enough to forbeare Reproaches and even Cursings of Me in their owne formes instead of praying for Me. I wish their Repentance may be their onely punishment that seeing the mischiefs which the disuse of publique Liturgies hath already produced they may restore that credit use and reverence to them which by the ancient Churches were given to Set Formes of sound and wholsome words And thou O Lord which art the same God blessed for ever whose mercies are full of variety and yet of constancy Thou deniest us not a new and fresh sense of our old and daily wants nor despisest renewed affections joyned to constant expressions Let us not want the benefit of thy Churches united and wel-advised Devotions Let the matters of our prayers be agreeable to thy will which is alwaies the same and the fervency of our spirits to the motions of thy holy Spirit in us And then we doubt not but thy spirituall perfections are such as thou art neither to be pleased with affected Novelties for matter or manner nor offended with the pious constancy of our petitions in them both Whose variety or constancy thou hast no where either forbidden or commanded but left them to the piety and prudence of thy Church that both may be used neither despised Keep men in that pious moderation of their judgments in matters of Religion that their ignorance may not offend others nor their opinion of their owne abilities tempt them to deprive others of what they may lawfully and devoutly use to help their infirmities And since the advantage of Errour consists in novelty and variety as Truths in unity and constancy Suffer not thy Church to be pestered with errours and deformed with undecencies in thy service under the pretence of variety and novelty Nor to be deprived of truth unity and order under this fallacy That constancy is the cause of formality Lord keep us from formall Hypocrisie in our owne hearts and then we know that praying to thee or praising of thee with David and other holy men in the same formes cannot hurt us Give us wisdome to amend what is amisse within us and there will be lesse to mend without us Evermore defend and deliver thy Church from the effects of blind Zeale and over-bold devotion 17. Of the differences between the KING and the two Houses in point of Church-Government TOuching the GOVERNMENT of the Church by Bishops the common Jealousie hath been that I am earnest and resolute to maintaine it not so much out of piety as policy and reason of State Wherein so far indeed reason of State doth induce Me to approve that Government above any other as I find it impossible for a Prince to preserve the State in quiet unlesse he hath such an influence upon Church-men and they such a dependance on Him as may best restraine the seditious exorbitancies of Ministers tongues who with the Keyes of Heaven have so farre the Keys of the Peoples hearts as they prevaile much by their Oratory to let in or shut out both Peace and Loyalty So that I being as KING intrusted by God and the Lawes with the good both of Church and State I see no Reason I should give up or weaken by any change that power and influence which in right and reason I ought to have over both The moving Bishops out of the House of Peers of which I have elswhere given an account was sufficient to take off any suspicion that I encline to them for any use to be made of their Votes in State affaires Though indeed I never thought any Bishop worthy to sit in that House who would not Vote according to his Conscience I must now in Charity be thought desirous to preserve that Government in its right constitution as a matter of Religion wherein both My judgment is fully satisfied that it hath of all other the fullest Scripture grounds and also the constant practise of all Christian Churches till of late yeares the tumultuarinesse of People or the factiousnesse and pride of Presbyters or the covetousnesse of some States and Princes gave occasion to some mens wits to invent new models and propose them under specious titles of Christs Government Scepter and Kingdome the better to serve their turns to whom the change was beneficiall They must give Me leave having none of their temptations to invite Me to alter the Government of Bishops that I may have a title to their Estates not to believe their pretended grounds to any new waies contrary to the full and constant testimony of all Histories sufficiently convincing unbiased men that as the Primitive Churches were undoubtedly governed by the Apostles and their immediate Successours the first and best Bishops so it cannot in reason or charity be supposed that all Churches in the world should either be ignorant of the rule by them prescribed or so soon deviate from their divine and holy patterne That since the first Age for 1500 years not one Example can be produced of any setled Church wherein were many Ministers and Congregations which had not some Bishop above them under whose jurisdiction and government they were Whose constant and universall practise agreeing with so large and evident Scripture-directions and examples are set down in the Epistles to Timothy and Titus for the setling