THE Kings majesties Speech, as it was delivered by him in the vpper house of the Parliament to the Lords spiritual and temporal, and to the Knights, Citizens and Burgesses there assembled,  
On monday the 19. day of March 1603. being the first day of this present Parliament, and the first Parliament of his majesties reign.  
¶ imprinted at London by ROBERT BARKER, Printer to the Kings most Excellent majesty.  
ANNO 1604.   

THE Kings majesties Speech as it was delivered by him in the vpper house of the Parliament, to the Lords spiritual and temporal, and to the Knights, Citizens and Burgesses there assembled, on monday the 19. of March 1603. &c.  
IT did no sooner please God to lighten his hand, and relent the violence of his devouring Angel against the poor people of this city, but as soon did I resolve to call this Parliament, and that for three chief and principal reasons: The first whereof is,( and which of itself, although there were no more, is not onely a sufficient, but a most full and necessary ground and reason for convening of this assembly) This first reason I say is, That you who are here presently assembled to represent the Body of this whole kingdom,& of all sorts of people within the same, may with your own ears hear, and that I out of mine own mouth may deliver unto you the assurance of my due thankfulness for your so joyful and general applause to the declaring and receiving of me in this seat( which God by my Birthright and lineal descent had in the fullness of time provided for me) and that, immediately after it pleased God to call your late sovereign of famous memory, full of dayes, but fuller of immortal trophes of honour, out of this transitory life. Not that I am able to express by words, or utter by eloquence the vive image of mine inward thankfulness, but onely that out of mine own mouth you may rest assured to expect that measure of thankfulness at my hands, which is according to the infiniteness of your deserts, and to my inclination and ability for requital of the same. Shall I ever? nay, can I ever bee able, or rather so unable in memory, as to forget your unexpected readiness and alacrity, your ever memorable resolution, and your most wonderful coniunction and harmony of your hearts in declaring and embracing me as your undoubted and lawful King and governor? Or shall it ever be blotted out of my mind, how at my first entry into this kingdom, the people of all sorts rid and ran, nay rather flew to meet me? their eyes flaming nothing but sparkles of affection, their mouths and tongues uttering nothing but founds of ioy, their hands, feet, and all the rest of their members in their gestures discovering a passionate longing, and earnestness to meet and embrace their now sovereign. Quid ergo retribuam? Shall I allow in myself, that which I could never bear with in another? No I must plainly and freely confess here in all your audiences, that I did ever naturally so far mislike a tongue to smooth, and diligent in paying their creditors with lip payment and verbal thankes, as I ever suspected that sort of people meant not to pay their debtors in more substantial sort of coin. And therefore for expressing of my thankfulness, I must resort unto the other two reasons of my convening of this Parliament, by them in action to utter my thankfulness: Both the said reasons having but one ground, which is the deeds, whereby all the dayes of my life, I am by Gods grace to express my said thankfulness towards you, but divided in this, That in the first of these two, mine actions of thankes, are so inseparably conjoined with my Person, as they are in a maner become individually annexed to the same: In the other reason, mine actions are such, as I may either do them, or leave them undone, although by Gods grace I hope never to be weary of the doing of them.  
As to the first: It is the blessings which God hath in my Person bestowed vpon you all, wherein I protest, I do more glory at the same for your weal, then for any particular respect of mine own reputation, or advantage therein.  
