O my God, let those infinite mercies prevent us once again, which I and my Kingdoms 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, unless we crucifie one another.
Because we have no more loved thy truth, and practised in charitie, thou hast suffered a Spirit of Errour and bitterness, 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 glass 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 judgments, which are very many, and very heavy.
Yet let our sins be ever more grievous to us, then thy judgments; and make us more willing to repent, then to be relieved; first give us the grace of penitent consciences, and then the tranquillitie of united Kingdomes.
In the Sea of our Saviours Blood drown our sins, and through this red sea of our own Blood bring us at last to a state of Piety, Peace and Plenty.
As my publick relations to all, make me share in all my Subjects suffering; so give me such a pious sense of them, as becoms a Christian King, and a loving father of my people.
Let the scandalous and unjust 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 cruel zeal hath kindled, or hindred the quenching of those flames, which hath so much wasted my three Kingdoms.
O rescue and assist those poor Protestants in Ireland, whom thou hast hitherto preserved.
And lead those in the ways of thy saving Truths, whose Ignorance or Errors have filled them with rebellious and destructive Principles, which they act under an opinion, That they do thee good service.
Let the hand of thy justice be against those, who malitiously and despightfully have raised or fomented these cruel and desperate Wars.
Thou that art far from destroying the innocent with the guilty, & the erroneous with the malicious; thou that hadst pitty 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 covetousness makes them cruel; nor to their anger, which is too fierce, and therefore justly cursed.
Preserve, if it be thy will, in the midst of the furnace of thy severe justice, a Posterity which may praise thee for thy mercie.
And deal with me, not according to mans unjust 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 should I 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 well. But I trust not to my own merit, but thy mercies; spare us, O Lord, and be not angry with us for ever.
T He Scots are a Nation, upon whom I have not onely common ties of Nature, Soveraignty, and Bounty, with My Father of blessed memory; but also speciall and late obligations of favours, having gratified the active Spirits among them so far, that I seemed to many to prefer the desires of that party, before My own interest and honor. But, I see, Royall bountie emboldens some men to ask, and act beyond all bounds of modesty and gratitude.
My charity, and Act of Pacification, forbids Me to reflect on former passages, wherin I shal ever be far from letting any mans ingratitude, or inconstancy, make me repent of what I granted them for the publique good: I pray God it may so prove.
The coming again of that Party into England, with an Army only to conforme this Church to their late New model, cannot but seem as unreasonable, as they would have thought the same measure offered from hence to themselves.
Other errand I could never understand, they had, (besides those common and vulgar flourishes for Religion and Liberty) save only to confirme the Presbyterian Copy they had set, by making this Church to write after them, though it were in bloudy Characters.
Which design and end, whether it will justifie the use of such violent means, before the divine Justice, I leave to their Consciences to judge, who have already felt the misery of the means, but not reaped the benefit of the end, either in this Kingdom, or that.
Such knots and crosseness of grain being objected here, as will hardly suffer that form which they cry up, as the only just reformation, and settling of Government and Discipline in Churches to go on so smoothly here, as it might do in Scotland; and was by them imagined would have done in England, when so many of the English Clergy, through levity, or discontent, if no worse passion, suddenly quitted their former engagements to Episcopacy, and faced about to their Presbytery.
It cannot but seem either passion, or some self-seeking, more then true Zeal, and pious discretion, for any forraign State or Church to prescribe such medicins only for others, which themselves have used, rather successefully then commendably; not considering that the same Physick on different constitutions, will have different operations: That may kill one, which doth but cure another.
Nor do I know any such tough and malignant humours in the constitution of the English Church, which gentler applications then those of an Army, might not easily have removed: Nor is it so proper to hew out Religious Reformations by the sword, as to polish them by fair & equal disputations among those that are most concerned in the differences, whom not force, but reason ought to convince.
But their design now seemed rather to cut off all disputation here, then to procure a fair and equal one: For it was concluded there, That the English Clergy must conform to the Scots pattern before ever they could be heard, what they could say for themselves, or against the others way.
