And though I could seldom get opportunities to Treat, yet I never wanted either desire or disposition to it; having greater confidence of my Reason, then my Sword. I was so wholy resolved to yeild to the first, that I thought neither my self, not others, should need to use the second, if once we rightly understood each other.

Nor did I ever think it a diminution of me, to prevent them with expresses of my desires, and even importunities to Treat: It being an office not only of humanity, rather to use Reason then Force; but also of Christianitie to seek peace and ensue it.

As I am very unwillingly compelled to defend my self with Armes, so I very willingly embraced any thing tending to Peace.

The events of all War by the Sword being very dubious, and of a Civill war uncomfortable; the end hardly recompencing, and late repairing the mischiefe of the means.

Nor did any successe I had ever enhaunce with me the price of Peace, as earnestly desired by me as any man; though I was like to pay dearer for it then any man: All that I sought to reserve, was, mine Honour and my Conscience; the one I could not part with as a King, the other as a Christian.

The Treaty at Vxbridg gave the fairest hopes of an happy composure; had others applied themselves to it with the same moderation, as I did, I am confident the war had then ended.

I was willing to condescend, as far as Reason, Honour, and Conscience, would give me leave: nor were the remaining differences so essentiall to my peoples happinesse, or of such consequence, as in the least kind to have hindred my Subjects either security or prosperity; for they better enjoyed both many yeers, 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 violent Engagements, then to Engage: what is wanting in Equity, must be made up in Pertinacie. Such as had little to enjoy in Peace, or to lose in War, studied to render the very name of Peace odious and suspected.

In Church-affairs, where I had least libertie of prudence, having so many strict ties of Conscience upon me, yet I was willing to condescend so farr to the setling of them, as might have given fair satisfaction to all men, whom Faction, Covetousness, or Superstition had not engaged, more then any true zeal, charity, or love of Reformation.

I was content to yeeld to all that might seem to advance true piety; I onely sought to continue what was necessary in point of Order, Maintenance, and Authority to the Churches Government; and what I am perswaded (as I have else-where set down my thoughts more fully) is most agreeable to the true principles of all Government, raised to its full stature and perfection, as also to the primitive Apostolicall patterne, and the practice of the Universall Church conform therunto.

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, and fighting against Me) must needs argue such a softnesse, and infirmity of mind in Me, as will rather part with Gods Truth, then mans Peace, and rather lose the Churches honour, then crosse some mens factious humours.

God knows, and time will discover, who were most to blame for the un-successfulnesse of that Treaty, and who must bear the guilt of after-calamities. I beleeve, 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, then the preservation of my own Crowns to my posterity.

Some men have that height, as to interpret all faire 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 alwayes 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 Warr; endevouring first to make Me destroy My self by dishonourable Concessions, that so they might have the less to do.

This was all which that Treaty, or any other produced, to let the world see how little I would deny, or they grant, in order to the publick 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 success 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 prodigal of mens lives, rather then be drawne to produce our own Reasons, or subscribe to other mens.

That which made me for the most part presage the unsuccesfulnesse of any Treaty, was, some mens unwillingnesse to Treat: which implied some things were to be gained by the Sword, whose unseasonableness they were loth to have fairly scanned, being more proper to be acted by Souldiers, then by Counsellours.

I pray God forgive them that were guilty of that Treaties breaking: and give them grace to make their advantages gotten by 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 might be happily obtained; what we could not get by our Treaties, we may gaine by our prayers.

O thou, that art the God of Reason, and of Peace, who disdainest not to treat with Sinners, preventing them with offers of attonement, and beseeching them to be reconciled with thy selfe: who wantest not Power, or Iustice, to destroy them; yet aboundest in mercy to save: soften our hearts by the bloud of our Redeemer, and perswade us to accept of Peace with thy self, and both to procure and preserve Peace among our selves, as Men and Christians. How oft have I entreated for Peace? but when I speak thereof, they make them ready to War.

Condemn us not to our passions, which are destructive both of our selves, and of others.

Cleer up our understandings to see thy Truth, both in reason, as Men; and in Religion, as Christians: and incline 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, & bestow upon us that peace which only Christ our great Peace-maker can merit.