The first then of these blessings, which God hath jointly with my Person sent unto you, is Outward peace: that is, peace abroad with all foreign neighbours: for I thank God I may justly say, that never since I was a King, I either received wrong of any other Christian Prince or State, or did wrong to any: I haue ever, I praise God, yet kept Peace and amity with all, which hath been so far tied to my person, as at my coming here you are witnesses I found the State embarked in a great and tedious war, and onely by mine arrival here, and by the Peace in my Person, is now amity kept, where war was before, which is no small blessing to a Christian Commonwealth: for by Peace abroad with their Neighbours the towns flourish, the Merchants become rich, the Trade doth increase, and the people of all sorts of the Land enjoy free liberty to exercise themselves in their several vocations without peril or disturbance. Not that I think this outward Peace so unseparably tied to my Person, as I dare assuredly promise to myself and to you the certain continuance thereof: but thus far I can very well assure you, and in the word of a King promise unto you, That I shall never give the first occasion of the breach therof, neither shall I ever be moved for any particular or private passion of mind to interrupt your public Peace, except I be forced thereunto, either for reparation of the honour of the kingdom, or else by necessity for the weal& preservation of the same: In which case, a secure and honourable war must be preferred to an vnsecure and dishonourable Peace: yet do I hope by my experience of the bypassed blessings of Peace, which God hath so long ever since my Birth bestowed vpon me, that he will not be weary to continue the same, nor repent him of his grace towards me, transferring that sentence of King Dauids vpon his bypassed victories of war to mine of Peace, That, that God who preserved me from the devouring jaws of the bear and of the lion, and delivered them into my hands, shall also now grant me victory over that vncir cumcised Philistine.  
But although Outward peace be a great blessing; yet is it as far inferior to peace within, as civil warres are more cruel and unnatural then warres abroad. And therefore the second great blessing that God hath with my Person sent unto you, is Peace within, and that in a double form. First, by my descent lineally out of the loins of Henry the seventh, is reunited and confirmed in me the union of the two princely Roses of the two Houses of LANCASTER and york, whereof that King of happy memory was the first Vniter, as he was also the first ground-layer of the other Peace. The lamentable and miserable events by the civil and bloody dissension betwixt these two Houses was so great and so late, as it need not be renewed unto your memories: which, as it was first settled and united in him, so is it now reunited and confirmed in me, being justly and lineally descended not onely of that happy coniunction, but of both the Branches thereof many times before. But the union of these two princely Houses is nothing comparable to the union of two ancient and famous Kingdoms, which is the other inward Peace annexed to my Person.  
And here I must crave your patiences for a little space, to give me leave to discourse more particularly of the benefits that do arise of that union which is made in my blood, being a matter that most properly belongeth to me to speak of, as the head wherein that great Body is united. And first, if we were to look no higher then to natural and physical reasons, wee may easily bee persuaded of the great benefits that by that union do redound to the whole iceland: for if twenty thousand men be a strong army, is not the double thereof, forty thousand, a double the stronger army? If a Baron enricheth himself with double as many lands as he had before, is he not double the greater? Nature teacheth us, that Mountaines are made of Motes, and that at the first, kingdoms being divided, and every particular town or little county, as Tyrants or usurpers could obtain the possession, a Segniorie apart, many of these little kingdoms are now in process of time, by the ordinance of God, joined into great Monarchies, whereby they are become powerful within themselves to defend themselves from all outward invasions, and their head and governor thereby enabled to redeem them from foreign assaults, and punish private transgressions within. do wee not yet remember, that this kingdom was divided into seven little kingdoms, besides Wales? And is it not now the stronger by their union? And hath not the union of Wales to England added a greater strength thereto? Which though it was a great Principality, was nothing comparable in greatness and power to the ancient and famous kingdom of Scotland. But what should wee stick vpon any natural appearance, when it is manifest that God by his almighty providence hath preordained it so to be? Hath not God first united these two kingdoms both in Language, Religion, and similitude of Manners? Yea, hath he not made us all in