I could have wished fairer proceedings both for their credits, who urge things with such violence; and for other mens Consciences too; who can receive litle satisfaction in these points which are maintained rather by Souldiers fighting in the Field, then Scholars disputing in free and learned Synods.
Sure in matters of Religion those truths gain most on mens Judgments and Consciences, which are least urged with secular violence, which weakens truth with prejudices; and is unreasonable to be used, till such means of rational conviction hath been applied, as leaving no excuse for ignorance, condemns mens obstinacy to deserved penalties.
Which no charity will easily suspect of so many learned and pious Church-men in England; who being alwaies bred up, and conformable to the Government of Episcopacy, cannot so soon renounce both their former opinion & practice, only because that Party of the Scots will needs, by force assist a like Party here, either to drive all Ministers as sheep, into the common fold of Presbyterie, or destroy them; at least fleece them, by depriving them of the benefit of their Flocks. If the Scotch sole Presbyterie were approved to be the only Institution of Jesus Christ, for all Churches Government; yet I beleeve it would be hard to prove that Christ had given those Scots, or any other of my Subjects, Comission by the Sword, to set it up in any of my Kingdomes, without my consent.
What respect and obedience Christ and his Apostles payd to the chief governors of States, where they lived, is very cleer in the Gospel: but that he, or they ever commanded to set up such a parity of Presbyters, and in such a way as those Scots endeavour, I think is not very disputable.
If Presbyterie in such a Supremacy be an institution of Christ, sure it differs from all others: and is the first and only point of Christianity, that was to be planted and watered with so much Christian bloud; whose effusions run in a stream so contrary to that of the Primitive planters, both of Christianity and Episcopacy, which was with patient shedding of their own bloud, not violently drawing other mens: sure there is too much of Man in it, to have much of Christ; none of whose institutions were carried on, or begun with the temptations of Covetousness or Ambition, of both which this is vehemently suspected.
Yet was there never any thing upon the point which those Scots had by an Army or Commissioners to move Me with, by their many Solemn obtestations, and pious threatnings, but only this, to represent to me the wonderful necessity of setting up their Presbytery in England, to avoid the further miseries of a War, which some men chiefly on this design at first had begun, & now further engaged themselves to continue.
What hinders that any Sects, Schisms, or Heresies, if they can get but numbers, strength and opportunity, may not, according to this opinion and pattern, set up their wayes by the like methods of violence? all which Presbitery seeks to suppresse, & render odious under those names: when wise & learned men think, that nothing hath more marks of Schism, and Sectarism, then this Presbyterian way, both as to the Ancient, and still most Universal way of the Church-government, and especially as to the particular Laws and Constitutions of this English Church, which are not yet repealed, nor are like to be for me, till I see more Rational and Religious motives, then Souldiers use to carry in their Knapsacks.
But we must leave the successe of all to God, who hath many wayes (having first taken us off from the folly of our opinions, and fury of our passion) to teach us those rules of true Reason, and peaceable Wisdom, which is from above, tending most to Gods glory, and his Churches good: which I think my self so much the more bound in Conscience to attend, with the most judicious zeal and care, by how much I esteem the Church above the State, the glory of Christ above mine Own: and the Salvation of mens Souls above the preservation of their Bodies and Estates.
Nor may any men, I think, without sin and presumption, forcibly endeavour to cast the Churches under my care and tuition, into the moulds they have fancied, & fashioned to their designs, till they have first gained my consent, and resolved, both mine own and other mens Consciences by the strength of their Reasons.
Other violent motions, wch are neither Manly, Christian, nor Loyal, shall never either shake or settle my Religion, nor any mans else who knows what Religion means: And how far it is removed from all Faction, whose proper engine is force, the arbitrator of beasts, not of reasonable men, much lesse of humble Christians, and loyal Subjects, in matters of Religion.
