To which partialitie, 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 Armie, and constrained either to hazard my Own, and my Kingdoms ruine, by my Defence, or prostrate my Conscience to the blinde obedience of those men, whose zealous superstition thinks, or pretends, they cannot do God and the Church a greater service, then utterly to destroy that Primitive, Apostolicall, and anciently Universall Government of the Church by Bishops.

Which, if other mens judgments 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 strict and indispensable Oath upon my Conscience, to preserve that Order, and the Rights of the Church; to which most Sacrilegious and abhorred Perjurie, most un-beseeming a Christian King, should I ever, by giving my consent, be betrayed, I should account it infinitely greater miserie, then any hath, or can befall me; in as much as the least sin 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 covetousness, ambition, and revenge, I beleeve they would then have found no colourable necessity of raising an Army to fetch in and punish Delinquents.

That I consented to the Bil of putting the Bishops out of the House of Peers, was done with a firm perswasion of their contentedness to suffer a present diminution in their Rights and Honour for my sake, and the Commonweals, 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 Kingdom. That I cannot add 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 onely of civill Favour, 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 witness, I know none of such consequence as was worth speaking of a War, being onely such as Justice, Reason and Religion had made in my own 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 seem to have the advantage and Justice of the defensive part, and load Me with all the envie 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 Freedom, becoming 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 choice desiring.

But some men knew, I was like to bring the same Judgment and Constancy which I carryed with Me, which would never fit their designes; and so while they invited Me to come, and grievously complained of My absence, yet they could not but be pleased with it: especially, when they had found out that plausible and popular pretexts of raising an Army to fetch in Delinquents: when all that while they never punished the greatest and most intolerable delinquencie of the Tumults, and their Exciters, which drave my Self, and so many of both Houses from their places, by most barbarous indignities; which yet in all Reason and Honour, they were as loath to have deserted, as those others were willing they should, that so they might have occasion to persecute them with the injuries of an Army, for not suffering more tamely the injuries of Tumults.

That this is the true state, and first drift and designe in raising an Army against me, is by the sequel so evident, that all other pretences vanish. For when they declared by Propositions, or Treaties, what they would have to appease them; there was nothing of consequence offered to Mee, or demanded of Mee, as any originall difference in any point of Law, or order of Justice. But among other lesser Innovations, this chiefly was urged, The Abolition of Episcopall, and the Establishment of Presbyterian Government.

All other things at any time propounded were either impertinent as to any ground of a War, or easily granted by me, and onely to make up a number; or else they were meerly consequentiall, and accessarie, after the War was by them unjustly began.

I cannot hinder other mens thoughts, whom the noise and shew of piety, and heat of Reformation and Religion, might easily so fill with prejudice, that all equality and clearness of judgement might be obstructed. But this was, and is, as to my best observation, the true state of affairs between Us, when they first raised an Armie, with this designe, either to stop my mouth, or to force my consent: and in this truth, as to my conscience, (who was God knowes, as far from meditating a War, as I was in the eye of the world, from having any preparation for one) I finde that comfort, that in the midst of all the unfortunate Successes of this War, on my side, I do not think my Innocency any whit prejudiced or darkned; Nor am I without that Integrity and Peace before God, as with humble confidence to address my Prayer to Him.

For thou, O Lord, seest cleerly thorow all the cloudings of humane affairs: Thou judgest without prejudice: Thy Omniscience eternally guides thy unerrable Judgment.

O my God, the proud are risen against Me, and the Assemblies of violent men have sought after my Soul, and have not set Thee before their eyes.

Consider mine Enemies, O Lord, for they are many, and they hate me with a deadly hatred, without a cause.

For thou knowest, I had no passion, design, or preparation to embroil My Kingdoms in a Civil War; whereto I had least temptation; as knowing I must adventure more then any, and could gain least of any by it.

Thou, O Lord, art my witness, how oft I have deplored and studied to divert the necessity thereof, wherin I cannot well be thought so prodigally thirstie of my Subjects blood, as to venture my own life, which I have bin oft compelled to do in this unhappie War; and which were better spent to save then to destroy my people.

O Lord, I need much of thy grace, with patience to bear the many afflictions thou hast suffered some men to bring upon me; but much more to bear the unjust reproaches of those, who not content that I suffer most by the War, will needs perswade the world that I have raised first, or given just cause to raise it.

The confidence of some mens false tongues is such, that they would almost make me suspect my own innocencie: Yea, I could be content (at least by my silence) to take upon me so great a guilt before men, If by that I might allay the malice of mine enemies, and redeem my people from this miserable War; since thou, O Lord, knowest my innocencie in this thing.

