objected against him so clear as after a long and fair hearing to give convincing satisfaction to the major part of both Houses especially that of the Lords of whom scarce a third part were present when the Bill passed that House And for the House of Commons many Gentlemen disposed enough to diminish My L. of Straffords greatnes and power yet unsatisfied of his guilt in Law durst not condemne him to die who for their integrity in their Votes were by poasting their names exposed to the popular calumny hatred and fury which grew then so exorbitant in their clamours for Justice that is to have both my self and the two Houses vote and do as they would have us that many 't is thought were rather terrified to concur with the condemning party then satisfied that of right they ought so to do And that after Act vacating the authority of the precedent for future imitation sufficiently tells the world that some remorse touched even his most implacable Enemies as knowing he had very hard measure and such as they would be very loath should be repeated to themselves This tendernesse and regret I find in my soul for having had any hand and that very unwillingly God knows in shedding one mans bloud unjustly though under the colour and formalities of Justice and pretences of avoiding publike mischiefs which may I hope be some evidence before God and Man to all posterity that I am far from bearing justly the vast load and guilt of all that bloud which hath been shed in this unhappy War which some men will needs charge on Me to case their own soules who am and ever shall be more afraid to take away any mans life unjustly then to lose my own But thou O God of infinite mercies forgive me that act of sinfull complyance which hath greater aggravations upon Me then any Man Since I had not the least temptation of envie or malice against him and by my place should at least so farre have bin a preserver of him as to have denied my consent to his destruction O Lord I acknowledge my transgression and my sin is ever before me Deliver me from bloudguiltiness O God thou God of my salvation and my tongue shal sing of thy righteousness Against thee have I finned and done this evill in thy sight for thou sawest the contradiction between my heart and my hand Yet cast me not away from thy presence purge me with the blood of my Redeemer and I shall be clean wash me with that pretious efusion and I shall be whiter then snow Teach me to learn Righteousnesse by thy Judgements and to see my frailtie in thy Justice while I was perswaded by shedding one mans bloud to prevent after-troubles thou hast for that among other sins brought upon Me and upon My Kingdomes great long and heavie troubles Make me to preferre Justice which is thy wil before all contrarie clamours which are but the discoveries of mans iniurious will It is too much that they have once overcome me to please them by displeasing thee O never suffer me for any Reason of State to go against my Reason of Conscience which is highly to sin against thee the God of Reason and Iudg of our Consciences Whatever O Lord thou seest fit to deprive me of yet restore unto me the ioy of thy Salvation and ever uphold me with thy free Spirit which subiects my will to none but thy light of Reason Justice and Religion which shines in my Soule for thou desirest Truth in the inward parts and integritie in the outward expressions Lord hear the voice of thy Sons and my Saviours Bloud which speaks better things O make me and my people to hear the voice of ioy gladness that the bones which thou hast broken may reioice in thy Salvation 3 Upon His Maiestes going to the House of Commons MY going to the House of Commons to demand justice upon the 5. Members was an act which my enemies loaded with all the obloquies and exasperations they could It filled indifferent men with great jealousies and fears yea and many of my freinds resented it as a motion rising rather from Passion than Reason and not guided with such discretion as the touchines of those times required But these men knew not the fast motives and pregnant grounds with which I thought my self so furnished that they needed nothing to such evidence as I could have produced against those I charged save only a free legall Triall which was all I desired Nor had I any temptation of displeasure or revenge against those mens persons further then I had discovered those as I thought unlawful correspondencies they had used engagements they had made to embroyle my Kingdomes of all which I missed but little to have produced writings under some mens owne hands who were the chief contrivers of the following innovations Providence would not have it so yet I wanted not such probabilities as were sufficient to raise jealousies in any Kings heart who is not wholly stupid and neglective of the publick peace which to preserve by calling in question halfe a dozen men in a fair and legall way which God knows was all my design could have amounted to no worse effect had it succeeded then either to do me and my Kingdome right in case they had bin found guilty or else to have clear'd their innocency and removed my suspitions which as they were not raised out of any malice so neither were they in Reason to be smothered What flames of discontent this spark though I sought by all speedy and possible means to quench it soon kindled all the world is witnes The aspersion which some men cast upon that action as if I had designed by force to assault the House of Commons and invade their priviledge