But men are prone to have such high conceits of themselves, that they care not what cost they lay out upon their opinions: especially those that have some temptation of gain, to recompence their losses and hazards.
Yet I was not more scandalized at the Scots Armies coming in against my will, and their forfeiture of so many obligations of duty, and gratitude to me: then I wondred how those here, could so much distrust Gods assistance, who so much pretended Gods cause to the people, as if they had the certainty of some divine Revelation; considering they were more then competently furnished with my Subjects Arms and Ammunition, my Navie by Sea, my Forts, Castles and Cities by Land.
But I finde that men jealous of the Justificableness of their doings, and designs before God, never thinke they have humane strength enough to carry their work on, seem it never so plausible to the people; what cannot be justified in Law and Religion, had need to be fortified with power.
And yet such is the inconstancy that attends all minds engaged in violent motion, that whom some of them one while earnestly invite to come in to their assistance; others of them soon after are weary of, and with nauseating cast them out: what one party thought to rivet to a setlednes by the strength and influence of the Scots, that the other rejects and contemns; at once, despising the Kirk-government, & discipline of the Scots, and frustrating the successe of so chargeable, more then charitable assistance: For, sure the Church of England might have purchased at a far cheaper rate, the Truth & happines of Reformed Government and Discipline (if it had been wanting) though it had entertained the best Divines of Christendom for their advice in a ful & free Synod; which, I was ever willing to, and desirous of, that matters being impartially setled, might be more satisfactory to all, and more durable.
But much of Gods justice, & mans folly will at length be discovered, through all the filmes and pretentions of Religion, in which Polititians wrap up their designes: in vaine do men hope to build their Piety on the Ruines of loyalty. Nor can those considerations or designes be durable, when Subjects make bankrupt of their Allegiance, under pretence of setting up a quicker trade for Religion.
But, as my best Subjects of Scotland never deserted me, so I cannot think that the most are gone so far from me, in a prodigality of their love and respects towards me, as to make me to despair of their return; when besides the bonds of Nature and Conscience which they have to me, all Reason and true Policy will teach them, That their chiefest interest consists in their fidelity to the Crown, not in their serviceableness to any Party of the People, to a neglect and betraying of my Safety and Honor for their own advantages: However the lesse cause I have to trust to men, the more I shall apply my Self to God.
The Troubles of my Soul are enlarged, O Lord, bring thou me out of my distresse.
Lord direct thy Servant in the ways of that pious simplicity, which is the best policie.
Deliver me from the combined strength of those, who have so much of the Serpents subtilty, that they forget the Doves Innocency.
Though hand joyn in hand, yet let them not prevail against my Soul, to the betraying of my Conscience and Honour.
Thou, O Lord, canst turn the hearts of those Parties in both Nations, as thou didst the men of Judah and Israel, to restoreDavidwith as much loyal zeal, as they did with inconstancy and eagernesse pursue him.
Preserve the love of thy truth and uprightness in me, and I shall not despair of My Subjects affections returning towards me.
Thou canst soon cause the overflowing Seas to ebbe, and retire back again to the bounds which thou hast appointed for them.
O My God, I trust in thee; let me not be ashamed; let not my enemies triumph over me.
Let them be ashamed who transgress without a cause; let them be turned back that persecute my soul.
Let integrity and uprightness preserve me, for I wait on thee O Lord.
Redeem thy Church, O God, out of all its Troubles.
T He Presbyterian Scots are not to be hired at the ordinary rate of Auxiliaries; nothing will induce them to engage, till those that call them in, have pawned their Souls to them, by a Solemn League and Covenant.
Where many engines of religious and fair pretensions are brought chiefly to batter or rase Episcopacy: This they make the grand evil Spirit, which with other Imps purposely added, to make it more odious, & terrible to the Vulgar, must by so solemn a charm & exorcism be cast out of this Church, after more then a thousand years possession here, from the first plantation of Christianity in this Island, and an universal prescription of time and practice in all other Churches since the Apostles times till this last Century.