Thou wilt find out bloodie and deceitful men; many of whom have not lived out half their daies, in which they promised themselvs the enjoyment of the fruits of their violent and wicked Counsels.

Save, O Lord, thy servant, as hitherto thou hast, and in thy due time scatter the people that delight in War.

Arise, O Lord, lift up thy Self, because of the rage of mine enemies, which increaseth more and more. Behold them that have conceived mischief, travelled with iniquitie, and brought forth falshood.

Thou knowest the chief designe of this War is, either to destroy my Person, or force my Judgement, and to make me renege my Conscience, and thy Truth.

I am driven to crosse Davids choice, and desire rather to fall into the hands of men by denying them (though their mercie be cruell) then into thy hands by sinning against My Conscience, and in that against thee, who art a consuming fire: Better they destroy Me, then thou shouldest damn Me.

Be thou the defence of My soul, who wilt save the upright in heart.

If nothing but My blood will satisfie My Enemies, or quench the flames of My Kingdoms, or thy temporall Justice, I am content, if it be thy will, that it be shed by mine own Subjects hands.

But O let the bloud of Me, though their King, yet a sinner, be washed with the blood of my Innocent cent and peace-making Redeemer, for in that thy Justice will finde not only a temporary expiation, but an eternall plenary satisfaction, both for my sins, and the sins of my People; whom I beseech thee still own for thine, and when thy wrath is appeased by my Death, O Remember thy great mercies towards them, and forgive them! O my Father, for they know not what they doe.

No man can doubt but they prevented me in their purposes, as well as their injuries, who are so much before-hand in their preparations against me, and surprisals of my Strength. Such as are not for Them, yet dare not be for Me; so over-aw'd is their Loyalty by the others numbers and terrours. I believe my innocency and unpreparedness to assert my Rights and Honour, makes me the more guilty in their esteems; who would not so easily have declared a War against me, if I had first assaulted them.

They knew, my chiefest Arms left me, were those only which the Ancient Christians were wont to use against their Persecutors, Prayers and Tears. These may serve a good mans turn, if not to conquer as a Souldier, yet to suffer as a Martyr.

Their preventing of me, and surprising my Castles, Forts, Arms and Navy, with the Militia, is so far best for me, That it may drive me from putting any trust in the arm of flesh, and wholly to cast my self into the protection of the living God, who can save by few or none, as well as by many.

He that made the greedy Ravens to be Elias Caterers, and bring him food, may also make their surprisall of outward force and defence, an opportunity to shew me the special support of his power and protection.

I thank God, I reckon not now the want of the Militia so much in reference to my own protection, as my Peoples.

Their many and sore oppressions grieve me, I am above mine own: What I want in the hands of Force and Power, I have in the wings of Faith and Prayer.

But this is the strange method these men will needs take to resolve their riddle of Making Me a glorious King, by taking away my Kingly power: Thus I shall become a Support to my Friends, and a Terrour to my Enemies, by being unable to succour the one, or suppress the other.

For thus have they designed and proposed to me the new modeling of Soveraignty and Kingship, as without any reality of power, so without any necessity of subjection and obedience: That the Majesty of the Kings of England might hereafter hang like Mahomet's Tomb, by a magnetique Charm, between the Power and Priviledges of the two Houses, in an airy imagination of Regality.

But I beleeve the surfet of too much power, which some men have greedily seized on, and now seek wholly to devour, will ere long make the Common-wealth sick both of it and them, since they cannot well digest it; Soveraign Power in Subjects seldom agreeing with the stomacks of fellow-subjects.

Yet I have even in this point of the constant Militia, sought, by satisfying their fears and importunities, both to secure my Friends, and overcome mine Enemies, to gain the peace of all, by depriving my self of a sole power to help, or hurt any: yeelding the Militia, (which is my undoubted Right no less then the Crown) to be disposed of as the two Houses shall think fit, during my time.

So willing am I to bury all jealousies in them of me, and to live above all jealousies of them, as to my self; I desire not to be safer then I wish them and my People: If I had the sole actuall disposing of the Militia, I could not protect my People, further then they protected Me and Themselves: so that the use of the Militia is mutuall. I would but defend my self so far, as to be able to defend my good Subjects from those mens violence and fraud, who conscious to their own evill merits and designes, will needs perswade the world, that none but Wolves are fit to be trusted with the custody of the Shepherd and his Flock. Miserable experience hath taught my Subjects, since power hath been wrested from Me, and imployed against Me and Them, that neither can be safe, if both be not in such a way as the Law hath intrusted the publike safety and welfare.

