the points of different beliefs in My Subjects, when I was disputed with by swords points▪ and when I needed the help of My Subjects as men, no less than their prayers as Christians.  
The noise of My Evil Counsellors was another useful device for those, who were impatient any men's counsels but their own, should be followed in Church or State; who were so eager in giving Me better counsel, that they would not give Me leave to take it with freedom, as a Man, or honour, as a King; making their counsels more like a drench that must be poured down, than a draught which might be fairly and leisurely drank, if I liked it.  
I will not justify beyond humane errors and frailties Myself, or My Counselors: They might be subject to some miscarriages, yet such as were far more reparable by second and better thoughts, than those enormous extravagances, where with some men have now even will dread and almost quite lost both Church and State.  
The event of things at last will make it evident to My Subjects, that had I followed the worst Cowcels, that My worst Counselors ever had the boldness to offer to Me, or Myself any inclination to use; I could not so soon have brought both Church and State in three flourishing Kingdoms, to such a Chaos of confusions, and Hell of miseries, as some have done; out of which they cannot, or will not in the midst of their many great advantages; redeem either Me or My Subjects.  
No men were more willing to complain, than I was to redress what I saw in Reason was either done or advised amiss; and this I thonght I had done, even beyond the expectation of moderate men; who were sorry to see me prone even to injure Myself, out of a Zeal to relieve my Subjects.  
But other men's insatiable desire of revenge upon Me, My Court, and My Clergy; hath wholly beguiled both Church and State, of the benefit of all My, either Retractations, or Concessions; &, withal, hath deprived all those (now so zealous Persecutors) both of the comfort & reward of their former pretended persecutions, wherein they so much gloryed among the vulgar; and which, indeed, a truly humble Christian will so highly prize, as rather not be relieved, then be revenged, so as to be bereft of that Crown of christian Patience, which attends humble & injured sufferers.  
Another artifice used to withdraw My People's affections from Me, to their designs, was, The noise and ostentation of liberty, which men are not more prone to desire, then unapt to bear in the popular sense, which is to do what every man likes best.  
If the Divinest liberty be to will what men should, & to do what they so will, according to Reason; Laws, and Religion; I envy not My subjects that Liberty, which is all I desire to enjoy Myself; So far am I from the desire of oppressing theirs: Nor were those Lords & Gentlemen which assisted Me, so prodigal of their liberties, as with their Lives and Fortunes to help on the enslaving of themselves and their posterities.  
As to Civil Immunities, none but such as desire to drive on their Ambitious and Covetous designs over the ruins of Church and State, Prince, Peers, and People, will never desire greater freedoms than the Laws allow, whose bounds good men count their Ornament & protection; others, their Menacles and Opression.  
Nor is it just any man should expect the reward & benefit of the Law, who despiseth its rule and direction, losing justly his safety, while he seeks an unreasonable liberty.  
Time will best inform my Subjects, that those are the best preserver of their true liberties, who allow themselves the least licentiousness against, or beyond the Laws.  
They will feel it at last to their cost, that it is impossible those men should be really tender of their fellow-Subjects libertyes, who have the hardiness to use their King with so severe restraint, against all Laws, both Divine and Humane, under which; yet, I will rather perish, then complain to those, who want nothing to complete their mirth, and triumph, but such music.  
In point of true conscientious tenderness (attended with humility and meekness, not with proud & arrogant activity, which seeks to hatch every Egg of different opinion to a Faction or Schism) I have oft declared, how little I desire My Laws and Sceptre should entrench on God's Sovereignty, which is the only King of men's Consciences; and yet he hath laid such restraints upon men, as commands them to be subject for Conscience sake, giving no men liberty to break the Law established, further than with meekness and patience, they are content to suffer the penalties annexed, rather than perturb the public peace.  
The truth is, some men thirst after Novelties, others despair to relieve the necessities of their Fortunes, or satisfy their Ambition, in peaceable times, (distrusting God's providence, as well as their own merits) were the secret (but principal) impulsives to those popular Commotions, by which Subjects have been discharged to expend much of those plentiful Estates they got & enjoyed under my government, in peaceable times; which yet must now be blasted with all the odious reproaches, which impotent malice can invent; & Myself exposed to all those contempts, which may mostdiminish the Majesty of a King, and increase the ungrateful Insolences of My People.  
For Mine Honour, I am well assured, that as mine Innocency is clear before God; in point of of any calumnies they object; so My reputation shall like the Son (after Owls and Bats have had their freedom in the night and darker times) rise and recover itself to such a degree of splendour, as those feral Birds shall be grieved to behold, and unable to bear. For never were any Princes more glorious then those whom God hath suffered to be tried in the furnace of afflictions, by their injurious subjects.  
And who knows but the just and merciful God will do Me good, for some men's hard, false & evil speeches against Me; wherein they spoke rather what they wish, than what they believe or know. Nor can I suffer so much in point of honour, by those rude and scandalous Pamphlets (which like fire, in great conflagration●, fly up & down to set all places on like flames) than those men do, who pretending to so much piety, are so forgetful of their duty to God and Me: By no way ever vindicating the Majesty of their KING against any of those, who, contrary to the precept of God, and precedent of Angels, speak evil of dignities, and bring railing accusations against those, who are honoured with the name of Gods. But 'tis no wonder, if men not fearing God, should not Honour their Kings  
They will easily contemn such shadows of God, who reverence not that Supreme, and adorable Majesty; in comparison of whom all the glory of Men & Angels is but obscurity; yet hath he graven such Characters of divine Authority, and sacred power upon Kings, as none may without sin seek to blot them out. Nor shall their black veils be able to hide the shining of My face, while God gives Me a heart frequently & humbly to converse with him, from whom alone are all the traditions of true glory and Majesty.  
Thou, O Lord, knowest My reproach, and My dishonour, My Adversaries are all before thee.  
My Soul is among Lions, among them that are set on fire, even the Suns of Men; whose teeth are spears and arrows, their tongue a sharp sword.  
Mine Enemy's reproach Me all the day long, and those that are mad against me are sworn together.  
O My God, how long shall the sons of men turn my glory into shame? how long shall they love vanity, and seek after lies?  
Thou hast heard the reproaches of wicked men on every side. Hold not thy peace, lest My Enemies prevail against me, and lay mine Honour in the dust.  
Thou, O Lord, shalt destroy them that speak lies: the Lord will abhor both the blood thirsty, and deceitful men.  
Make my righteousness to appear as the light, and mine innocency to shine forth as the Sun at noon day.  
Suffer not my silence to betray mine innocence, nor my displeasure, my patience; That after my Saviour's example, being reviled, I may not revile again; &, being cursed by them, I may bless them.  
Thou that wouldst not suffer Shimei's tongue to go unpunished, when by thy judgements on David he might seem to justify his disdainful reproaches, give me grace to intercede with thy mercy for these my enemies, that the reward of false and lying tongues, even hot burning coals of eternal fire, may not be brought upon them.  
Let my prayers, and patience, be as water to cool and quench their tongues, who are already set on fire with the fire of Hell, and tormented with those malicious flames.  
Let me be happy to refute, and put to silence their evil-speaking by well-doing; and let them enjoy not the fruit of their lips, but of my prayer for their repentance, and thy pardon.  
Teach me David's patience and Hezekiahs' devotion, that I may look to thy mercy through man's malice, and see thy justice in their sin.  
Let Sheba's seditious speeches, Rabsheka's railing, & Shemei's cursing, provoke, as my humble prayer to thee, so thy renewed blessing toward Me.  
Though they curse, do thou bless, and I shall be blessed; and made a blessing to my people.  
That the stone, which some builders refuse, may become the headstone of the corner.  
Look down from heaven, and save me, from the reproach of them that would swallow me up.  
Hide me in the secret of thy presence, from the pride of man, & keep me from the strife of tongues.   

16. Upon the Ordinance against the common-prayer-book.  
IT is no news to have all Innovations ushered in with the name of Reformations in Church and State, by those, who, seeking to gain reputation with the Vulgar for their extraordinary parts and piety, must needs undo whatever was formerly settled never so well and wisely.  
So hardly can the pride of those that study Novelties, allow former times any share or degree of wisdom or godliness. And because matter of prayer and devotion to God justly bears a great part in Religion, (being the Souls more immediate converse with the divine Majesty) nothing could be more plausible to the peopl than to tell them, They served God amiss in that point. Hence our public Liturgy or Forms of constant Prayers must be (not amended, in what upon free and public advice might seem to sober men inconvenient for matter or manner, to which I should easily consent, but) wholly cashiered and abolished; and, after many popular contempts offered to the Book, and those that used it according to their Consciences, and the Laws in force, it must be crucified by an Ordinance, the better to please either those men, who gloried in their extemporary veyn and fluency; or others, who, conscious to their own formality in the use of it, thought they fully expiated their sin of not using it aright, by laying all the blame upon it, and a total rejection of it as a dead letter, thereby to excuse the deadness of their hearts. As for the matter contained in the book, sober & learned men have sufficiently vindicated it against the cavils and exceptions of those, who thought it a part of piety to make what profan objections, they could against it, especially for Popery & Superstition; whereas no doubt, the Liturgy was exactly conformed to the doctrine of the Church of Engl. and this by all reformed churches is confessed to be most sound and Orthodox. For the manner of using Set & prescribed Forms, there is no doubt but that wholesome words being known & fitted to men's understandings, are soon received into their hearts, and aptest to excite and carry along with them judicious and fervent affections.  
Nor do I see any reason why Christians should be weary of a wel-composed Liturgy (as I hold this to be) more than of all other things, wherein the constancy abates nothing of the excellency and usefulness.  
I could never see any Reason, why any Christian should abhor, or be forbidden to use the same forms of prayer, since he prays to the same God, believes in the same Saviour, professeth the same Truths, reads the same Scriptures, hath the same duties upon him, and feels the same daily wants for the most part, both inward & outward, which are common to the whole Church.  
Sure we may as well beforehand know what we pray, as to whom we pray; & in what words, as to whatsense; when we desire the same things, what hinders we may not use the same words? our appetite and digestion too may be good when we use, as we pray for, our daily bread.  
Some men, I hear, are so impatient not to use in all their devotion their own invention, and gifts, that they not only disuse (as too many) but wholly cast away & contemn the Lords Prayer; whose great guilt is, that it is the warrant & original pattern of all set Liturgies, in the Christian Church. I ever thought that the proud ostentation of men's abilities for invention, and the vain affectations of variety for expressions, in Public Prayer, or any sacred Administrations, merits a greater brand of sin, than that which they call Coldness and Barrenness: Nor are men in those noveltyes less subject to formal and superficial tempers (as to their hearts) than in the use of constant Forms, where not the words, but men's hearts are too blame.  
I make no doubt but a man may be very formal in the most extemporary variety; and very fervently devout in the most wont expressions: Nor is God more a God of variety, than of constancy: Nor are constant Forms of Prayers more likely to flat, & hinder the Spirit of prayer, & devotion, than un-premeditated & confused variety to distract, and lose it.  
Though I am not against a grave, modest, discreet, & humble use of Ministers gifts, even in public, the better to fit, & excite their own, & the People's affections to the present occasions; yet I know no necessity why private and single abilities should quite justle out, and deprive the Church of the joint abilities & concurrent gift of many learned and godly men; such as the Composers of the Service book were; who may in all reason be thought to have more of gifts and graces enabling them to Compose with serious deliberation & concurrent advice, such Forms of prayers, as may best fit the churches common want, inform the Hearers understanding; and stir up that fiduciary and fervent application of their spirits, (wherein consists the very life and soul of prayer, and that so much pretended Spirit of prayer) than any private man by his solitary abilities can be presumed to have; which, what they are many times (even there, where they make a great noise and show) the affectations, emptiness, impertinency, rudeness, confusions, flatness, levity, obscurity, vain, and ridiculous repititions, the senseless, and ofttimes blasphemous expressions; all these burdened with a most tedious and intolerable length, do sufficiently convince all men, but those who glory in that Pharisaic way.  
Wherein men must be strangely impudent, and flatterers of themselves, not to have an infinite shame of what they so do and say, in things of so sacred a nature, before God & the Church, after so ridiculous, & indeed, profane a manner.  
Nor can it be expected, but that in duties of frequent performance, as Sacramental administrations, and the like, which are still the same, Ministers must either come to use their own forms constantly which are not like to be sound, or comprehensive of the nature of the duty, as Forms of Public composure; or else they must every time affect new expressions when the subject is the same; which can hardly be presumed in any man's greatest sufficiencyes not to want (many times) much of that completeness, order and gravity, becoming those duties, which by this means are exposed at every celebration to every Ministers private infirmities, indispositions, errors, disorders, & defects; both for judgement and expression.  
A serious sense of which inconvenience in the Church unavoidably following every man's several manner of officiating, no doubt, first occasioned the wisdom & piety of the Ancient churches, to remedy those mischiefs, by the use of constant Liturgies of public composure.  
The want of which I believe this Church will sufficiently feel, when the unhappy fruits of many men's un-governed ignorance, and confident defects, shall be discovered in more errors, schisms, disorders, and uncharitable distractions in Religion, which are already but too many; the more is the pity.  
However, if violence must needs bring in, and abet those innovations, (that men may not seem to have nothing to do) which Law, Reason, & Religion forbids, at least to be so obtruded, as wholly to justle out the public Lyturgy.  
Yet nothing can excuse that most unjust and partial severity of those men, who either lately had subscribed to, used and maintained the Service-book; or refusing to use, it cried out of the rigour of the Laws and Bishops, which suffered them not to use the liberty of their consciences, in not using it.  
That these men (I say) should so suddenly change the liturgy into a Directory, as if the Spirit needed help for invention, though not for expressions; or as if matter prescribed did not as much stint and obstruct the Spirit, as if it were clothed in, and confined to, fit words: (So slight and easy is that Legerdemain which will serve to delude the vulgar.)  
That further, they should use such severity as not to suffer, without penalty, any to use the Common-Prayer-Book publicly, although their Consciences bind them to it, as a duty of piety to GOD, and Obedience to the Laws. Thus I see, no men are prone to be greater Tyrants, and more rigorous exacters upon others to conform to their illegal novelties, than such, whose pride was formerly least disposed to the obedience of lawful Constitutions; and whose licentious humours, most pretended Conscientious liberties; which freedom, with much regret, they now allow to Me, and My Chaplains, when they may have leave to serve Me; whose abilities, even in their extemporary way, come not short of the other▪ but their modesty and learning far exceeds the most of them.  
But this matter is of so popular a nature, as some men knew it would not bear learned and sober debates, lest, being convinced by the evidence of Reason, as well as Laws, they shoul● have been driven either to sin more against their knowledge, by taking away the Lyturgy▪ or to displease some faction of the people by continuing the use of it.  
Though I believe they have offended more considerable men, not only for their numbers & estate, but for their weighty and judicious piety, than those are, whose weakness or giddiness they sought to gratify by taking it away.  
One of the greatest faults some men found with the Common-Prayer-book, I believe, was this, That it taught them to pray so oft for Me; to which Petitions they had not Loyalty enough to say Amen, nor yet charity enough to forbear Reproaches, and even cursings of Me in their own forms, instead of praying for Me.  
