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 knew them, knew this, how young States-men the
most part of these propounders are; so that till experience of one
seven years have shewed me how well they can govern themselves, and so
much power as is wrested from me, I should be very foolish indeed, and
unfaithful in my Trust, to put the reins of both Reason and Government
wholly out of my Own, into their hands, whose driving is already too
much like _Jehues_; and whose forwardnesse to ascend the throne of
Supremacie pretends more of _Phaeton_ then of _Phebus_; God divert the
Omen of his will.
They may remember that at best they sit in Parliament, as my Subjects,
not my Superiours: called to be My Counsellours, not Dictatours: Their
Summons extends to recommend their Advice, not to command my Dutie.
When I first heard of Propositions to be sent me, I expected either
some good Laws which had been antiquated by the course of time,
or overlaid by the corruption of manners, had been desired to a
restauration of their vigour and due execution; or some evil Customs
preterlegall, and abuses personall had been to be removed: or some
injuries done by my Self, and others, to the Common-weal, were to be
repaired: or some equable offertures were to be tendred 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 of my Self, whom Nature, Law, Reason and
Religion binde 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) amisse in Church and State, as might still preserve
the foundation and essentials of Government in both; not shake and
quite overthrow either of them, without any regard to the Laws in
force, the wisdom and piety of former Parliaments, the ancient, and
universall practice of Christian Churches; the Rights and Priviledges
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 satisfie sober and wise men, not with soft and
specious words, pretending zeal, and special piety, but with pregnant
and solid Reasons, both divine and humane, which might justifie the
abruptnesse and necessity of such vast Alterations.
But in all their Propositions I can observe little of these kindes,
or to these ends: Nothing of any Laws dis-jointed, which are to be
restored; of any right invaded; of any justice to be unobstructed;
of any compensations to be made; of any impartiall 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 look'd 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 onely
Tolerations of themselves, in their vanity, novelty, and confusion;
but also Abolition of the Laws against them, and a totall 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 which those are wrapped up, to present them somewhat
more handsomly.
Nor do I so much wonder at the variety, and horrible noveltie of some
Propositions, (there being nothing so monstrous, which some fancies
are not prone to long for).
This casts me into, not an admiration, but an extasie, 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 destructive changes
in the Government of the Church.
I am perswaded 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 and the abuse of
things, the institution and the corruption, the Government and
the mis-government, the Primitive Patterns and the aberrations or
blottings of after-Copies.
Sure they could not at all, upon so little, or no 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 and 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 (beleeving that all
is good, which is guilded with shewes of Zeal and Reformation) their
private dissenting in Judgement to be drawn into the common sewer or
streame of the present vogue and humour; which hath its chief rise and
abetment from those popular clamors 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
designes, the present distractions.
Such Armies of Propositions having so little, in my judgment, of
Reason, Justice, and Religion on their side, as they had Tumult and
Faction for their rise, must not go alone, but ever be backt and
seconded, with Armies of Souldiers; Though the second should prevaile
against my Person, yet that first shall never overcome me further then
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 then the Hounds that attend the cry and hollow of those men, who
hunt after factions and private Designes, to the ruine of Church and
State.)
Did my Judgement tell Me, that the propositions 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 Parliament: I should then
suspect my Own judgment, for not speedily and 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 compleatness
and inerrability as to exclude my Self; since none of them hath that
part to act, that Trust to discharge, nor that Estate and Honour to
preserve, as my Self; without whose Reason concurrent with theirs
(as the Suns influence is necessary in all Natures, productions) they
cannot beget, or bring forth any one compleat and authoritative Act of
publick wisdom, which makes the Laws.
But the unreasonableness of some Propositions is not more evident to
me then this is, That they are not the joynt and free desires of those
in their Major number, who are of right to Sit and Vote in Parliament.
For, many of them favour very strong of that old leaven of
Innovations, masked under the name of Reformation; (which in my Two
last famous Predecessours days heaved, at, and sometime threatned
both Prince and Parliaments:) But, I am sure, was never wont so far
to infect the whole masse of the Nobility and Gentry of this Kingdom;
how-ever 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 effect so enormous and dangerous innovations
in Church and State, contrary to their former education, practice, and
judgment.
Not that I am ignorant, how the choice of many Members was carried by
much Faction in the Countries; some thirsting after nothing more
then 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 many-headed, 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 Sacriledge, and injustice both to God
and man, they have no more cause to quarrell with me, then for this,
that my throat is not so wide as theirs. Yet, by Gods help, I
am resolved, That nothing of passion or peevishnesse, or list to
contradict, or vanity to shew my negative power, shall have any byas
upon my judgment, to make me gratifie my will, by denying any thing
which my Reason and Conscience commands me not.
Nor on the other side, will I consent to more then Reason, Justice,
Honor and Religion perswade me to be, for Gods glory, the Churches
good, my Peoples welfare, and my own peace.
I will study to satisfie my Parliament, and my People; but I will
never for fear, or flatterie gratifie any Faction, how potent soever;
for this were to nourish the disease, and oppresse the body.
