Desertors of Episcopacy will appear the greatest Enemies to,
and Betrayers of their own Interest: For Presbytery is never so
considerable or effectuall, as when it is joyned to, and crowned with
Episcopacy. All Ministers wil find as great a difference in point of
thriving, between the favour of the people, and of Princes, as plants
do between being watered by hand, or by the sweet and liberall dews of
Heaven.
The tenuity and contempt of Clergy-men will soon let them see, what a
poor carcasse 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 Episcopacie, not to have it extirpated (if I can hinder it.)
Discretion without passion might easily reform what-ever the rust of
Times, or indulgence of Laws, or corruption of Manners have brought
upon it. It being a grosse vulgar errour, to impute to, or revenge
upon the Function, the faults of Times or Persons; which seditious and
popular principle and practice all wise men abhor.
For these secular Additaments and Ornaments of Authority, Civil
Honour and Estate, which my Predecessours and Christian Princes in all
Countries have annexed to Bishops and Church-men; 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 Charitie
and Hospitality, meet strengthnings of their Authoritie in point of
respect and observance; which in peacefull Times is hardly paid to
any Governours by the measure of their Vertues, so much, as by that of
their Estates; Povertie and meanness exposing them and their Authority
to the contempt of licentious mindes 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 judgment
of men failed, my good intention made my errour veniall: And some
Bishops, I am sure, I had, whose learning, gravitie, and pietie, no
men of any worth or forehead can deny: But, of all men, I would have
Church-men, especially the Governours, to be redeemed from that vulgar
neglect; (which besides an innate principle of vitious opposition,
which is in all men against those that seem to reprove, or restrain
them) will necessarily follow both the Presbyterian parity, which
makes all Ministers equall; and the Independent inferiority, which
sets their Pastor below the People.
This for My judgment touching Episcopacy, wherein (Gods knows) I doe
not gratifie 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, and
infinite indignities, with servile restraints to seek to force Me
their KING and Soveraign, as some men have endevoured to doe, against
all these grounds of my Judgment, to consent to their weak and divided
novelties.
The greatest Pretender of them desires not more than I doe, That the
Church should be governed, as Christ hath appointed, in true Reason,
and in Scripture; of which, I could never see any probable shew for
any other waies: who either content themselves with the examples of
some Churches in their infancy and solitude; when one Presbyter might
serve one Congregation, in a City or Countrey; 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 Churches wel-being when
multiplied and sociated, must also necessarily 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; and may so still, if ignorance,
superstition, avarice, revenge, and other disorderly and disloyal
passions had not so blown up some mens minds against it, that what
they want of Reasons or primitive Patterns, they supply with violence
and oppressions; wherein some mens zeal for Bishops Lands, Houses and
Revenues hath set them on work to eat up Episcopacy: which (however
other men esteem) to Me is no lesse sin then Sacriledge, or a robbery
of God (the giver of all we have) of that portion which devout minds
have thankfully 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 himself.
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 unlawfullnesse of the Function, as
Antichristian, (which some men boldly, but weakly calumniate) I could
soone, with Judgement, breake that Oath, which erroneously was taken
by me.
But being daily by the best disquisition of truth, more confirmed in
the reason and Religion of that, to which I am sworn; How can any man
that wisheth not my damnation, perswade me at once to so notorious
and combined sins, of Sacriledge & Perjury? besides the many personall
Injustices I must doe to many worthy men, who are as legally invested
in their Estates, as any, who seeke to deprive them; and they have
by no Law, been convicted of those crimes, which might forfeit their
Estates and Lively-hoods.
I have often wondred how men pretending to tendernesse 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 Rationall and
Religious freedom which every man ought to preserve, & of which they
seem so tender in their own Votes: yet at the same time these men
will needs perswade Me. That I must, and ought 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 legall Rights of the Church. 'Tis strange, my lot should be valid
in that part, which both my Self, and all men in their own case,
esteem injurious and unreasonable, as being against the very naturall
and essentiall libertie of our Souls; yet it should be invalid, and
to be broken in another clause, wherein I think my Self justly obliged
both to God and Man.
Yet upon this Rack chiefly have I been held so long, by some mens
ambitious Covetousnesse, and sacrilegious Cruelty; torturing (with Me)
both Church and State in Civill Dissentions, til 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 wayes highly against Reason,
Justice, and Religion: and whereto, if I should shamefully and
dishonorably give my consent; yet should I not by so doing, satisfie
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 condescending 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 Episcopacie was not so rooted and setled 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 judgment best, I may
not think so absolutely necessary for all places, and at all times.
If any shall impute my yeelding 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
yeelding to them been so happy and successfull, as to encourage me to
grant the like to others.