I wish their Repentance may be their only punishment; that seeing the mischiefs which the disuse of public Liturgyes hath already produced, they may restore that credit, use, and reverence to them, which by the ancient Churches were given to Set Forms of sound and wholesome words.  
And thou, O Lord, which art the same God, blessed for ever: whose mercies are full of variety; & yet of constancy; Thou deniest us not a new & fresh sense of our old and daily wants: nor despisest renewed affections joined to constant expressions.  
Let us not want the benefit of thy Churches united & wel-advised Devotions.  
Let the matters of our prayers be agreeable to thy will▪ which is always the same; and the fervency of our spirits to the motions of thy holy Spirit in us.  
And then we doubt not, but thy spiritual perfections are such, as thou art neither to be pleased with affected Novelties for matter or manner, nor offended with the pious constancy of our petitions in them both.  
Whose variety or constancy thou hast no where either forbidden or commanded, but left them to the piety and prudence of thy Church, that both may be used, neither despised.  
Keep men in that pious moderation of their judgements in matters of Religion; that their ignorance may not offend others, nor their opinion of their own abilities tempt them to deprive others of what they may lawfully and devoutly use, to help their infirmities.  
And since the advantage of Error consists in novelty and variety, as Truths in unity and constancy, Suffer not thy Church to be pestered with errors, and diformed with undecencies in thy service, under the pretence of variety and novelty. Nor to be deprived of truth, unity, and order, under this fallacy, That constancy is the cause of formality.  
Lord keep us from formal hypocrisy in our own hearts, and then we know that praying to thee, or praising of thee (with David, and other holy men) in the same forms cannot hurt us.  
Give us wisdom to amend what is amiss within us, and there will be less to mend without us.  
Evermore defend and deliver thy Church from the effects of blind zeal, and overbold devotion.   

17. 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 Jealousy 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 Churchmen, and they such a dependence on Him, as may best restrain the seditions exorbitances of Ministers Tongues; who with the Keys of Heaven have so far the Keys of the People's hearts, as they prevail much by their Oratory to let in, or shut out, both Peace and Loyalty.  
So that, I being (as King) entrusted by God, & 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 moving Bishops out of the House of Peers (of which I have elsewhere given an account) was sufficient to take off any suspicion, that I incline to them for any use to be made of their Votes in State affairs: Though 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 judgement is justly 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 tumultuarinesse of People, or the factiousness and pride of Presbyters, or the covetousness of some States and Princes, gave occasion to some men's wits to invent new models, and propose them under specious titles of Christ's Government, Sceptre, 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 unbiased men; that as the Primitive Churches were undoubtedly governed by the Apostls and their immediate Successors first & 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 1500. years not one Example can be produced of any settled 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 settling 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 dispense with, in point of well-being, than the want of the Word & Sacraments, in point of being) I wonder how men came to look with so envious an eye upon Bishop's power and authority, as to oversee both the Ecclesiastical use of them, and Apostolical constitution: which to Me seems no less evidently set forth as to the main scope & design of those Epistles; for the settling 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; then those shorter Characters of the qualities and duties of Presbiter-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 called 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) succeeded 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 Language) 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 & invested into that highest & largest power of governing even the most pure & primitive Churches: which, without all doubt, had many such holy Bishops, after the pattern of Timothy & Titus; whose special power is not more clearly set down in those Epistles (the chief grounds & limits of all Episcopal claim, as from divine Right) then are the Characters of these perilous times, & those men that make them such, who, not enduring sound doctrine, & clear testimonies of all Churches practise, 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, highminded; inordinate & 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 & smother the pregnancy and, authority of that power of Episcopal government, which; beyond all equivocation & vulgar fallacy of names, is most convincingly set forth, both by Scripture, and all after-Historyes of the Church.  
This I write rather like a Divine, than a Prince that Posterity may see, (if ever these Papers be public) that I had fair grounds both from scripture-Canons, & Ecclesiastical examples, whereon My judgement 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 recompense 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 Presbyters, 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, then good features are with beauty, or numbers with harmony.  
Nor is it likely that God, who appointed several orders, and a Prelacy, in the Government 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 division 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 settled Bishops in the Church; which Authority they constantly used, and enjoyed in those times, which were purest for Religion, though sharpest for Persecution.  
Not that I am against the managing of this presidency and authority in one man; by the joint 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 Churchmen; besides, it will be a means to take away that burden, and odium of afaires, which may lie too heavy on one man's 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 Cont●mps, which are prone to rise 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 judgement 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 satisfy myself in what the chief Patrons for other ways can say against this, or for theirs: And I find they have, as sarr less of Scripture grounds, and of Reason; so for examples, and practise of the Church, or testimonies of Histories, they are wholly destitute, where in the whose 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, then commendeth for their inconformity to all Antiquity; I could never see any reason why Churches orderly reform and governed by Bishops should be forced to conform to those few, rather than to the Catholic 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 equalise (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, & at once to give all the Christian world (except a handful of some Protestants) so great a scandal in point of Church-government; whom though you may convince of their Errors in some points of Doctrine, yet you shall never persuade them, that to complete their Reformation, they must necessarily desert, and wholly cast off that Government, which they, and all before them have ever owned as Catholic, Primitive, and Apostolical: So far, as never Schismatics, nor Heretics, (except those Aerians) have strayed from the Unity, and Conformity 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 Judgement; 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 confirm 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 encouraged the violent and most illegal stripping all the Bishops, and many other Churchmen, of all their due Authority and Revenues, even to the selling away, & utter alienation of those church-lands from any Ecclesiastical uses: So great a power hath the stream of times, & the prevalency of parties over some men's judgements; 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 itself, and the Desertors of Episcopacy will appear the greatest enemies to, & 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 & of Princes, as Plants do between being watered by hand, or by the sweet and liberal dews of Heaven.  
The tenuity and contempt of Clergymen will soon let them see, what a poor carcase 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 passion might easily reform, whatever the rust of times, or indulgence of laws or corruption of manners have brought upon it. It being a gross vulgar error to impute to, or revenge upon the Function the faults of times, or persons; which seditious & popular principle, and practise all wise men abhor. For those secular additaments & ornaments of Authority, civil Honour & Estate, which My Predecessors, & Christian Princes in all countries have annexed to Bishops & Churchmen, 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 peaceable times is hardly paid to any Governors by the measure of their virtues, so much as by that of their Estates; Poverty and meanness exposing them and their Authority to the contempt of licentious minds, and manners; 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 judgement 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 Churchmen, 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 Presbyterian party, which makes all Ministers equal; and the Independent inferiority, which sets their Pastors below the People.  
This for My judgement touching Episcopacy; wherein (God knows) I do not gratify 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, & infinite indignities, with servile restraints to seek to force Me their KING and Sovereign, as some men have endeavoured to do, against all these grounds of My Judgement, to consent to their weak and divided noveltis.  
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 show for any other ways, who either content themselves with the examples of some Churches in their infancy & solitude, when one Presbyter might serve one Congregation, in a City or Country; or else they deny these most evident Truths, That the Apostles were Bishops over those Presbyters they ordained, as well as over the Churches they planted; and that Government, being necessary for the Church's well-being, when multiplied & sociated, must also necesarily 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 Episcopacy; & may so still, if ignorance, superstition, avarice, revenge, and other disorderly and disloyal passions had not so blown up some men's minds against it, that what they want of Reasons or primitive Patterns, they supply with violence and oppression, wherein some men's zeal for Bishop's Lands, Houses, & Revenues hath set them on work to eat up Episcopacy: which (however other men esteem) to Me is no less sin, than Sacrilege; or a robbery of God (the giver of all we have) of that portion which devout minds have thankfuly 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 him-  
Furthermore, as to My particular engagement above other men, by an Oath agreeable to My judgement 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 Judgement, break that Oath, which erroneously was taken by Me.  
But being daily by the best disquisition of truth, more confirmed in the reason & Religion of that to which I am Sworn; how can any man that wisheth not My damnation, persuade Me at once to so notorious and combined sins, of Sacrilege and Perjury? besides the many personal Injustices I must do to many worthy men, who are as legally invested in the it Estates, as any, who seek to deprive them; and they have by no Law, been convicted of those Crimes, which might forfeit their estates & livelyhoods.  
I have oft wondered how men pretending to tenderness of Conscience, and Reformation, can at once tell Me, that My Coronation Oath binds Me to consent to whatsoever they shall propound to me, (which they urge with such violence) though contrary to all that Rational and Religious freedom which every man ought to preserve; and of which they seem so tender of their own Votes; yet at the same time these men will needs persuade Me That I must, and aught 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 Myself, and all men in their own case, esteem injurious & 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 myself justly obliged, both to God & Man. Yet upon this Rack chiefly have I been held so long, by some men's ambitious covetousness, and Sacrilegious Cruelty; torturing (with Me) both Church and State, in Civil dissensions; 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, satisfy the divided Interests and Opinions of those Parties, which contend with each other, as well as both against Me and Episcopacy.  
Nor can My late condesending 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 settled 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 judgement best, I may not think so absolutely necessary for all places, and at all times.  
If any shall impute My yielding to them, as My failing and sin, I can easily acknowledge 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 successful 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 judgement to be biased, or forestalled with some prejudice & wontednes 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) that either Learning, or Religion, works of Piety or Charity, have so flourished beyond what they have done in My Kingdoms (by God's blessing) which might make me believe either Presbytery or Independency have a more benign influence upon the Church and men's hearts and lives, than Episcopacy 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 & uniform Antiquity, than to comply with divided novelty.  
A right Episcopacy would at once satisfy all just desires and interests of good Bishops, humble Presbyters, and sober people; so as Church affairs should be managed neither with tyranny, purity, nor popularity; neither Bishops ejected, nor Presbyters despised, nor People oppressed.  
And in this integrity both of My judgement & Conscience, I hope God will preserve Me.  
For Thou, O Lord, knowest My uprightness, 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 overborne against My Conscience.  
Arise, O Lord, maintain thine own Cause, let not thy Church be deformed; as to that Government, which derived from thy Apostles, hath been retained in purest and primitive times, till th● 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 relieve.  
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 preserve me in that liberty of Reason, love of Religion, and thy Church's welfare; which are fixed in my Censcience 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 subtle 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 the first Christian KING in this Kingdom, who should consent to the oppressions of thy Church, and the fathers of it; whose errors I would rather, with Constantine, cover with silence, and reform with meekness, 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 Church's 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, assuage the rage, and confound all the mischievous devices of thine, mine, and thy Church's enemies.  
That I, and all that love thy Church, may sing praises to thee, and ever magnify thy salvation, even before the sons of men.   

18 Vpon Vxbridge-treaty, and other Offers made by the King:  
I Look upon the way of Treaties, as a retiring from fight like Beasts, to arguing like Men; whose strength should be more in their understandings, than in their limbs.  
And though I could seldom get opportunities to Treat, yet I never wanted either desire or disposition to it; having greater confidence of My Reason, than My Sword: I was so wholly resolved to yield to the first, that I thought neither Myself, nor others, should need to use the second, if once we rightly understood each other.  
Nor did I ever think it a diminution of Me, to prevent them with Expresses of My desires, and even importunities to Treat: It being an office, not only of humanity, rather to use Reason, than Force; but also of Christianity to seek peace and ensue it.  
As I was very unwillingly compelled to defend Myself with Arms, so I very willingly embraced any thing tending to peace.  
The events of all War by the sword being very dubious, and of a Civil War uncomfortable; the end had hardly recompensing, & late repairing the mischief of the means.  
Nor did any success I had ever, enhance with Me the price of Peace; as earnestly desired by Me as any man; though I was like to pay dearer for it then any man: All that I sought to reserve was, Mine Honour, and My Conscience; the one I could not part with as a KING, the other as a Christian.  
The Treaty at Uxbridge gave the fairest hopes of an hapdy composure; had others applied them selves to it with the same moderation, as I did, I am confident the War had then ended. I was willing to condescend, as far as Reason, Honour, and Conscience, would give Me leave; nor were the remaining difference so essential to My People's happiness; or of such consequence as in the least kind to have hindered My Subjects either security or prosperity; for they better enjoyed both, many years, before ever those demands were made, some of which, to deny, I think the greatest Justice to Myself, and favour to My subjects.  
I see, Jealousies are not so easily allayed, as they are raised: Some men are more afraid to retreat from voilent Engagements than to Engage: what is wanting in equity, must be made up in pertinacy. Such as had little to enjoy in Peace, or to lose in war, studied to render the very name of Peace odious and suspected.  
In Church affairs, where I had least liberty of prudence, having so many strict ties of Conscience upon Me; yet I was willing to condescend so far to the settling of them, as might have given fair satisfaction to all men, whom faction, covetousness, or superstition had not engaged more, than any true zeal, charity, or love of reformation.  
I was content to yield to all that might seem to advance true piety; I only sought to continue what was necessary in point of Order, maintenance, and Authority to the Church's Government; and what I am persuaded (as I have elsewhere set down My thoughts more fully) is most agreeable to the true principles of all Government, raised to its full stature & perfection, as also to the primitive Apostolical pattern, and the practice of the Universal Church conform thereto. From which wholly to recede, without any probable reason urged or answered only to satisfy some men's wills and fantasies (which yet agree not among themselves in any point but that of extirpating Episcopacy, fight against me,) must needs argue such a softness, & infirmity of mind in Me, as will rather part with God's Truth, than Man's peace, and rather lose the Church's honour, than cross some men's Factious humours.  
God knows, and time will discover, who were most too blame for the unsuccesfulness of that Treaty, and who must bear the guilt of after-calamityes. I believe, I am very excusable both before God, and all unpassionate men, who have seriously weighed those transactions, wherein I endeavoured no less the restauration of peace to my People, than the preservation of my own Crowns to my posterity.  
Some men have that height, as to interpret all fair Condescending, as Arguments of feebleness, and glory most in an unflexible stiffness, when they see others most supple and inclinable to them.  
A grand Maxim with them was always to ask something, which in reason and honour must be denied, that they might have some colour to refuse all that was in other things granted; setting Peace at as high a rate, as the worst effects of War; endeavouring first to make Me destroy Myself by dishonourable Concessions, that so they might have the less to do.  
This was all which that Treaty, or any other produced, to let the world see, how little I would deny, or they grant, in order to the public peace.  
That it gave occasion to some men's further restiveness, is imputable to their own depraved tempers, not to any Concessions or negations of Mine: I have always the content of what I offered, and they the regret, and blame, for what they refused.  
The highest tide of success set me not above a Treaty, nor the lowest ebb below a Fight: Though I never thought it any sign of true valour, to be prodigal of men's lives, rather than to be drawn to produce our own reasons: or to subscribe to other men's.  