one island, compassed with one Sea, and of itself by nature so indivisible, as almost those that were borderers themselves on the late Borders, cannot distinguish, nor know, or discern their own limits? These two Countries being separated neither by Sea, nor great river, mountain, nor other strength of nature, but onely by little small brooks, or demolished little walls, so as rather they were divided in apprehension, then in effect, And now in the end and fullness of time united, the right and title of both in my Person, alike lineally descended of both the Crownes, whereby it is now become like a little World within itself, being entrenched and fortified round about with a natural, and yet admirable strong pond or ditch, whereby all the former fears of this Nation are now quiter cut off: The other part of the island being ever before now not onely the place of landing to all strangers that was to make invasion here, but likewise moved by the enemies of this State by untimely incursions, to make enforced diversion from their Conquests, for defending themselves at home, and keeping sure their backe-doore as then it was called, which was the greatest hindrance and let that ever my Predecessors of this Nation got in disturbing them from their many famous& glorious Conquests abroad. What God hath conioyned then, let no man separate. I am the Husband, and all the whole Isle is my lawful Wife; I am the Head, and it is my Body; I am the Shepherd, and it is my flock: I hope therfore no man will be so unreasonable as to think that I that am a Christian King under the Gospel, should be a Polygamist& Husband to two wives; that I being the Head, should haue a divided and monstrous Body; or that being the shepherd to so faire a flock( whose fold hath no wall to hedge it but the four Seas) should haue my flock partend in two. But as I am assured, that no honest subject of whatsoever degree within my whole Dominions, is less glad of this joyful union then I am; So may the frivolous objection of any that would be hinderers of this work, which God hath in my Person already established, bee easily answered, which can be none, except such as are either blinded with Ignorance, or else transported with Malice, being unable to live in a well governed Commonwealth, and onely delighting to fish in troubled waters. For if they would stand vpon their reputation and privileges of any of the kingdoms, I pray you was not both the kingdoms Monarchies from the beginning, and consequently could ever the body bee counted without the Head, which was ever unseparably joined thereunto? So that as Honour and privileges of any of the kingdoms could not be divided from their sovereign, So are they now confounded and joined in my Person, who am equal and alike kindly Head to you both. When this kingdom of England was divided into so many little Kingdoms as I  told you before, one of them behoved to eat up another, till they were all united in one. And yet can Wiltshire or devonshire, which were of the West Saxons, although their kingdom was of longest durance, and did by Conquest overcome diuers of the rest of the little Kingdoms, make claim to priority of Place or Honour before Sussex, Essex, or other Shires which were conquered by them? And haue wee not the like experience in the kingdom of France, being composed of diuers duchies, and one after another conquered by the sword? For even as little brooks lose their names by their running and fall into great Riuers, and the very name and memory of the great Riuers swallowed up in the Ocean: so by the coniunction of diuers little kingdoms in one, are all these private differences and questions swallowed up. And since the success was happy of the Saxons kingdoms being conquered by the spear of Bellona; 
Mars.  How much greater reason haue wee to expect a happy issue of this greater union, which is onely fastened and bound up by the wedding Ring of Astrea? 
love and Peace.  And as God hath made Scotland the one half of this Isle to enjoy my Birth, and the first and most unperfect half of my life, and you here to enjoy the perfect and the last half thereof; so can I not think that any would be so injurious to me, no not in their thoughts and wishes, as to cut asunder the one half of me from the other. But in this matter I haue far enough insisted, resting assured that in your hearts and mindes you all applaud this my discourse.  
Now although these blessings before rehearsed of Inward and Outward peace, be great: yet seeing that in all good things, a great part of their goodness and estimation is lost, if they haue not apparance of perpetuity or long continuance; so hath it pleased Almighty God to accompany my person also with that favour, having healthful and hopeful Issue of my body, whereof some are here present, for continuance and propagation of that undoubted right which is in my Person; under whom I doubt not but it will please God to prosper and continue for many yeeres this union, and all other blessings of Inward and Outward peace which I haue brought with me.  