Yet even this Concession of mine, as to the exercise of the Militia, so vast and large, is not satisfactory to some men; which seem to be Enemies not to me only, but to all Monarchy; and are resolved to transmit to posterity such Jealousies of the Crown, as they should never permit it to enjoy its just and necessary Rights in point of power; to which (at last) all Law is resolved, while thereby it is best protected.

But here Honour and Justice due to my Successors, forbid me to yeeld to such total alienation of that power from them, which civility and duty, no less then Justice and Honour should have forbad them to have asked of me.

For, although I can be content to Eclypse my own beams, to satisfie their fears; who think they must needs be scorched or blinded, if I should shine in the full lustre of Kingly power wherewith God and the Laws have invested me: Yet I will never consent to put out the Sun of Soveraignty to all posterity, and succeeding Kings; whose just recovery of their Rights from unjust Usurpations and Extortions, shall never be prejudiced or obstructed by any Act of mine; which indeed, would not be more injurious to succeeding Kings, then to my Subjects; whom I desire to leave in a condition not wholly desperate for the future; so as by a Law to be ever subjected to those many factious distractions, which must needs follow the many-headed Hydra of Government: which as it makes a shew to the people to have more eyes to foresee; so they will find it hath more mouths too, which must be satisfied: and (at best) it hath rather a monstrosity, then any thing of perfection, beyond that of right Monarchy; where counsell may be in many as the senses, but the Supreme Power can be but in One as the Head.

Happily where men have tried the horrours and malignant influence which will certainly follow my enforced darkness and Eclypse, (occasioned by the interposition and shadow of that body, which as the Moon receiveth its chiefest lights from me) which will at length more esteem and welcome the restored glory and blessing of the Suns light.

And if at present I may seem by My receding so much from the use of my Right in the Power of the Militia, to come short of the discharge of that trust to which I am sworn for my peoples protection; I conceive those men are guilty of the inforced perjury; (if so it may seem) who compell me to take this new and strange way of discharging my trust, by seeming to desert it; of protecting my Subjects, by exposing my self to danger or dishonour, for their safety and quiet.

Which in the conflicts of Civill War and advantages of power, cannot be effected but by some side yeilding; to which the greatest love of the publique peace, and the firmest assurance of Gods protection (arising from a good Conscience) doth more invite me, then can be expected from other mens fears; which arising from the injustice of their actions (though never so successfull) yet dare not adventure their Authours upon any other way of safety then that of the Sword and Militia; which yet are but weak defences against the stroaks of divine Vengeance, which will overtake; or of mens own Consciences, which alwayes attend injurious perpetrations.

For my self, I do not think that I can want any thing which providential necessity is pleased to take from me, in order to my Peoples tranquillity and Gods glory, whose protection is sufficient for me; and he is able by his being with me, abundantly to compensate to me, as he did to Job, what-ever Honour, Power, or Liberty the Chaldeans, the Sabeans, or the Divel himself can deprive me of.

Although they take from me all defence of Arms and Militia, all refuge by Land of Forts and Castles, all flight by Sea in my Ships and Navie; yea, though they study to rob me of the Hearts of my Subjects, the greatest Treasure and best Ammunition of a King; yet cannot they deprive me of my own innocencie, or Gods mercie, nor obstruct my way to heaven.

Therefore, O my God, to thee I fly for help; if thou wilt be on my side, I shall have more with me then can be against me.

There is none in Heaven, or in Earth that I desire in comparison of thee: In the losse of all, be thou more then all to me: Make haste to succour me, thou that never failest them that put their trust in thee.

Thou seest I have no power to oppose them that come against me, who are encouraged to fight under pretence of fighting for me: But my eies are towards thee.

Thou needest no help, nor shall I, if I may have thine; if not to conquer, yet at least to suffer.

If thou delightest not in my safety, and prosperity, behold here I am willing to be reduced to what thou wilt have me; whose Judgements oft begin with thy own Children.

I am content to be nothing that thou maiest be all.

Thou hast taught me, that no King can be saved by the multitude of an host; but yet Thou canst save me by the multitude of Thy mercies, who art the Lord of Hosts, and the Father of mercies.

Help me, O Lord, who am sore distressed on every side, yet be thou on my side, and I shall not fear what man can do unto me.

I will give thy Justice the glorie of my distress.

I let thy mercie have the glorie of my deliverance from them that persecute my soul:

By my sins have I fought against Thee, and robbed thee of thy glory, who am thy subject; and justly maist thou by my own Subjects, strip me of my strength, and eclipse my glory.

