side were sufficient to dispence with, or expiate the defects of their
dutie and Loyaltie to Me, which have so pregnant convictions on mens
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 Gods
mercy and defence.
I never desired such victories, as might serve to conquer, but only
restore the Laws and Liberties of My people; which I saw were extremly
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 never to
boast of my power nor to charge God foolishly; who I believed at last
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, then over my self. 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 winow us: That, by punishing our sins, he might
purge them from us; and by deferring peace, he might prepare us more
to prize, and better to use so great a blessing.
My often Messages for Peace shewed, that I delighted not in Warre; as
my former Concessions sufficiently testified, how willingly I would
have prevented it; and My totall unpreparedness for it, how little _I_
intended it.
The Conscience of my Innocence forbad Me to fear a Warr; 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 yeelded lesse, I had been opposed lesse; 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 inevitable fate of our
sins was (no doubt) such, as would no longer suffer the divine Justice
to be quiet: we having conquered this patience, are condemned by
mutuall 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 sins unsubdued;
flushing our pride, and animating to continue injuries.
Peace is not it self desirable, till repentance hath prepared us for
it.
When we fight more against our selves, and lesse against God, we shall
cease fighting 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, then 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 my self and my enemies by patience,
which was Christs 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 repinings
which follow our disastrous events; when going forth in our own
strength thou withdrawest thine, and goest not forth with our Armies._
_Be thou all, when we are something, and when we are nothing; that
thou mayest have the glory, when we are in a Victorious, or inglorious
condition._
_Thou O Lord knowest, how hard it is for me to suffer so much evill
from my Subjects, to whom I intend nothing but good; and I cannot
but suffer in those evils which they compel me to inflect upon them;
punishing my self 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 not be
only happy to see an end of those civill distractions, but a chief
Instrument to restore and establish a firm, and blessed Peace to my
Kingdoms._
_Scirre up all Parties pious ambitions to overcome each other with
reason, moderation, and such self-deniall, as becomes those, who
consider that our mutuall divisions are our common distractions, and
the Union of all is every good mans 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 Loyall,
though afflicted Subjects, to enjoy that peace which, the world can
nether give to us, nor take from us._
_Impute not to me the blood of my Subjects, which with infinite
unwillingness and griefe, hath been shed by me, in my just & 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 a
moment._
* * * * *
20. _Upon the Reformation of the Times._
No Glory is more to be envied then that of due reforming either
Church or State, when deformities are such, that the perturbation and
noveltie 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 indulgence 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 setled; 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 Publick, and the infinite scandall of the
reformed Religion?
What dissolutions of all Order and Government in the Church? what
novelties of Schism, 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 Clergie? 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 my self, sad Spectators hitherto.
The great miscarriage (I think) is, that popular clamours and fury
have been allowed the reputation of zeal, and the Publick sense; so
that the studies 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 then 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 Councels, as they would have included the Votes of
all, so its 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 affairs, I dislike not farther, 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 know to be of
Apostolicall institution, at least; as of Primitive and Universall
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 judgment 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 Lawes 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 punctuall
in precepts, there the constant and Universall 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 wholy to invade the Power, and by the Sword to arrogate, and
quite abrogate the Authority of that Ancient Order, I thinke 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
beleeve) 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 mens designes 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 Christs Government, Throne,
Scepter, and Kingdom, (which certainly is not divided, nor hath
two faces, as their parties now have at least) also the noise of a
thorow-Reformation, these may as easily be fined on new models, as
fair colours may be put to ill-favoured Figures.
The breaking of Church-windows, which time had sufficiently defaced;
pulling down of Crosses, which were but Civill, not Religious marks;
defacing of Monuments, and Inscriptions of the dead, which served but
to put Posterity in minde, to thank God for that clearer light wherein
they live: The leaving of Ministers to their liberties, and private
abilities in the publick service of God, where no Christian can tell
to what hee may say _Amen_; nor what adventure he may make of seeming,
at least, to consent to the Errours, Blasphemies, and ridiculous
Undecencies which bold and ignorant men list to vent in their
Prayers, Preaching, and other Offices; Their setting forth also of old
Catechisms, and Confessions of Faith new drest, importing as much, as
if there had been no sound or cleer Doctrine of Faith in this Church,
before some four or five yeers consultation had matured their thoughts
touching their first principles of Religion.
All these and the like are the effects of popular, specious, and
deceitfull 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 thorow-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 recompence or remedie the inconveniences and
mischiefs which they have purchased so dearly, and which have, and
will ever 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 Lawes, and long Customes, would not run into their
new moulds, till they had first melted it in the fire of a Civil Warr;
by the advantages of which they resolved, if they prevailed, to make
my Self and all my Subjects fall down and worship the Images they
should form and set up. If there had been as much of Christs Spirit,
for meeknesse, wisdom and charitie in mens hearts, as there was of his
name used in the pretensions to reform all to Christs Rule, it would
certainly have obtained more of Gods blessing, and produced more of
Christs Glory, the Churches good, the honour of Religion, and the
unity of Christians.
Publick 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 publick Reformations to such
private designs, as must needs hinder the publick good.