But neither peace Outward nor peace Inward, nor any other blessings that can follow thereupon, nor appearance of the perpetuity thereof, by propagation in the posterity, is but a weak pillar and a rotten reede to lean unto, if God do not strengthen and by the staff of his blessing make them durable: for in vain doth the Watchman watch the City, if the Lord be not the principal defence therof: in vain doth the Builder build the house, if God give not the success: And in vain( as Paul saith) doth Paul plant and Apollo water, if God give not the increase. For all worldly blessings are but like swift passing shadows, fading flowers, or chaff blown before the wind, if by the profession of true Religion, and works according thereunto, God bee not moved to maintain and settle the Thrones of Princes. And although that since mine entry into this kingdom, I haue both by meeting with diuers of the ecclesiastical Estate, and likewise by diuers Proclamations clearly declared my mind in points of Religion, yet do I not think it amiss in this so solemn an Audience, I should now take occasion to discover somewhat of the secrets of my heart in that matter: For I shall never( with Gods grace) be ashamed to make public profession therof at all occasions, least God should be ashamed to profess& allow me before men and Angels, especially least that at this time men might presume further vpon the misknowledge of my meaning to trouble this Parliament of ours then were convenient. At my first coming, although I found but one Religion; and that which by myself is professed, publicly allowed, and by the Law maintained: Yet found I another sort of Religion, besides a private sect, lurking within the bowels of this Nation. The first is the true Religion, which by me is professed and by the Law is established. The second is the falsely called catholics, but truly papists. The third, which I call a sect rather then Religion, is the puritans& novelists, who do not so far differ from us in points of Religion, as in their confused form of policy and Parity, being ever discontented with the present government, and impatient to suffer any superiority, which maketh their Sect unable to be suffered in any well governed Common wealth. But as for my course toward them, I remit it to my Proclamations made vpon that subject. And now for the Papists, I must put a difference betwixt mine own private profession of mine own salvation, and my politic government of the realm for the weal and quietness thereof. As for mine own profession, you haue me your Head now amongst you of the same Religion that the Body is of. As I am no stranger to you in blood, no more am I a stranger to you in Faith, or in the matters concerning the house of God. And although this my profession be according to mine education, wherein( I thank God) I sucked the milk of Gods truth, with the milk of my Nurse: yet do I here protest unto you, that I would never for such a conceit of constancy or other prejudicate opinion, haue so firmly kept my first profession, if I had not found it agreeable to all reason, and to the rule of my Conscience. But I was never violent nor unreasonable in my profession: I aclowledge the roman Church to be our Mother Church, although defiled with some infirmities and corruptions, as the Iewes were when they crucified Christ. And as I am none enemy to the life of a sick man, because I would haue his body purged of ill humours; no more am I enemy to their Church, because I would haue them reform their errors, not wishing the downethrowing of the Temple, but that it might be purged and cleansed from corruption: otherwise how can they wish us to enter, if their house be not first made clean? But as I would be loather to dispense in the least point of mine own Conscience for any worldly respect, then the foolishest Precisian of them all; so would I be as sorry to strait the politic government of the bodies and mindes of all my Subiectes to my private opinions: Nay, my mind was ever so free from persecution, or thralling of my Subiects in matters of Conscience, as I hope that those of that profession within this kingdom haue a proof since my coming, that I was so far from increasing their burdens with Rehoboam, as I haue so much as either time, occasion, or law could permit, lightened them. And even now at this time haue I been careful to reuise and consider deeply vpon the laws made against them, that some overture may be proponed to the present Parliament for clearing these laws by reason( which is the soul of the Law) in case they haue been in times past further, or more rigorously extended by Iudges, then the meaning of the Lawe was, or might tend to the hurt as well of the innocent as of guilty persons. And as to the persons of my Subiects which are of that profession, I must divide them into two ranks, Clerickes and Layickes; for the part of the Layicks, certainly I ever thought them far more excusable then the other sort, because that sort of Religion containeth such an ignorant, doubtful, and implicit kind of faith in the Layickes grounded vpon their Church, as except they do generally beleeue whatsoever their Teachers please to affirm, they cannot bee thought guilty of these particular points of heresies and corruptions, which their Teachers do so wilfully profess. And again I must subdiuide the same Layickes into two ranks, that is, either quiet and well minded men, peaceable Subiects, who either being old, haue retained their first drunken in liquour vpon a certain shamefastness to