But no Antiquity must plead for it; Presbytery like a young Heir, thinks the Father hath lived long enough, & impatient not to be in the Bishops chair and authority (though Lay-men go away with the Revenus) all art is used to sink Episcopacy, and lanch Presbytery in England; which was lately boyed up in Scotland by the late artifice of a Covenant.
Although I am unsatisfied with many passages in that Covenant some referring to my self with very dubious and dangerous limitations (yet I chiefly wonder at the design and drift touching the Discipline and Government of the Church); and such a manner of carrying them on to new ways, by Oaths and Covenants, where it is hard for men to be engaged by no less, then swearing for, or against those things, which are of no clear morall necessity, but very disputable, and controverted among learned and godly men: whereto the application of Oaths can hardly be made and enjoyned with that judgment and certainty in ones self, or that charity or candour to others of different opinion, as I think religion requires, which never refuses fair and equable deliberations; yea, and dissentings too, in matters only probable.
The enjoyning of Oaths upon People must needs in things doubtfull be dangerous, as in things unlawfull, damnable; and no lesse superfluous, where former Religious and Legal Engagements, bound men sufficiently, to all necessary duties. Nor can I see how they will reconcile such an Innovating Oath and Covenant, with their former Protestation which was so lately taken, to maintain the Religion established in the Church of England; since they count Discipline so great a part of Religion.
But ambitious minds never think they have laid snares and ginnes enough to catch and hold the vulgar credulity: for by such politicke and seemingly pious stratagems, they think to keep the popularity fast to their Parties under the terrour of perjury: Whereas certainly all honest and wise men ever thought themselves sufficiently bound by former ties of Religion, Allegiance, and lawes, to God and man.
Nor can such after-contracts, devised and imposed by a few men in a declared Party, without my consent, and without any like power or president from Gods or mans laws, be ever thought by judicious men sufficient either to obsolve or slacked those moral and eternall bonds of duty which lie upon all My Subjects consciences both to God and me.
Yet as things now stand, good men shall least offend God or Me, by keeping their Covenant in honest and lawfull wayes; since I have the charity to think, that the chief end of the Covenant in such mens intentions, was, to preserve Religion in purity, and the Kingdoms in peace: To other then such ends and meanes they cannot think themselves engaged; nor will those, that have any true touches of Conscience endeavour to carry on the best designes, (much lesse such as are, and will be daily more apparently factious and ambitious) by any unlawfull means, under that title of the Covenant: unlesse they dare preferre ambiguous, dangerous and un-authorized novelties, before their known and sworn duties, which are indespensable, both to God and my self.
I am prone to beleeve and hope, That many who took the Covenant, are yet firme to this judgment, That such latter Vowes, Oaths, or Leagues, can never blot out those former gravings, and characters, which by just and lawfull Oaths were made upon their Souls.
That which makes such Confederations by way of Solemn Leagues and Covenants more to be suspected, is, That they are the common road, used in all factious and powerfull perturbations of State or Church: when formalities of extraordinary zeal and piety are never more studied and elaborate, then, when Polititians most agitate desperate designes against all that is setled, or sacred in Religion, and Laws, which by such scrues are cunningly, yet forcibly wrested by secret steps, and lesse sencible degrees, from their known rule and wonted practise, and comply with the humours of those men, who ayme to subdue all to their own will and power, under the disguises of Holy Combinations.
Which cords and wythes will hold mens Consciences no longer, then force attends and twists them: for every man soon grows his own Pope, and easily absolves himself of those ties, which, not the commands of Gods Word, or the Laws of the Land, but only the subtilty and terrour of a Party casts upon him; either superfluous and vain, when they were sufficiently tied before; or fraudulent and injurious, if by such afterligaments they find the Imposers really ayming to dissolve, or suspend their former just and necessary obligations.
Indeed such illegall ways seldom or never intend the engaging men more to duties, but only to Parties; therefore it is not regarded how they keep their Covenants in point of piety pretended, provided they adhere firmly to the Party and Design intended.