Although many mens loyalty and prudence are terrified from giving me,
that free and faithfull counsel, which they are able and willing to
impart, and I may want; yet none can hinder me from craving of the
councell of that mighty Counsellor who can both suggest what is best,
and incline my heart stedfastly to follow it.
_O thou first and eternal Reason; whose wisdom is fortified with
omnipotencie, furnish thy servant, first with clear discoveries of
Truth, Reason and Justice in My understanding; then so confirm my
will and resolution to adhere to them, that no terrors, injuries or
oppressions of mine enemies may ever inforce me against those rules,
which thou by them hast planted in My Conscience._
_Thou never madest me a King, that I should be less then a Man; and
not dare to say, Yea, or Nay, as I see cause; which freedom is not
denied to the meanest creature that hath the use of Reason, and
liberty of speech._
_Shall that be blameable in me, which is commendable veracity and
constancy in others?_
_Thou seest, O Lord, with what partiallity, and injustice, they deny
that freedom to me their_ KING, _which Thou hast given to all men; and
which Themselves pertinaciously challenge to themselves, while they
are so tender of the least breach of their priviledges._
_To thee I make my supplication, who canst guide us by an unerring
rule, through the perplexed Labyrinths of our own thoughts, and other
mens Proposals; which I have some cause to suspect, are purposely
cast as snares, that by My granting or denying them, I might be more
entangled in those difficulties, 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
happie to please thee, I need not fear whom I displease._
_Thou that makest the wisdome of the world foolishnesse, and takest
in their own devices, such as are wise in their own conceits, make Me
wise by thy Truth, for thy honor, my Kingdoms generall good, and my
own souls salvation, and I shall not much regard the worlds opinion or
diminution of Me._
_The lesse of wisdome 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 crosnesse or humour; nor grant any thing
which is to be denied, out of any fear or flatterie of men._
_Suffer me not to be guiltie or unhappie, by willing or inconsiderate
advancing any mens designes, which are injurious to the publique good,
while I confirm them by My consent._
_Nor let Me be any occasion to hinder or defraud the Publick 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 publick good; of whose affections to me, I have
yet but few evidencies to assure Me._
_Thou canst as well blesse honest errours, as blast fraudulent
counsels._
_Since we must give an account of every evill and idle word in
private, at thy Tribunall; Lord make me carefull of those solemne
Declarations of mine which are like to have the greatest influence
upon the Publique, either for woe, or weale._
_The lesse others consider what they aske, make me the more solicitous
what I answer._
_Though Mine own, and My Peoples pressures 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 wast of my Conscience;
whereof thou, O Lord, onely art deservedly more Master then my self._
* * * * *
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 remedie to
that precipitant Rebellion.
Indeed that Sea of blood, which hath there bin cruelly & barbarously
shed, is enough to drown any man in eternall 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 mens malice against
me; that when they had impudence enough to lay any thing to my charge,
this bloody oppertunity should be offered them, with which I must be
aspersed. Although there was nothing which could be more abhorred
to me, being so ful of sin against God, disloyalty to myself, and
destructive to my Subjects.
Some men took it very ill not to be beleeved, when they affirmed, that
what the Irish Rebels did, was done with my privitie (at least) if not
by my Commission: But these knew too well, that it is no news for som
of my Subjects to fight not only without my Commission, but against my
Command, and Person too, yet all the while to pretend, they fight by
my Authoritie, and for my safety.
I would to God the _Irish_ had nothing to alledge for their imitation
against those whose blame must needs be the greater, by how much
Protestant Principles are more against all Rebellion against Princes,
then those of Papists. Nor wil the goodnes of mens intentions excuse
the scandall, and contagion of their examples.
But who ever fail of their Dutie toward me, I must bear the blame;
this honour my enemies have alwayes done me, to think moderate
injuries not proportionate to me, nor competent trials, either of my
patience under them, or my pardon of them.
Therefore with exquisite malice they have mixed the gall and vinegar
of falsity and contempt, with the cup of my Affliction; charging Me
not only with untruths, but such, as wherin I have the greatest share
of loss & dishonor by what is comitted; wherby, (in all policy, reason
and Religion, having least cause to give the least consent, and most
grounds of utter detestation) I might be represented by them to the
world, the more inhumane and barbarous: Like some Cyclopick monster,
whom nothing will serve to eat and drink, but the flesh and bloud of
my own Subjects; in whose common welfare my interest lies, as much as
some mens doth in their perturbations: who think they cannot do wel
but in evil times; nor so cunningly, as in laying the _odium_ of
those sad events on others, wherewith themselves are most pleased, and
whereof they have been not the least occasion.
And certainly, 'tis thought by many wise 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 fewel for Rebellion in _Ireland_; where dispair being
added to their former discontents, and the fear of utter extirpation
to their wonted oppressions, it was easie to provoke to an open
Rebellion a people prone enough to break out into all exorbitant
violence, both by some principles of their Religion, and the naturall
desires of liberty; both to exempt themselves from their present
restraints, and to prevent those after rigours, wherewith they saw
themselves apparantly threatned 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 _England_
made most men rather intent to their own safety, or designes they were
driving, then to the relief of those who were every day inhumanely
butchered in Ireland: Whose tears and bloud might, if nothing else,
have quenched, or at least for a time, repressed and smothered those
sparks of Civill Dissentions and Jealousies which in England some men
most industriously scattered.