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 Mee: Nor were My Enemies lesse punished by that prosperity which hardened them to continue that injustice by open hostilitie, which was begun by most riotous and un-Parliamentary 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 esteem) 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 his own glory.

I am sure the event or successe can never state the Justice of any Cause, nor the peace of mens Consciences, nor the eternall fate of their Souls.

Those with Me had (I think) clearly and undoubtedly, for their justification, the Word of God, and the Lawes of the Land, together with their own Oathes; all requiring obedience to my just Commands; but to none other under Heaven without me, or against me in the point of raising Arms.

Those on the other side are forced to flie to the shifts of some pretended Fears, and wilde Fundamentals of State (as they call them) which actually overthrow the present fabrick both of Church and State; being such imaginary Reasons for self-defence as are most impertinent for those men to alledge, who being my Subjects, were manifestly the first assaulters of Me and the Laws: first, by unsuppressing the Tumults, after by listed Forces: The same Allegations they use, will fit any Faction that hath but power and confidence enough to second with the Sword all their Demands against the present Laws and Governours; which can never be such as some side or other will not find fault with, so as to urge what they call a Reformation of them to a Rebellion against them: some parasitick Preachers have dared to call those Martyrs, who died fighting against Me, the Laws, their Oaths, and the Religion established.

But sober Christians know, That glorious Title can with truth be applied onely to those, who sincerely preferred Gods Truth and their duty in all these particulars before their lives, and all that was dear to them in this world; who having no advantageous Designes by any Innovasion, were Religiously sensible of those ties to God, the Church, and my Self, which lay upon their souls, both for obedience, and just assistance.

God could, and I doubt not but hee did through his mercy, crown many of them with eternall life, whose lives were lost in so just a Cause; the destruction of their bodies being sanctified as a means to save their souls.

Their Wounds and temporal Ruine serving as a gracious opportunity for their eternall Health and Happinesse; while the evident approach of death, through Gods grace, effectually dispose their hearts to such Humilitie, Faith, and Repentance, which together with the Rectitude of their present Engagement, would fully prepare them for a better life then that which their enemies brutish and disloyall fiercenesse could deprive them of; or without repentance hope to enjoy.

They have often, indeed, had the better against my side in the Field, but never, I beleeve at the Bar of Gods Tribunal, or their own Consciences; where they are more afraid to encounter those many pregnant Reasons, both for Law, Allegiance, and all true Christian grounds, which conflicts with, and accuse them in their own thoughts, then they oft were in a desperate bravery to fight against those Forces which sometimes God gave me.

Whose condition conquered, and dying, I make no question, but is infinitely more to be chosen by a sober man (that duly values his duty, his soul and eternity, beyond the enjoyment of this present life) then the most triumphant glory, wherein their and mine Enemies supervive; who can hardly avoid to be daily tormented by that horrid guilt, wherewith their suspicious, or now convicted Consciences do pursue them, especially since they and all the world have seen, how false and unintended those pretensions were, which they first set forth, as the onely plausible (though not justifiable) grounds of raising a War, and continuing it thus long against Me, and the Laws established; in whose safety and preservation all honest men think the welfare of their Country doth consist.

For, and with all which, it is far more honourable and comfortable to suffer, then to prosper in their ruine and subversion.

I have often prayed, that all on my side might join true pietie with the sense of their Loyalty; and be as faithfull to God and their own souls, as they were to Me; That the defects of the one might not blast the endeavours of the other.

Yet I cannot think, that any shews of truth of piety on the other side were sufficient to dispence with, or expiate the defects of their dutie and Loyaltie to Me, which have so pregnant convictions on mens consciences, that even profaner men are moved by the sense of them to venture their lives for Me.

I never had any Victory which was without My sorrow, because it was on Mine own Subjects, who, like Absolom, died many of them in their sin: And yet I never suffered any Defeat which made Me despair of Gods mercy and defence.

I never desired such victories, as might serve to conquer, but only restore the Laws and Liberties of My people; which I saw were extremly oppressed, together with my rights, by those men, who were impatient of any just restraint.