I see the Imposers of it are content to make their Covenant like Manna (not that it came from Heaven, as this did) agreeable to every mans palate and rellish, who will but swallow it: They admit any mens senses of it, the divers or contrary; with any salvoes, cautions and reservations, so as they cross not their chief Design, which is laid against the Church and me.
It is enough if they get but the reputation of a seeming encrease to their Party; so little do men remember that God is not mocked.
In such latitudes of sense, I beleive many that love Me, and the Church well, may have taken the Covenant, who yet are not so fondly and superstitiously taken by it, as now to act cleerly against both all piety & loyalty: who first yeelded to it, more to prevent that imminent violence and ruine, which hung over their heads in case they wholly refused it, then for any value of it, or devotion to it.
Wherein, the latitude of some generall Clauses may (perhaps) serve somewhat to relieve them, as of Doing and endeavouring what lawfully they may, in their Places and Callings, and according to the Word of God: for these (indeed) carry no man beyond those bounds of good Conscience, which are certain & fixed either in Gods Laws, as to the Generall; or the Laws of the State and Kingdom, as to the particular regulation and exercise of mens duties.
I would to God such as glory most in the name of Covenanters, would keep themselves within those lawfull bounds, to which God hath called them: surely it were the best way to expiate the rashnesse of taking it; which must needs then appear, when besides the want of a full and lawfull Authority at first to enjoyn it, it shall actually be carried on beyond and against those ends which were in it specified and pretended. I willingly forgive such mens taking the Covenant, who keep it within such bounds of Piety, Law, and Loyaltie, as can never hurt either the Church, My self, or the Publick Peace: Against which, no mans lawfull Calling can engage him.
As for that Reformation of the Church which the Covenant pretends, I cannot think it just or comely, that by the partiall advice of a few Divines, (of so soft and servile tempers, as disposed them to so sudden acting and compliance, contrary to their former judgements, profession, and practise) such foule scandalls and suspitions should be cast upon the Doctrine and Government of the Church of England, as was never done (that I have heard) by any that deserved the name of Reformed Churches abroad, nor by any men of learning and candour at home: all whose judgments I cannot but prefer before any mens now factiously engaged.
No man can be more forward then My self to carry on all due Reformations, which mature judgment, and a good Conscience, in what things I shall (after impartiall advise) be, by Gods Word, and right reason, convinced to be amiss, I have offered more than ever the fullest, freest, and wisest Parliaments did desire.
But the sequele of some mens actions makes it evident, that the maine information intended, is the abasing of Episcopacy into Presbytery, and the robbing of the Church of its Lands and Revenues: For, no men have been more injuriously used, as to their legall Rights then the Bishops, and Church-men. These, as the fattest Dear, must be destroyed; the other Rascal herd of Schismes, Heresies, &c. being leane, may enjoy the benefit of a Toleration: Thus Naboth's Vine-yard made him the onely Blasphemer of his City, and fit to die. Still I see: while the breath of Religion fills the Sailes, Profit is the compasse, by which Factious men steer their course in all seditious Commotions.
I thank God, as no man lay more open to the sacrilegious temptation of usurping the Churches Lands, and Revenues, (which issuing chiefly from the Crown, are held of it, and legally can revert onely to the Crowne with my Consent) so I have alwayes had such a perfect abhorrence of it in my Soule, that I never found the least inclination to such sacrilegious Reformings: yet no man hath a greater desire to have Bishops and all Church-men, so reformed, that they may best deserve and use, not onely what the pious munificence of My Predecessours hath given to God and the Church, but all other additions of Christian bounty.