I would to God no man had been less affected with Irelands' sad estate
then my self; I offered to go my Self in person upon that Expedition:
But some men were either affraid I should have any one Kingdom
quieted; or loth they were to shoot at any mark here less then
my Self; or that any should have the glory of my destruction but
themselves. Had my many offers been accepted, I am confident, neither
the ruin had been so great, nor the calamity so long, nor the remedy
so desperate.
So that, next to the sin of those who began that Rebellion, theirs
must needs be, who either hindred the speedy suppressing of it by
Domestick Dissentions, or diverted the Aids, or exasperated the Rebels
to the most desperate resolutions and actions, by threatning all
extremities, not onely to the known Heads and chiefe incendiaries, but
even to the whole Community of that Nation; resolving to destroy Root
and Branch, men, women, and children; without any regard to those
usuall pleas for mercy which Conquerours, not wholly barbarous,
are wont to bear from their own brests, in behalf of those, whose
oppressive faces, rather then their malice, engaged them; or whose
imbecility for Sex and Age was such, as they could neither lift up a
hand against them, nor distinguish between their right hand and their
left: Which preposterous (and I think) un-Evangelicall 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 and neglect of a few; or like that of _Jacob_'s sons,
which the Father both blamed and cursed: chusing rather to use all
extreamities, 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 som kind of Zeal counts all merciful moderation, luke-warmness;
and had rather be cruel then counted cold, and is not seldom more
greedy to kill the Bear for his skin, then for any harm he hath done.
The confiscation of mens estates being more beneficiall, then the
charity of saving their lives, or reforming their Errors.
When all proportionable succors of the poor Protestants in _Ireland_
(who were daily massacred and over-born with numbers of now desperate
Enemies) was diverted and obstructed here; I was earnestly entreated,
& generally advised by the chief of the Protestant party there, to get
them some respite and breathing by a cessation, without which they saw
no probability (unless by miracle) to preserve the remnant that had
yet escaped: God knows with how much commiseration and solicitous
caution I carried on that business, by persons of Honor and Integrity,
that so I might neither incourage the Rebels Insolence, nor discourage
the Protestants Loyaltie and Patience.
Yet when this was effected in the best sort, that the necessity and
difficulty of affairs would then permit, I was then to suffer again in
my Reputation and Honor; because I suffered not the Rebels utterly to
devour the remaining handfuls of the Protestants there.
I thought that in all reason, the gaining of that respite could not be
so much to the Rebels advantages (which some have highly calumniated
against me) as it might have been for the Protestants future, as well
as present safety: If during the time of that Cessation, some men had
the grace to have laid _Ireland_'s sad condition more to heart; & laid
aside those violent motions, which were here carried on by those, that
had better skill to let blood then to stanch it.
But in all the misconstructions of my actions, (which are prone to
find more credulity in men to what is false, and evil, then love or
charity to what is true and good) as I have no Judge but God above
me, so I can have comfort to appeal to his omniscience, who doth not
therefore deny my Innocence, because he is pleased so far to try my
patience, as he did his servant _Job_'s.
I have enough to do to look to my own Conscience, and the faithfull
discharge of my Trust as a King: I have scarce leisure to consider
those swarms of reproches, which issue out of some mens mouths &
hearts, as easily as smoke, or sparks do out of a furnace: Much lesse
to make such prolix Apologies, as might give those men satisfaction:
who conscious to their own depth of wickednesse are loth to beleeve
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
safly say. And I hope I shall still do better then they desire, or
deserve I should.
I beleeve 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 effusions of
bloud in _Ireland_.
Which (whatever 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 my Self: And I hope, though mens unsatiable
cruelties never wil, yet the Mercy of God will at length say to his
Justice, _It is enough_; and command the sword of Civil Wars to sheath
it self: his mercifull Justice intending, I trust, not our utter
confusion, but our cure: the abatement of our sins, not the desolation
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
crucifie one another._
_Because we have no more loved thy truth, and practised in charitie,
thou hast suffered a Spirit of Errour and bitterness, of mutuall and
mortall hatred to rise among us._
_O Lord, forgive wherein we have sinned, and sanctifie what we have
suffered._
_Let our repentance be our recovery, as our great sins have been our
ruine._
_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 sinnes, and remove thy judgments, which are very many, and very
heavy._
_Yet let our sins be ever more grievous to us, then thy judgments; and
make us more willing to repent, then to be relieved; first give us the
grace of penitent consciences, and then the tranquillitie of united
Kingdomes._
_In the Sea of our Saviours Blood drown our sins, and through this red
sea of our own Blood bring us at last to a state of Piety, Peace and
Plenty._
_As my publick relations to all, make me share in all my Subjects
suffering; so give me such a pious sense of them, as becoms a
Christian King, and a loving father of my people._