But shew thy self, O my hope and only refuge! Let not mine enemies say, There is no help for him in his God.

Hold up my goings in thy paths, that my footsteps slip not.

Keep me as the apple of thine eye, hide me under the shadow of thy wings.

Shew thy marvelous loving kindness, O thou that savest by thy right hand them that put their trust in thee, from those that rise up against them;

From the wicked that oppress me, from my deadly enemies that compass me about.

Shew me the path of life. In thy presence is fulness of joy, at thy right hand there are pleasures for evermore.

11. Upon the 19 Propositions first sent to the King; and more afterwards.

A Lthough there be many things, they demand, yet if these be all, I am glad to see at what price they set my own safety, and my peoples peace; which I cannot think I buy at too dear a rate, save only the parting with my Conscience and Honor. If nothing else will satisfie, I must chuse rather to be as miserable and inglorious, as My enemies can make or wish me.

Some things here propounded to me have been offered by me; others are easily granted; The rest (I think) ought not to be obtruded upon me, with the point of the sword; nor urged with the injuries of a Warr; when I have already declared that I cannot yeeld to them, without violating my Conscience: 'tis strange, there can be no method of peace, but by making war upon my soul.

Here are many things required of me, but I see nothing offer'd to me, by the way of gratefull Exchange of Honour; or any requitall or those favours, I have, or can yet grant them.

This Honour they do me, to put Me on the giving part, which is more princely and divine. They cannot ask more then I can give, may I but reserve to my Self the incommunicable Jewell of my Conscience; and not be forced to part with that, whose loss nothing can repair or requite.

Some things (which they are pleased to propound) seem unreasonable to Me; and while I have any mastery of my Reason, how can they think I can consent to them; who know they are such as are inconsistent with being either a King, or a good Christian? My yeilding so much (as I have already) makes some men confident I will deny nothing.

The love I have of my peoples peace, hath (indeed) great influence upon Me; but the love of truth and inward peace hath more.

Should I grant some things they require, I should not so much weaken my outward state of a King, as wound that inward quiet of my Conscience; which ought to be, is, and ever shall be (by Gods Grace) dearer to Me then my Kingdoms.

Some things which a King might approve, yet in Honour and Policy are at some time to be denied, to some men, lest he should seem not to dare to deny any thing; and give too much incouragement to unreasonable demands or importunities.

But to bind my Self to a generall and implicite consent to what-ever they shall desire or propound, (for such is one of their Propositions) were such a latitude of blind obedience, as never was expected from any Free-men, nor fit to be required of any man, much less of a King by his own Subjects; any of whom he may possibly exceed as much in wisdom, as he doth in place and power.

This were, as if Samson should have consented, not only to bind his own hands, and cut off his hair, but to put out his own eys, that the Philistins might with the more safety mock and abuse him; which they chose rather to do, then quite destroy him, when he was become so tame an object, and fit occasion for their sport and scorn.

Certainly, to exclude all power of denyall, seems an arrogancy least of all becoming those who pretend to make their Addresses in an humble and loyall way of petitioning; who by that, sufficiently confess their own inferiority, which obligeth them to rest, if not satisfied, yet quieted, with such an Answer as the Will and Reason of their Superiour thinks fit to give; who is acknowledged to have a freedom and power of Reason, to Consent or Dissent, else it were very foolish and absurd to ask, what another having not liberty to deny, neither hath power to grant.

But if this be my Right belonging to Me, in Reason as a Man, and in Honour as a Soveraign King (as undoubtedly it doth) how can it be other then extreme injury to confine my Reason to a necessity of granting all they have a mind to ask, whose minds may be as differing from mine, both in reason and honour, as their aims may be, and their qualities are? which last God and the Laws have sufficiently distinguisht, making me their Soveraign, and them my Subjects: whose Propositions may soon prove violent oppositions, if once they gain to be necessary impositions upon the Regall Authority; Since no man seeks to limit and confine his King in Reason, who hath not a secret aim to share with him, or usurp upon him in Power and Dominion.

But they would have me trust to their moderation, and abandon mine own discretion; that so I might verifie what representations some have made of me to the world, that I am fitter to be their Pupil then their Prince. Truly, I am not so confident of my own sufficiency, as not willingly to admit the Counsel of others: But yet I am not so diffident of my self, as brutishly to submit to any mans dictates, and at once to betray the Soveraignty of Reason in my soul, and the Majesty of my own Crown to any of my Subjects.