But no necessity shall ever, I hope, drive me or Mine to invade or sell the Priests Lands, which both Pharaoh's divinity, and Joseph's true piety abhorred to do: So unjust I think it both in the eye of Reason and Religion, to deprive the most sacred employment of all due incouragements; and like that other hard-hearted Pharaoh, to withdraw the Straw, and encrease the Task; so pursuing the oppressed Church as some have done, to the red Sea of a Civill War, where nothing but a miracle can save either it, or him, who esteems it his greatest Title to be called, and his chiefest glory to be The defender of the Church, both in its true faith, and its just fruitions; equally abhoring Sacriledge and Apostacy.
I had rather live as my Predecessour Henry the 3. sometime did, on the Churches alms, then violently to take the bread out of Bishops and Ministers mouths.
The next work will be Jeroboam's reformation, consecrating the meanest of the people to be Priests in Israel, to serve those Golden Calves who have enrich'd themselves with the Churches Patrimony and Dowry; which how it thrived both with Prince, Priests and people, is well enough known: And so it will be here, when from the tuition of Kings and Queens, which have been nursing fathers and mothers of this Church, it will be at their allowance, who have already discovered, what hard fathers and step-mothers they will be.
If the poverty of Scotland might, yet the plenty of England cannot excuse the envy and rapine of the Churches Rights and Revenues.
I cannot so much as pray God to prevent those sad consequences, which will inevitably follow the parity and poverty of Ministers, both in Church and State; since I think it no lesse then a mocking and tempting of God, to desire him to hinder those mischiefs whose occasions and remedies are in our own power; it being every mans sin not to avoid the one, and not to use the other.
There are ways enough to repair the breaches of the State without the ruins of the Church; as I would be a restorer of the one, so I would not be an oppressor of the other under the pretence of publick Debts: The occasions contracting them were bad enough, but such a discharging of them would be much worse; I pray God neither I, nor mine, may be accessary to either.
To thee, O Lord, do I addresse my Prayer, beseeching thee to pardon the rashness of my Subjects Swearings, and to quicken their sense and observation of those just, morall and indispensable bonds, which thy word and the Laws of this Kingdom have laid upon their Consciences; From which no pretensions of Piety & reformation are sufficient to absolve them; or to engage them to any contrary practises.
Make them at length seriously to consider that nothing violent and injurious can be religious.
Thou allowest no mans committing Sacriledge under the zeal of abhorring Idols.
Suffer not sacrilegious designs to have the countenance of religious ties.
Thou hast taught us by the wisest of Kings, that it is a snare to take things that are holy, and Vows to mak enquiry,
Ever keep thy Servant from consenting to perjurious and sacraligeous rapinei, that I may not have the brand and curse to all posterity of robing Thee and thy Church, of what thy bounty hath given us, and thy clemencie hath accepted from us, wherewith to encourage Learning and Religion.
Though My Treasures are Exhausted, My Revenues Diminished, and My Debts Encreased, yet never suffer Me to be tempted to use such profane Reparation; lest a coal from thine Altar set such a fire on My Throne and Conscience as will hardly be quenched.
Let not the Debts and Engagements of the Publique, which some mens folly and prodigalitie hath contracted, be an occasion to impoverish thy Church.
The State may soon recover, by thy blessing of peace upon us; The Church is never likely, in times, where the Charity of most men is grown so cold, and their Religion so illiberall.
Continue to those that serve Thee and thy Church all those encouragements, which by the will of the pious Donours, and the justice of the Laws are due unto them; and give them grace to deserve and use them aright to thy glory, & the relief of the poor: That shy Priests may be cloathed with righteousnesse, and the poor may be satisfed with bread.
Let not holy things be given to Swine; nor the Churches bread to Dogs; rather let them go about the City, grin like a Dog, and grudge that they are not satisfied.
Let those sacred morsels, which some men have already by violence devoured, never digest with them, nor theirs; Let them be as Naboth's Vineyard to Ahab, gall in their mouths, rottennesse to their names, a moth to their families, and a sting to their Consciences.
Break in sunder O Lord, all violent and sacrilegious Confederations to do wickedly and injuriously.
Divide their hearts and tongues who have bandyed together against the Church and State, that the folly of such may be manifest to all men, and proceed no further.