of that Government not in the persons onely of Timothy and Titus but in the succession the want of Government being that which the Church can no more dispense with in point of wel-being than the want of the word and Sacraments in point of being I wonder how men came to looke with so envious an eye upon Bishops power and authority as to oversee both the Ecclesiasticall use of them and Apostolicall constitution which to Me seems no lesse evidently set forth as to the maine scope and designe of those Epistles for the setling of a peculiar Office Power and Authority in them as President-Bishops above others in point of Ordination Censures and other acts of Ecclesiasticall discipline then those shorter characters of the qualities and duties of Presbyter-Bishops and Deacons are described in some parts of the same Epistles who in the latitude and community of the name were then and may now not improperly be call'd Bishops as to the oversight and care of single Congregations committed to them by the Apostles or those Apostolicall Bishops who as Timothy and Titus succeeded them in that ordinary power there assigned over larger divisions in which were many Presbyters The humility of those first Bishops avoiding the eminent title of Apostles as a name in the Churches stile appropriated from its common notion of a Messenger or one sent to that speciall dignity which had extraordinary call mission gifts and power immediately from Christ they contented themselves with the ordinary titles of Bishops and Presbyters untill use the great arbitrator of words and master of language finding reason to distinguish by a peculiar name those persons whose power and office were indeed distinct from and above all
other in the Church as succeeding the Apostles in the ordinary and constant power of governing the Churches the honour of whose name they moderately yet commendably declined all Christian Churches submitting to that speciall authority appropriated also the name of Bishop without any suspicion or reproach of arrogancy to those who were by Apostolicall propagation rightly descended invested into that highest and largest power of governing even the most pure and Primitive Churches which without all doubt had many such holy Bishops after the pattern of Timothy and Titus whose speciall power is not more clearly set down in those Epistles the chief grounds and limits of all Episcopall claime as from divine right then are the characters of these perilous times and those men that make them such who not enduring sound doctrine and cleare testimonies of all Churches practise are most perverse Disputers and proud Usurpers against true Episcopacy who if they be not Traytours and Boasters yet they seem to be very covetous heady high-minded inordinate and fierce lovers of themselves having much of the forme little of the power of godlinesse Who by popular heaps of weak light and unlearned Teachers seek to over-lay and smother the pregnancy authority of that power of Episcopall Government which beyond all equivocation and vulgar fallacy of names is most convincingly set forth both by Scripture and all after Histories of the Church This I write rather like a Divine than a Prince that Posterity may see if ever these Papers be publique that I had faire grounds both from Scripture-Canons Ecclesiastical examples whereon My judgement was stated for Episcopall Government Nor was it any policy of State or obstinacy of will or partiality of affection either to the men or their Function which fixed Me who cannot in point of worldly respects be so considerable to Me as to recompence the injuries and losses I and My dearest relations with My Kingdomes have sustained and hazarded chiefly at first upon this quarrell And not onely in Religion of which Scripture is the best rule and the Churches Universall practise the best commentary but also in right reason and the true nature of Government it cannot be thought that an orderly Subordination among Presbyters or Ministers should be any more against Christianity then it is in all secular and civill Governments where parity breeds Confusion and Factionâ— I can no more beleeve that such order is inconsistent with true Religion then good features are with beauty or numbers with harmony Nor is it likely that God who appointed severall orders a Prelacie in the Government of his Church among the Jewish Priests should abhor or forbid them among Christian Ministers who have as much of the principles of schisme and division as other men for preventing and suppressing of which the Apostolicall wisdome which was divine after that Christians were multiplied so many Congregations and Presbyters with them appointed this way of Government which might best preserve order and union wâ—th Authority So that I conceive it was not the favour of Princes or ambition of Presbyters but thâ— wisdome and piety of the Apostles that first setled Bishops in the Church which Authority they constantly used and injoyed in those times which were purest for Religion though sharpest for Persecution Not that I am against the managing of this Presidency and Authority in one