That which made Me for the most part presage the unsuccessefulnes of any Treaty; was, some men's unwillingness to Treat: which employed some things were to be gained by the Sword, whose unreasonableness they were loath to have fairly scanned, being more proper to be acted by Soldiers; than by Counsellors. I pray God forgive them that were guilty of that Treaties breaking; & give them grace to make their advantages gotten by the the Sword a better opportunity to use such moderation, as was then wanting; that so though Peace were for our sins justly deferred, yet at last it may be happily obtained; what we could not get by our Treaties, we may gain by our prayers.  
O Thou, that art the God of Reason, and of Peace, who disdainest not to Treat with Sinners, presenting them with offers of atonement; and beseeching them to be reconciled with thyself, ●ho wantest not power or justice, to destroy them; ●et aboundest in mercy to save: so often our hearts lie the blood of our Redeemer, and persuade us to accept of Peace with myself, and both to procure and, preserve peace among ourselves, as Men and Christians, How oft have I entreated for Peace, but then I speak thereof, they make them ready to War.  
Condemn us not to our passions, which are destructive, both of ourselves, and of others.  
Clear up our understandings, to see thy Truth, both in Reason, as Men; and in Religion, as Christians: and incline all our hearts to hold the unity of the Spirit, in the bond of Peace.  
Take from us that enmity which is now in our hearts against thee: and give us that charity which should be among ourselves.  
Remove the evils of War we have deserved, and ●estow upon us that Peace; which only Christ our great Peace maker cannot merit.   

19▪ Upon the various events of the War; Vistories, and Defeats.  
THe various Successes of this unhappy war, have at least, afforded Me variety of good Meditations: sometimes God was pleased to try Me with victory, by worsting My Enemies, that I might know how with moderation and thanks to own, and use his power, who is only the true Lord of Hosts; able when he pleases to repress the confidence of those, that fought against Me, with so great advantages for power and number.  
From small beginnings on My part he let Me see that I was not wholly forsaken by My people's love, or his protection.  
Other times God was pleased to exercise My patience, and teach Me not to trust in the arm of Flesh, but in the living God.  
My sins sometimes prevailed against the justice of My Cause, and those that were with Me wanted not matter and occasion for his just chastisement both of them, and Me: Nor were My enemies less punished by that prosperity, which hardened them to continue that injustice by open hostility, which was begun by most riotous and unparliamentary Tumults.  
There is no doubt but personal and private sins may oft times overbalance the Justice of Public engagements; nor doth God account every gallant Man (in the world's esteem) a fit instrument to assert in the way of War a righteous Cause; The more men are prone to arrogate to their own skill, valour and strength, the less doth God ordinarily work by them for his own glory.  
I am sure the event or success can never state the Justice of any Cause, nor the peace of men's conscinces, nor the eternal fate of their souls.  
Those with Me had (I think] clearly and undoubtedly, for their Justification the Word of God, and the Laws of the Land, together with their own Oaths; all requiring obedience to My just commands; but to none other under Heaven without Me, or against Me, in the point of raising Arms.  
Those on the other side are forced to fly to the shifts of some pretended Fears and wild fundamentals of State, (as they call them) which actually overthrow the present fabric, both of Church and State; being such imaginary Reasons for self-defence as are most impertinent for those men to allege, who being My Subjects, were manifestly the first assaulters of Me and the Laws: first by unsuppressed Tumults, after by listed forces; The same allegations they use, will fit any Faction that hath but power and confidence enough to second with the sword; all their demands against the present Laws & Governor; which can never be such as some side or other will not find fault with, so as to urge what they call a Reformation of them to a Rebellion against them, some parasitick Preachers have dared to call those martyrs, who died, fight against Me, the Laws, their Oaths, and the Religion Established. But sober christians know That glorious Title, can with Truth be applied only to those, who sincerely preferred God's Truth, and their duty in all these particulars before their lives, and all that was dear to them in this world; who having no advantageous designs by any Innovation, were religiously sensible of those ties to God, the church, & myself which. lay their Souls, both for obedience & just assistance▪  
God could, and I doubt not but he did through his mercy, crown many of them with eternal life, whose lives were lost in so just a Cause▪ The destruction of their bodies being sanctified, as a means to save their souls.  
Their wounds, and temporal ruin serving as a gracious opportunity for their eternal health and happiness; while the evident approach of death did, through God's grace, effectually dispose their hearts to such Humility, Faith, and Repentance, which together with the Rectitude of their present engagement, would fully prepare them for a better life than that, which their enemies brutish and disloyal fierceness could deprive them of; or without Repentance hope to enjoy.  
They have often indeed, had the better against My side in the field, but never, I believe, at the Bar of God's Tribunal, or their own Consciences; where they are more afraid to encounter those many pregnant Reasons, both from Law, Allegiance, and all true Christian grounds▪ which conflict with, and accuse them in the● own thoughts, than they oft were in a desperate bravery to fight against those Forces, which sometimes God gave Me.  
Whose condition conquered, and dying, ● make no question, but is infinitely more to be chosen by a sober man, (that duly values 〈◊〉 duty, his soul, and eternity, beyond the enjoyments of this present life) than the most triumphant glory, wherein their and Mine Enemies supervive; who can hardly avoid to be daily tormented by that horrid guilt, wherewith their suspicious, or now convicted Consciences do pursue them, especially since they and all the world have seen, how false & un-intended those pretensions were, which they first set forth, as the only plausibls (though not justifiable) grounds of raising a War, and continuing it thus long against Me, and the Laws established; in whose ●afety and preservation all honest men think the welfare of their Country doth consist.  
For, and with all which, it is far more honourable and comfortable to suffer, then to prosper in their ruin and subversion.  
I have often prayed, that all on My side might join true piety with the sense of their Loyalty; and be as faithful to God and their own souls, as they were to Me. That the defects of the one might not blast the endeavours of the other. Yet I cannot think, that any shows, or truth of piety on the other side were sufficient to dispense with, or expiate the defects of their Duty and Loyalty to Me, which have so pregnant convictions, on men's consciences, that even profaner men are moved by the sense of them to venture their lives for me.  
I never had any victory which was without My sorrow, because it was on mine own Subjects, who like Absolom, died many of them in their sin: And yet I never suffered any defeat, which made Me despair of God's mercy and defence. I never desired such Victories, as might serve to conquer; but only restore the Laws and Libertyes of My People; which I saw were extremely oppressed, together with my Rights by those men, who were impatient of any just restraint.  
When Providence gave me, or denied Me Victory; My desire was neither to boast of My power, nor to charge God foolishly; who I believed at ●ast would make all things to work together for my good.  
I wished no greater advantages by the War, then to bring My Enemies to moderation, and my Friends to peace.  
I was afraid of the temptation of an absolute conquest, and never prayed more for victory over others, than over myself. When the first was denied; the second was granted me, which God saw best for Me. The different events were but the methods of divine justice, by contrary winds to winnow us: That, by punishing ou● sins, he might purge them from us; & by deferring peace, he might prepare us more to prize and better to use so great a blessing.  
My often Messages for Peace showed, that I delighted not in War: as my former Concessions sufficiently testified, how willingly I would have prevented it; and My total unpreparedness for it, how little I intended it.  
The conscience of my Innocency forbade Me to fear a War; but the love of my Kingdoms commanded me (if possible) to avoid it.  
I am guilty in this War of nothing, but this, That I gave such advantages to some men, by confirming their power, which they knew not to use with that modesty, and gratitude, which became their Loyalty and my confidence.  
Had I yielded less, I had been opposed less; had I denied more, I had been more obeyed.  
'Tis now too late to review the occasions of the War: I wish only a happy conclusion of so unhappy beginnings: The unevitable fate of our sins was (no doubt) such, as would no longer suffer the divine justice to be quiet: we having conquered his patience, are condemned by mutual conquerings, to destroy one another: for, the most prosperous successes on either side, impair the welfare of the whole.  
Those Victories are still miserable, that leave our sin's un-subdued; flushing our pride, and animating to continue injuries.  
Peace it fel● is not desirable, till repentance have prepared us for it.  
When we fight more against ourselves, and less against God, we shall cease fight against one another; I pray God these may all meet in our hearts, and so dispose us to an happy conclusion of these Civil Wars, that I may know better to obey God, and govern my People, and they may learn better to obey both God and me.  
Nor do I desire any man should be further subject to me, than all of us may be subject to God.  
O my God, make me content to be overcome, when thou wilt have it so.  
Teach me the noblest victory over myself, and my Enemies by patience; which was Christ's conquest, and may well become a Christian King.  
Between both thy hands, the right sometimes supporting, and the left afflicting; fashion us to that frame of piety thou likest best.  
Forgive the pride that attends our prosperous, and the repine which follow our disastrous events; when going forth in our own strength, tho● withdrawest thine, and goest not forth with our Armies.  
Be thou all, when we are something, and when we are nothing; that thou mayst have the glory, when we are in a victorious, or inglorious condition.  
Thou O Lord knowest, how hard it is for me 〈◊〉 suffer so much evil from my Subjects, to whom I intent nothing but good; and I cannot but suffer in those evils which they compel me to inflict upon them; punishing myself in their punishments.  
Since therefore both in conquering, and being conquered, I am still a Sufferer: I beseech thee to give me a double portion of thy Spirit, and that measure of grace, which only can be sufficient for me.  
As I am most afflicted, so make me most reformed, that I may be not only happy to see an end of these civil distractions, but a chief Instrument to restore and establish a firm and blessed Peace to my Kingdoms.  
Stir up in all Parties pious ambitions to overcome each other with reason, moderation, and such self▪ denial, as becomes those, who consider, that our mutual divisions are our common distractions, and the union of all is every good man's chiefest interest.  
If O Lord, as for the sins of our peace, thou hast brought upon us the miseries of war; so for the sins of war thou shouldst see fit still to deny us the blessing of peace, and so to keep us in a circulation of miseries; yet give me thy Servant, and all loyal, though afflicted Subjects, to enjoy that peace, which the world can neither give to us, nor take from us.  
Impute not to me the blood of my Subjects, which, with infinite unwillingness and grief, hath been shed by me, in my just▪ and necessary defence, but wash me with that precious blood, which hath been shed for me, by my great Peacemaker, jesus Christ who will, I trust, redeem me shortly out of all my troubles: For, I know the triumphing of the Wicked is but short, and the joy of Hypocrites is but for ● moment.   

20. Upon 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 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 iudulgence 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 settled▪ 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 public, and the infinite scandal of the Reformed Religion.  
What dissolutions of all Order, and Government, in the Church: what novelties o● Schisms, 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 Clergy; 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 myself, sad Spectators hitherto.  
The great miscarriage I think is, that popular clamours and fury, have been allowed the reputation of Zeal, and the public sense; so that the study 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, than 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 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 Affaires, I dislike not further, 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 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 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 judgement 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 Ancient 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 men's designs: 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 Christ's Government; Throne, Sceptre, and Kingdom (which certainly is not divided, nor hath two faces, as their Parties now have, at least) also the noise of a through Reformation, these may as easily be fixed on new models, as fair colours may be put to ill-favoured figures.  
The breaking of Church-windowes, which Time had sufficiently defaced; pulling down of Crosses, which were but civil, not Religious marks; defacing of the Monuments, 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 Public 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 setting forth also of old Catechisms, and Confessions of Faith new dressed, 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 Principles 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, then when they began in point of Piety, Morality, Charity, and good Order.  
Nor can they easily recompense or remedy the inconveniences 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 myself and all my Subjects fall down, and worship the Images they should form and set up: If there had been as much of Christ's Spirit, for meekness, wisdom, and charity, in men's hearts, as there was of his Name used in the pretensions, to reform all to Christ's Rule, it would certainly have obtained more of God's blessing, and produced more of Christ's Glory, the Churches good, the Honour of Religion, and the Unity of Christians.  
Public 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 public Reformations, to such private designs as must needs hinder the public good.  
I am sure the right Methods of Reforming the Church cannot consist with that of perturbing 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 Christ's 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 in their words, and actions, both against me and one another.  
As good ends cannot justify 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 Hypocrisy; suffer us not to be miserably deluded with Pharisaical washings, instead 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 judgement, and uprightness of heart be 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 showed the world by their divisions and confusions what is the pravity of some men's intentions, and weakness of their judgements, so bring ●s at last more refined out of these fires by the methods of Christian and charitable Reformations, wherein nothing of ambition, revenge, covetousness, or srcriledge, may have any influence upon their counsels, whom thy providence in just and lawful ways shall entrust with so great, good, and now most necessary 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.   

21. Upon his Majesty's Letters taken and divulged.  
THe taking of my Letters was an opportunity, which as the malice of mine enemies could hardly have expected; so they knew not how with honour and civility to use it; Nor do I think, with sober and worthy minds, any thing in them could tend so much to my reproach, as the odious divulging of them did to the infamy of the Divulgers: the greatest experiments of virtue and nobleness being discovered in the greatest advantages against an enemy, and the greatest obligations being those, which are put upon us by them, from whom we could least have expected them.  
And such I should have esteemed the concealing of My Papers; The freedom and secrecy of which, commands a civility from all men, not wholly barbarous; nor is there any thing more inhuman than to expose them to public view.  
Yet since providence will have it so, I am content so much of My heart (which I study to approve to God's omniscience) should be discovered to the world, without any of those dresses, or popular captations, which some men use in their Speeches, and Expresses; I wish my Subjects had yet a clearer sight into my most retired thoughts.  
Where they might discover, how they are divided between the love and care I have, not more to preserve my own Rights, than to procure their peace and happiness, and that extreme grief to see them both deceived and destroyed.  
Nor can any men's malice be gratified further by my Letters, than to see my constancy to my Wife, the Laws, and Religion. Bees will gather Honey where the Spider sucks Poison.  
That I endeavour to avoid the pressures of my Enemies, by all fair and just correspondencies, no man can blame, who loves me, or the Commonwealth; since my Subjects can hardly be happy if I be miserable, or enjoy their peace and liberties while I am oppressed.  
The world may see how soon men's design, like Absoloms, is by enormous actions to widen differences, and exasperate all sides to such distances, as may make all reconciliation desperate.  
Yet I thank God I can not only with patience bear this, as other indignities: but with Charity forgive them.  
The integrity of my intentions is not jealous of any injury, My expressions can do them; for although the confidence of privacy may admit greater freedom in writing such Letters, which may be liable to envious exceptions; yet the Innocency of my chief purposes cannot be so obtained, or misinterpreted by them, as not to let all men see, that I wish nothing more than an happy composure of differences with Justice and Honour, not more to my own, than my People's content, who have any sparks of Love or Loyalty left in them: who, by those my Letters may be convinced, that I can both mind and act my own, and My Kingdom's Affairs, so as becomes a Prince; which mine enemies have always been very loath should be believed of me, as if I were wholly confined to the Dictates and Directions of others; whom they please to brand with the names of Evil Counselors.  
It's probable some men will now look upon me as my own Counsellor, and having none else to quarrel with under that notion, they will hereafter confine their anger to myself: Although I know they are very unwilling I should enjoy the liberty of my own Thoughts, or follow the light of my own Conscience, which they labour to bring into an absolute captivity to themselves; not allowing me to think their Counsels to be other then good for me, which have so long maintained a War against me.  