is so false that as God best knows I had no such intent so none that attended Me could justly gather from any thing I then said or did the least intimation of any such thoughts That I went attended with some Gentlemen as it was no unwonted thing for the Majesty and safety of a King so to be attended especially in discontented times so were my followers at that time short of my ordinary guard and no way proportionable to hazard a tumultuary conflict Nor were they more scared at my comming then I was unassured of not having some affronts cast upon me if I had none with me to preserve a reverence to me For many people had at that time learned to think those hard thoughts which they have since abundantly vented against Me both by words and deeds The summe of that businesse was this Those men and their adherents were then looked upon by the afrighted vulgar as greater Protectors of their Lawes and Liberties then my self and so worthier of their protection I leave them to God and their own Consciences who if guilty of evill machinations no present impunity or popular vindications of them will be subter fuge sufficient to rescue
he hath done The confiscation of mens estates being more beneficiall then the charity of saving their lives or reforming their Errours When all proportionable succours of the poor Pretestants in Ireland who were daily massacred and over-borne with numbers of now desperate Enemies were diverted and obstructed here I was earnestly entreated and generally advised by the chief of the Protestant Party there to get them some respite and breathing by a cessation without which they saw â—o probability unlesse by miracle to preserve the remnant that had yet escaped Go knows with how much commiseration and solâ—citous caution I carried on that bnsinesse by peâ—sons of Honour and Integrity that so I migâ— neither incourage the rebells Insolence nor discourage the Protestants loyalty and patience Yet when this was effected in the best soâ— that the necessity and difficulty of affaires woulâ— then permit I was then to suffer againe in mâ— reputation and Honour because I suffered nâ— the Rebels utterly to devoure the remainiâ— handfulls of the Protestants there I thought that in all reason the gaining 〈◊〉 that respite could not be so much to the Rebeâ— advantages which some have highly calumniâ—ted against me as it might have been for tâ— Protestants future as well as present safety during the time of that Cessation some men hâ— had the grace to have laid Irelands sad conditio more to heart and laid aside those violent mâ—tions which were here carried on by those thâ— had better skill to let bloud then to stanch it But in all the misconstructions of my actioâ— which are prone to find more credulity in mâ— to what is false and evill than love or charity 〈◊〉 what is true and good as I have no Judge 〈◊〉 God above me so I can have comfort to appâ— to his omniscience who doth not therefoâ— deny my Innocence because he is pleased far to try my patience as he did his servant Iobâ— I have enough to doe to look to My own Conscience and the faithfull discharge of My Trust as a KING I have scarce leisure to consider those swarmes of reproaches which issue out of some mens mouths hearts as easily as smoke or sparks do out of a Fornace Much lesse to make such prolix Apologies as might give those men satisfaction who conscious to their owne depth of wickednesse are loath to beleive any man not to be as bad as themselves 'T is Kingly to do well and heare 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 falsly say And I hope I shall still doe better than they desire or deserve I should I beleive it will at last appear that they who first began to embroyle my other Kingdomes are in great part guilty if not of the first letting out yet of the not-timely stopping those horrid effusion of bloud in Ireland Which what ever my Enemies please to say or think I look upon as that of my other Kingdomes exhausted out of my own veins no man being so much weakned by it as my selfe And I hope though mens unsatiable crueltiâ—s never wil yet the mercy of God wil at length say to his justice It is enough 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 or the desolating of these Nations O my God let those infinite mercies prevent us once againe which I and my Kingdomes 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 unlesse we crucifie one another Because we have not more loved thy Truth and practised in Charity thou hast suffered a Spirit of Errour and bitternesse 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 glasse 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 iudgements which are very many and very heavy Yet let our sinnes be evermore grievous to us thaâ— thy Iudgements and make us more willing to repent then to be relieved first give us the peace of penitent consciences and then the tranquillity of united Kingdomes In the Sea of our Saviours bloud drowne our sinnes and throngh this red Sea of our own bloud bring us at last to a state of piety peace and plenty As my publique relations to all make me share in all my Subiects sufferings so give me such a pious sense of them as becomes a Christian King and a loving Father of my people Let the scandalous and uniust reproaches cast upon me be as a breath more to kindle my compassion Give me grace to heap charitable coales of fire upon their heads to melt them whose malice or truell Zeal hath kindled or hindred the quenching of those flames which have so much wasted