man by the joynt Counsell and consent of many Presbyters I have offered to restore that as a fit meanes to avoid those Errours Corruptions and Partialities which are incident to any one man Also to avoid Tyranny which becomes no Christians least of all Church-men beâ—ides it will be a meanes to take away that burden and odium of affaires which may lie too heavy on one mans shoulders as indeed I think it formerly did on the Bishops here Nor can I see what can be more agreeable both to Reason and Religion then such a frame of Government which is paternall not Magisteriall and wherein not only the necessity of avoiding Faction and Confusion Emulations and Contempts which are prone to arise among equals in power and function but also the differences of some Ministers gifts and aptitudes for Government above others doth invite to imploy them in reference to those Abilities wherein they are Eminent Nor is this judgement of Mine touching Episcopacy any pre-occupation of opinion which will not admit any oppositions against it It is well known I have endeavoured to satisfie My self in what the chief Patrons for other wayes can say against this or for theirs And I find they have as farre lesse of Scripture grounds and of Reason so for examples and practice of the Church or testimonies of Histories they are wholly destitute wherein the whole stream runs so for Episcopacy that there is not the least rivulet for any others As for those obtruded examples of some late reformed Churches for many retain Bishops still whom necessity of times and affaires rather excuseth then commendeth for their inconformity to all Antiquity I could never see any reason why Churches orderly reformed and governed by Bishops should be forced to conform to those few rather then to the Catholick example of all Ancient Churches which needed no Reformation And to those Churches at this day who Governed by Bishops in all the Christian world are many more then Presbyterians or Independents can pretend to be All whom the Churches in My three Kingdomes lately Governed by Bishops would equalize I think if not exceed Nor is it any point of wisdom or charity where Christians differ as many do in some points there to widen the differences and at once to give all the Christian world except a handfull of some Protestants so great a scandall in point of Church-government whom though you may convince of their Errrours in some points of Doctrine yet you shall never perswade them that to compleat their Reformation they must necessarily desert and wholly cast off that Government which they and all before them have ever owned as Catholick Primitive and Apostolicall So far that never Schismaticks nor Hereticks except those Arians have strayed from the Unity and Conformity of the Church in that point ever having Bishops above Presbyters Besides the late generall approbation and submission to this Government of Bishops by the Clergy as well as the Laity of these Kingdomes is a great confirmation of My Judgment and their inconstancy is a great prejudice against their novelty I cannot in charity so far doubt of their learning or integrity as if they understood not what heretofore they did or that they did conform contrary to their Consciences So that their facility and levity is never to be excused who before ever the point of Church-government had any free impartiall debate contrary to their former Oathes and practice against their obedience to the Lawes in force and against My consent have not only quite cryed down the Government by Bishops but have approved and incouraged the
violent and most illegall stripping all the Bishops and many other Church-men of all their due Authority and Revenues even to the selling away and utter alienation of those Church-lands from any Ecclesiasticall uses So great a power hath the stream of times and the prevalency of parties over some mens judgements of whose so sudden and so totall change little reason can be given besides the Scots Army comming into England But the folly of these men will at last punish it self and the Desertors of Episcopacy will appeare the greatest Enemies to and Betrayers of their owne 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 poâ—nt of thriving between the favour of the People and of Princes as plants doe between being watered by hand or by the sweet and liberall dews of Heaven The tenuity and contempt of Clegy-men will soone let them see what a poore carcasse they are when parted from the influence of that Head to whose Supremacy they have been sworne A little moderation might have prevented great mischiefs I am firme to Primitive Episcopacy not to have it extirpated if I can hinder it Discretion without passion might easily reforme whatever 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 practise all wise men abhorre For those secular additaments and ornaments of Authority Civill 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 Charity Hospitality meet strengthenings of their Authority in point of respect and observance which in peacefull times is hardly payed to any Governours by the measure of their vertues so much