Did I see any thing more of Christ, as to Meeknesse, Justice, Order,
Charity, and Loyaltie in those that pretended to other modes of
Government, I might suspect my Judgment to be biassed, or fore-stalled
with some prejudice and wontednesse 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
Gods blessing) which might make me believe either Presbytery or
Independency have a more benigne influence upon the Church and mens
hearts and lives, then Episcopacy in its right constitution.
The abuses of which, deserve to be extirpated, as much as the use
retained; for I think it farre better to hold to primitive and
uniforme Antiquity, then to comply with divided novelty.
A right Episcopacy would at once satisfie all just desires and
interests of good Bishops, humble presbyters, and sober People; so as
Church affaires should be managed neither with tyrannie, paritie nor
popularitie; neither Bishops ejected, nor presbyters dispised, nor
People oppressed,
And in this integrity both of my Judgement and Conscience, I hope God
will preserve me.
_For thou, O Lord, knowest my uprightnesse, and tendernesse, as thou
hast set me to be a Defender of the Faith, and a Protectour 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 the Revenues of the
Church became the object of secular envie; Which seeks to rob it of
all the incouragements of Learning and Religion._
_Make me as the good Samaritan, compassionate and helpfull to thy
afflicted Church; which some men have wounded and robb'd; others pass
by without regard, either to pitie or relieve._
_As my power was 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 libertie of Reason, love of Religion,
and thy Churches welfare which are fixed in my Conscience as a
Christian._
_Preserve from sacrilegious Invasions, those temporall blessings,
which thy Providence hath bestowed on thy Church for thy glorie._
_Forgive their sins and errours, who have deserved thy just
permission, thus to let in the wilde Boar and subtil 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 Posteritie, of being the
first Christian_ KING, _in this Kingdom, who should consent to the
oppression of thy Church, and the Fathers of it; whose errours I
would rather, with_ Constantine, _cover with silence, and reform with
meeknesse, then 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 the Churches peace; thereby letting in all manner of errours,
scismes and disorders._
_O thou God of order, and of truth, in thy good time abate the malice,
asswage the rage, and confound all the mischievous devises of thine,
mine, and thy Churches enemies._
_That I, and all that love thy Church, may sing prayses to thee, and
ever magnifie thy salvation, even before the sons of men._
* * * * *
18. _Upon_ Uxbridge _Treaty, and other Offers made by the_ KING.
I looke upon the way of Treaties, as a retiring from fighting like
beasts, to arguing like men; whose strength should be more in their
understandings, then 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, then my Sword. I was so wholy resolved to yeild to the
first, that I thought neither my self, not 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 then Force; but also
of Christianitie to _seek peace and ensue it_.
As I am very unwillingly compelled to defend my self with Armes, so I
very willingly embraced any thing tending to Peace.
The events of all War by the Sword being very dubious, and of a Civill
war uncomfortable; the end hardly recompencing, and late repairing the
mischiefe of the means.
Nor did any successe I had ever enhaunce 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 _Uxbridg_ gave the fairest hopes of an happy composure;
had others applied themselves 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 differences so essentiall
to my peoples happinesse, or of such consequence, as in the least kind
to have hindred my Subjects either security or prosperity; for they
better enjoyed both many yeers, before ever those demands were made;
some of which to deny, I think the greatest Justice to my Self, 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 violent Engagements, then to
Engage: what is wanting in Equity, must be made up in Pertinacie. 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 libertie of prudence, having
so many strict ties of Conscience upon me, yet I was willing to
condescend so farr to the setling of them, as might have given fair
satisfaction to all men, whom Faction, Covetousness, or Superstition
had not engaged, more then any true zeal, charity, or love of
Reformation.
I was content to yeeld to all that might seem to advance true piety;
I onely sought to continue what was necessary in point of Order,
Maintenance, and Authority to the Churches Government; and what I am
perswaded (as I have else-where set down my thoughts more fully) is
most agreeable to the true principles of all Government, raised to
its full stature and perfection, as also to the primitive Apostolicall
patterne, and the practice of the Universall Church conform therunto.
From which wholly to recede, without any probable reason urged or
answered, only to satisfie some mens wills and fantasies (which yet
agree not among themselves in any point, but that of extirpating
Episcopacy, and fighting against Me) must needs argue such a
softnesse, and infirmity of mind in Me, as will rather part with Gods
Truth, then mans Peace, and rather lose the Churches honour, then
crosse some mens factious humours.
God knows, and time will discover, who were most to blame for the
un-successfulnesse of that Treaty, and who must bear the guilt of
after-calamities. I beleeve, I am very excusable both before God, and
all unpassionate men, who have seriously weighed those transactions,
wherein I endeavoured no lesse the restauration of peace to my people,
then the preservation of my own Crowns to my posterity.