When Providence gave Me, or denied Me Victory, my desire was never to boast of my power nor to charge God foolishly; who I believed at last would make all things to work together for my good.

I wished no greater advantages by the War, then to bring my Enemies to moderation, and my Friends to peace.

I was afraid of the temptation of an absolute conquest, and never prayed more for Victory over others, then over my self. When the first was denied, the second was granted me, which God saw best for me.

The different events were but the methods of divine justice, by contrary winds to winow us: That, by punishing our sins, he might purge them from us; and by deferring peace, he might prepare us more to prize, and better to use so great a blessing.

My often Messages for Peace shewed, that I delighted not in Warre; as my former Concessions sufficiently testified, how willingly I would have prevented it; and My totall unpreparedness for it, how little I intended it.

The Conscience of my Innocence forbad Me to fear a Warr; but the love of my Kingdoms commanded me (if possible) to avoid it.

I am guilty in this War of nothing but this, That I gave such advantages to some men, by confirming their power, which they knew not to use with that modesty and gratitude, which became their loyalty and My confidence.

Had I yeelded lesse, I had been opposed lesse; had I denied more, I had been more obeyed.

'Tis now too late to review the occasions of the War; I wish only a happy conclusion of so unhappy beginnings: The inevitable fate of our sins was (no doubt) such, as would no longer suffer the divine Justice to be quiet: we having conquered this patience, are condemned by mutuall conquerings, to destroy one another: for, the most prosperous successes on either side, impair the welfare of the whole.

Those Victories are still miserable, that leave our sins unsubdued; flushing our pride, and animating to continue injuries.

Peace is not it self desirable, till repentance hath prepared us for it.

When we fight more against our selves, and lesse against God, we shall cease fighting against one another; I pray God these may all meet in our hearts, and so dispose us to an happy conclusion of these Civil-Wars; that I may know better to obey God, and govern my people, and they may learn better to obey both God and me.

Nor do I desire any man should be further subject to me, then all of us may be subject to God.

O my God, make me content to be overcome, when thou wilt have it so.

Teach me the noblest victory over my self and my enemies by patience, which was Christs conquest, and may well become a Christian King.

Between both thy hands, the right sometimes supporting, and the left afflicting, fashion us to that frame of Piety thou likest best.

Forgive the pride that attends our prosperous, and the repinings which follow our disastrous events; when going forth in our own strength thou withdrawest thine, and goest not forth with our Armies.

Be thou all, when we are something, and when we are nothing; that thou mayest have the glory, when we are in a Victorious, or inglorious condition.

Thou O Lord knowest, how hard it is for me to suffer so much evill from my Subjects, to whom I intend nothing but good; and I cannot but suffer in those evils which they compel me to inflect upon them; punishing my self in their punishments.

Since therefore both in conquering, and being conquered, I am still a Sufferer: I beseech thee to give me a double portion of thy Spirit, and that measure of grace, which only can be sufficient for me.

As I am most afflicted, so make me most reformed: that I may not be only happy to see an end of those civill distractions, but a chief Instrument to restore and establish a firm, and blessed Peace to my Kingdoms.

Scirre up all Parties pious ambitions to overcome each other with reason, moderation, and such self-deniall, as becomes those, who consider that our mutuall divisions are our common distractions, and the Union of all is every good mans chiefest interest.

If O Lord, as for the sins of our peace, thou hast brought upon us the miseries of War: so for the sins of War thou shouldst see fit still to deny us the blessing of peace, and so to keep us in a circulation of miseries: yet give me thy Servant, and all Loyall, though afflicted Subjects, to enjoy that peace which, the world can nether give to us, nor take from us.

Impute not to me the blood of my Subjects, which with infinite unwillingness and griefe, hath been shed by me, in my just & necessary defence: but wash me with that precious blood, which hath been shed for me, by my great Peacemaker, Jesus Christ; Who will, I trust, redeem me shortly out of all my troubles: for, I know the triumphing of the Wicked is but short, and the joy of Hypocrites is but for a moment.