Least of all have I any ground of credulity, to induce me fully to submit to all the desires of those men, who will not admit, or do refuse, and neglect to vindicate the freedom of their own and others Sitting and Voting in Parliament.

Besides, all men that knew them, knew this, how young States-men the most part of these propounders are; so that till experience of one seven years have shewed me how well they can govern themselves, and so much power as is wrested from me, I should be very foolish indeed, and unfaithful in my Trust, to put the reins of both Reason and Government wholly out of my Own, into their hands, whose driving is already too much like Jehues; and whose forwardnesse to ascend the throne of Supremacie pretends more of Phaeton then of Phebus; God divert the Omen of his will.

They may remember that at best they sit in Parliament, as my Subjects, not my Superiours: called to be My Counsellours, not Dictatours: Their Summons extends to recommend their Advice, not to command my Dutie.

When I first heard of Propositions to be sent me, I expected either some good Laws which had been antiquated by the course of time, or overlaid by the corruption of manners, had been desired to a restauration of their vigour and due execution; or some evil Customs preterlegall, and abuses personall had been to be removed: or some injuries done by my Self, and others, to the Common-weal, were to be repaired: or some equable offertures were to be tendred to Me, wherein the advantages of my Crown being considered by them, might fairly induce me to condescend to what tended to my Subjects good, without any great diminution of my Self, whom Nature, Law, Reason and Religion binde Me (in the first place) to preserve; without which 'tis impossible to preserve my people according to my place.

Or (at least) I looked for such moderate desires of due Reformation of what was (indeed) amisse in Church and State, as might still preserve the foundation and essentials of Government in both; not shake and quite overthrow either of them, without any regard to the Laws in force, the wisdom and piety of former Parliaments, the ancient, and universall practice of Christian Churches; the Rights and Priviledges of particular men: Nor yet any thing offered in lieu, or in the room of what must be destroyed, which might at once reach the good end of the others Institution, and also supply its pretended defects, reform its abuses, and satisfie sober and wise men, not with soft and specious words, pretending zeal, and special piety, but with pregnant and solid Reasons, both divine and humane, which might justifie the abruptnesse and necessity of such vast Alterations.

But in all their Propositions I can observe little of these kindes, or to these ends: Nothing of any Laws dis-jointed, which are to be restored; of any right invaded; of any justice to be unobstructed; of any compensations to be made; of any impartiall Reformation to be granted: to all or any of which Reason, Religion, true Policy, or any other humane motives might induce Me.

But as to the main matters propounded by them at any time, in which is either great novelty or difficulty, I perceive, that what were formerly look'd upon as Factions in the State, and Schisms in the Church, and so punishable by the Laws, have now the confidence, by vulgar clamours, and assistance (chiefly) to demand not onely Tolerations of themselves, in their vanity, novelty, and confusion; but also Abolition of the Laws against them, and a totall extirpation of that Government, whose Rights they have a mind to invade.

This as to the main: Other Propositions are (for the most part) but as waste paper in which those are wrapped up, to present them somewhat more handsomly.

Nor do I so much wonder at the variety, and horrible noveltie of some Propositions, (there being nothing so monstrous, which some fancies are not prone to long for).

This casts me into, not an admiration, but an extasie, how such things should have the fortune to be propounded in the name of the two Houses of the Parliament of England, among whom, I am very confident, there was not a fourth part of the Members of either House, whose Judgements free, single and apart did approve or desire such destructive changes in the Government of the Church.

I am perswaded there remains in far the Major part of both Houses (if free and full) so much Learning, Reason, Religion, and just Moderation, as to know how to sever between the use and the abuse of things, the institution and the corruption, the Government and the mis-government, the Primitive Patterns and the aberrations or blottings of after-Copies.

Sure they could not at all, upon so little, or no Reason (as yet produced to the contrary) so soon renounce all regard to the Laws in force, to antiquity, to the piety of their Reforming progenitors, to the prosperity of former times in this Church and State, under the present Government of the Church.

Yet, by a strange fatality, these men suffer, either by their absence, or silence, or negligence, or supine credulity (beleeving that all is good, which is guilded with shewes of Zeal and Reformation) their private dissenting in Judgement to be drawn into the common sewer or streame of the present vogue and humour; which hath its chief rise and abetment from those popular clamors and tumults: which served to give life and strength to the infinite activity of those men, who studied with all diligence, and policy, to improve to their innovating designes, the present distractions.

Such Armies of Propositions having so little, in my judgment, of Reason, Justice, and Religion on their side, as they had Tumult and Faction for their rise, must not go alone, but ever be backt and seconded, with Armies of Souldiers; Though the second should prevaile against my Person, yet that first shall never overcome me further then I see cause; for, I look not at their number and power, so much as I weigh their Reason and Justice.