my three Kingdoms O rescue and assist those poore Protestants in Ireland whom thou hast hitherto preserved And lead those in the wayes of thy saving Truths whose ignorance or errours have filled them with Rellellious and destructive principles which they act under an opinion That they do thee good service Let the hand of thy Iustice be against those who maliciously and dispitefully have raised or fomented those cruell and desperate Wars Thou that art far from destroying the Innocent with the Guilty and the Erroneous with the Malicious Thou that hadst pity on Niniveh for the many Children that were therein give not over the whole stock of that populous and seduced Nation to the wrath of those whose covetousnesse makes them cruell nor to their anger which is too fierce and therefore iustly cursed Preserve if it be thy will in the midst of the fornace of thy severe iustice a Posterity which may praise thee for thy mercy And deale with Me not according to mans uniust reproaches but according to the innocency of my hands in thy sight If I have desired or delighted in the wofull day of my Kingdoms calamities if I have not earnestly studied and faithfully endeavoured the preventing and composing of these bloody distractions then let thy hand be against me and my Fathers house O Lord thou seest I have enemies enough of men as I need not so I should not dare thus to imprecate thy curse on me and mine if my Conscience did not witnesse my integrity which thou O Lord knowest right will But I trust not to My own merit but thy mercies spare us O Lord and be not
understandings are soonest received into their hearts and aptest to excite and carry along with them judicious and fervent affections Nor doe I see any reason why Christians should be weary of a wel-composed Liturgy as I hold this to be more than of all other things wherein the constancy abates nothing of the excellency and usefulnesse I could never see any Reason why any Christian should abhor or be forbidden to use the same forms of prayer since he prayes to the same God believes in the same Saviour professeth the same Truths reads the same Scriptures hath the same duties upon him and feels the same daily wants for the most part both inward outward which are common to the whole Church Sure we may as wel before-hand know what we pray as to whom we pray in what words as to whatsense when we desire the same things what hinders we may not use the same words our appetite and disgestion too may be good when we use as we pray for our daily bread Some men I heare are so impatient not to use in all their devotion their own invention and gifts that they not only disuse as too many but wholly cast away contemn the Lords Prayer whose great guilt is that it is the warrant originall pattern of all set Liturgies in the Christian Church I ever thought that the proud ostentation of mens abilities for invention and the vain affectations of variety for expressions in Publique Prayer or any sacred Administrations merits a greater brand of sinne than that which they call Coldnesse and Barrennesse Nor are men in those noveltyes lesse subject to formall and superficiall tempers as to their hearts than in the use of constant Formes where not the words but mens hearts are too blame I make no doubt but a man may be very formal in the most extemporary variety and very fervently devout in the most wonted expressions Nor is God more a God of variety than of constancy Nor are constant Forms of Prayers more likely to flat hinder the Spirit of prayer devotion than un-premeditated confused variety to distract and lose it Though I am not against a grave modest discreet humble use of Ministers gifts even in publique the better to fit excite their own the Peoples affections to the present occasions yet I know no necessity why private and single abilityes should quite justle out and deprive the Church of the joynt abilityes concurrent gift of many learned and godly men such as the Composers of the Service booke were who may in all reason be thought to have more of gifts and graces enabling them to Compose with serious deliberation concurrent advise such Forms of prayers as may best fit the churches common want inform the Hearers understanding and stir up that fiduciary and fervent application of their spirits wherein consists the very life and soul of prayer and that so much pretended Spirit of prayer than any private man by his solitary abilities can be presumed to have which what they are many times even there where they make a great noise and shew the affectations emptinesse impertinency rudenesse confusions flatnesse levity obscurity vain and ridiculous repititions the senselesse and oft-times blasphemous expressions all these burthened with a most tedious and intolerable length do sufficiently convince all men but those who glory in that Pharisaick way Wherein men must be strangely impudent and flatterers of themselves not to have an infinite shame of what they so do and say in things of so sacred a nature before God the Church after so ridiculous indeed profane a manner Nor can it be expected but that in dutyes of frequent performance as Sacramentall administrations and the like which are stil the same Ministers must either come to use their own forms constantly which are not like to be sound or comprehensive of the nature of the duty as Forms of Publick composure or else they must euery time affect new expressions when the subject is the same which can hardly be presumed in any mans greatest