as by that of their Estates Poverty and meannesse exposing them and their Authority to the contempt of licentious minds and manners which persecuting Times much restrained I would have such men Bishops as are most worthy of those incouragements 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 gravity and piety 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 restraine them will necessarily follow both the Presbyterian parity which makes all Ministers equall and the Independent inferiority which sets their Pastors below the People This for My judgment touching Episcopacy wherein God knows I doe not gratifie any designe or passion with the least perverting of Truth And now I appeale 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 Soveraigne as some men have endeavoured 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 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 disloyall passions had not so blowne up some mens minds against it that what they want of Reasons or Primitive Patterns they supply with violence and oppression wherein some mens zeale for Bishops Lands Houses and Revenues hath set them on worke to eate up Episcopacy which however other men esteem to Me is no lesse sin than Sacriledge or a robbery of GOD the giver of all we have of that portion which devout mindes have thankfully given againe 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 himselfe 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 Judgment break 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 and Perjury besides the many personall Injustices I must doe to many worthy men who are as legally invested in their Estates as any who seek to deprive them and they have by no Law been convicted of those crimes which might forfeit their Estates and Lively-hoods I have oft 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 freedome 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 dispence 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 'T is strange My lot should be valid in that part which both My self and all men in their own case esteem injurious unreasonable as being against the very naturall and essentiall liberty of our soules yet it should be invalid and to be broken in another clause wherein I think My selfe 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 distentions till I shall be forced to consent and declare that I doe approve what God knowes I utterly dislike and in My Soul abhor as many wayes highly against Reason Justice and Religion and whereto if I should shamefully and diâ—honourably give My consent yet should I not by so doing satisfie the dâ—vided Interests and Opinions of those Parties which contend with each other as well as both against Me and Epiâ—copacy 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 Episcopacy was not so rooted and setled there as 't is 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 at all times If any shall impute My yeilding 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 yeilding to them been so happy and successefull as to incourage Me to grant the like to others Did I see any thing more of Christ as to Meeknesse Justice Orâ—er Charity and Loyalty in those that pretend to other modes of Government I might suspect My judgment to be biassed or foreâ—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 wayes of Government Nor can I find that in any Reformed Churches whose paternes are so cryed up and obtruded upon the Churches under My Dominion that eâ—ther Learning or Religion workes of Pâ—ety or Charity have so flourished beyond what they have done in My Kingdomes 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 than 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 than 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 parity nor popularity neither Bishops ejected nor Presbyters despised nor People oppressed And in this integrity both of My Judgment 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 maintaine thine owne 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 envy 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 robbed others passe by without regard either to pity or relieve As my power is from thee so give me grace to use it for thee And though I am not suffered to be Master of my other Rights as a KING yet preserve me in that liberty of Reason love of Religion and thy 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 glory Forgive their sinnes and errours who have deserved thy just permission thus to let in the wild Boare and subtill Foxes to wast 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 beare the infamous brand to all Posterity of being the first Christian KING in this Kingdome 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 reforme with meeknesse than expose their persons and sacred Functions to vulgar contempt Thou O Lord seest how much I have suffered with and for thy Church make no long tarrying O my God to deliver both me and it from unreasonable men whose counsels have brought forth and continue such violent confusions by a precipitant destroying the ancient boundaries of thy Churches