Had the two Houses first sued out their Livery, and once effectually redeemed themselves from the Wardship of the Tumults, (which can be no other then the Hounds that attend the cry and hollow of those men, who hunt after factions and private Designes, to the ruine of Church and State.)

Did my Judgement tell Me, that the propositions sent to Me were the Results of the major part of their Votes, who exercise their freedom, as well as they have a right to sit in Parliament: I should then suspect my Own judgment, for not speedily and fully concurring with every one of them.

For, I have charity enough to think there are wise men among them: and humility to think, that, as in some things I may want, so 'tis fit I should use their advice, which is the end for which I called them to a Parliament. But yet I cannot allow their wisdom such a compleatness and inerrability as to exclude my Self; since none of them hath that part to act, that Trust to discharge, nor that Estate and Honour to preserve, as my Self; without whose Reason concurrent with theirs (as the Suns influence is necessary in all Natures, productions) they cannot beget, or bring forth any one compleat and authoritative Act of publick wisdom, which makes the Laws.

But the unreasonableness of some Propositions is not more evident to me then this is, That they are not the joynt and free desires of those in their Major number, who are of right to Sit and Vote in Parliament.

For, many of them favour very strong of that old leaven of Innovations, masked under the name of Reformation; (which in my Two last famous Predecessours days heaved, at, and sometime threatned both Prince and Parliaments:) But, I am sure, was never wont so far to infect the whole masse of the Nobility and Gentry of this Kingdom; how-ever it dispersed among the Vulgar: Nor was it likely so suddenly to taint the Major part of both Houses, as that they should unanimously desire, and effect so enormous and dangerous innovations in Church and State, contrary to their former education, practice, and judgment.

Not that I am ignorant, how the choice of many Members was carried by much Faction in the Countries; some thirsting after nothing more then a passionate revenge of what-ever displeasure they had conceived against Me, my Court, or the Clergy.

But all Reason bids me impute these sudden and vast desires of change to those few, who armed themselves with the many-headed, and many-handed Tumults.

No less doth Reason, Honour, and Safety both of Church and State command me to chew such morsels before I let them down; If the straitness of my Conscience will not give me leave to swallow down such Camels, as others do, of Sacriledge, and injustice both to God and man, they have no more cause to quarrell with me, then for this, that my throat is not so wide as theirs. Yet, by Gods help, I am resolved, That nothing of passion or peevishnesse, or list to contradict, or vanity to shew my negative power, shall have any byas upon my judgment, to make me gratifie my will, by denying any thing which my Reason and Conscience commands me not.

Nor on the other side, will I consent to more then Reason, Justice, Honor and Religion perswade me to be, for Gods glory, the Churches good, my Peoples welfare, and my own peace.

I will study to satisfie my Parliament, and my People; but I will never for fear, or flatterie gratifie any Faction, how potent soever; for this were to nourish the disease, and oppresse the body.

Although many mens loyalty and prudence are terrified from giving me, that free and faithfull counsel, which they are able and willing to impart, and I may want; yet none can hinder me from craving of the councell of that mighty Counsellor who can both suggest what is best, and incline my heart stedfastly to follow it.

O thou first and eternal Reason; whose wisdom is fortified with omnipotencie, furnish thy servant, first with clear discoveries of Truth, Reason and Justice in My understanding; then so confirm my will and resolution to adhere to them, that no terrors, injuries or oppressions of mine enemies may ever inforce me against those rules, which thou by them hast planted in My Conscience.

Thou never madest me a King, that I should be less then a Man; and not dare to say, Yea, or Nay, as I see cause; which freedom is not denied to the meanest creature that hath the use of Reason, and liberty of speech.

Shall that be blameable in me, which is commendable veracity and constancy in others?

Thou seest, O Lord, with what partiallity, and injustice, they deny that freedom to me their King, which Thou hast given to all men; and which Themselves pertinaciously challenge to themselves, while they are so tender of the least breach of their priviledges.

To thee I make my supplication, who canst guide us by an unerring rule, through the perplexed Labyrinths of our own thoughts, and other mens Proposals; which I have some cause to suspect, are purposely cast as snares, that by My granting or denying them, I might be more entangled in those difficulties, wherewith they lie in wait to afflict me.

O Lord, make thy way plain before Me.

Let not my own sinful passions cloud, or divert thy sacred suggestions.

Let thy Glory be my end, thy Word my rule, and then thy will be done.