The Victory they obtained that day, when my Letters became their prize, had been enough to have satiated the most ambitious thirst of popular glory among the Vulgar; with whom prosperity gains the greatest esteem and applause, as adversity exposeth to their greatest slighting and disrespect: As if good fortune were always the shadow of Virtue and Justice, and did not oftener attend vicious and injurious actions, as to this world.  
But I see no secular advantages seem sufficient to that cause, which began with Tumults, and depends chiefly upon the reputation with the Vulgar.  
They think no Victories so effectual to their designs as those: that most rout and waste my Credit with my People; in whose hearts they seek by all means to smother and extinguish all sparks of Love, Respect and Loyalty to me, that they may never kindle again, so as to recover mine, the Laws, and the Kingdom's Liberties, which some men seek to overthrow: The taking away of my Credit is but a necessary preparation to the taking away of my life, and my Kingdoms; First I must seem neither fit to live, nor worthy to Reign; By exquisite methods of cunning and cruelty, I must be compelled, first to follow the Funerals of my Honour, and then be destroyed: But I know God's un-erring and impartial justice can, and will overrule the most perverse wills and designs of men; He is able, and (I hope) will turn even the worst of mine enemy's thoughts and actions to my good.  
Nor do I think, that by the surprise of my Letters, I have lost any more than so many Papers: How much they have lost of that reputation, for Civility and Humanity which ought to be paid to all men, and most becomes such as pretend to Religion) besides that of respect and Honour, which they owe to their KING, present, and aftertimes will judge. And I cannot think that their own consciences are so stupid, as not to inflict upon them some secret impressions of that shame and dishonour, which attends all unworthy actions, have they never so much of public flattery, and popular countenance.  
I am sure they can never expect the divine approbation of such indecent actions, if they do but remember how God blessed the modest respect and filial tenderness, which Noah's Sons bore to their Father; nor did his open infirmity justify Cham's impudence, or exempt him from that curse of being Servant of Servants; which curse must needs be on them who seek by dishonourable actions to please the Vulgar; and confirm, by ignoble acts, their dependence upon the People.  
Nor can their malicious intentions be ever either excusable, or prosperous, who thought by this means to expose me to the highest reproach and contempt of My People; forgetting that duty of modest concealment, which they owed to the Father of their Country, in case they had disovered any real uncomeliness; which, I thank God, they did not; who can, and, I believe, hath made me more respected in the hearts of many (as he did David) to whom they thought, by publishing my private Letters, to have rendered me as a vile Person, not fit to be trusted or considered, under any notion of Majesty.  
But thou, o Lord, whose wise and all-disposing providence, ordereth the greatest contingences of humane affairs; make me to see the constancy of thy mercies to me, in the greatest advantages thou seemest to give the malice of my Enemies against me.  
As thou didst blast the counsel of Achitophel, ●urning it to David's good, and his own ruin; so so canst thou defeat their design, who intended, by publishing my private Letters, nothing else, but to under me more odious & contemptible to my People.  
I must first appeal to thy Omniscience, who canst witness with my integrity, how unjust and ●alse those scandalous misconstructions are, which ●y Enemies endeavour by those Papers of mine to represent to the world.  
Make the evil they imagined, and displeasure they intended thereby against me, so to 〈◊〉 on their own heads, that they may be ashamed, and covered with their own confusion, as with a cloak.  
Thou seest how mine Enemies use all means to cloud mine Honour, to pervert my purposes, and to slander the footsteps of thine Anointed.  
But give me an heart content to be dishonoured for thy sake, and thy Churches good.  
Fix in me a purpose to honour thee, and then I know thou wilt honour me, either by restoring to me the enjoyment of that Power and Majesty, which thou hast suffered some men to seek to deprive me of, or by bestowing on me that crown of Christian patience, which knows how to serve thee in honour, or dishonour, in good report or evil.  
Thou, O Lord, art the fountain of goodness, and honour; thou art colathed with excellent Majesty; make me to partake of thy excellency for wisdom, justice, and mercy, and I shall not want that degree of Honour and Majesty, which becomes the Place in which thou hast set me; who art the lifter up of my head and my salvation.  
Lord, by thy grace, lead me to thy Glory, which is both true and eternal.   

22. Upon His Majesty's leaving Oxford, and going to the Scots.  
ALthough God hath given Me three Kingdoms, yet in these he hath no● now left me any place, where I may wit● Safety and Honour rest my Head: Showing me that himself is the fafest Refuge, and the strongest Tower of defence, in which I may put my Trust.  
In these extremities, I look not to man so much as to God; He will have it thus; that I may wholly cast myself, and my now distressed affairs upon his mercy, who hath both hearts and hands of all men in his dispose.  
What providence denies to Force, it may grant to Prudence: Necessity is now my Counsellor, and commands me to study my safety by a disguised withdrawing from my chiefest strength, and adventuring upon their Loyalty, who first began my Troubles. Happily God may make them a means honourably to compose them.  
This my confidence of Them, may disarm and overcome them; my rendering my Person to them, may engage their affections to me, who have oft professed, They ●ought not against me, but for me.  
I must now resolve the riddle of their Loyalty; and give them opportunity to let the world see, they mean not what they do, but what they say.  
Yet must God be my chiefest Guard; and My Conscience both My Counsellor and My Comforter: Though I put my Body into their hands, yet I shall reserve my Soul to God, and myself; nor shall any necessity compel me, to desert mine Honour, or swerve from my Judgement.  
What they sought to take by force, shall now be given them in such a way of unusual confidence of them, as may make them ashamed not to be really such, as they ought, and professed to be.  
God sees it not enough to deprive me of all Military power to defend myself; but to put me upon using their power, who seem to fight against me, yet ought in duty to defend me.  
So various are all humane affairs, and so necessitous may the state of Princes be, that their greatest danger may be in their supposed safety, and their safety in their supposed danger.  
I must now leave those, that have adhered to me, and apply to those that have opposed me; this method of Peace may be more prosperous, than that of War, both to stop the effusion of blood, and to close those wounds already made: and in it I am no less solicitous for My Friend's safety, than mine own; choosing to venture myself upon further hazards, rather than expose their resolute Loyalty to all extremities.  
It is some skill in play to know when a game is lost; better fairly to give over, than to contest in vain.  
I must now study to reinforce my judgement, and fortify my mind with Reason and Religion; that I may not seem to offer up my Souls liberty, or make my Conscience their Captive; who ought at first to have used arguments, not Arms, to have persuaded my consent to their new demands.  
I thank God, no success darkens or disguises Truth to me; and I shall no less conform my words to my inward dictates now, than if they had been as the words of a KING ought to be among loyal Subjects, full of power.  
Reason is the divinest power. I shall never think myself weakened while I may make full and free use of that. No eclipse of outward fortune shall rob me of that light; what God hath denied of outward strength, his grace, I hope, will supply with inward resolutions; not morosely to deny, what is fit to be granted; but not to grant any thing, which Reason and Religion bids me deny.  
I shall never think myself, less than myself, while I am able thus to preserve the Integrity of my Conscience, the only Jewel now left me, which is worth keeping.  
O thou Sovereign of our Souls, the only Commander of our Consciences; though I know not what to do, yet mine eyes are toward thee: To the protection of thy mercy I still commend myself.  
As thou hast preserved me in the day of Battle, so thou canst still show me thy strength in my weakness.  
Be thou unto me in my darkest night, a pillar of fire, to enlighten and direct me; in the day of my hottest affliction, be also a pillar of cloud to overshadow and protect me; be to me, both a Sun and a Shield.  
Thou knowest, that it is not any perverseness of will, but just persuasions of Honour, Reason, and Religion, which have made me thus far to hazard my Person, Peace, and Safety, against those, that by force have sought to wrest them from Me.  
Suffer not my just resolutions to abate with my outward Forces; let a good conscience always accompany me, in my solitude and desertions.  
Suffer me not to betray the powers of Reason, and that fortress of my soul, which I am entrusted to keep for thee.  
Led me in the paths of thy righteousness, and show me thy salvation.  
Make my ways to please thee, and then thou wilt make mine Enemies to be at peace with me.   

23. Upon the Scots delivering the KING to the English; and his Captivity at Holmeby.  
YEt may I justify those Scots to all the world in this, that they have not deceived me; for I never trusted to them further, than to men: If I am sold by them, I am only sorry they should do it; and that my price should be so much above my Saviour's.  
These are but further Essays, which God will have me make of man's uncertainty, the more to fix me on himself; who never faileth them that trust in him; Though the Reeds of Egypt break under the hand of him that leans on them, yet the Rock of Israel will be an everlasting stay and defence.  
God's providence commands me to rerire from all to himself, that in him I may enjoy myself, which I lose, while I let out my hopes to others.  
The solitude and captivity, to which I am now reduced, gives me leisure enough to study the world's vanity, and inconstancy  
God sees 'tis fit to deprive me of Wife, Children, Army, Friends, and Freedom, that I may be wholly his, who alone is all.  
I care not much to be reckoned among the Unfortunate, if I be not in the black List of irreligious, and sacrilegious Princes.  
No Restraint shall ensnare my soul in sin, nor gain that of me, which may make my Enemies more insolent, my Friends ashamed, or my Name accursed.  
They have no great cause to triumph, that they have got my Person into their power; since my Soul is still my own: nor shall they ever gain my Consent against my Conscience.  
What they call obstinacy, I know God accounts honest constancy; from which Reason and Religion, as well as Honour, forbid me to recede.  
'Tis evident now, that it was not evil Counselors with me, but a good Conscience in me, which hath been fought against; nor did they ever intent to bring me to my Parliament, till they had brought my mind to their obedience.  
Should I grant what some men desire, I should be such as they wish me, not more a King, and far less both Man and Christian.  
What Tumults and Armies could not obtain, neither shall Restraint; which though it have as little of safety to a Prince, yet it hath not more of danger.  
The fear of men shall never be my snare; nor shall the love of any liberty entangle my soul: Better others betray me than myself; and that the price of my liberty should be my Conscience: the greatest injuries my Enemies seek to inflict upon me, cannot be without my own consent.  
While I can deny with Reason, I shall defeat the greatest impressions of their malice, who neither know how to use worthily, what I have already granted; nor what to require more of me but this, That I would seem willing to help them to destroy myself and mine.  
Although they should destroy me, yet they shall have no cause to despise me.  
Neither liberty nor life are so dear to me, as the peace of my Conscience, the Honour of my Crowns; and the welfare of my People; which my word may injure more than any War can do; while I gratify a few to oppress all.  
The Laws will, by God's blessing, revive, with the love and Loyalty of my Subjects; if I bury them not by my Consent, and cover them in that grave of dishonour and injustice, which some men's violence hath digged for them.  
If my Captivity or Death must be the price of their redemption, I grudge not to pay it.  
No condition can make a King miserable, which carries not with it, his Souls, his People's and Posterities thraldom.  
Aftertimes may see, what the blindness of this Age will not; and God may at length show my Subjects, that I choose rather to suffer for them, than with them; happily, I might redeem myself to some show of liberty, if I would consent to enslave them: I had rather hazard the ruin of one King, than to confirm many Tyrants over them; from whom I pray God deliver them, what ever becomes of me, whose solitude hath not left me alone.  
For thou O God, infinitely good, and great, art with me, whose presence is better than life; and whose service is perfect freedom.  
Own me for thy servant, and I shall never have cause to complain for want of that liberty, which becomes a Man, a Christian, and a King.  
Bless me still with Reason as a Man; with Religion, as a Christian; and with constancy in justice, as a King.  
Though thou sufferest me to be stripped of all outward ornaments, yet preserve me ever in those enjoyments, wherein I may enjoy thyself; and which cannot be taken from me against my will.  
Let no fire of affliction boil over my passion to any impatience, or sordid fears.  
There be many say of me, There is no help for me: do thou lift up the light of thy countenance upon me, and I shall neither want safety, liberty, nor majesty.  
Give me that measure of patience and constancy, which my condition now requires.  
My strength is scattered, my expectation from men defeated, my Person restrained; o be not thou far from me, lest my Enemies prevail too much against me.  
I am become a wonder and a scorn to many: o ●e thou my Helper and Defender.  
Show some token upon me for good, that they ●hat hate me may be ashamed, because thou Lord hast helped and comforted me: establish me with thy free Spirit, that I may do, and suffer thy will, as thou ●ouldst have me.  
Be merciful to me, o Lord, for my soul trusteth in thee: yea and in the shadow of thy wings will ● make my refuge until these calamities be over●●st.  
Arise to deliver me, make no long tarrying, o ●y God. Though thou killest me, yet will I trust in thy mercy, and my Saviour's merit.  
I know that my Redeemer liveth; though thou leadest me through the vale and shadow of death, yet shall I fear none ill.   

24. Upon their denying His Majesty the Attendance of His Chaplains.  
When Providence was pleased to deprive Me of all other Civil comforts and secular Attendants, I thought the absence of them all might best be supplied by the attendance of some of my Chaplains; whom for their Function I reverence, and for their Fidelity I have cause to love. By their learning, piety, and prayers, I hoped to be either better enabled to sustain the want of all other enjoyments, or better fitted for the recovery and use of them in God's good time: so reaping by their pious help a spiritual harvest of grace amidst the thorns, and after the plowings of temporal crosses.  
The truth is, I never needed or desired more the service and assistance of men judiciously pious, and soberly devout.  
The solitude they have confined me unto, adds the Wilderness to my temptations; for, the company they obtrude upon me, is more sad than any solitude can be.  
If I had asked my Revenues, my Power of the Militia, or any one of my Kingdoms, it had been no wonder to have been denied in those things, where the evil policy of men forbids all just restitution, lest they should confess an injurious usurpation: But to deny me the Ghostly comfort of my Chaplains, seems a greater rigour and barbarity, then is ever used by Christians to the meanest Prisoners, and greatest Malefactors; whom though the justice of the Law deprive of worldly comforts, yet the mercy of Religion allows them the benefit of their Clergy; as not aiming at once to destroy their Bodies, and to damn their Souls.  
But my Agony must not be relieved with the presence of any one good Angel; for ●wich I account a Learned, Godly, and discreet Divine: and such I would have all Mine to be.  
They that envy my being a King, are loath I ●●ould be a Christian; while they seek to deprive me of all things else, They are afraid I ●hould save my soul.  
Other sense Charity itself can hardly pick out of those many harsh Repulses I received, as to that request so often made for the attendance of some of my Chaplains.  
I have sometime thought the Unchristian●esse of those denials might arise from a displeasure some men had to see me prefer my own Divines before their Ministers: whom though I suspect for that worth and piety which may be in them; yet I cannot think them so proper for ●ny present Comforters or Physicians; who have (some of them at least) had so great an influence ●n occasioning these calamities, and inflicting these wounds upon me.  
Nor are the soberest of them so apt for that devotional compliance, and juncture of hearts, which I desire to bear in those holy Offices, to be performed with me, and for me; since their judgements standing at a distance from me, or in jealousy of me, or in opposition against me, their Spirits cannot so harmoniously accord with mine, or mine with theirs, either in Prayer, or other holy duties, as is meet, and most comfortable, whose golden Rule, and bond of Perfection consists in that of mutual Love and Charity.  