sufficiencyes not to want many times much of that compleatnesse order and gravity becomming those duties which by this means are exposed at every celebration to every Ministers private infirmities indispositions errours disorders defects both for judgment and expression A serious sense of which inconvenience in the Church unavoidably following every mans severall manner of officiating no doubt first occasioned the wisdom piety of the Ancient churches to remedy those mischiefs by the use of constant Lyturgies of publick composure The want of which I believe this Church will sufficiently feel when the unhappy fruits of many mens un-governed ignorance and confident defects shall be discovered in more errours scismes disorders and uncharitable distractions in Religion which are already but too many the more is the pity However if violence must needs bring in and abet those innovations that men may not seem to have nothing to do which Law Reason Religion forbids at least to be so obtruded as wholy to justle out the publick Lyturgy Yet nothing can excuse that most unjust and partiall severity of those men who either lately had subscribed to used and maintained the Service-book or refusing to use it cryed out of the rigour of the Laws and Bishops which suffered them not to use the liberty of their consciences in not using it That these men I say should so suddenly change the Lyturgie into a Directory as if the Spirit needed help for invention though not for expressions or as if matter prescribed did not as much stint and obstruct the Spirit as if it were cloathed in and confined to fit words So slight and easie is that Legerdemain which will serve to delude the vulgar That further they should use such severity as not to suffer without penalty any to use the Common-Prayer-Book publickly although their Consciences binde them to it as a duty of piety to GOD and Obedience to the Laws Thus I see no men are prone to be greater Tyrants and more rigorus exacters upon others to conform to their illegall novelties then such whose pride was formerly least disposed to the obedience of lawfull Constitutions and whose licentious humours most pretended Conscientious liberties which freedome with much regret they now allow to Me and My Chaplains when they may have leave to serue Me whose abilities euen in their extemporary way come not short of the other but their modesty and learning far exceeds the most of them But this matter is of so popular a nature as some men knew it would not bear learned and sober debates least being convinced by the evidence of Reason as well as Laws they shoulâ— have been driven either to sinne more againsâ— their knowledge by taking away the Lyturgy or to displease some faction of the people by continuing the use of it Though I believe they have offended more considerable men not only for their numbers estate
composure had others applyed them selvs to it with the same moderatioÌ„ 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 difference so essential to My Peoples happines or of such consequence as in the least kind to have hindred My Subjects either security or prosperity for they beter enjoyed both many years 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 voilent Engagements than to Engage what is wanting in equity must be made up in pertinacy Such as had little to enjoy in Peace or to lose in warre studied to render the very name of Peace odious and suspected In Church affaires where I had least liberty of prudence having so many strict tyes of Conscience upon Me yet I was willing to condescend so far to the setling of them as might have given fair satisfaction to all men whom faction covetousnesse or superstition had not engaged more than any true zeal charity or love of reformation I was content to yeild to all that might seeme to advance true piety I onely sought to continue what was necessary in point of Order maintenance and Authority to the Churches Goverment and what I am perswaded as I have elsewhere set down My thoughts more fully is most agreeable to the true principles of all Government raised to its full stature perfection as also to the primitive Apostolicall pattern and the practise of the Universall Church conforme thereto 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 fighting against me must needs argue such a softnes infirmity of mind in Me as will rather part with Gods Truth than Mans peace and rather lose the Churches honour than crosse some mens Factious humours God knows and time wil discover who were most too blame for the un-succesfulness of that Treaty and who must bear the guilt of after-calamityes I beleive 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 than the preservation of my own Crowns to my posterity Some men have that height as to interpret all fair 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 alwaies 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 Warre endeavouring first to make Me destroy My self by dishonourable Concessions that so they might have the lesse to do This was all which that Treaty or any other produced to let the world see how litle I would deny or they grant in order to the publik 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 successe 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 prodigall of mens lives rather then to be drawn to produce our own reasons or to subscribe to other mens That which made Me for the most part presage the unsuccessefulnes of any Treaty was some mens unwillingnesse to Treat