But so savour My righteous dealing, O Lord, that in the mercies of thee, the most High, I may never miscarry.
I F I had not My own Innocency, and Gods protection, it were hard for Me to stand out against those stratagems and conflicts of malice, which by falsities seek to oppresse the Truth; and by Jealousies to supply the defect of reall causes, which might seem to justifie so unjust ingagements against Me.
And indeed, the worst effects of open hostility come short of these designes: For, I can more willingly lose My Crownes, then My credit; nor are My Kingdomes so dear to Me, as My Reputation and Honor.
Those must have a period with my life; but these may survive to a glorious kind of Immortality, when I am dead and gone: A good name being the imbalming of Princes, and a sweet consecrating of them to an Eternity of love and gratitude among Posterity.
Those foul and false aspersions were secret engines at first employed against My peoples love to Me: that undermining their opinion and value of Me, My enemies, and theirs too might at one blow up their affections, and batter down their loyalty.
Wherein yet, I thank God, the detriment of My Honor is not so afflictive to Me, as the sin and danger of My peoples souls, whose eyes once blinded with such mists of suspicions, they are soon misled into the most desperate precipices of actions: wherein they do not only, not consider their sin and danger, but glory in their zealous adventures; while I am rendred to them so fit to be destroyed, that many are ambitious to merit the name of My Destroyers; Imagining they then fear God most, when they least honor their King.
I thank God, I never found but My pity was above My anger; nor have My passions ever so prevailed against me, as to exclude My most compassionate prayers for them, whom devout errours more then their own malice have betrayed to a most religious Rebellion.
I had the Charity to interpret, that most part of My Subjects fought against My supposed Errours, not My person; and intended to mend Me, not to end Me: And I hope that God pardoning their Errours, hath so farre accepted and answered their good intentions, as he hath yet preserved Me, so he hath by these afflictions prepared me, both to do him better service, and My people more good then hitherto I have done.
I do not more willingly forgive their seductions, which occasioned their loyall injuries, then I am ambitious by all Princely merits to redeem them from their unjust suspicions, and reward them for their good intentions.
I am too conscious to My own affections toward the generality of my people to suspect theirs to Me; nor shall the malice of My Enemies ever be able to deprive Me of the comfort which that confidence gives Me; I shall never gratifie the spightfulnesse of a few with any sinister thoughts of all their Allegiance, whom pious frauds have seduced.
The worst some mens ambition can do, shall never perswade Me, to make so bad interpretations of most of My Subjects actions; who possibly may be erroneous, but not Hereticall in point of Loyalty.
The sence of the injuries done to My Subjects is as sharp, as those done to My Self; our welfares being inseparable; in this only they suffer more then My self, that they are animated by some seducers to injure at once both themselves and Me.
For this it is not enough to the malice of My Enemies, that I be afflicted; but it must be done by such instruments, that My afflictions grieve Me not more, then this doth, that I am afflicted by those, whose prosperity I earnestly desire, and whose seduction I heartily deplore.
If they had been my open and forraign Enemies, I could have born it; but they must be My own Subjects, who are next to My Children dear to me: And for the restoring of some tranquillity, I could willingly be the Jonah, if I did not evidently fore-see, that by the divided interests of their and Mine Enemies, as by contrary winds, the storm of their miseries would be rather increased then allayed.
I had rather prevent my peoples ruin then rule over them; nor am I so ambitious of that Dominion which is but My Right, as of their happiness; If it could expiate or countervail such a way of obtaining it, by the highest injuries of subjects committed against their Soveraign.
Yet I had rather suffer all the miseries of life, and die many deaths, then shamefully to desert, or dishonourable to betray My own just Rights and Soveraignty; thereby to gratifie the ambition, or justifie the malice of my enemies; between whose malice, and other mens mistakes, I put as great a difference, as between an ordinary Ague and the Plague; or the Itch of Novelty, and the Leprosie of Disloyalty.