I am sure, the right Methods of Reforming the Church, cannot subsist
with that of perturbing the Civil State; nor can Religion be justly
advanced by depressing Loyaltie, 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 Christs Kingdom may be set up without pulling down
mine; nor will any men in impartiall times appear good Christians,
that approve not them selves good Subjects.
Christs 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 Christs Government, or knew what it meant
in their hearts, they could never have been so ill governed in their
words and actions, both against Me, and one another.
As good ends cannot justifie evill means; so nor will evill beginnings
ever bring forth good conclusions: unless God by a miracle of Mercie
create Light out of Darknesse, Order out of our Confusions, and peace
out of our passions.
_Thou, O Lord, who onely canst give us beauty for ashes, and Truth for
Hypocrisie; suffer us not to be miserably deluded with Pharisaicall
washings, in stead of Christian reformings._
_Our greatest diformities are within; make us the severest Censurers,
and first Reformers of our own souls._
_That we may in clearnesse of judgment, and uprightnesse of heart be
means to reform what is indeed amisse 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 & cruel Reformers have
brought upon this Church and State: Quench the fires which factions
have kindled, under the pretence of Reforming._
_As thou hast shewed the world by their divisions, and confusions,
what is the pravity of some mens intentions, and weaknesse of their
judgements; so bring us at last more refined out of these fires, by
the methods of Christian and charitable reformations; wherein nothing
of ambition, revenge, coveteousnes, or sacriledge, may have any
influence upon their counsels, whom thy providence in just and lawfull
wayes shall entrust with so great, good, and now most necessary a
work: That I and my people may be so blest with inward piety, as may
best teach us how to use the blessings of outward peace._
* * * * *
21. _Upon his Majesties 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 know not how with
honour and civility to use it: Nor do I thinke 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 Vertue and Noblenesse 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 secresie of which, commands a civility from all men, not
wholly barbarous; nor is there any thing more inhumane then to expose
them to publick view.
Yet since Providence will have it so, I am content so much of My heart
(which I study to approve to Gods 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 a
cleerer 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, then to procure their
Peace and Happinesse, and that extreme grief to see them both deceiv'd
and destroyed.
Nor can any mens 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 Poyson.
That I endeavour to avoid the pressures of my Enemies, by all fair
and just correspondences; no man can blame, who loves Me, or
the Common-wealth, 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 mens designe, 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 of greater freedome in writing such letters, which may be liable
to envious exceptions; yet the innocency of my chief purposes cannot
be so obtained, or mis-interpreted by them, as not to let all men see,
that I wish nothing more then a happy composure of differences with
Justice & Honor, nor more to My own, then My peoples 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 Kingdomes
Affaires, so as becomes a Prince; which Mine Enemies have alwayes been
very loth should be beleeved 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 Counsellours.
Its probable some men will now look upon me as my own Counsellour,
and having none else to quarrell with under that notion, they will
hereafter confine their anger to my self: 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 captivitie 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 gaines the
greatest esteem and applause as adversity exposeth to their greatest
sleighting and dis-respect: As if good fortune were alwayes the shadow
of Vertue and Justice, and did not oftner attend vitious 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 Loyaltie to Me, that they may never kindle again, so as to
recover Mine, the Laws & the Kingdoms 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 & crueltie, I must be compelled, first to follow
the Funerals of my Honor, and then be destroyed: But I know Gods
un-erring and impartial justice can & will over rule the most perverse
wils and designs of men; he is able, and (I hope) will turn even the
worst of mine Enemies thoughts and actions to my good.
Nor do I think, that by the surprize of my Letters, I have lost any
more then 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
Honor, which they owe to their KING, present, and after-times 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 &
dishonor which attends all unworthy actions have they never so much of
publick 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 blest the modest
respect & filial tenderness which _Noah's_ Sons bare to their Father;
nor did his open infirmity justifie _Cham's_ impudency, or exempt him
from that curse of being _Servant of Servants_; which curse must needs
be on them who seek by dishonorable actions to please the Vulgar, and
confirm by ignoble acts, their dependance upon the People.
Nor can their malitious intentions be ever either excusable or
prosperous, who thought to expose me to the highest reproach &
contempt of my People, forgetting that duty of modest concealment
which they owed to the Father of their Country, in case they had
discovered any real uncomliness, 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 rendred 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
constancie 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 council of_ Achitophel _turning it to_ Davids
_good and his own ruine: so canst thou defeat their Designe, who
intended by publishing my private Letters, nothing else but to render
me more odious and contemptible to my People._
_I must first appeal to thy Omniscience, who canst witnesse my
integritie, how unjust and false those scandalous misconstructions
are, which my Enemies endevour by those papers of mine to represent
unto the world._
_Make the evil they imagined, and displeasure they intended thereby
against me, so to return 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 Annointed._
_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
cloathed 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 Majestie 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
eternall._
* * * * *
22. _Upon His Majesties Leaving_ Oxford, _and going to the_ Scots.
Although God hath given me three Kingdoms, yet in these He hath not
now left me any place where I may with safety & Honor rest my head:
shewing me that himself is the safest 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 cast my self, and my now distressed Affairs
upon his mercy, who hath both hearts and hands of all men in his
dispose.