which implyed some things were to be gained by the Sword whose unreasonablenes they were loath to have fairly scanned being more proper to be acted by Souldiers than by Councellours I pray God forgive them that were guilty of that Treaties breaking give them grace to make their advantages gotten by the 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 may be happily obtain'd what we could not get by our Treaties we may gain by our prayers O Thou that art the God of Reason and of Peace who disdâ—inest not to Treat with Sinners presenting them with offers of attonement and beseeching them to be reconciled with thy selfe â—ho wantest not power or Iustice to destroy them â—et aboundest in mercy to save so often our hearts ly the bloud of our Redeemer and perswade us to accept of Peace with my selfe and both to procure and preserve peace among our selves as Men and Christians How oft have I intreated for Peace but then I speak thereof they make them ready to War Condemne us not to our passions which are destructive both of our selves and of others Cleare up our understandings to see thy Truth both in Reason as Men and in Religion as Christians and encline 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 and â—estow upon us that Peace which only Christ our great Peace maker cannot merit 19 Vpon the various events of the Warre Vistories 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 only the true Lord of Hosts able when he pleases to represse the confidence of those that fought against Me with so great advantages for power and number From small beginnings on My part he let Me see that I was not wholly forsaken by My peoples love or his protection Other times God was pleased to exercise My patience and teach Me not to trust in the arme 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 Me Nor were My enemies lesse punished by that prosperity which hardened them to continue that injustice by open hostility which was began by most riotous and unparliamentary 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 esteeme 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
good Conscience in me which hath been fought against nor did they ever intend to bring mee to my Parliament till they had brought my mind to their obedience Should I grant what some men desire I should be such as they wish me not more a King and far lesse both Man and Christian What Tumults and Armies could not obtain neither shall Restraint which though it have as little of safety to a Prince yet it hath not more of danger The feare of men shall never be my snare nor shall the love of any liberty entangle my soule Better others betray me than my selfe and that the price of my liberty should be my Conscience the greatest injuries my Enemies seek to inflict upon me cannot be without my own consent While I can deny with Reason I shall defeat the greatest impressions of their malice who neither know how to use worthily what I have already granted nor what to require more of me but this That I would seem willing to help them to destroy my selfe and mine Although they should destroy me yet they shall have no cause to despise me Neither liberty nor life are so dear to me as the peace of my Conscience the Honour of my Crownes and the welfare of my People which my word may injure more than any Warre can doe while I gratifie a few to oppresse all The Lawes will by Gods blessing revive with the love and Loyalty of my Subjects if I bury them not by my Consent and cover them in that grave of dishonour and injustice which some mens violence hath digged for them If my Captivity or Death must be the price of their redemption I grudge not to pay it No condition can make a King miserable which carries not with it his Souls his Peoples and Posterities thraldome After-times may see what the blindnesse of this Age will not and God may at length shew my Subjects that I chuse rather to suffer for them than with them happily I might redeem my self to some shew of liberty if I would consent to enslave them I had rather hazard the ruine of one King than to confirm many Tyrants over them from whom I pray God deliver them what ever becomes of me whose solitude hath not left me alone For thou O God infinitely good and great art with me whose presence is better than life and whose service is perfect freedome Own me for thy servant and I shall never have cause to complain for want of that liberty which becomes a Man a Christian and a King Blesse me still with Reason as a Man with Religion as a Christian and with constancy in justice as a King Though thou sufferest me to be stript of all outward ornaments yet preserve me ever in those enjoyments wherein I may injoy thy self and which cannot be taken from me against my will Let no fire of affliction boile over my passion to any impatience or sordid fears There be many say of me There is no help for me doe thou lift up the light of thy countenance upon me and I shall neither want safety liberty nor majesty Give me that measure of patience and constancy which my condition now requires My strength is scattered my expectation from men defeated my Person restrained ô be not thou far from me lest my Enemies prevaile too much against me I am become a wonder and a scorne to many ô â—e thou my Helper and Defender Shew some token upon me for good that they â—hat hate me may be ashamed because thou Lord hast â—olpen and comforted me establish me with thy free Spirit that I may do and suffer thy will as thou â—ouldst have me Be