be thought curious or changeable: Or being young men, through evil education haue never been nursed or brought up, but vpon such venom in place of wholesome nutriment. And that sort of people I would be sorry to punish their bodies for the error of their minds, the reformation whereof must onely come of God and the true Spirit. But the other rank of Layicks, who either through curiosity, affectation of novelty, or discontentment in their private humours, haue changed their coats, onely to bee factious stirrers of Sedition, and Perturbers of the common wealth, their backwardness in their Religion giveth a ground to me the Magistrate, to take the better heed to their proceeding, and to correct their obstinacy. But for the part of the Clerickes, I must directly say and affirm, that as long as they maintain one special point of their doctrine, and another point of their practise, they are no way sufferable to remain in this kingdom. Their point of doctrine is that arrogant and ambitious supremacy of their Head the Pope, whereby he not onely claims to be spiritual head of all Christians, but also to haue an imperial civil power over all Kings and Emperors, dethroning& decrowning Princes with his foot as pleaseth him, and dispensing& disposing of all kingdoms& Empires at his appetite. The other point which they observe incontinuall practise, is the assassinates and murders of Kings, thinking it no sin, but rather a matter of salvation, to do all actions of rebellion and hostility against their natural sovereign Lord, if he be once cursed, his subiects discharged of their fidelity, and his Kingdom given a pray by that three crwoned Monarch, or rather Monster their Head. And in this point, I haue no occasion to speak further here, saving that I could wish from my heart, that it would please God to make me one of the members of such a general Christian union in Religion, as laying wilfulness aside on both hands, we might meet in the midst, which is the Center and perfection of all things. For if they would leave, and be ashamed of such new and gross Corruptions of theirs, as themselves cannot maintain, nor deny to be worthy of reformation, I would for mine own part be content to meet them in the mid-way, so that all novelties might bee renounced on either side. For as my faith is the True, Ancient, catholic and apostolic faith, grounded vpon the Scriptures and express word of God: so will I ever yield all reverence to antiquity in the points of ecclesiastical policy; and by that means shall I ever with Gods grace keep myself from either being an heretic in Faith, or schismatic in matters of policy. But of one thing would I haue the Papists of this Land to bee admonished, That they presume not so much vpon my lenity( because I would bee loth to be thought a Persecuter) as thereupon to think it lawful for them daily to increase their number and strength in this kingdom, whereby if not in my time, at least in the time of my posterity, they might be in hope to erect their Religion again. No, let them assure themselves, that as I am a friend to their persons if they be good subiects: so am I a vowed enemy, and do denounce mortal war to their errors: And that as I would be sorry to be driven by their ill behaviour from the protection and conservation of their bodies and lives; So will I never cease as far as I can, to tread down their errors and wrong opinions. For I could not permit the increase and growing of their Religion, without first betraying of myself, and mine own conscience: Secondly, this whole Isle, aswell the part I am come from, as the part I remain in, in betraying their Liberties, and reducing them to the former slavish yoke, which both had casten off, before I came amongst them: And thirdly, the liberty of the crown in my posterity, which I should leave again under a new slavery, having found it left free to me by my Predecessors. And therefore would I wish all good Subiects that are deceived with that corruption, first if they find any beginning of instinction in themselves of knowledge and love to the truth, to foster the same by all lawful means, and to beware of quenching the spirit that worketh within them; And if they can find as yet no motion tending that way, to be studious to read and confer with learned men, and to use all such means as may further their Resolution, assuring themselves, that as long as they are disconformable in Religion from us, they cannot be but half my Subiects, bee able to do but half service, and I to want the best half of them, which is their souls. And here haue I occasion to speak to you my Lords the Bishops. For as you, my Lord of Durham, said very learnedly to day in your Sermon, Correction without instruction, is but a tyranny: So ought you, and all the clergy under you to be more careful, vigilant, and diligent then you haue been, to win souls to God, as well by your exemplary life, as doctrine. And since you see how careful they are, sparing neither labour, pains, nor extreme peril of their persons to divert,( the devill is so busy a Bishop) ye should be the more careful and wakeful in your charges. Follow the rule prescribed you by S. Paul, Bee careful to exhort and to instruct in season, and out of season: and where you haue been any way sluggish before, now waken yourselves up again with a new diligence in this point, remitting the success to God, who calling them either at the second, third, tenth or twelfth hour, as they are alike welcome to him, so shall they be to me his Lieutenant here.  