Some remedies are worse than the disease, and some Comforters more miserable than misery itself; when, like Jobs friends, they seek not to fortify one's mind with patience; but persuade a man, by betraying his own Innocency, to despair of God's mercy; and, by justifying their injuries, to strengthen the hands, and harden the hearts of insolent Enemies.  
I am so much a friend to all Churchmen, that have any thing in them beseeming that sacred Function, that I have hazarded My own Interests, chiefly upon Conscience and Constancy to maintain their Rights; whom the more I looked upon as Orphans, and under the sacrilegious eyes of many cruel and rapacious Reformers; so I thought it my duty the more to appear as a Father, and a Patron for them and the Church. Although I am very unhandsomely requited by some of them; who may live to repent no less for my sufferings, than their own ungrateful errors, and that injurious contempt and meanness, which they have brought upon their Calling and Persons.  
I pity all of them, I despise none: only I thought I might have leave to make choice of some for my special Attendants, who were best approved in my judgement, and most suitable to my affection. For, I held it better to seem undevout, and to hear no men's prayers, than to be forced, or seem to comply with those Petitions, to which the heart cannot consent, nor the tongue say Amen, without contradicting a man's own understanding, or belying his own soul.  
In Devotions, I love neither profane boldness, nor pious nonsense; but such an humble and judicious gravity, as shows the Speaker to be at once considerate of God's Majesty, the Church's honour, and his own Vileness; both knowing what things God allows him to ask, and in what manner it becomes a Sinner to supplicate the divine Mercy for himself, and others.  
I am equally scandalised with all prayers, that sound either imperiously, or rudely, and passionately; as either wanting humility to God, or charity to men, or respect to the duty.  
I confess I am better pleased, as with studied and premeditated Sermons, so with such public Forms of Prayers, as are fitted to the Churches and every Christians daily and common necessities; because I am by them better assured, what I may join my heart unto, than I can be of any man's extemporary sufficiency; which as I do not wholly exclude from public occasions, so I allow its just liberty and use in private and devout retirements; where neither the solemnity of the duty, nor the modest regard to others, do require so great exactness as to the outward manner of performance. Though the light of understanding, and the fervency of affection, I hold the main and most necessary requisites both in constant, and occasional, solitary, and social Devotions.  
So that I must needs seem to all equal minds with as much Reason to prefer the service of my own Chaplains before that of their Ministers, as I do the Liturgy before their Directory.  
In the one, I have been always educated and exercised; In the other, I am not yet Catechised, nor acquainted; And if I were, yet should I not by that, as by any certain rule and Canon of devotion be able to follow or find out the indirect extravagances of most of those men, who highly cry up that as a piece of rare composure and use; which is already as much despised and disused by many of them, as the Common-Prayer sometimes was by those men; a great part of whose piety hung upon that popular pin of railing against, and contemning the Government, and Liturgy of this Church. But, I had rather be condemned to the woe of Vae soli, than to that of Vae vobis Hypocritis, by seeming to pray what I do not approve.  
It may be, I am esteemed by my Denyers sufficient of Myself to discharge My duty to God as a Priest, though not to Men as a Prince.  
Indeed, I think both Offices, Regal and Sacerdotal, might will become the same Person; as anciently they were under one name, and the united rights of primogeniture: Nor could I follow better precedents, if I were able▪ than those too eminent Kings, David, and Solomon; not more famous for their Sceptres and Crowns, than one was for devout Psalms and Prayers; the other for his divine Parables and Preaching: whence one merited and assumed the name of a Prophet, the other of a Preacher. Titles indeed of greater Honour, where rightly placed, than any of those the Roman Emperors affected from the Nations they subdued: it being infinitely more glorious to convert Souls to God's Church by the Word, than to conquer men to a subjection by the Sword.  
Yet since the order of God's wisdom & providence hath, for the most part, always distinguished the gifts and offices of Kings, of Priests, of Princes and Preachers; both in the Jewish & Christian Churches; I am sorry to find Myself reduced to the necessity of being both, or enjoying neither.  
For such as seek to deprive Me of Kingly power and Sovereignty, would no less enforce Me ●o live many Months without all Prayers, Sacraments, and Sermons, unless I become My own Chaplain.  
As I owe the Clergy the protection of a Christian KING, so I desire to enjoy from them the benefit of their gifts and prayers▪ which I look upon as more prevalent than My own, or other men's, by how much they flow from minds more enlightened, & affections less distracted, than those which are uncombred with secular affairs, besides, I think a greater blessing and acceptableness attends those duties, which are rightly performed, as proper to, & within the limits of that calling to which God and the Church have specially designed and consecrated some men: and however, as to that Spiritual Government, by which the devout Sonl is subject to Christ, and through his merits daily offers itself and its services to God, every private believer is a King & Priest, invested with the honour of a Royal Priesthood; yet, as to Ecclesiastical order, and the outward polity of the Church, I think confusion in Religion will as certainly follow every man's turning Priest or Preacher, as it will in the State, where every one affects to rule as King.  
I was always bred to more modest, and I think, more pious principles: the consciousness to My Spiritual defects makes me more prize & desire those pious assistances, which holy and good Ministers, either Bishops or Presbyters, may afford Me; especially in these extremities, to which God hath been pleased to suffer some of my Subjects to reduce me; so as to leave them nothing more, but My life to take from me, and to leave me nothing to desire, which I thought might less provoke their jealousy and offence to deny Me, than this of having some means afforded Me for My Souls comfort and support.  
To which end I made choice of men, as no way (that I know) scandalous, so every way eminent for their learning and piety, no less than for their Loyalty: nor can I imagine any exceptions to be made against them, but only this, that they may seem too able and too well affected toward me and My service.  
But this is not the first service (as I count it the best) in which they have forced Me to serve Myself, though I must confess I bear with more grief and impatience the want of My Chaplains, than of any other My Servants▪ and next (if not beyond in some things) to the being sequestered from my Wife and Children; since from these indeed more of humane and temporary affections, but from those more of heavenly and eternal improvements may be expected.  
My comfort is, that, in the enforced (not neglected) want of ordinary means, God is wont to afford extraordinary supplies of his gifts and graces.  
If his Spirit will teach me & help My infirmities in prayer, reading and meditation (as I hope he will) I shall need no other, either Orator or Instructor.  
To Thee therefore, O my God, do I direct my now solitary prayers; what I want of others help, supply with the more immediate assistances of thy Spirit, which alone can both enlighten My darkness, and quicken My dulness.  
O thou Sun of righteousness, thou sacred Fountain of heavenly light and heat, at once clear and warm my heart, both by instructing of me, and interceding for me: In thee is all fullness: from thee all-sufficiency: By thee is all acceptance. Thou art company enough, and comfort enough: Thou art my King, be also my Prophet and my Priest. Rule me, teach me, pray in me, for me; and be thou ever with me.  
The single wrestle of Jacob prevailed with thee, in that sacred Duel, when he had none to second him but thyself; who didst assist him with power to overcome thee, & by a welcome violence to wrest a blessing from thee.  
O look on me thy Servant, in infinite mercy, whom thou didst once bless with the joint and sociated Devotions of others, whose fervency might inflame the coldness of my affections towards thee; when we went to, or met in thy House with the voice of I●y and gladness, worshipping thee in the unity of spirits, and with bond of Peace.  
O forgive the neglect, and not improving of those happy opportunities.  
It is now thy pleasure that I should be as a Pelican in the wilderness, as a Sparrow on the House top, and as a coal scattered from all those pious glowings, and devout reflections, which might best ●indle, preserve, and increase the holy fire of thy graces on the Altar of my heart, whence the sacrifice of prayers, and incense of praises, might be duly offered up to thee.  
Yet O thou that breakest not the bruised Reed, nor quenchest the smoking Flax, do not despise the weakness of my prayers, nor the smotherings ●f my soul in this uncomfortable loneness; to which I am constrained by some men's uncharitable denials of those helps, which I much want, and no less desire. O let the hardness of their heart's occasion the softning of mine to thee, and for Them. Let their hatred kindle my love, let their unreasonable de●●alls of my Religious desires the more excite my prayers to thee. Let their inexorahle deafness incline thine ear to me; who art a God easy to be ●ntreated; thine ear is not heavy, that it cannot, nor thy heart hard, that it will not hear; nor thy ●and shortened, that it cannot help M● thy desolate Suppliant.  
Thou permittest men to deprive me of those outward means, which thou hast appointed in thy Church, but they cannot debar me from the communion of that inward grace, which thou alone breathest into humble hearts.  
O make m● such, and thou wilt teach me; thou ●ilt hear me, thou wilt help me: The broken and contrite heart I know thou wilt not despise.  
Thou, O Lord canst a● once make me thy Temple, ●hy Priest, thy sacrifice, and thine Altar; while from an humble heart I (alone) daily offer up in holy meditations, fervent prayers, and unfeigned tears myself to thee: who preparest me for thee, dwell s● in me, ●ad acceptest of me.  
Thou, O Lord, didst cause by secret supplies & miraculous infusions, that the handful of meal in the vessel should not spend, nor the little oil in the cruse fail the Widow during the time of drought and dearth.  
O look on my soul, which as a Widow is now desolate and forsaken: let not those saving truths I have formerly learned now fail my memory; nor the sweet effusions of thy Spirit, which I have sometime felt, now be wanting to wy heart in this famine of ordinary and wholesome food for the refreshing of My Soul.  
Which yet I had rather choose than to feed from those hands who mingle my bread with ashes, and my wine with gall; rather tormenting than teaching me; whose mouths are proner to bitter reproaches of me, ●hen to hearty prayers for me.  
Thou knowest, O Lord of truth, how oft they wrest thy holy Scriptures to my destruction, (which▪ are clear for their subjection, and my preservation) O let it not be to their damnation.  
Thou knowest how some men (under colour of long prayers) have sought to devour the houses of their Brethren, their King, and their God. O Let not those men's balms break my head, nor their Cordials oppress my heart, I will evermore pray against their wickedness.  
From the poison under their tongues, from the snares of their lips, from the fire, and the swords of their words ever deliver Me, O Lord and all those Loyal and Religious hearts, who desire and delight in the prosperity of my soul, and who seek by their prayers to relieve this sadness and solitude of thy servant, O my King and my God.   

25. Penitential Meditations and Vows in the King's solitude at Holmeby.  
GIve ear to my words O Lord, consider my Meditations, and hearken to the voice of my cry, my King and my God, for unto thee will I pray.  
I said in my haste I am cast out of the sight of thine eyes; nevertheless thou hearest the voice of my supplication, when I cry unto thee.  
If thou Lord shouldst be extreme to mark what is done amiss, who can abide it? But there is mercy with thee, that thou mayest be feared; therefore shall sinners fly unto thee.  
I acknowledge my sius before thee which have the aggravation of my condition; the eminency of my place adding weight to my offence.  
Forgive, I beseech thee, my Personal, and my People's sins; which are so far mine, as I have not improved the power thou gavest me, to thy glory, and my Subjects good: Thou hast now brought Me from the glory and freedom of a King, to be a Prisoner to my oun Subjects: Justly, O Lord, as to thy overruling hand, because in many things I have rebelled against thee.  
Though Thou hast restrained my Person, yet enlarge my heart to Thee, & thy grace towards Me.  
I come far short of David's piety; yet since I may equal David's afflictions, give Me also the comforts and the sure mercies of David.  
Let the penitent sense I have of my sins, be an evidence to me, that thou hast pardoned them.  
Let not the Evils, which I and my Kingdoms have suffered, seem little unto thee; though thou hast no● punished us according to our sins.  
Turn thee [O Lord] unto Me; have mercy upon Me, for I am desolate and afflicted.  
The sorrows of my heart are enlarged; O bring thou me out of my troubles.  
Hast thou forgotten to be gracious, and shut up thy loving kindness in displeasure?  
O Remember thy compassions of old, and thy loving kindness, which have been for many Generations.  
I had utterly fainted, if I had not believed to see thy goodness in the land of the living.  
Let not the sins of our prosperity deprive us of the benefit of thy afflictions.  
Let this fiery trial consume the dross, which in long peace and plenty we had contracted.  
Though thou continuest miseries, yet withdraw not thy grace; what is wanting of prosperity make up ●n patience and repentance.  
And if thy anger be not to be yet turned away, but thy ●and of justice most be stretched out still; Let it, I beseech thee, be against me, and my Father's house; as for these sheep, what have they done?  
Let my sufferings satiate the malice of Mine, and thy Church's Enemies.  
But let their cruelty never exceed the measure of my charity.  
Banish from me all thoughts of Revenge, that I may not lose the reward, nor thou the glory of my patience.  
As thou givest me a heart to forgive them, so I beseech thee do thou fergive what they have done against thee and me.  
And now, O Lord, as thou hast given me an heart to pray unto thee; so hear and accept this Vow, which I make before thee.  
If thou wilt in mercy remember me, and My Kingdoms; In continuing the light of thy Gospel, and settling thy true Religion among us.  
In restoring to us the benefit of the Laws and the due execution of ●●●tice.  
In suppressing the many Schisms in Church, and Factions in State.  
If thou wilt restore me and mine to the ancient Rights and glory of my Predecessors.  
If thou wilt turn the hearts of My people to thyself in Piety, to me in Loyalty, and to one another in Charity.  
If thou wilt quench the flames, and withdraw the fuel of these Civil Wars.  
If thou wilt bless us with the freedom of public Counsels, and deliver the Honour of Parliaments from the insolency of the Vulgar.  
If thou wilt keep me from the great offence of enacting any thing against my Conscience; and especially from consenting to sacrilegious rapines, & spoilings of thy Church.  
If Thou wilt restore Me to a capacity to gloref●e Thee in doing good, both to the Church and State.  
Then shall my soul praise thee, and magnify thy name before my People.  
Then shall thy glory be dearer to me then my Crowns; and the advancement of true Religion both in purity and power be My chiefest care.  
Then will I rule my People with justice, and my Kingdoms with equity.  
To thy more immediate hand shall I ever own as the rightful succession, so the merciful restauration of My Kingdoms, and the glory of them.  
If thou wilt bring Me again with peace, safety, & honour, to my chiefest City, and my Parliament.  
If thou wilt again put the Sword of justice into my hands to punish and protect.  
Then will I make all the world to see, and my very Enemics to enjoy the benefit of this Vow and resolution of Christian Charity, which I now make unto thee O Lord.  
As I do freely pardon for Christ's sake those that have offended me in any kind; so my hand shall never be against any man to revenge what is past, in regard of any particular injury done to me.▪  
We have been mutually pnnished in our unnatural divisions; for thy sake, O Lord, & for the love of my Redeemer, have I purposed this in my heart That I will use all means in the ways of amne●ly, and indemnity, which may most fully remove all fears, and bury all jealousies in forgetfulness.  
Let thy mercies be toward me and mine, as my resolutions of Truth and Peace are toward my People.  
Hear my prayer, O▪ Lord, which goeth not out of feigned lips.  