peace thereby letting in all manner of errours schismes and disorders O thou God of order and of truth in thy good â—ime abate the malice aswage the rage and confound all the mischievous devices of thine mine and thy Churches enemies That I and all that love thy Church may sing praises to thee and ever magnifie thâ— salvation even beâ—ore the sons of men 18. Vpon Vxbridge-Treaty and other Offers made by the KING I Look upon the way of Treaties as a retiring from fighting like Beasts to arguing like Men whose strength should be more in their understandings than in their limbs And though I could seldome get opportunities to Treat yet I never wanted either desire or disposition to it having greater confidence of My Reason than My Sword I was so wholly resolved to yeild to the first that I thought neither My selfe nor others should need to use the second if once we rightly understood each other Nor did I ever think it a diminution of Me to prevent them with Expresses of My desires and even importunities to Treat It being an office not onely of humanity rather to use Reason than Force but also of Christianity 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 Warre by the Sword being very dubious and of a Civill Warre uncomfortable the end hardly recompencing and late repairing the mischief 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 than any man All that I sought to reserve was Mine Honour and My Conscience the one I could not part with as a KING the other as a Christian. The Treaty at Uxbridge gave the fairest hopes of an 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 farre as Reason Honour and Conscience would gâ—ve Me leave nor were the remaining differences so essentiall to My Peoples happinesse or of such consequence as in the
quarrell then any reall obstructions of publick Justice or Parliamentary Priviledge But this is pretended and this I must be able to avoid and answer before God in My owne Conscience however some men are not willing to beleeve Me lest they should condemne themselves When I first withdrew from White-hall to see if I could allay the insolency of the Tumults the not suppressing of which no account in Reason can be given where an orderly Guard was granted but only to oppresse both Mine and the Two Houses freedome of declaring and voting according to every mans Conscience what obstructions of Justice were there further then this that what seemed just to one man might not seeme so to another Whom did I by power protect against the Justice of Parliament That some men withdrew who feared the partiality of their tryall warned by My Lord of Straffords death while the vulgar threatned to be their Oppressors and Judgers of their Judges was from that instinct which is in all creatures to preserve themselves If any others refused to appear where they evidently saw the current of Justice and Freedom so stopped and troubled by the Rabble that their lawfull Judges either durst not come to the Houses or not declare their sense with liberty and safety it cannot seem strange to any reasonable man when the sole exposing them to publick odium was enough to ruine them before their Cause could be heard or tryed Had not factious Tumults overborne the Freedome and Honour of the two Houses had they asserted their Justice against them and made the way open for all the Members quietly to come and declare their Consciences I know no man so deare to Me whom I had the least inclination to advise either to withdraw himself or deny appearing upon their Summons to whose Sentence according to Law I think every Subject bound to stand Distempers indeed were risen to so great a height for want of timelyâ—repressing the vulgar insolencies that the greatest guilt of those which were Voted and demanded as Delinquents was this That they would not suffer themselves to be over-aw'd with the Tumults and their Patrones nor compelled to abet by their suffrages or presence the designes of those men who agitated innovations and ruine both in Church and State In this point I could not but approve their generous constancy and cautiousnesse further then this I did never allow any mans refractorinesse against the Priviledges and Orders of the Houses to whom I wished nothing more then Safety Fulnesse and Freedome But the truth is some men and those not many despairing in faire and Parliamentary wayes by free deliberations and Votes to gain the concurrence of the Major part of Lords and Commons betook themselves by the desperate activity of factious Tumults to sift and terrifie away all those Members whom they saw to be of contrary minds to their purposes How oft was the businesse of the Bishops enjoying their Ancient places and undoubted Priviledges in the House of Peeres carried for them by farre the Major part of Lords Yet after five repulses contray to all Order and Custome it was by tumultuary instigations obtruded again and by a few carried when most of the Peeres were forced to absent them-themselves In like manner as the Bill against Root and Branch brought on by tumultuary Clamours and schismaticall Terrours which could never passe till both