The third reason of my convening of you at this time, 
The third reason of astembling the Parliament.  which containeth such actions of my thankfulness toward you, as I may either do, or leave undone, yet shall with Gods grace ever press to perform all the dayes of my life. It consists in these two points: In making of laws at certain times, which is onely at such times as this in Parliament; or in the careful execution thereof at all other times. As for the making of them, I will thus far faithfully promise unto you, That I will ever prefer the weal of the Body and of the whole Commonwealth, in making of good laws and Constitutions, to any particular or private ends of mine, thinking ever the wealth and weal of the Commonwealth to be my greatest weal& worldly felicity: A point wherein a lawful King doth directly differ from a Tyrant. But at this time I am onely thus far to forewarn you in that point, That you beware to seek the making of too many laws, for two especial reasons: First, because In corruptissima Republica plurimae leges; and the execution of good laws is far more profitable in a Commonwealth, then to burden mens memories with the making of too many of them. And next, because the making of too many laws in one Parliament will bring in confusion, for lack of leisure wisely to deliberate before you conclude. For the Bishop said well to day, That to Deliberation would a large time bee given, but to Execution a greater promptness was required. As for the execution of good laws, it hath been very wisely and honourably foreseen and ordered by my predecessors in this kingdom, in planting such a number of Iudges and all sorts of Magistrates in convenient places for the execution of the same: And therfore must I now turn me to you that are Iudges and Magistrates under me, as mine Eyes and ears in this case. I can say none otherwise to you, then as Ezekias the good King of Iuda said to their Iudges, Remember that the Thrones you sit on are Gods, and neither yours nor mine. And that as you must be answerable to me, so must both you and I be answerable to God for the due execution of our Offices. That place is no place for you to utter your affections in, you must not there hate your foe nor love your friend, fear the offence of the greater party, or pity the misery of the meaner; ye must be blind and not see distinctions of persons, handlesse, not to receive bribes; but keep that just temper and mid-course in all your proceedings, that like a just balance ye may neither sway to the right nor left hand. Three principal qualities are required in you; Knowledge, Courage,& Sincerity: that you may discern with knowledge, execute with courage, and do both in upright sincerity. And as for my part, I do vow and protest here in the presence of God, and of this honourable Audience, I never shall be weary, nor omit no occasion, wherein I may show my carefulness of the execution of good laws. And as I wish you that are Iudges not to bee weary in your office in doing of it; so shall I never be weary, with Gods grace, to take account of you, which is properly my calling.  
And thus having told you the three causes of my convening of this Parliament, all three tending onely to utter my thankfulness, but in diuers forms, the first by word, the other two by action; I do confess that when I haue done and performed all that in this Speech I haue promised, Inutilis servus sum. Inutile, because the meaning of the word Inutilis in that place of Scripture is understood, that in doing all that service which wee can to God, it is but our due, and wee do nothing to God but that which wee are bound to do: And in like maner, when I haue done all that I can for you, I do nothing but that which I am bound to do, and am accountable to God vpon the contrary. For I do aclowledge, that the special and greatest point of difference that is betwixt a rightful King and an usurping Tyrant is in this: That whereas the proud and ambitious Tyrant doth think his kingdom and people are onely ordained for satisfaction of his desires and unreasonable appetites; The righteous and just King doth by the contrary aclowledge himself to be ordained for the procuring of the wealth and prosperity of his people, and that his greatest and principal worldly felicity must consist in their prosperity. If you bee rich I cannot be poor, if you bee happy I cannot but bee fortunate, and I protest that your welfare shall ever bee my greatest care and contentment: And that I am a Seruant it is most true, that as I am Head and governor of all the people in my Dominion who are my natural vassals and Subiects, considering them in numbers and distinct ranks; So if wee will take the whole People as one body and mass, then as the Head is ordained for the body and not the Body for the Head; so must a righteous King know himself to bee ordained for his people, and not his people for him. For although a King and people be Relata: yet can he be no King if he want people and Subiects. But there be many people in the world that lack a Head, wherefore I will never be ashamed to confess it my principal Honour to be the great Seruant of the Commonwealth, and ever think the prosperity thereof to be my greatest felicity, as I haue already said.  