mercifull to me ô Lord for my soule trusteth in thee yea and in the shadow of thy wings will â— make my refuge untill these calamities be overâ—â—st Arise to deliver me make no long tarrying ô â—y God Though thou killest me yet will I trust in thy mercy and my Saviours merit I know that my Redeemer liveth though thou leadest me through the vale and shadow of death yet shall I fear none ill 24. Vpon their denying His Majesty the Attendance of His Chaplaines VVHen Providence was pleased to deprive Me of all other Civill comforts and secular Attendants I thought the abscence of them all might best be supplied by the attendance of some of my Chaplains whom for their Function I reverence and for their Fidelity I have cause to love By their learning piety and prayers I hoped to be either better enabled to sustaine the want of all other enjoyments or better fitted for the recovery and use of them in Gods good time so reaping by their pious help a spirituall harvest of grace amidst the thornes and after the plowings of temporall crosses The truth is I never needed or desired more the service and assistance of men judiciously pious and soberly devout The solitude they have confined me unto adds the Wildernesse to my temptations for the company they obtrude upon me is more sad than any solitude can be If I had asked my Revenues my Power of the Militia or any one of my Kingdomes it had been no wonder to have been denied in those things where the evill policy of men forbids all just restitution lest they should confesse an injurious usurpation But to deny me the Ghostly comfort of my Chaplaines seemes a greater rigour and barbarity then is ever used by Christians to the meanest Prisoners and greatest Malefactors whom though the justice of the Law deprive of worldly comforts yet the mercy of Religion allows them the benefit of their Clergy as not aiming at once to destroy their Bodies and to damn their Soules But my Agony must not be relieved with the presence of any one good Angell for â—wich I account a Learned Godly and discreet Divine and such I would have all Mine to be They that envy my being a King are loath I â—â—ould be a Christian while they seek to deâ—rive me of all things else They are afraid I â—hould save my soule Other sense Charity it selfe can hardly pick out of those many harsh Repulses I received as to that request so often made for the attendance of some of my Chaplaines I have sometime thought the Unchristianâ—esse of those denialls might arise from a displeasure some men had to see me prefer my own Diuines before their Ministers whom though I â—uspect for that worth and piety which may be in them yet I cannot think them so proper for â—ny present Comforters or Physitians who have some of them at least had so great an influence â—n occasioning these calamities and inflicting these wounds upon me Nor are the soberest of them so apt for that devotionall compliance and juncture of hearts which I desire to bear in those holy Offices to be performed with me and for me since their judgements standing at a distance from me or in jealousie of me or in opposition against me their Spirits cannot so harmoniously accord with mine
made choice of men as no way that I know scandalous so every way eminent for their learning and piety no lesse than for their Loyalty nor can I imagine any exceptions to be made against them but only this that they may seem too able and too wel affected toward me and My service But this is not the first service as I count it the best in which they have forced Me to serve My self though I must confesse I bear with more greif and impatience the want of My Chaplains than of any other My Servants and next if not beyond in some things to the being sequestred from my Wife and Children since from these indeed more of humane and temporary affections but from those more of heavenly and eternall improvements may be expected My comfort is that in the inforced not neglected want of ordinary means God is wont to afford extraordinary supplies of his gifts and graces If his Spirit will teach me help My infirmities in prayer reading and meditation as I hope he will I shall need no other either Orator or Instructer To Thee therefore O my God doe I direct my now solitary prayers what I want of others help supply with the more immediate assistances of thy Spirit which alone can both enlighten My darkness and quicken My dulnesse O thou Sun of righteousnesse thou sacred Fountaine of heavenly light and heat at once cleare and warme my heart both by instructing of me and interceding for me In thee is all fulnesse from thee all-sufficiency By thee is all acceptance Thou art company enough and comfort enough Thou art my King be also my Prophet and my Priest Rule me teach me pray in me for me and be thou ever with me The single wrestlings of Jacob prevailed with thee in that sacred Duell when he had none to second him but thy selfe who didst assist him with power to overcome thee by a welcome violence to wrest a blessing from thee O look on me thy Servant in infinite mercy whom thou didst once blesse with the ioynt and sociated Devotions of others whose fervencie might inflame the coldnesse of my affections towards thee when we went to or met in thy House with the voice of Iâ—y and gladnesse worshiping thee in the unity of spirits and with bond of Peace O forgive the neglect and not improving of those happy opportunities It is now thy pleasure that I should be as a Pelican in the wildernesse as a Sparrow on the House