Blessed be God, who hath not turned away my prayer; nor taken his mercy from Me.  
O my soul, commit thy way to the Lord, trust in him, and he shall bring it to pass.  
But if thou wilt not restore me and mine, what am I that I should charge thee foolishly?  
Thou, O Lord, hast given, and thou hast taken, Blessed be thy name.  
May my people and thy Church be happy, if not by me, yet without me.   

26▪ Upon the Army's Surprisal of of the King at Holmeby, and the ensuing distractions in the two Houses, the Army, and the City.  
What part God will have Me now to act or suffer in this new and strange scene of affairs, I am not much solicitous; since little practice will serve that man, who only seeks to represent a part of honesty and honour.  
This surprise of Me tells the world, that a KING cannot be so low, but He is considerable; adding weight to that Party where he appears.  
This motion, like others of the Times, seems excentrique and irregular, yet not well to be resisted or quieted: Better swim down such a stream, than in vain to strive against it.  
These are but the struggle of those twins, which lately one womb enclosed, the younger striving to prevail against the elder; what the Presbyterians have hunted after, the Independents now seek to catch for themselves.  
So impossible is it for lines to be drawn from the centre, and not to divide from each other; so much the wider, by how much they go farther from the point of union.  
That the Builders of Babel should from division fall to confusion, is no wonder; but for those that pretend to build jerusalem, to divide their Tongues and hands, is but an ill omen; and sounds too like the fury of those Zealots, whose intestine bitterness and divisions were the greatest occasion of the last fatal destruction of that City.  
Well may I change my Keepers and Prison, but not my captive condition▪ only with this hope of bettering, that those, who are so much professed Patrons for the People's Liberties, cannot be utterly against the Liberty of their King; what they demand for their own Consciences, they cannot in Reason deny to Mine.  
In this they seem more ingenuous, than the Presbyterian rigour, who, sometimes complaining of exacting their conformity to laws, are become the greatest Exactors of other men's submission to their novel injunctions, before they are stamped with the Authotity of Laws, which they cannot well have without my consent.  
'Tis a great argument, that the Independents think themselves manumitted, from their Rival's service, in that they carry on a business of such consequence, as the assuming My Person into the Army's custody, without any Commission, but that of their own will and power. Such, as will thus adventure on a King, must not bethought over-modest, or timorous to carry on any design they have a mind to.  
‛ Their next motion menaces, and scares both the two Houses and the City: which, soon after acting over again that former part of tumultuary motions (never questioned, punished, or repent) must now suffer for both; and see their former sin in the glass of the preseut terrors and distractions.  
No man is so blind as not to see herein the hand of divine justice; they, that by Tumults first occasioned the raising of Arms, must now be chastened by their own Army for new Tumults.  
So hardly can men be content with one sin, but add sin to sin, till the later punish the former; such as were content to see Me, and many Members of both Houses, driven away by the first unsuppressed Tumults, are now forced to fly to an Army, to defend themselves against them.  
But who can unfold the riddle of some men's justice? the Members of both houses who at first withdrew, (as myself was forced to do) from the rudeness of the Tumults, were counted desertors, and outed of their Places in Parliament.  
Such as stayed then, and enjoyed the benefit of the Tumults, were asserted for the only Parliament-men: now the Flyers from, and Forsakers of their Places, carry the Parliamentary power along with them; complain highly against the tumults, & vindicate themselves by an Army: such as remained and kept their stations, are looked upon as Abettors of tumultuary insolences, and Betrayers of the Freedom and Honour of Parliament.  
Thus is Power above all Rule, Order, & Law▪ where men look more to present Advantages then their consciences, and the unchangeable rules of Justice; while they are Judges of others, they are forced to condemn themselves.  
Now the plea against Tumults hold good, the Authors and Abettors of them are guilty of prodigious insolences; when as before, they were counted as Friends and necessary Assistants.  
I see Vengeance pursues and overtakes (as the Mice and Rats are said to have done the Bishop in Germany) them that thought to have escaped and fortified themselves most impregnably against it, both by their multitude and compliance.  
Whom the Laws cannot, God will punish, by their own crimes and hands.  
I cannot but observe this divine Justice, yet with sorrow and pity; for, I always wished so well to Parliament and City, that I was sorry to see them do, or suffer, any thing unworthy such great and considerable bodies in this Kingdom.  
I was glad to see them only scared and humbled, not broken by that shaking: I never had so ill a thought of those Cities as to despair of their Loyalty to Me; which mistakes might eclipse, but I never believed malice had quite put out.  
I pray God the storm be yet wholly passed over them; upon whom I look, as Christ did sometime over jerusalem, as objects of My prayers and tears, with compassionate grief, foreseeing those severer scatter which will certainly befall such as wantonly refuse to be gathered to their duty: fatal blindness frequently attending and punishing wilful, so that men shall not be able at last to prevent their sorrows, who would not timely repent of their sin; nor shall they be suffered to enjoy the comforts, who securely neglect the counsels belonging to their peace. They will find that Brethren in iniquity are not far from becoming insolent enemies, there being nothing harder than to keep ill men long in one mind.  
Nor is it possible to gain a fair period for those notions which go rather in a round and circle of fancy, than in a right line of reason tending to the Law, the only centre of public consistency; whither I pray God at last bring all sides.  
Which will easily be done, when we shall fully see how much more happy we are, to be subject to the known Laws, then to the various wills of any men, seem they never so plausible at first.  
Vulgar compliance with any illegal and extravagant ways, like violent motions in nature, soon grows weary of itself, and ends in a refractory sullenness: Peoples rebounds are oft in their faces, who first put them upon those violent strokes.  
For the Army (which is so far excusable, as they act according to Soldier's principles, and interests, demanding Pay and Indemnity) I think it necessary, in order to the public peace that they should be satisfied, as far as is just; no man being more prone to consider them then Myself though they have fought against Me, yet I cannot but so far esteem that valour and gallantry they have sometime showed, as to wish I may never want such men to maintain Myself, My Laws, and My Kingdoms, in such a peace, as wherein they may enjoy their share and proportion as much as any men.  
But thou, O Lord, who art perfect Unity in a sacred Trinity, in mercy behold those, whom thy justice hath divided.  
Deliver me from the strive of My People, and make Me to see how much they need My Prayers and pity, who agreed to fight against Me; and 〈◊〉 are now ready to fight against one another; to the continuance of My Kingdom's distractions.  
Discover to all sides the ways of peace, from which they have swarved: which consists not in the divided wills of Parties, but in the point and due observation of the Laws.  
Make Me willing to go whither thou wilt lead Me by thy providence; and be thou ever with Me that I may see thy constancy in the world's variety and changes,  
Make me even such as thou wouldst have Me, that I may at last enjoy that safety and tranquillity which thou alone canst give Me.  
Divert, I pray thee, O Lord, thy heavy wrath justly hanging over those populous Cities, whose plenty is prone to add fuel to their luxury, their wealth to make them wanton, their multitudes tempting them to security, and their security exposing them to unexpected miseries.  
Give them eyes to see, hearts to consider, wills to embrace, and courage to act those things which belong to thy glory and the public peace, lest their calamity come upon them as an armed man.  
Theach them, That they cannot want enemies who abound in sin, nor shall they be long un-disarmed and un-destroyed, who, with a high hand persisting to ●ight; 'gainst thee & the clear convictions of their own consciences, fight more against themselves, than ever they did against Me.  
Their sins exposing them to thy justice, their riches too thers injuries, their number to Tumults, and their Tumults to confusion.  
Though they have with much forwardness helped to destroy Me, yet let not my fall be their ruin.  
Let Me not so much consider, either what they have done, or I have suffered, (chiefly at first by them) as to forget to imitate My crucified Redeemer, to plead their ignorance for their pardon; and in my dying extremities to pray to thee O Father to forgive them, for they know not what they did.  
The tears they have denied me in my saddest condition, give them grace to bestow upon themselves who the less they were for me, the more cause they have to weep for themselves.  
O let not my blood be upon them and their Children, whom the fraud and faction of some, not the malice of all, have excited to crucify Me.  
But thou O Lord, canst and will't (as thou didst my Redeemer) both exalt and perfect me by my sufferings, which have more in them of thy mercy then of man's cruelty, or thy own justice.   

 portrait of Charles I 
Natus May 29 Anᵒ 1630 AEtatis.  
●    

27▪ To the Prince of Wales,  
SOn, if these Papers, with some others, wherein I have set down the private reflections of My Conscience, and My most impartial thoughts, touching the chief passages, which hath been most remarkable, or disputed in My late troubles, come to your hands, to whom they are chiefly designed; they may be so far useful to you, as to state your judgement aright in what hath passed; whereof a pious is the best use can be made; and they may also give you some directions, how to remedy the present distempers, and prevent (if God will) the like for time to come.  
It is some kind of deceiving and lessening the injury of my long restraint, when I find My leisure & solitude have produced something worthy of Myself, and useful to you; That neither you, nor any other, may hereafter measure My Cause by the Success; nor My Judgement of things, by My misfortunes; which I count the greater by far, because they have so far lighted upon you, and some others, whom I have most cause to love, as well as Myself▪ and of whose unmerited sufferings I have a greater sense, then of Mine own.  
But this advantage of wisdom you have above other Princes; that you have begun and now spent some years of discretion, in the experience of troubles, and exercise of patience, wherein Piety, and all Virtues, both Moral and Political, are commonly better planted to a thriving (as Trees set in Winter) then in the warmth and serenity of times; or amidst those delights, which usually attend Princes Courts in times of peace and plenty; which are prone, either to root up all plants of true Virtue and Honour; or to be contented only with some leaves, and withering formalities of them, without any real fruits, such as tend to the Public good; for which Princes should always remember they are borne, and by providence designed.  
The evidence of which different education the holy Writ affords us in the contemplation of David and Rehoboham: The one prepared, by many afflictions, for a flourishing Kingdom; the other unsoftned by the unparalleled prosperity of Solomon's Court: and so corrupted to the great diminution, both for Peace, Honour, and Kingdom, by those flatteries, which are as unseparable from prosperous Princes, as Flies are from fruit in Summer; whom adversity, like could weather, drives away.  
I had rather you should be Charles Le Bon, then le Grand, good, then great; I hope God hath designed you to both, having so early put you into that exercise of his Graces, and Gifts bestowed upon you, which may best weed out all vicious inclinations, and dispose you to those Princely endowments, & employments, which will most gain the love, and intent the welfare of those, over whom God shall place you.  
With God I would have you begin and end, who is King of Kings; the Sovereign disposer of the Kingdoms of the world, who pullest down one, and setteth up another.  
The best Government, & highest Sove raignty you can attain to, is, to be subject to him, that the Sceptre of his Word and Spirit may rule in your heart.  
The true glory of Princes consists in advancing God's glory in the maintenance of true Religion and the Churches good; Also in the dispensation of civil Power, with Justice and Honour to the public Peace.  
Piety will make you prosperous; at least it will keep you from being miserable; nor is he much a loser, that looseth all, yet saveth his own Soul at last.  
To which centre of true Happiness God, I trust, hath and will graciously direct all these black lines of Affliction, which he hath been pleased to draw on Me, and by which he hath (I hope) drawn me nearer to himself. You have already tasted of that cup, whereof I have liberally drank; which I look upon as God's physic, having that in healthfulness, which it wants in pleasure. Above all I would have you, as I hope you are already, well-grounded & settled in your Religion: The best profession of which I have ever esteemed that of the Church of England, in which you have been educated, yet I would have your own judgement and Reason now seal to that sacred bond which education hath written, that it may be judiciously your own Religion, and not other men's custom or tradition, which you profess.  
In this I charge you to persevere, as coming nearest to God's Word for Doctrine, and to the primitive examples for Government, with soms little amendment, which I have otherwhere expressed, and often offered, though in vain. Your fixation in matters of Religion will not be more necessary for your soul, than your Kingdom's peace, when God shall bring you to them.  
For I have observed, that the Devil of Rebellion doth commonly turn himself into an Angel of Reformation; and the old Serpent can pretend new Lights: When some men's Consciences accuse them for Sedition and Faction, they stop its mouth with the name and noise of Religion; when Piety pleads for peace and patience, they cry out Zeal.  
So that, unless in this point You be well settled, you shall never want temptations to destroy you and yours, under pretensions of forming matters of Religion; for that seems, even to worst men, as the best and most auspicious beginning of their worst designs.  
Where, besides the Novelty which is taking enough with the Vulgar, every one hath an affection, by seeming forward to an outward Reformation of Religion, to be thought zealous▪ hoping to cover those irreligious deformities whereto they are conscious, by severity of censuring other men's opinions or actions.  
Take heed of abetting any Factions: or applying to any public discriminations in matters of Religion, contrary to what is in your judgement, and the Church well settled; your partial adhering, as head, to any one side gains you not so great advantages in some men's hearts (who are prone to be of their King's Religion) as it loseth you in others; who think themselves, and their profession first despised, then persecuted by you: Take such a course as may either with calmness and charity quite remove the seeming differences and offences by impartiality, or so order affairs in point of Power, that you shall not need to fear or flatter any Faction. For if ever you stand in need of them, or must stand to their courtesy, you are undone: The Serpent will devour the Dove: you may never expect less of loyalty, justice, or humanity, than from those, who engage into religious Rebellion; Their interest is always made Gods; under the colours of Piety, ambitious policies march, not only with greatest security, but applause, as to the populacy; you may hear from them Iacob's voice, but you shall feel they have Esau's hands.  
Nothing seemed less considerable than the Presbyterian Faction in England, for many years; so compliant they were to public order: nor indeed was their party great either in Church, or State, as to men's judgements: But as soon as discontents drove men into Sidings (as ill humours fall to the dissaffected part, which causes inflammations) so did all, at first, who affected any novelties, adhere to that Side, as the the most remarkable and specious note of difference (then) in point of Religion,  
All the lesser Factions at first were officious Servants to Presbytery their great Masters: till time and military success, discovering to each their peculiar advantages, invited them to part stakes; and, leaving the joint stock of uniform Religion, pretended each to drive for their Party the trade of profits & preferments, to the breaking and undoing not only of the Church, and State, but even of Presbytery itself, which seemed and hoped at first to have engrossed all.  
Let nothing seem little or despicable to you in matters which concern Religion & the church's peace, so as to neglect a speedy reforming an effectual suppressing Errors and Schisms; which seem at first but as a hand breadth, by seditious Spirits, as by strong winds, are soon made to cover and darken the whole Heaven.  
When you have done justice to God, your own soul and his Church, in the profession and preservation both of truth and unity in Religion: the next main hinge on which your prosperity will depend, and move, is, that of civil Justice, wherein the settled Laws of these Kingdoms, to which you are rightly Heir, are the most excellent rules you can govern by; which by an admirable temperament give very much to Subject's industry, liberty, and happiness; and yet reserve enough to the Majesty and prerogative of any King, who owns his People as Subjects, not as Slaves; whose subjection, as it preserves their property, peace, and safety, so it will never diminish your rights, nor their ingenuous Liberties; which consists in the enjoyment of the fruits of their industry, and the benefit of those Laws to which themselves have consented.  