Houses were sufficiently thinned and over-awed To which Partiality while in all Reason Justice and Religion My conscience forbids Me by consenting to make up their Votes to Acts of Parliament I must now be urged with an Army and constrained either to hazard My owne and My Kingdomes ruine by my Defence or prostrate My Conscience to the blind obedience of those men whose zealous superstition thinks or pretends they cannot do God and the Church a greater service than utterly to destroy that Primitive Apostolicall and anciently Universall Government of the Church by Bishops Which if other mens judgements bind them to maintain or forbids them to consent to the abolishing of it Mine much more who besides the grounds I have in My judgement have also a most strickt and indispensable Oath upon My Conscience to preserve that Order and the Rights of the Church to which most Sacrilegious and abhorred Perjury most un-beseeming a Christian King should I ever by giving My Consent be betrayed I should account it infinitely greater misery then any hath or can befall Meâ— in as much as the least sinne hath more evill in it then the greatest affliction Had I gratified their Anti-episcopall Faction at first in this point with My consent and sacrificed the Ecclesiasticall Government and Revenues to the fury of their covetuousnesse ambition and revenge I believe they would then have found no colourable necessity of raising an Army to fetch in and punish Delinquents That I consented to the Bill of putting the Bishops out of the House of Peers was done with a firm perswasion of their contentednes to suffer a present diminution in their Rights and Honour for My sake and the Common-weals which I was confident they would readily yeeld unto rather then occasion by the least obstruction on their part any dangers to Me or to My Kingdome That I cannot adde My consent for the totall extirpation of that Government which I have often offered to all fit regulations hath so much further tie upon My Conscience as what I think Religious and Apostolicall and so very Sacred and Divine is not to be dispensed with or destroyed when what is only of civill Favor and priviledge of Honour granted to men of that Order may with their consent who are concerned in it be annulled This is the true state of those obstructions pretended to be in point of Justice and Authority of Parliament when I call God to witnesse I knew none of such consequence as was worth speaking of a Warre being only such as Justice Reason and Religion had made in My owne and other mens Consciences Afterwards indeed a great shew of Delinquents was made which were but consequences necessarily following upon Mine or others withdrawing from or defence against violence but those could not be the first occasion of raising an Army against Me. Wherein I was so far from preventing them as they have declared often that they might seeme to have the advantage and Justice of the defensive part and load Me with all the envy and injuries of first assaulting them that God knows I had not so much as any hopes of an Army in My thoughts Had the Tumults been Honourably and Effectually repressed by exemplary Justice and the liberty of the Houses so vindicated that all Members of either House might with Honour and Freedome becomming such a Senate have come and discharged their Consciences I had obtained all that I designed by My withdrawing and had much more willingly and speedily returned then I retired this being My necessity driving the other My choise desiring But some men
can revert onely to the Crowne with My Consent so I have alwaies had such a perfect abhorrence of it in My Soule that I never found the least inclination to such sacrilegious Reformings yet no man hath a greater desire to have Bishops and all Church-men so reformâ—d that they may best deserve and use not onely what the pious munificence of My Predecessours hath given to God and the Church but all other additions of Christian bounty But no necessity shall ever I hope drive Me or Mine to invade or sell the Priests Lands which both Pharaoh's divinity and Ioseph's true piety abhorred to doe So unjust I think it both in the eye of Reason and Religion to deprive the most sacred employment of all due incouragements and like that other hard-hearted Pharaoh to withdraw the Straw and encrease the Taske so pursuing the oppressed Church as some have done to the red sea of a Civill Warre where nothing but a miracle can save either It or Him who esteems it His greatest Title to be called and His chiefest glory to be The Defender of the Church both in its true Faith and its just fruitions equally abhorring Sacriledge and Apostacy I had rather live as my Predecessour Henry 3. sometime did on the Churches Almes then violently to take the bread out of Bishops and Ministers mouths The next work will be Ieroboam's reformation consecrating the meanest of the People to be Priests in Israel to serve those Golden Calves who have enriched themselves with the Churches Patrimony Dowâ—y which how it thrived both with Prince Priests People is well enough known And so it will be here when from the