As I was well pleased with this Parliaments first intentions to reform what the indulgence of Times, and corruption of manners might have depraved; so I am sorry to see after the freedom of Parliament was by factious Tumults oppressed, how little regard was had to the good Laws established, and the Religion setled; which ought to be the first rule and standard of Reforming: with how much partiality and popular compliance the passions and opinions of men have been gratified, to the detriment of the Publick, and the infinite scandall of the reformed Religion?

What dissolutions of all Order and Government in the Church? what novelties of Schism, and corrupt opinions? what undecencies and confusions in sacred Administrations? what sacrilegious Invasions upon the Rights and Revenues of the Church? what contempt and oppressions of the Clergie? what injurious diminutions and persecutings of Me have followed (as showers do warm gleams) the talk of Reformation, all sober men are Witnesses, and with my self, sad Spectators hitherto.

The great miscarriage (I think) is, that popular clamours and fury have been allowed the reputation of zeal, and the Publick sense; so that the studies to please some Parties, hath indeed injured all.

Freedom, Moderation and Impartiality are sure the best tempers of reforming Counsels and endeavours; what is acted by Factions, cannot but offend more then it pleaseth.

I have offered to put all differences in Church affairs and Religion to the free consultation of a Synod or Convocation rightly chosen; the results of whose Councels, as they would have included the Votes of all, so its like they would have given most satisfaction to all.

The Assembly of Divines, whom the two Houses have applied (in an unwonted way) to advise of Church affairs, I dislike not farther, then that they are not legally convened and chosen; nor act in the name of all the Clergy of England; nor with freedom and impartiality can do any thing, being limited and confined, if not overawed, to do and declare what they do.

For I cannot think so many men cried up for learning and piety, who formerly allowed the Liturgy and Government of the Church of England, as to the main, would have so suddenly agreed quite to abolish both of them, (the last of which, they know to be of Apostolicall institution, at least; as of Primitive and Universall practice) if they had been left to the liberty of their own suffrages, and if the influence of contrary factions had not by secret encroachments of hopes and fears, prevailed upon them, to comply with so great and dangerous Innovations in the Church; without any regard to their own former judgment and practice, or to the common interest and honour of all the Clergy, and in them of Order, learning, and Religion against examples of all Ancient Churches; the Lawes in force and my consent; which is never to be gained, against so pregnant light, as in that point shines on my understanding.

For I conceive, that where the Scripture is not so clear and punctuall in precepts, there the constant and Universall practice of the Church, in things not contrary to Reason, Faith, good Manners, or any positive Command, is the best rule that Christians can follow.

I was willing to grant, or restore to Presbytery, what with Reason or Discretion it can pretend to, in a conjuncture with Episcopacy; but for that wholy to invade the Power, and by the Sword to arrogate, and quite abrogate the Authority of that Ancient Order, I thinke neither just, as to episcopacy, nor safe for Presbytery; nor yet any way convenient for this Church or State.

A due reformation had easily followed moderate Counsels: and such (I beleeve) as would have given more content, even to the most of those Divines, who have been led on with much Gravity and formality, to carry on other mens designes which no doubt many of them by this time discover, though they dare not but smother their frustrations and discontents.

The specious and popular Titles of Christs Government, Throne, Scepter, and Kingdom, (which certainly is not divided, nor hath two faces, as their parties now have at least) also the noise of a thorow-Reformation, these may as easily be fined on new models, as fair colours may be put to ill-favoured Figures.

The breaking of Church-windows, which time had sufficiently defaced; pulling down of Crosses, which were but Civill, not Religious marks; defacing of Monuments, and Inscriptions of the dead, which served but to put Posterity in minde, to thank God for that clearer light wherein they live: The leaving of Ministers to their liberties, and private abilities in the publick service of God, where no Christian can tell to what hee may say Amen; nor what adventure he may make of seeming, at least, to consent to the Errours, Blasphemies, and ridiculous Undecencies which bold and ignorant men list to vent in their Prayers, Preaching, and other Offices; Their setting forth also of old Catechisms, and Confessions of Faith new drest, importing as much, as if there had been no sound or cleer Doctrine of Faith in this Church, before some four or five yeers consultation had matured their thoughts touching their first principles of Religion.