Never charge your head with such a Crown, as, shall by its heaviness oppress the whole body the weakness of whose parts cannot return any things of strength, honour, or safety, to the head, but a necessary debiliatation and ruin.  
Your Prerogative is best showed and exercised in remitting, rather than exacting the rigour of the Laws; there being nothing worse than legal Tyranny.  
In these two points, the preservation of established Religion and Laws, I may (without vanity) turn the reproach of My sufferings, as to the world's censure, into the honour of a kind of Martyrdom, as to the testimony of my own Conscience; The Troublers of My Kingdoms have nothing else to object against Me but this, That I prefer Religion and Laws established before those alterations they propounded.  
And so indeed I do, and ever shall, till I am convinced by better Arguments, than what hitherto hath been chiefly used towards Me, Tumults, Armies, and Prisons.  
I cannot yet learn that lesson, nor I hope ever will you, That it is safe for a King to gratify any Faction with the perturbation of the Laws, in which is wrapped up the public Interest, and the good of the Community.  
How God will deal with Me, as to the removal of these pressures, and indignities, which his justice, by the very unjust hands of some of My Subjects, hath been pleased to lay upon Me, I cannot tell: nor am I much solicitous what wrong I suffer from men, while I retain in My foul, what I believe is right before God.  
I have offered all for Reformation and Safety, that in Reason, Honour, and Conscience I can; reserving only what I cannot consent unto, without an irreparable injury to My own Soul, the Church, and My People, and to You also, as the next and undoubted Heir of My Kingdoms.  
To which if the divine Providence, to whom no difficulties are insuperable, shall in his due time after My decease bring you, as I hope he will; My counsel and charge to You, is; That You seriously consider the former, real, or objected miscarriages, which might occasion My troubles, that you may avoid them.  
Never repose so much upon any man's single council, fidelity, and discretion, in managing affairs of the first magnitude, (that is, matters of Religion and Justice) as to create in Yourself, or others, a diffidence of Your own judgement, which is likely to be always more constant and impartial to the interests of your Crown and Kingdom than any man's.  
Next, beware of exasperating any Factions by the crossness, and asperity of some men's passions, humours, and private opinions; employed by You, grounded only upon the differences in lesser matters, which are but the skirts & suburbs of religion.  
Wherein a charitable connivance and Christian toleration often dissipates their strength, whom rougher opposition fortifies; and puts the despised and oppressed Party, into such Combinations, as may most enable them to get a full revenge on those they count their Persecutors; who are commonly assisted by that vulgar commiseration, which attends all, that are said to suffer under the notion of Religion.  
Provided, the differences amount not to an insolent opposition of Laws, and Government, or Religion established, as to the essentials of them; such motions and minings are intolerable.  
Always keep up solid piety, and those fundamental Truths (which mend both hearts; and lives of men) with impartial favour and justice.  
Take heed that outward circumstances and formalities of Religion devour not all, or the best encouragements of learning, industry, and piety; but with an equal eye, and impartial hand, distribute favours and rewards to all men, as you find them for their real goodness both in abilities and fidelity worthy and capable of them.  
This will be sure to gain You the hearts of the best, and the most too; who, though they be not good themselves, yet are glad to see the severer ways of virtue at any time sweetened by temporal rewards.  
I have, you see, conflicted with different and opposite Factions, (for so I must needs call and count all those, that Act not in any conformity to the Laws established, in Church and State) no sooner have they by force subdued what they counted their Common Enemy, (that is, all those that have adheered to the Laws, and to Me) and are secured from that fear, but they are divided to so high a rivarly, as sets them more at defiance against each other, than against their first Antagonists.  
Time will dissipate all factions when once the rough horns of private men's covetous and ambitious designs shall discover themselves; which were at first wrapped up and hidden under the soft and smooth pretensions of Religion, Reformation, and Liberty: As the Wolf is not less cruel, so he will be more justly hated, when he shall appear no better than a Wolf under Sheep's clothing.  
But, as for the seduced Train of the Vulgar, who in their simplicity follow those disguises, My charge and council to You, is, That as You need no palliations for any designs, (as other men,) so that you study really to exceed (in true and constant demonstrations of goodness, piety, and virtue, towards the People) even all those men, that make the greatest noise & ostentations of Religion, so You shall neither fear any detection, (as they do, who have but the face and mask of goodness) nor shall You frustrate the just expectations of Your People; who cannot in reason promise themselves so much good from any subject's noveltis, as from the virtuous constancy of their King.  
When these mountains of congealed factions shall by the sunshine of God's mercy, and the splendour of your virtues be thawed and dissipated; and the abused Vulgar shall have learned, that none are greater Oppressors of their Estates, Liberties, and Consciences, than those men, that entitle themselves, The Patrons and Vindicators of them, only to usurp power over them; Let then no passion betray You to any study of revenge upon those, whose own sin and folly will sufficiently punish them in due time.  
But as soon as the forked arrow of factious emulations is drawn out, use all princely arts, and clemency, to heal the wounds; that the smart of the cure may not equal the angnish of the hurt.  
I have offered Acts of Indemnity, and Oblivion, to so great a latitude, as may include all, that can but suspect themselves to be any way obnoxious to the Laws; and which might serve to exclude all future Jealousies and securities.  
I would have You always propense to the same way; when ever it shall be desired and accepted, let it be granted, not only as an Act of State-policy and necessity, but of Christian charity and choice.  
It is all I have now left Me, a power to forgive those, that have deprived Me of all; and, I thank God, I have a heart to do it; and joy as much in this grace, which God hath given Me, as in all My former enjoyments; for this is a greater argument of God's love to Me, than any prosperity can be.  
Be confident (as I am) that the most of all sides who have done amiss, have done so, not out of malice, but misinformation, or misapprehension of things.  
None will be more loyal and faithful to Me and you, than those Subjects, who sensible of their Errors, and our injuries, will feel in their own Souls most vehement motives to repentance; and earnest desires to make some reparations for their former defects.  
As Your quality sets You beyond any Duel with any Subject; so the Nobleness of Your mind must raise you above the meditating any revenge, or executing Your anger upon the many.  
The more conscious You shall be to Your own merits, upon your People, the more prone You will be to expect all love and loyalty from them; and to inflict no punishment upon them for former miscarriages: You will have more inward complacency in pardoing one, than in punishing a thousand.  
This I write to you, not despairing of God's mercy, & My Subjects affections towards you; both which, I hope, you will study to deserve; yet we cannot merit of God, but by his own mercy.  
If God shall see fit to restore Me, and You after Me, to those enjoyments, which the Laws have assigned to Us, and no Subjects, without an high degree of guilt and sin can divest us of; then may I have better opportunity, when I shall be so happy to see you in peace, to let you more fully understand the things that belong to God's glory, your own honour, and the kingdoms peace.  
But, if You never see My face again, and God will have Me buried in such a barbarous Imprisonment and obscurity, (which the perfecting some men's designs require) wherein few hearts that love me are permitted to exchange a word, or a look with Me; I do require & entreat You as Your Father, and Your King, that You never suffer Your heart to receive the least check against, or disaffection from the true Religion established in the Church of England.  
I tell You, I have tried it, and after much search, and many disputes, have concluded it to be the best in the world; not only in the Community, as Christian, but also in the special notion, as Reform; keeping the middle way between the pomp of superstitious Tyranny, and the meanness of fantastic Anarchy.  
Not but that (the draught being excellent as to the main, both for Doctrine and Government, in the Church of England) some lines, as in very good figures, may happily need some sweetening, or polishing; which might here have easily been done by a safe and gentle hand; if some men's precipitancy had not violently demanded such rude Alterations, as would have quite destroyed all the beauty and proportions of the whole.  
The scandal of the late troubles, which some may object, and urge to you against the Protestant Religion established in England, is easily Answered to them, or Your own thoughts in this, That scarce any one who hath been a Beginner, or an active prosecutor of this late War against the Church, the Laws, and Me, either was, or is a true Lover, Embracer, or Practiser of the Protestant Religion, established in England: which neither give such rules, nor ever before set such examples.  
'Tis true, some heretofore had the boldness to present threatening Petitions to their Princes and Parliaments, which others of the same Faction (but of worse Spirits) have now put in execution: but let not counterfeit and disorderly zeal abate Your value and esteem of true piety; both of them are to be known by their fruits; the sweetness of the Vine & Figtree is not to be despised, though the Brambles & Thorns should pretend to bear Figs and Grapes thereby to rule over the Trees▪  
Nor would I have You to entertain any aversation or dislike of Parliaments; which, in their right constitution with Freedom and Honour, will never injure or diminish Your greatness, but will rather be as interchanging of love, loyalty, and confidence, between a Prince and His People.  
Nor would the events of this black Parliament have been other than such (however much biased by Factions in the Elections) if it had been preserved from the insolencyes of popular dictates, and tumultuary impressions: The sad effects of which will, no doubt make all Parliaments after this more cautious to preserve that Freedom, and Honour, which belongs to such Assemblies (when once they have fully shaken off this yoke of Vulgar encroachment) since the public interest consists in the mutual and common good both of Prince and People.  
Nothing can be more happy for all, than in fair, grave, and Honourable ways to contribute their Counsels in Common, enacting all things by public consent; without tyranny or Tumults. We must not starve ourselves, because some men have surfeited of wholesome food.  
And if neither I, nor You, be ever restored to Our Rights, but God, in his severest justice, will punish My Subjects with continuance in their sin, and suffer them to be deluded with the prosperity of their wickedness; I hope God will give Me, and You, that grace, which, will teach and enable Us, to want, as well as to wear a Crown; which is not worth taking up, or enjoying upon sordid, dishonourable, and irreligious terms.  
Keep you to true principles of piety, virtue, and honour, you shall never want a Kingdom.  
A principal point of your honour will consist in your deferring all respect, love, and protection to your Mother, My Wife; who hath many ways deserved well of Me, and chiefly in this, that (having been a means to bless Me with so many hopeful Children; all which, with their Mother, I recommend to your love, and care) She hath been content with incomparable magnanimity and patience to suffer both for, and with Me; and you.  
My prayer to God Almighty, is, (what ever becomes of Me, who am, I thank God, wrapped up and fortified in My own Innocency, and his grace) that he would be pleased to make you an Anchor, or Harbour rather, to these tossed and weatherbeaten Kingdoms; a Repairer by your wisdom, justice, piety, and valour, of what the folly and wickedness of some m●n have so far ruined, as to leave nothing entire in Church or State; to the Crown, the Nobility, the Clergy, or the Commons; either as to Laws, Liberties, Estates, Order, Honour, Conscience, or Lives.  
When they have destroyed Me, (for I know not how far God may permit the malice and cruelty of My Enemies to proceed, and such apprehensions some men's words and actions have already given Me) as I doubt not but My blood will cry aloud for vengeance to heaven; so I beseech God not to pour out his wrath upon the generality of the people, who have either deserted Me, or engaged against Me, through the artifice and hypocrisy of their Leaders; whose inward horror will be their first Tormenter, nor will they escape exemplary judgements.  
For those that loved Me, I pray God, they may have no miss of Me, when I am gone; so much I wish and hope, that all good Subjects may be satisfied with the blessings of Your presence & virtues.  
For those that repent of any defects, in their duty toward Me, as I freely forgive them in the word of a Christian King, so I believe You will find them truly zealous, to repay with interest that Loyalty and love to you, which was due to Me.  
In sum, what good I intended, do you perform; when God shall give You power: much good I have offered, more I purposed to church and State, if times had been capable of it.  
The deception will soon vanish, and the Vizards will fall off apace; This mask of Religion on the face of Rebellion (for so it now plainly appears, since My restraint and cruel usage, that they fought not for Me, as was pretended) will not long serve to hide some men's deformities.  
Happy times I hope attend you; wherein Your Subjects (by their miseries) will have learned, That Religion to their God, and Loyalty to their King, cannot be parted without both their sin & their infelicity  
And if God bless You, and establish your Kingdoms in righteousness, your Soul in true Religion, and your honour in the love of God and your People.  
And if God will have disloyalty perfected by My destruction; let My memory ever, with My name, live in You; as of your Father, that loves you: and once a KING of three flourishing Kingdoms; whom God thought fit to honour, not only with the Sceptre and government of them, but also with the suffering many indignities, and an untimely death for them▪ while I studied to preserve the rights of the Church, the power of the Laws, the honour of My Crown, the privilege of Parliaments, the liberties of My People, and My own Conscience; which, I thank God, is dearer to Me than a thousand Kingdoms.  
I know God can, I hope he yet will, restore Me to My Rights: I cannot despair either of his mercy, or of My People's love and pity.  
At worst, I trust I shall but go before you to a better Kingdom, which God hath prepared for Me, and Me for it, through My Saviour Jesus Christ, to whose mercies I commend you and all mine.  
Farewell, till we meet, if not on Earth, yet in Heaven.   

Meditations upon Death, after the Votes of Non-Addresses, and His Majesty's Closer Jmprisonment in Carisbrooke-Castle.  
AS I have leisure enough, so I have cause more than enough, to meditate upon, & prepare for My Death: for, I know, there are but few steps between the Prisons and grave of Princes.  
It is God's indulgence, which gives Me the space; but Man's cruelty, that gives Me the sad occasions for these thoughts.  
For, besides the common burden of mortality, which lies upon Me, as a Man; I now bear the heavy load of other men's ambitions, fears, jealousies, and cruel passions, whose envy or enmity against Me makes their own lives seem deadly to them, while I enjoy any part of Mine.  
I thank God, My prosperity made Me not wholly a Stranger to the contemplations of mortality:  
Those are never unseasonable, since this is always uncertain: Death being an eclipse, which oft happineth as well in clear, as cloudy days.  
But My now long and sharp adversity hath so reconciled in Me those natural Antipathies between Life and Death, which are in all men, that I thank God, the common terrors of it are dispelled; and the special horour of it, as to My particular, much allayed: for, although my death at present may justly be represented to Me with all those terrible aggravations, which the policy of cruel and implacable enemies can put upon it, (affairs being drawn to the very dregs of malice) yet I bless God, I can look upon all those stings, as unpoysonous, though sharp; since My Redeemer hath eith ere pulled them out, or given Me the Antidote of his death against them, which, as to the immaturity, unjustice, shame scorn, and cruelty of it, exceeded what ever I can fear.  
Indeed, I never did find so much the life of Religion, the feast of a good Conscience, and the brazen wall of a judicious integrity and constancy, as since I came to these closer conflicts with the thoughts of Death.  
I am not so old, as to be weary of life; nor (I hope) so bad, as to be either afraid to die, or ashamed to live: true, I am so afflicted, as might make Me sometime even desire to die; if I did not consider, that it is the greatest glory of christians life to die daily, in conquering by a lively faith, and patient hopes of a better life, those partial and quotidian deaths, which kills us (as it were) by peicemeales and make us over-live our own FATES; while we are deprived of health, honour, liberty, power, credit, safety, or estate; & those other comforts of dearest relations, which are as the life of our lives.  