Some men have that height, as to interpret all faire condescendings as
arguments of feeblenesse, and glory most in an unflexible stifnesse,
when they see others most supple and inclinable to them.
A grand Maxime with them was alwayes 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 Warr; endevouring first to make Me destroy My
self 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
publick Peace.
That it gave occasion to some mens further restivenesse, is imputable
to their own depraved tempers, not to any Concessions or negations
of Mine: I have alwayes 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
ebbe below a Fight: Though I never thought it any sign of true valour,
to be prodigal of mens lives, rather then be drawne to produce our own
Reasons, or subscribe to other mens.
That which made me for the most part presage the unsuccesfulnesse of
any Treaty, was, some mens unwillingnesse to Treat: which implied some
things were to be gained by the Sword, whose unseasonableness they
were loth to have fairly scanned, being more proper to be acted by
Souldiers, then by Counsellours.
I pray God forgive them that were guilty of that Treaties breaking:
and give them grace to make their advantages gotten by 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 might
be happily obtained; what we could not get by our Treaties, we may
gaine by our prayers.
_O thou, that art the God of Reason, and of Peace, who disdainest not
to treat with Sinners, preventing them with offers of attonement,
and beseeching them to be reconciled with thy selfe: who wantest not
Power, or Iustice, to destroy them; yet aboundest in mercy to save:
soften our hearts by the bloud of our Redeemer, and perswade us to
accept of Peace with thy self, and both to procure and preserve Peace
among our selves, as Men and Christians. How oft have I entreated for
Peace? but when I speak thereof, they make them ready to War._
_Condemn us not to our passions, which are destructive both of our
selves, and of others._
_Cleer 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 our selves._
_Remove the evils of war we have deserved, & bestow upon us that peace
which only Christ our great Peace-maker can merit._
* * * * *
19. _Upon the various events of the warre, victories, 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 the onely true Lord of
Hosts, able when he pleases to represse the confidence of those who
fought against mee with so great advantage for power and number.
From small beginnings on my part, hee let me see, that I was not
wholly for saken by my peoples 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 Mee: Nor were My Enemies lesse punished
by that prosperity which hardened them to continue that injustice by
open hostilitie, which was begun by most riotous and un-Parliamentary
Tumults.
There is no doubt but personall and private sins may oft-times
over-balance the Justice of publick Engagements; nor doth God account
every gallant man (in the worlds 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 lesse doth God
ordinarily work by them for his own glory.
I am sure the event or successe can never state the Justice of any
Cause, nor the peace of mens Consciences, nor the eternall fate of
their Souls.
Those with Me had (I think) clearly and undoubtedly, for their
justification, the Word of God, and the Lawes of the Land, together
with their own Oathes; 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 flie to the shifts of some
pretended Fears, and wilde Fundamentals of State (as they call them)
which actually overthrow the present fabrick both of Church and State;
being such imaginary Reasons for self-defence as are most impertinent
for those men to alledge, who being my Subjects, were manifestly
the first assaulters of Me and the Laws: first, by unsuppressing the
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 and
Governours; 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 fighting against Me, the Laws, their Oaths,
and the Religion established.
But sober Christians know, That glorious Title can with truth be
applied onely to those, who sincerely preferred Gods 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 Designes by
any Innovasion, were Religiously sensible of those ties to God, the
Church, and my Self, which lay upon their souls, both for obedience,
and just assistance.
God could, and I doubt not but hee did through his mercy, crown many
of them with eternall 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 Ruine serving as a gracious opportunity for
their eternall Health and Happinesse; while the evident approach of
death, through Gods grace, effectually dispose their hearts to such
Humilitie, Faith, and Repentance, which together with the Rectitude of
their present Engagement, would fully prepare them for a better life
then that which their enemies brutish and disloyall fiercenesse 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 beleeve at the Bar of Gods Tribunal, or their
own Consciences; where they are more afraid to encounter those many
pregnant Reasons, both for Law, Allegiance, and all true Christian
grounds, which conflicts _with_, and accuse them _in_ their own
thoughts, then they oft were in a desperate bravery to fight against
those Forces which sometimes God gave me.
Whose condition conquered, and dying, I make no question, but is
infinitely more to be chosen by a sober man (that duly values his
duty, his soul and eternity, beyond the enjoyment of this present
life) then 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 and unintended those pretensions were, which they first set
forth, as the onely plausible (though not justifiable) grounds of
raising a War, and continuing it thus long against Me, and the Laws
established; in whose safety 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 ruine and subversion.
I have often prayed, that all on my side might join true pietie with
the sense of their Loyalty; and be as faithfull 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.