All these and the like are the effects of popular, specious, and deceitfull Reformations, (that they might not seem to have nothing to do) and may give some short flashes of content to the Vulgar, (who are taken with novelties, as children with babies, very much, but not very long) but all this amounts not to, nor can in justice merit the glory of the Churches thorow-Reformation; since they leave all things more deformed, disorderly, and discontented then when they began, in point of Piety, Morality, Charity, and good Order.

Nor can they easily recompence or remedie the inconveniences and mischiefs which they have purchased so dearly, and which have, and will ever necessarily ensue, till due remedies be applied.

I wish they would at last make it their unanimous work to do Gods work, and not their own: Had Religion been first considered (as it merited) much trouble might have been prevented.

But some men thought, that the Government of this Church and State, fixed by so many Lawes, and long Customes, would not run into their new moulds, till they had first melted it in the fire of a Civil Warr; by the advantages of which they resolved, if they prevailed, to make my Self and all my Subjects fall down and worship the Images they should form and set up. If there had been as much of Christs Spirit, for meeknesse, wisdom and charitie in mens hearts, as there was of his name used in the pretensions to reform all to Christs Rule, it would certainly have obtained more of Gods blessing, and produced more of Christs Glory, the Churches good, the honour of Religion, and the unity of Christians.

Publick Reformers had need first act in private, and practice that on their own hearts, which they purpose to try on others; for Deformities within will soon betray the pretenders of publick Reformations to such private designs, as must needs hinder the publick good.

I am sure, the right Methods of Reforming the Church, cannot subsist with that of perturbing the Civil State; nor can Religion be justly advanced by depressing Loyaltie, which is one of the chiefest Ingredients, and Ornaments of true Religion: for next to Fear God, is, Honour the King.

I doubt not but Christs Kingdom may be set up without pulling down mine; nor will any men in impartiall times appear good Christians, that approve not them selves good Subjects.

Christs Government will confirm Mine, not overthrow it, since as I own Mine from Him, so I desire to rule for his Glory, and his Churches good.

Had some men truly intended Christs Government, or knew what it meant in their hearts, they could never have been so ill governed in their words and actions, both against Me, and one another.

As good ends cannot justifie evill means; so nor will evill beginnings ever bring forth good conclusions: unless God by a miracle of Mercie create Light out of Darknesse, Order out of our Confusions, and peace out of our passions.

Thou, O Lord, who onely canst give us beauty for ashes, and Truth for Hypocrisie; suffer us not to be miserably deluded with Pharisaicall washings, in stead of Christian reformings.

Our greatest diformities are within; make us the severest Censurers, and first Reformers of our own souls.

That we may in clearnesse of judgment, and uprightnesse of heart be means to reform what is indeed amisse in Church and State.

Create in us clean hearts, O Lord, and renew right spirits within us; that we may do all by thy directions, to thy glory, and with thy blessing. Pity the deformities, which some rash & cruel Reformers have brought upon this Church and State: Quench the fires which factions have kindled, under the pretence of Reforming.

As thou hast shewed the world by their divisions, and confusions, what is the pravity of some mens intentions, and weaknesse of their judgements; so bring us at last more refined out of these fires, by the methods of Christian and charitable reformations; wherein nothing of ambition, revenge, coveteousnes, or sacriledge, may have any influence upon their counsels, whom thy providence in just and lawfull wayes shall entrust with so great, good, and now most necessary a work: That I and my people may be so blest with inward piety, as may best teach us how to use the blessings of outward peace.

T HE taking of My Letters was an opportunity, which, as the malice of Mine Enemies could hardly have expected; so they know not how with honour and civility to use it: Nor do I thinke with sober and worthy minds any thing in them, could tend so much to my reproach, as the odious divulging of them did to the infamy of the Divulgers: The greatest experiments of Vertue and Noblenesse being discovered in the greatest advantages against an enemy, and the greatest obligations being those, which are put upon us by them, from whom we could least have expected them.

And such I should have esteemed the concealing of my Papers; the freedom and secresie of which, commands a civility from all men, not wholly barbarous; nor is there any thing more inhumane then to expose them to publick view.