top and as a coale scattered from all those pious glowings and devout reflections which might best â—indle preserve and encrease the holy fire of thy graces on the Altar of my heart whence the sacrifice of prayers and incense of praises might be duly offered up to thee Yet O thou that breakest not the bruized Reed nor quenchest the smoaking Flax do not despise the weaknesse of my prayers nor the smotherings â—f my soul in this uncomfortable loneness to which I am constrained by some mens uncharitable deniâ—lls of those helps which I much want and no lesse desire O let the hardnes of their hearts occasion the softnings of mine to thee and for Them Let their hatred kindle my love let their unreasonable deâ—â—alls of my Religious desires the more excite my prayers to thee Let their inexorahle deafnesse encline thine eare to me who art a God easie to be â—ntreated thine eare is not heavy that it cannot nor thy heart hard that it will not heare nor thy â—and shortned that it cannot help Mâ— thy desolate Suppliant Thou permittest men to deprive me of those outâ—ard means which thou hast appointed in thy Church but they cannot debarre me from the comâ—union of that inward grace which thou alone â—reathest into humble hearts O make mâ— such and thou wilt teach me thou â—ilt hear me thou wilt help me The broken and â—â—ntrite heart I know thou wilt not despise Thou O Lord canst aâ— once make me thy Temple â—hy Priest thy sacrifice and thine Altar while from an humble heart I alone daily offer up in holy meditations fervent prayers and unfeigned tears my self to thee who preparest me for thee dwelle sâ— in me â—ad acceptest of me Thou O Lord didst cause by secret supplyes miraculous infusions that the handful of meal in the vessell should not spend nor the little oyl in the cruise fail the Widow during the time of drought and dearth O look on my soul which as a Widow is now desolate and forsaken let not those saving truths I have formerly learned now fail my memory nor the sweet effusions of thy Spirit which I have sometime felt now be wanting to wy heart in this famine of ordinary and wholsome food for the refreshing of My Soul Which yet I had rather chuse than to feed fom those hands who mingle my bread with ashes and my wine with gall rather torme nting than teaching me whose mouâ—hs are proner to bitter reproaches of me â—hen to hearty prayers for me Thou knowest O Lord of truth how oft they wrest thy holy Scriptures to my destruction which are clear for their subiection and my preservation O let it not be to their damnation Thou knowest how some men under colour of long prayrs have sought to devour the houses of their Brethren their King and their God O Let not those mens balms break my head nor their Cordialls oppresse my heart I will evermore pray against their wickednesse From the poyson under their tongues from the snares of their lips from the fire and the swords of their words ever deliver Me O Lord and all those Loyall and Religious hearts who desire and delight in the prosperity of my soule and who seek by their prayers to relieve this sadnesse and solitude of thy servant O my King and my God 25. Penitentiall Meditations and Vowes in the Kings solitude at Holmeby GIve eare to my words O Lord consider my Meditations aud hearken to the voice of my cry my King and my God for unto thee will I pray I said in my hast I am cast out of the sight of thine eyes neverthelesse thou hearest the voice of my supplication when I cry unto thee If thou Lord shouldst be extream to mark what is don amisse who can abide it But there is mercy with thee that thou mayest be feared therefore shall sinners fly unto thee I acknowledge my sius before thee which have the aggravation of my condition the eminency of my place adding weight to my offence Forgive I beseech thee my Personall and my Peoples sinnes which are so far mine as I have not improved the power thou gavest me to thy glory and my Subiects good Thou hast now brought Me from the glory and freedom of a King to be a Prisoner to my oun Subiects Justly O Lord as to thy over-ruling hand because in many things I have rebelled against thee Though Thou hast restrained my Person yet enlarge my heart to Thee thy grace towards Me. I
than from those who engage into religious Rebellion Their interest is alwaies made Gods under the colours of Piety ambitious policies march not only with greatest security but applause as to the populacy you may heare from them Iacob's voyce but you shall feel they have Esau's hands Nothing seemed lesse considerable then the Presbyterian Faction in England for many yeeres so compliant they were to publique order nor indeed was their party great either in Church or State as to mens judgments But as soon as discontents drave men into Sidings as ill humors fall to the dissaffected part which causes inflamations so did all at first who affected any novelties adhere to that Side as the the most remarkable and specious note of difference then in point of Religion All the lesser Factions at first were officious Servants to Presbytery their great Masters till time and military successe discovering to each their peculiar advantages invited them to part stakes and leaving the joynt stock of uniform Religion pretended each to drive for their Party the trade of profits preferments to the breaking and undoing not only of the Church and State but even of Presbytery it Selfe which seemed and hoped at first to have ingrosed all Let nothing seem little or despicable to you