tuition of Kings and Queens which have beene nursing Fathers and Mothers of this Church it shall be at their allowance who have already discovered what hard Fathers and Stepmothers they will be If the poverty of Scotland might yet the plenty of England cannot excuse the envy and rapine of the Churches Rights and Revenues I cannot so much as pray God to prevent those sad consequences which will inevitably follow the parity and poverty of Ministers both in Church and State since I think it no lesse than a mocking and tempting of God to desire him to hinder those mischiefs whose occasions and remedies are in our owne power it being every mans sinne not to avoid the one and not to use the other There are waies enough to repaire the breaches of the State without the ruines of the Church as I would be a Restorer of the one so I would not be an Oppressour of the other under the pretence of Publique Debts The occasions contracting them were bad enough but such a discharging of them would be much worse I pray God neither I nor Mine may be accessary to either To thee O Lord doe I addresse My prayer beseeching thee to pardon the rashnesse of My Subjects Swearings and to quicken their sense and observation of those just morall and indispensable bonds which thy Word and the Lawes of this Kingdome have laid upon their Consciences From which no pretensions of Piety and Reformation are sufficient to absolve them or to engage them to any contrary practises Make them at length seriously to consider that nothing violent and injurious can be religious Thou allowest no mans committing Sacriledge under the Zeale of abhorring Idols Suffer not sacrilegious designes to have the countenance of religious ties Thou hast taught us by the wisest of Kings that it is a snare to take things that are holy and after Vowes to make enquiry Ever keep thy Servant from consenting to perjurious and sacrilegious rapines that I may not have the brand and curse to all posterity of robbing Thee and thy Church of what thy bounty hath given us and thy clemency hath accepted from us wherewith to encourage Learning and Religion Though My Treasures are Exhausted My Revenues Diminished and My Debts Encreased yet never suffer Me to be tempted to use such profane Reparationâ— lest a coal from thine Altar set such a fire on My Throne and Conscience as wil be hardly quenched Let not the Debts and Engagements of the Publique which some mens folly and prodigality hath contracted be an occasion to impoverish thy Church The State may soone recover by thy blessing of peace upon us The Church is never likely in times where the Charity of most men is growne so cold and their Religion so illiberall Continue to those that serve Thee and thy Church all those incouragements which by the will of the pious Donours and the justice of the Lawes are due unto them and give them grace to deserve and use them aright to thy glory and the relief of the poore That thy Priests may be cloathed with righteousnesse and the poore may be satisfied with bread Let not holy things be given to Swine nor the Churches bread to Dogs rather let them go about the City grin like a Dog and grudge that they are not satisfied Let those sacred morsels which some men have already by violence devoured never digest with them nor theirs Let them be as Naboth's Vineyard to Ahab gall in their mouths rottennesse to their names a moth to their Families and a sting to their Consciences Break in sunder O Lord all violent and sacrilegious Confederations to doe wickedly and injuriously Divide their hearts and tongues who have bandyed together against the Church and State that the folly of such may be manifest to all men and proceed no further But so favour My righteous dealing O Lord that in the mercies of thee the most High I may never miscarry 15. Vpon the many Iealousies raised and Scandals cast upon the KING to stirre up the People against Him IF I had not My own Innocency and Gods protection it were hard for Me to stand out against those stratagems conflicts of malice which by Falsities seek to oppresse the Truth and by Jealousies to supply the defect of Reall causes which might seem to justifie so unjust Engagements against Me. And indeed the worst effects of open Hostility come short of these Designes For I can more willingly loose My Crownes than My Credit nor are My Kingdomes so deare to Me as My Reputation and Honour Those must have a period with My life but theâ—e may survive to a glorious kind of Immortality when I am dead gone A good name being the embalming of Princes and a sweet consecrating of them to an Eternity of love and gratitude among Posterity Those soule and false aspersions were secret engines at first employed against My peoples love of Me that undermining their opinion and value of Me My enemies and theirs too might at once blow up their affections and batter downe their loyaltie Wherein yet I thanke God the detriment of My Honour is not so afflictive to Me as the â—in and danger of My peoples soules whose eyes once blinded with such mists of suspicions they are soone mis-led into the most desperate precipices of actions