I cannot please all, I care not to please some men; if I may be happie to please thee, I need not fear whom I displease.

Thou that makest the wisdome of the world foolishnesse, and takest in their own devices, such as are wise in their own conceits, make Me wise by thy Truth, for thy honor, my Kingdoms generall good, and my own souls salvation, and I shall not much regard the worlds opinion or diminution of Me.

The lesse of wisdome they are willing to impute to Me, the more they shall be convinced of thy Wisdom directing Me, while I deny nothing fit to be granted, out of crosnesse or humour; nor grant any thing which is to be denied, out of any fear or flatterie of men.

Suffer me not to be guiltie or unhappie, by willing or inconsiderate advancing any mens designes, which are injurious to the publique good, while I confirm them by My consent.

Nor let Me be any occasion to hinder or defraud the Publick of what is best, by any morose or perverse dissentings.

Make Me so humbly charitable, as to follow their advice, when it appears to be for the publick good; of whose affections to me, I have yet but few evidencies to assure Me.

Thou canst as well blesse honest errours, as blast fraudulent counsels.

Since we must give an account of every evill and idle word in private, at thy Tribunall; Lord make me carefull of those solemne Declarations of mine which are like to have the greatest influence upon the Publique, either for woe, or weale.

The lesse others consider what they aske, make me the more solicitous what I answer.

Though Mine own, and My Peoples pressures are grievous, and peace would be very pleasing; yet Lord, never suffer Me to avoid the one, or purchase the other, with the least expense or wast of my Conscience; whereof thou, O Lord, onely art deservedly more Master then my self.

It fell out, as a most unhappy advantage to some mens malice against me; that when they had impudence enough to lay any thing to my charge, this bloody oppertunity should be offered them, with which I must be aspersed. Although there was nothing which could be more abhorred to me, being so ful of sin against God, disloyalty to myself, and destructive to my Subjects.

Some men took it very ill not to be beleeved, when they affirmed, that what the Irish Rebels did, was done with my privitie (at least) if not by my Commission: But these knew too well, that it is no news for som of my Subjects to fight not only without my Commission, but against my Command, and Person too, yet all the while to pretend, they fight by my Authoritie, and for my safety.

I would to God the Irish had nothing to alledge for their imitation against those whose blame must needs be the greater, by how much Protestant Principles are more against all Rebellion against Princes, then those of Papists. Nor wil the goodnes of mens intentions excuse the scandall, and contagion of their examples.

But who ever fail of their Dutie toward me, I must bear the blame; this honour my enemies have alwayes done me, to think moderate injuries not proportionate to me, nor competent trials, either of my patience under them, or my pardon of them.

Therefore with exquisite malice they have mixed the gall and vinegar of falsity and contempt, with the cup of my Affliction; charging Me not only with untruths, but such, as wherin I have the greatest share of loss & dishonor by what is comitted; wherby, (in all policy, reason and Religion, having least cause to give the least consent, and most grounds of utter detestation) I might be represented by them to the world, the more inhumane and barbarous: Like some Cyclopick monster, whom nothing will serve to eat and drink, but the flesh and bloud of my own Subjects; in whose common welfare my interest lies, as much as some mens doth in their perturbations: who think they cannot do wel but in evil times; nor so cunningly, as in laying the odium of those sad events on others, wherewith themselves are most pleased, and whereof they have been not the least occasion.

And certainly, 'tis thought by many wise men, that the preposterous rigour and unreasonable severity, which some men carried before them in England, was not the least incentive, that kindled, and blew up into those horrid flames, the sparks of discontent, which wanted not pre-disposed fewel for Rebellion in Ireland; where dispair being added to their former discontents, and the fear of utter extirpation to their wonted oppressions, it was easie to provoke to an open Rebellion a people prone enough to break out into all exorbitant violence, both by some principles of their Religion, and the naturall desires of liberty; both to exempt themselves from their present restraints, and to prevent those after rigours, wherewith they saw themselves apparantly threatned by the covetous zeal and uncharitable fury of some men, who think it a great Argument of the truth of their Religion, to endure no other but their own.

God knows, as I can with truth wash my hands in innocency, as to any guilt in that Rebellion; so I might wash them in my tears, as to the sad apprehensions I had to see it spread so far, and make such waste: and this in a time when distractions and jealousies here in England made most men rather intent to their own safety, or designes they were driving, then to the relief of those who were every day inhumanely butchered in Ireland: Whose tears and bloud might, if nothing else, have quenched, or at least for a time, repressed and smothered those sparks of Civill Dissentions and Jealousies which in England some men most industriously scattered.