in matters which concern Religion the churches peace so as to neglect a speedy reforming an effectuall suppressing Errours and Schisms which seem at first but as a hand bredth by seditious Spirits as by strong winds are soon made to cover and darken the whole Heaven VVhen you have done justice to God your owne soule and his Church in the profession and preservation both of truth and unity in Religion the next maine hinge on which your prosperity will depend and move is that of civil Justice wherein the setled Lawes of these Kingdomes to which you are rightly Heire are the most excellent rules you can governe by which by an admirable temperament give very much to Subjects industry liberty and happinesse and yet reserve enough to the Majesty and prerogative of any King who ownes his People as Subjects not as Slaves whose subjection as it preserves their property peace and safety so it will never diminish your rights nor their ingenuous Liberties which consists in the enjoyment of the fruits of their industry and the benefit of those Lawes to which themselves have consented Never charge your head with such a Crown as shall by its heavinesse oppresse the whole body the weaknesse of whose parts cannot returne any things of strength honour or safety to the head but a necessary debiliatation and ruine Your Prerogative is best shewed and exercised in remitting rather then exacting the rigor of the Lawes there being nothing worse than legall Tyranny In these two points the preservation of established Religion and Lawes I may without vanity turn the reproach of My sufferings as to the worlds censure into the honour of a kind of Martyrdome as to the testimony of my own Conscience The Troublers of My Kingdomes have nothing else to object against Me but this That I preferre Religion and Laws established before those alterations they propounded And so indeed I doe and ever shall till I am convinced by better Arguments then what hitherto hath been chiefly used towards Me Tumults Armies and Prisons I cannot yet learne that lesson nor I hope ever will you That it is safe for a King to gratifie any Faction with the perturbation of the Laws in which is wrapt up the publick Interest and the good of the Community How God will deal with Me as to the removal of these pressures and indignities which his justice by the very unjust hands of some of My Subjects hath been pleased to lay upon Me I cannot tell nor am I much solicitous what wrong I suffer from men while I retaine in My foule what I beleive is right before God I have offered all for Reformation and Safety that in Reason Honour and Conscience I can reserving only what I cannot consent unto without an irreparable injury to My owne Soule the Church and My People and to You also as the next and undoubted Heire of My Kingdoms To which if the divine Providence to whom no difficulties are insuperable shall in his due time after My decease bring you as I hope he will My counsell and charge to You is That You seriously consider the former reall or objected miscarriages which might occasion My troubles that you may avoid them Never repose so much upon any mans single councell fidelity and discretion in managing affairs of the first magnitude that is matters of Religion and Justice as to create in Your selfe or others a diffidence of Your own judgement which is likely to be alwayes more constant and impartiall to the interests of your Crowne and Kingdom then any mans Next beware of exasperating any Factions by the crosnesse and asperity of some mens passions humours and private opinions imployed by You grounded onely upon the differences in lesser matters which are but the skirts subbâ—rbs of religion Wherein a charitable connivence and Christian toleration often dissipates their strength whoÌ„ rougher opposition fortifies and puts the despised and oppressed Party into such Combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commiseration which attends al that are said to suffer under the notion of Religon Provided the differences amount not to an insolent opposition of Laws and Government or Religion established as to the essentials of them such motions and minings are intollerable Alwaies keep up solid piety and those fundamentall Truths which mend both hearts and lives of men with impartiall favour and justice Take heed that outward circumstances and formalities of Religion devour not all or the best encouragements of learning industry and piety but with an equall eye and impartiall hand distribute favours and rewards to all men as you find them for their reall goodnesse both in abilities and fidelity worthy and capable of them This will be sure to gaine You the hearts of the best and the most too who though they be not good themselves yet are glad to see the severer wayes of virtue at any time sweetned by temporall rewards I have you see conflicted with different and opposite Factions for so I must needs call and count all those that Act not in any conformity to the Lawes established in Church and State no sooner have they by force subdued what they counted their Common Enemy that is all those that have adheered to the Lawes and to Mee and are secured from that fear but they are divided to so high a rivarly as sets them more at defiance against each other than against their first Antagonists Time will dissipate all factions when once the rough horns of private mens covetous and ambitious designes shall discover themselves which were at first wrapt up and hidden under the soft and