Yet since Providence will have it so, I am content so much of My heart (which I study to approve to Gods omniscience) should be discovered to the world without any of those dresses or popular captations which some men use in their Speeches and Expresses; I wish My Subjects had a cleerer sight into My most retired Thoughts.

Where they might discover, how they are divided between the love and care I have, not more to preserve My own Rights, then to procure their Peace and Happinesse, and that extreme grief to see them both deceiv'd and destroyed.

Nor can any mens malice be gratified further by My Letters, than to see my constancy to my Wife, the Laws, and Religion. Bees will gather honey where the Spider sucks Poyson.

That I endeavour to avoid the pressures of my Enemies, by all fair and just correspondences; no man can blame, who loves Me, or the Common-wealth, since my Subjects can hardly be happy if I be miserable, or enjoy their Peace and Liberties while I am oppressed.

The world may see how soon mens designe, like Absoloms, is by enormous actions to widen differences, and exasperate all sides to such distances, as may make all Reconciliation desperate.

Yet I thank God, I can not only with patience bear this, as other indignities, but with charity forgive them.

The integrity of my intentions is not jealous of any injury my expressions can do them, for although the confidence of privacy may admit of greater freedome in writing such letters, which may be liable to envious exceptions; yet the innocency of my chief purposes cannot be so obtained, or mis-interpreted by them, as not to let all men see, that I wish nothing more then a happy composure of differences with Justice & Honor, nor more to My own, then My peoples content, who have any sparks of Love or Loyalty left in them: who, by those my Letters may be convinced that I can both mind and act My own, and My Kingdomes Affaires, so as becomes a Prince; which Mine Enemies have alwayes been very loth should be beleeved of me, as if I were wholly confined to the Dictates and Directions of others; whom they please to brand with the names of Evil Counsellours.

Its probable some men will now look upon me as my own Counsellour, and having none else to quarrell with under that notion, they will hereafter confine their anger to my self: Although I know they are very unwilling I should enjoy the liberty of my own thoughts, or follow the light of my own Conscience, which they labour to bring into an absolute captivitie to themselves; not allowing me to think their Counsels to be other then good for me, which have so long maintained a War against Me.

The Victory they obtained that day, when my Letters became their prize, had been enough to have satiated the most ambitious thirst of popular glory among the Vulgar; with whom prosperity gaines the greatest esteem and applause as adversity exposeth to their greatest sleighting and dis-respect: As if good fortune were alwayes the shadow of Vertue and Justice, and did not oftner attend vitious and injurious actions, as to this world.

But I see no secular advantages seem sufficient to that cause, which began with Tumults, and depends chiefly upon the reputation with the vulgar.

They think no Victories so effectual to their designs, as those that most rout and waste My Credit with My People; in whose hearts they seek by all means to smother and extinguish all sparks of Love, Respect and Loyaltie to Me, that they may never kindle again, so as to recover Mine, the Laws & the Kingdoms Liberties, which some men seek to overthrow: The taking away of my Credit, is but a necessary preparation to the taking away of my Life and my Kingdoms; first I must seem neither fit to Live, nor worthy to Reign: By exquisite methods of cunning & crueltie, I must be compelled, first to follow the Funerals of my Honor, and then be destroyed: But I know Gods un-erring and impartial justice can & will over rule the most perverse wils and designs of men; he is able, and (I hope) will turn even the worst of mine Enemies thoughts and actions to my good.

Nor do I think, that by the surprize of my Letters, I have lost any more then so many papers: how much they have lost of that reputation, for Civility and Humanity (which ought to be paid to all men, and most becomes such as pretend to Religion) besides that of Respect and Honor, which they owe to their King, present, and after-times will judge. And I cannot think that their own consciences are so stupid, as not to inflict upon them some secret impressions of that shame & dishonor which attends all unworthy actions have they never so much of publick flattery and popular countenance.

I am sure they can never expect the divine approbation of such indecent actions, if they do but remember how God blest the modest respect & filial tenderness which Noah's Sons bare to their Father; nor did his open infirmity justifie Cham's impudency, or exempt him from that curse of being Servant of Servants; which curse must needs be on them who seek by dishonorable actions to please the Vulgar, and confirm by ignoble acts, their dependance upon the People.