As Liars need have good memories, so malicious persons need good inventions; that their calumnies may fit every mans fancy; and what their reproaches want of truth, they may make up with numbers and shew.
My patience (I thank God) wil better serve Me to bear, and My charity to forgive, then My leisure to answer the many false Aspersions which some men have cast upon Me.
Did I not more consider My Subjects Satisfaction, then my owne Vindication, I should never have given the malice of some men that pleasure, as to see me take notice of, or remember what they say, or object.
I would leave the Authors to be punished by their own evill manners, and seared Consciences, which will, I believe, in a shorter time then they be aware of, both confute and revenge all those black and false Scandals which they have cast on me; And make the world see, there is as little truth in them, as there was little worth in the broaching of them, or Civility, (I need not say Loyalty) in the not suppressing of them; whose credit and reputation, even with the people, shall ere long be quite blasted by the breath of that same fornace of popular obloquy, and detraction, which they have studied to heat and inflame to the highest degree of infamy, and wherein they have sought to cast and consume My Name and Honor.
First, nothing gave me more cause to suspect, and search mine own innocencie, then when I observed so many forward to engage against me, who had made great professions of singular piety; For this gave to Vulgar minds so bad a reflection upon me and my Cause, as if it had been impossible to adhere to me, and not withall part from God; to think or speak well of me, and not to blaspheme him; so many were perswaded that these two were utterly inconsistent, to be at once Loyall to Me, and truly Religious toward God.
Not but that I had (I thank God) many with me, which were both learned and Religious, (much above that ordinary size, and that Vulgar proportion wherein some men glory so much) who were so well satisfied in the cause of my sufferings, that they chose rather to suffer with me, then forsake me.
Nor is it strange, that so religious Pretensions as were used against me, should be to many well-minded men a great temptation to oppose me; especially, being urged by such popular Preachers as think it no sin to lie for God, and what they please to call Gods Cause, cursing all that will not curse with them; looking so much at, and crying up the goodnesse of the end propounded, that they consider not the lawfulness of the means used nor the depth of the mischief, chiefly plotted and intended.
The weakness of these mens judgments must be made up by their clamours and activity.
It was a great part of some mens Religion to scandalize me and mine; they thought theirs could not be true, if they cried not down Mine as false.
I thank God, I have had more triall of his grace, as to the constancy of my Religion in the Protestant profession of the Church of England, both abroad, and at home, then ever they are like to have.
Nor do I know any exception I am so liable to, in their opinion, as too great a fixedness in that Religion, whose judicious and solid grounds, both from Scripture, and Antiquity, will not give my conscience leave to approve or consent to those many dangerous and divided innovations, which the bold ignorance of some men would needs obtrude upon me, and my people.
Contrary to those well tried foundations both of Truth, and Order, which men of far greater Learning, and clearer Zeal, have settled in the Confession and Constitution of this Church in England, which many former Parliaments in the most calm, and unpassionate times, have oft confirmed; In which I shall ever, by Gods help, persevere, as beleeving it hath most of primitive Truth and Order.
Nor did my using the assistance of some Papists, which were my Subjects, any way fight against my Religion, some men would needs interpret it: especially those who least of all men cared whom they imployed, or what they said and did, so they might prevail.
'Tis strange that so wise men, as they would be esteemed, should not conceive, That differences of perswasion in matters of Religion may easily fall out, where there is the samenesse of duty, Allegeance and subjection: The first they owe as men and Christians to God; the second they owe to me in common, as their King: different professions in point of Religion cannot (any more then in civill Trades) take away the community of relations either to Parents, or to Princes. And where is there such an Oglio or medly of various Religions in the world again, as those men entertain in their service (who finde most fault with me) without any scruple, as to the diversity of their Sects and Opinions!
It was, indeed, a foul and indeleable shame, for such as would be counted Protestants, to inforce Me, a declared Protestant, their Lord and King, to a necessary use of Papists, or any other, who did but their duty to help Me to defend my self.