But as it was the whole Body of this kingdom, with an uniform assent and harmony, as I told you in the beginning of my Speech, which did so far oblige me in good will and thankfulness of requital by their alacrity and readiness in declaring and receiving me to that place which God had provided for me, and not any particular persons:( for then it had not been the body) So is my thankfulness due to the whole State. For even as in matter of faults, Quod à multis peccatur, impunè peccatur: even so in the matter of virtuous and good deeds, what is done by the willing consent and harmony of the whole body, no particular person can justly claim thankes as proper to him for the same. And therefore I must here make a little apology for myself, in that I could not satisfy the particular humours of eueryperson, that looked for some aduancement or reward at my hand since my entry into this kingdom. Three kind of things were craved of me: Aduancement to honour, Preferment to place of Credit about my Person, and Reward in matters of land or profit. If I had bestowed Honour vpon all, no man could haue been advanced to Honour: for the degrees of Honour do consist in preferring some above their fellowes. If every man had the like access to my privy or Bedchamber, then no man could haue it, because it cannot contain all. And if I had bestowed lands and rewards vpon every man, the fountain of my liberality would be so exhausted and dried, as I would lack means to bee liberal to any man. And yet was I not so sparing, but I may without vaunting affirm that I haue enlarged my favour in all the three degrees, towards as many and more then ever King of England did in so short a space: No, I rather crave your pardon that I haue been so bountiful: for if the means of the crown bee wasted, I behoved then to haue recourse to you my Subiects, and bee burdensome to you, which I would be lothest to be of any King alive. For as it is true, that as I haue already said, it was a whole body which did deserve so well at my hand, and not every particular person of the people: yet were there some who by reason of their Office, credit with the people or otherwise, took occasion both before, and at the time of my coming amongst you, to give proof of their love and affection towards me. Not that I am any way in doubt, that if other of my Subiects had been in their places, and had had the like occasion, but they would haue uttered the like good effects,( so general and so great were the love and affection of you all towards me:) But yet this having been performed by some special persons, I could not without unthankfulness but requited them accordingly. And therefore had I just occasion to advance some in Honour, some to places of service about me, and by rewarding to enable some who had deserved well of me, and were not otherwise able to maintain the ranks I thought them capable of, and others who although they had not particularly deserved before, yet I found them capable and worthy of place of preferment and credit, and not able to sustain those places for which I thought them fit, without my help. Two especial causes moved me to be so open handed: whereof the one was reasonable and honourable; but the other I will not bee ashamed to confess unto you proceeded of mine own infirmity. That which was just and honourable, was: That being so far beholding to the body of the whole State, I thought I could not refuse to let run some small brooks out of the fountain of my thankfulness to the whole, for refreshing of particular persons that were members of that multitude. The other which proceeded out of mine own infirmity, was the multitude and importunity of suitors. But although reason come by infusion in a maner, yet experience groweth with time and labour: And therefore do I not doubt, but experience in time coming will both teach the particular Subiects of this kingdom, not to be so importune and undiscreet in craving: And me not to be so easily and lightly moved, in granting that which may bee harmful to my Estate, and consequently to the whole kingdom.  
And thus having at length declared unto you my mind in all the points, for the which I called this Parliament: My conclusion shal onely now be to excuse myself, in case you haue not found such Eloquence in my Speech, as peradventure you might haue looked for at my hands. I might, if I list, allege the great weight of my affairs and my continual business and distraction, that I could never haue leisure to think vpon what I was to speak, before I came to the place where I was to speak: And I might also allege that my first sight of this so famous and Honourable an Assembly, might likewise breed some impediment. But leaving these excuses, I will plainly and freely in my maner tell you the true cause of it, which is: That it becometh a King, in my opinion, to use no other Eloquence then plainness and sincerity. By plainness I mean, that his Speeches should bee so clear and void of all ambiguity, that they may not be thrown, nor rent a sunder in contrary sences like the old Oracles of the Pagan gods. And by sincerity, I understand that uprightness and honesty which ought to bee in a Kings whole speeches and actions: That as far as a King is in Honor erected above any of his Subiects, so far should he strive in sincerity to be above them all, and that his tongue should be ever the true Messenger of his heart: and this sort of Eloquence may you ever assuredly look for at my hands.