Nor can their malitious intentions be ever either excusable or prosperous, who thought to expose me to the highest reproach & contempt of my People, forgetting that duty of modest concealment which they owed to the Father of their Country, in case they had discovered any real uncomliness, which, I thank God they did not; who can, and I believe hath made Me more respected in the hearts of many (as he did David) to whom they thought, by publishing my private Letters, to have rendred me as a vile Person, not fit to be trusted or considered, under any Notion of Majesty.

But thou, O Lord, whose wise and all disposing Providence ordereth the greatest contingences of humane affairs, make me to see the constancie of thy mercies to me, in the greatest advantages thou seemest to give the malice of my Enemies against me.

As thou didst blast the council of Achitophel turning it to Davids good and his own ruine: so canst thou defeat their Designe, who intended by publishing my private Letters, nothing else but to render me more odious and contemptible to my People.

I must first appeal to thy Omniscience, who canst witnesse my integritie, how unjust and false those scandalous misconstructions are, which my Enemies endevour by those papers of mine to represent unto the world.

Make the evil they imagined, and displeasure they intended thereby against me, so to return on their own heads, that they may be ashamed, and covered with their own confusion as with a cloak.

Thou seest how mine Enemies use all means to cloud mine Honour, to pervert my purposes, and to slander the footsteps of thine Annointed.

But give me an heart content to be dishonoured for thy sake, and thy Churches good.

Fix in me a purpose to honour thee, and then I know thou wilt honour me, either by restoring to me the enjoyment of that Power and Majesty, which thou hast suffered some men to seek to deprive me of; or by bestowing on me that Crown of Christian patience, which knows how to serve thee in honour or dishonour, in good report or evil.

Thou, O Lord, art the fountain of goodness and honour; thou art cloathed with excellent Majesty; make me to partake of thy excellency for wisdom, justice and mercy, and I shall not want that degree of Honour and Majestie which becomes the Place in which thou hast set me; who art the lifter up of my head, and my Salvation.

Lord, by thy Grace, lead me to thy Glory, which is both true and eternall.

22. Upon His Majesties Leaving Oxford, and going to the Scots.

A Lthough God hath given me three Kingdoms, yet in these He hath not now left me any place where I may with safety & Honor rest my head: shewing me that himself is the safest Refuge, and the strongest Tower of defence, in which I may put my trust.

In these extremities, I look not to man so much as to God: He will have it thus, that I may cast my self, and my now distressed Affairs upon his mercy, who hath both hearts and hands of all men in his dispose.

What Providence denies to Force, it may grant to Prudence; Necessity is now my Counsellor, and commands Me to study My safety by a disguised withdrawing from my chiefest strength, and adventuring upon their Loyalty, who first began my troubles. Happily, God may make them a means honorable to compose them.

This my confidence of them, may dis-arm & overcom them; my rendring my person to them, may engage their affection to me, who have oft professed, They fought not against me, but for me.

I must now resolve the riddle of their Loyalty: and give them opportunity to let the world see, they mean not what they do, but what they say.

Yet must God be my chiefest Guard; and my Conscience both my Counsellor and my Comforter: Though I put my body into their hands, yet I shall reserve my soul to God and my self; nor shall any necessities compell me, to desert mine honour, or swerve from my Judgement.

What they fought to take by force, shall now be given them in such a way of unusuall confidence of them, as may make them ashamed not to be really such as they ought, and professed to be.

God sees it not enough to desert me of all Military power to defend my Self, but to put me upon using their power, who seem to fight against me, yet ought in duty to defend me.

So various are all humane affairs, & so necessitous may the state of Princes be, that their greatest danger may be in their supposed safety, and their safety in their supposed danger.

I must now leave those that have Adhered to me, and apply to those that have Opposed me; this method of Peace may be more prosperous then that of War, both to stop the effusion of bloud, & to close those wounds already made: and in it I am no less solicitous for my Friends safety, then mine own; chusing to venture my Self upon further hazards, rather then expose their resolute Loyaltie to all extremities.