Though, as a KING, I think Myself to live in nothing temporal so much as in the love and goodwill of My People; for which, as I have suffered many deaths, so I hope I am not in that point as yet wholly dead: notwithstanding, My Enemies have used all the poison of falsity and violence of hostility to destroy, first the love and Loyalty, which is in My Subjects; and then all that content of life in Me, which from these I chiefly enjoyed.  
Indeed, they have left Me but little of life, and only the husk and shell (as it were) which their further malice and cruelty can take from Me; having bereft Me of all those worldly comforts, for which life itself seems desirable to men. But, O My Soul! think not that life too long, or tedious, wherein God gives thee any opportunities, if not to do, yet to suffer with such Christian patience and magnanimity in a good Cause, a sare the greatest honour of our lives, and the best improvement of our deaths.  
I know, that in point of true Christian valour, it argues pusillanimity to desire to die out of weariness of life; and a want of that heroic greatness of spirit which becomes a Christian in the patient and generous sustaining those afflictions, which as shadows necessarily attend us, while we are in this body; and which are lessened or enlarged as the Sun of our prosperity moves higher or lower: whose total absence is best recompensed with the dew of Heaven.  
The assaults of affliction may be terrible; like Sampson's Lion, but they yield much sweetness to those, that dare to encounter and overcome them; who know how to overlive the witherings of their Gourds without discontent or peevishness, while they may yet converse with God.  
That I must die as a man, is certain; that I may die a King, by the hands of My own Subjects, a violent, sudden & barbarous death; in the strength of my years, in the midst of My Kingdoms; My Friends and loving Subjects being helpless Spectators; My Enemies insolent Revilers and Triumphers over me; living, dying, & dead, is so probable in humane reason; that God hath taught me not to hope otherwise as to man's cruelty; however, I despair not of God's infinite mercy.  
I know my life is the object of the Devils & wicked men's malice; but yet under God's sole custody and disposal: Whom I do not think to flatter for longer life by seeming prepared to die, but I humbly desire to depend upon him, and to submit to his will both in Life and death, in what order soever he is pleased to lay them out to me. I confess it is not easy for me to contend with those many horrors of death, wherewith God suffers me to be tempted; which are equally horrid, either in the suddenness of a barbarous Assasination; or in those greater formalities, whereby my Enemies (being more solemnly cruel) will, it may be, seek to add (as those did who Crucified Christ) the mockery of Justice, to the cruelty of malice: That I may be destroyed, as with greater pomp and artifice, so with les pity, it will be but a necessary policy to make my death appear as an act of Justice, done by Subjects upon their Sovereign, who know that no Law of God or Man invests them with any power of Judicature without me, much less against me: and who, being sworn, and bound by all that is sacred before God and Man, to endeavour my preservation, must pretend Justice to cover their perjury.  
It is, indeed, a sad fate for any man to have his Enemies to be Accusers, Parties, and Judges; but most desperate, when this is acted by the insolence of Subjects against their Sovereign; wherein those, who have had the chiefest hand, and are most guilty of contriving the public Troubles, must by shedding my blood seem to wash their own hands of that innocent blood whereof they are now most evidently guilty before God and Man; and I believe in their own Consciences too, while they carried on unreasonable Demands; First by Tumults, after by Armies. Nothing makes mean spirits more towardly-cruel in managing their usurped power against their lawful Superiors than this, the Gild of their unjust Usurpation: notwithstanding those specious and popular pretensions of Justice against Delinquents applied only to disguise at first the monstrousness of their designs, who despaired, indeed, of possessing the power and profits of the Vineyard, till the heir whose right it is, be cast out and slain.  
With them my greatest fault must be, that I would not either destroy Myself with the Church and State by my Word, or not suffer them to do it unresisted by the Sword; whose covetous ambition no Concessions of Mine could ever yet either satisfy, or abate.  
Nor is likely they will ever think, that Kingdom of brambles which some men seek to erect (at once, weak, sharp, and fruitless, either to God or Man) is like to thrive till watered with the Royal blood of those, whose right the Kingdom is. Well, Gods will be done, I doubt not but my Innocency will find him both my protector, and my Advocate who is my only judge, whom I own as King of Kings, not only for the eminency of his power and Majesty above them; but also for that singular care and protection, which he hath over them: who knows them to be exposed to as many dangers (being the greatest Patrons of Law, Justice, Order, & Religion on earth) as there be either men or Devils; which love confusion.  
Nor will he suffer those Men long to prossper in their Babel, who build it with the bones, and cement it with the blood of their Kings.  
I am confident they will find Avengers of my death amongst themselves: the injuries I have sustained from them shall be first punished by them, who agreed in nothing so much as in opposing Me.  
Their impatience to bear the loud cry of My blood, shall make them think no way better to expiate it, than by shedding theirs, who, with them, most thirsted after Mine.  
The sad confusions following my destruction, are already presaged and confirmed to Me by those I have lived to see since My troubles; in which God alone (who only could) hath many ways pleaded my cause; not suffering them to go unpuin shed, whose confederacy in sin was their only security; who have cause to fear that God will both further divide, and by mutual vengeance, afterwards destroy them,  
My greatest conquest of Death is from the power and love of Christ, who hath swallowed up death in the Victory of his Resurrection, and the glory of his Ascension.  
My next comfort is, that he gives me not only the honour to imitate his example in suffering for righteousness sake, (though obscured by the foulest charges of Tyranny and injustice) but also, that charity, which is the noblest revenge upon, and victory over My Destroyer's: By which, I thank God, I can both forgive them, & pray for them, that God would not impute My blood to them further than to convince them, what need they have of Christ's blood to wash their souls from the guilt of shedding Mine.  
At present, the will of My Enemies seems to be their only rule, their power the measure, and their success the Exactor, of what they please to call Justice; while they flatter themselves with the fancy of their own safety by my danger, and the security of their lives and designs by My Death: forgetting, that as the greatest temptations to sin are wrapped up in seeming prosperities, so the severest vengeance of God are then most accomplished, when men are suffered to complete their wicked purposes. I bless God, I pray not so much, that this bitter cup of a violent death may pass from Me, as that of his warth may pass from all those whose hands, by deserting Me, are sprinkled, or by acting and consenting to My death, are embrued with My blood.  
The will of God hath confined, and concluded Mine; I shall have the pleasure of dying, without any pleasure of desired vengeance.  
This I think becomes a Christian toward his Enemies, and a King toward his subjects.  
They cannot deprive Me of more than I am content to lose, when God sees fit by their hands to take it from me; whose mercy, I believe, will more then infinitely recompense what ever by man's injustice, he is pleased to deprive me of.  
The glory attending my death will far surpass all I could enjoy, or conceive in life.  
I shall not want the heavy and envied Crowns of this world, when my God hath mercifully Crowned and Consummated his graces with Glory, and exchanged the shadows of my earthly Kingdoms among men, for the substance of that Heavenly Kingdom with himself.  
For the censures of the world; I know the sharp and necessary tyranny of my Destroyer's will sufficiently confute the calumnies of tyranny against me; I am persuaded I am happy in the judicious love of the ablest and best of my Subjects, who do not only pity and pray for me, but would be content even to die with me, or for me.  
These know how to excuse my failings; as a man, and yet to retain and pay their duty to me as their King; there being no religious necessity binding any Subjects by pretending to punish, infinitely to exceed, the faults and errors of their Princes; especially there, where more than sufficient satisfaction hath been made to the public; the enjoyment of which, private ambitions have hitherto frustrated.  
Others, I believe, of softer tempers, and less advantaged by my ruin, do already feel sharp convictions, and some remorse in their consciences: where they cannot but see the proportions of their evil dealings against me in the measure of God's retaliations upon them who cannot hope long to enjoy their own thumbs and toes, having under pretence of paring others nails, been so cruel as to cut off their chiefest strength.  
The punishment of the more insolent and obstinate may be like that of Korah and his complices (at once mutining against both Prince and Priest) in such a method of divine justice, as is not ordinary; the earth of the lowest and meanest people opening upon them, and swallowing them up in a just disdain of their illgotten and worse-used Authority: upon whose support and strength they chiefly depended for their building and establishing their designs against me, the Church and State.  
My chiefest comfort in death consists in My peace, which I trust, is made with God; before whose exact tribunal I shall not fear to appear, as to the Cause so long disputed by the sword, between me and my causeless Enemies, where I doubt not but his righteous judgement will con●ute their fallacy, who from worldly success ●rather like Sophisters, than sound Christians) ●raw those popular conclusions for God's approbation of their actions; whose wise providence (we know) oft permits many events which ●s revealed word (the only clear, safe and fixed rule of good actions & good consciences) in no sort approves.  
I am confident the Justice of My Cause, and clearness of my conscience before God and toward my people will carry me as much above them in God's decision, as their successes have lifted them above me in the vulgar opinion who consider not, that many times those undertake of men are lifted up to heaven in the prosperity and applause of the world, whose rise is from Hell, as to the injuriousness and oppression of the design. The prosperous winds which oft fill the sails of Pirates, doth not justify their piracy and rapine.  
I look upon it with infinite more content and quiet of Soul, to have been worsted in my enforced contestation for, and Vindication of the Laws of the Land, the freedom and honour of Parliaments; the rights of My Crown, the just liberty of My Subjects, and the true Christian Religion in its Doctrine, Government and due encouragements, then if I had, with the greatest advantages of success, overborne them all, as some men have now evidently done, whatever designs they at first pretended.  
The prayers and patience of my Friends and loving Subjects will contribute much to the sweetening of this bitter cup, which I doubt not but I shall more cheerefuly take and drink as from God's hand (if it must be so) than they can give it me, whose hands are unjustly and barbarously lifted up against me.  
And as to the last event, I may seem to owe more to my Enemies, than my Friends; while those will put a period to the fins and sorrows attending this miserable life wherewith these desire, I might still contend.  
I shall be more than Conqueror through Christ enabling me: for whom I have hitherto suffered: as he is the Author of Truth, Order, and Peace; for all which I have been forced to contend against Error, Faction and confusion.  
If I must suffer a violent death with my Saviour; it is but mortality crowned with martyrdom: where the debt of death, which I owe for sin to nature, shall be raised, as a gift of faith and patience offered to God.  
Which I humbly beseech him mercifully to accept; and although Death be the wages of my own sin, as from God, and the effect of other sins, as men, both against God and me; yet as I hope my own sins are so remitted, that they shall be no ingredients to embitter the cup of my death, so I desire God to pardon their sins, who are most guilty of my destruction.  
The Trophies of my charity will be more glorious and durable over them, than their ill-managed victories over me.  
Though their sin be prosperous, yet they had need to be penitent, that they may be pardoned: Both which, I pray God they may obtain: that my temporal Death unjustly inflicted by them, may not be revenged by God's just inflicting eternal death upon them: for I look upon the temporal destruction of the greatest King, as far less deprecable, than the eternal damnation of the meanest Subject.  
Nor do I wish other, than the safe bringing of the ship to shore, when they have cast me overboard; though it be very strange, that Mariners can find no other means to appease the storm, themselves have raised, but by drowning their Pilot.  
I thank God, my Enemy's cruelty cannot prevent my preparation; whose malice in this I shall defeat, that they shall not have the satisfaction to have destroyed my Soul with my Body; of whose salvation, while some of them have themselves seemed, and taught others to despair, they have only discovered this, that they do not much desire it.  
Whose uncharitable and cruel Restraints, denying me even the assistance of any of my Chaplains, hath rather enlarged, than any way obstructed my access to the Throne of Heaven.  
Where thou dwellest, O King of Kings; who fillest Heaven and Earth, who art the fountain of eternal life, in whom is no shadow of death.  
Thou O God, art both the just Afflicter of Death upon ns, and the merciful Saviour of us in it, and from it.  
Yea, it is better for us to be dead to ourselves and live in thee, than by living in ourselves to be deprived of thee.  
O make the many bitter agravations of my death as a Man, and a King, the opportunities and advantages of thy special graces and comforts in my Soul, as a Christian.  
If thou Lord wilt be with me, I shall neither fear nor feel any evil, though I walk through the valley of the shadow of death.  
To contend with death is the work of a weak and mortal man; to overcome it is the grace of thee alone, who art the Almighty and immortal God.  
O My Saviour, who knowest what it is to die with Me, as a Man; make Me to know what it is to pass through death to life with thee My God.  
Though I die, yet I know, that thou my Redeemer livest for ever: though thou slayest Me, yet thou hast encouraged me to trust in thee for eternal life.  
O withdraw not thy favour from me, which is better than life.  
O be not far from me, for I know not how near a violent and cruel death is to Me.  
As thy Omniscience, O God, discovers; so thy Omnipotence can defeat the designs of those who have, or shall conspire my destruction.  
O show me thy goodness of thy will, through the wickedness of theirs.  
Thou givest me leave as a man to pray, that this cup may pass from me; but thou hast taught Me as a Christian by the example of Christ to add, not my will, but thine be done.  
Yea Lord, let our wills be one, by wholly resolving mine into thine: let not the desire of life in me be so great, as that of doing or suffering thy will in either life or death.  
As I believe thou hast forgiven all the errors of my life, so I hope thou wilt save me from the terrors of my death.  
Make me content to leave the worlds nothing, that I may come really to enjoy all in thee, who hast made Christ unto me in life, gain, and in death, advantage.  
Though my destroyers forget their duty to thee and me, yet do not thou, O Lord, forget to be merciful to them.  
For, what profit is there in my blood, or in their gaining my Kingdoms, if they lose their own Souls?  
Such as have not only resisted my just Power, but wholly usurped and turned it against myself, though they may deserve, yet let them not receive to themselves damnation.  
Thou madest thy Son a Saviou to many that Crucified Him, while at once he suffered violently by them, and yet willingly for them.  
O let the voice of his hloud be heard for My murderers, louder than the cry of mine against them.  
Prepare them for thy mercy by due convictions of their sin, and let them not at once deceive and dam their own Souls by fallacious pretensions of justice in destroying me, while the conscience of their unjust usurpation of power against me, chiefly tempts them to use all extremities against me.  
O Lord, thou knowest I have found their mercies to me as very false, so very cruel, who pretending to preserve me, have meditated nothing but my ruin.  
O deal not with them as bloodthirsty and deceitful men, but overcome their cruelty with thy compassion and my charity.  
And when thou makest inquisition for My blood, O sprinkle their polluted, yet penitent Souls with the blood of thy Son, that thy destroying Angel may pass over them.  
Though they think my Kingdoms on earth too little to entertain at once both them and me, yet let the capacious Kingdom of thy infinite mercy at last receive both me and my enemies.  
When being reconciled to thee in the blood of the same Redeemer, we shall live far above these ambitious desires, which beget such mortal enmities.  
When their hands shall be heaviest, and cruelest upon me, O let me fall into the arms of thy tender and eternal mercies.  
That what is cut off of my life in this miserable moment: may be repaiedin thy ever, blessed eternity.  
Lord, let thy Servant depart in peace, for my eyes have seen thy salvation.  Vota dabunt, quae bella negârunt.  
FINIS.