I would to God no man had been less affected with Irelands' sad estate then my self; I offered to go my Self in person upon that Expedition: But some men were either affraid I should have any one Kingdom quieted; or loth they were to shoot at any mark here less then my Self; or that any should have the glory of my destruction but themselves. Had my many offers been accepted, I am confident, neither the ruin had been so great, nor the calamity so long, nor the remedy so desperate.

So that, next to the sin of those who began that Rebellion, theirs must needs be, who either hindred the speedy suppressing of it by Domestick Dissentions, or diverted the Aids, or exasperated the Rebels to the most desperate resolutions and actions, by threatning all extremities, not onely to the known Heads and chiefe incendiaries, but even to the whole Community of that Nation; resolving to destroy Root and Branch, men, women, and children; without any regard to those usuall pleas for mercy which Conquerours, not wholly barbarous, are wont to bear from their own brests, in behalf of those, whose oppressive faces, rather then their malice, engaged them; or whose imbecility for Sex and Age was such, as they could neither lift up a hand against them, nor distinguish between their right hand and their left: Which preposterous (and I think) un-Evangelicall zeal is too like that of the rebuked Disciples, who would go no lower in their revenge, then to call for fire from Heaven upon whole Cities, for the repulse and neglect of a few; or like that of Jacob's sons, which the Father both blamed and cursed: chusing rather to use all extreamities, which might drive men to desperate obstinacy, then to apply moderate remedies; such as might punish some with exemplary Justice, yet disarm others, with tenders of mercy upon their submission, & our protection of them, from the fury of those, who would soon drown them, if they refused to swim down the popular stream with them.

But som kind of Zeal counts all merciful moderation, luke-warmness; and had rather be cruel then counted cold, and is not seldom more greedy to kill the Bear for his skin, then for any harm he hath done. The confiscation of mens estates being more beneficiall, then the charity of saving their lives, or reforming their Errors.

When all proportionable succors of the poor Protestants in Ireland (who were daily massacred and over-born with numbers of now desperate Enemies) was diverted and obstructed here; I was earnestly entreated, & generally advised by the chief of the Protestant party there, to get them some respite and breathing by a cessation, without which they saw no probability (unless by miracle) to preserve the remnant that had yet escaped: God knows with how much commiseration and solicitous caution I carried on that business, by persons of Honor and Integrity, that so I might neither incourage the Rebels Insolence, nor discourage the Protestants Loyaltie and Patience.

Yet when this was effected in the best sort, that the necessity and difficulty of affairs would then permit, I was then to suffer again in my Reputation and Honor; because I suffered not the Rebels utterly to devour the remaining handfuls of the Protestants there.

I thought that in all reason, the gaining of that respite could not be so much to the Rebels advantages (which some have highly calumniated against me) as it might have been for the Protestants future, as well as present safety: If during the time of that Cessation, some men had the grace to have laid Ireland's sad condition more to heart; & laid aside those violent motions, which were here carried on by those, that had better skill to let blood then to stanch it.

But in all the misconstructions of my actions, (which are prone to find more credulity in men to what is false, and evil, then love or charity to what is true and good) as I have no Judge but God above me, so I can have comfort to appeal to his omniscience, who doth not therefore deny my Innocence, because he is pleased so far to try my patience, as he did his servant Job's.

I have enough to do to look to my own Conscience, and the faithfull discharge of my Trust as a King: I have scarce leisure to consider those swarms of reproches, which issue out of some mens mouths & hearts, as easily as smoke, or sparks do out of a furnace: Much lesse to make such prolix Apologies, as might give those men satisfaction: who conscious to their own depth of wickednesse are loth to beleeve any man not to be as bad as themselves.

'Tis Kingly to do well, and hear ill: If I can but act the one, I shall not much regard to bear the other.

I thank God, I can hear with patience as bad as my worst enemies can safly say. And I hope I shall still do better then they desire, or deserve I should.

I beleeve it will at last appear, that they who first began to embroil my other Kingdoms, are in great part guilty, if not of the first letting out, yet of the not timely stopping those horrid effusions of bloud in Ireland.

Which (whatever my Enemies please to say, or think) I look upon, as that of my other kingdoms, exhausted out of my own veins: no man being so much weakened by it as my Self: And I hope, though mens unsatiable cruelties never wil, yet the Mercy of God will at length say to his Justice, It is enough; and command the sword of Civil Wars to sheath it self: his mercifull Justice intending, I trust, not our utter confusion, but our cure: the abatement of our sins, not the desolation of these Nations.