Chapter II: Part 2

_Thou knowest, o Lord, how unwilling I was to desert that place, in which thou hast set Me, and whereto the affairs of My Kingdoms at present did call me._

_My People can witness how far I have been content for their good, to deny My self, in what thou hast subjected to My disposall._

_O let not the unthankfull importunities, and tumultuary violence of some mens Immoderat demands, ever betray Me to that degenerous and unmanly slavery, which should make Me strengthen them by My consent in those things which I think in My conscience to be against thy glory, the good of My subjects, and the discharge of My own duty to Reason and Justice._

_Make me willing to suffer the greatest indignities and injuries they press upon Me, rather then commit the least sin against My Conscience._

_Let the just Liberties of My people be (as well they may) preserved in fair and equall waies, without the slavery of My soul._

_Thou that hast invested Me by thy favours, in the power of a Christian King, suffer Me not to subject My Reason to other mens passions, and designes, which to Me seem unreasonable, unjust and irreligious: So shall I serve thee in the truth and uprightness of My heart, though I cannot satisfie these men._

_Though I be driven from among them, yet give Me grace to walk, alwaies uprightly before thee._

_Lead Me in the way of Truth and Justice, for these, I know, will bring Me at last to peace and happiness with thee; though for these I have much trouble among men._

_This I beg of thee for my Saviours sake._

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7. _Upon the Queenes departure and absence out of_ England.

Although I have much cause to be troubled at My Wifes departure from Me, and out of My Dominions; yet not Her absence, so much, as the scandall of that necessity which drives her away, doth afflict Me. That She should be compelled by my own Subjects, and those pretending to be Protestants, to withdraw for Her safety: This being the first example of any Protestant Subjects, that have taken up Arms against their King, a Protestant: For I look upon this now done in England, as another Act of the same Tragedie which was lately begun in Scotland; the brands of that fire being ill quenched, have kindled the like flames here. I fear such motions (so little to the adorning of the Protestant profession) may occasion a further alienation of mind, and divorce of affections in Her from that Religion, which is the onely thing wherein we differ.

Which yet God can (and I pray he would) in time take away; and not suffer these practices to be any obstruction to Her judgment, since it is the motion of those men (for the most part) who are yet to seek and settle their Religion for Doctrine, Government and good manners, and so not to be imputed to the true English Protestants, who continue firm to their former setled Principles and Laws.

I am sorry my relation to so deserving a Ladie, should be any occasion of her danger and affliction; whose merits would have served her for a protection among the savage Indians: while their rudeness and barbaritie knows not so perfectly to hate all Vertues, as some mens subtiltie doth: among whom I yet think few are so malicious as to hate Her for her Self: The fault it, that She is my Wife.

All Justice then, as well as Affection, commands me to studie her Securitie, who is only in danger for my sake; I am content to be tossed, weather-beaten, and shipwrack'd, so as she may be in safe Harbour.

This comfort I shall injoy by her safety in the midst of my Personall dangers, that I can perish but half, if she be preserved: in whose memory and hopefull Posterity, I may yet survive the malice of my Enemies, although they should be satiated with my bloud.

I must leave her and them to the Love and Loyaltie of my good Subjects; and to his protection, who is able to punish the faults of Princes, and no less able to revenge the injuries done to them, by those who in all dutie and Allegiance ought to have made good that safetie, which the Laws chiefly provide for Princes.

But common civilitie is in vain expected from those that dispute their Loyaltie: Nor can it be safe (for any relation) to a King, to tarry among them that are shaking hands with their Allegiance, under pretence of laying faster hold on their Religion.

'Tis pitie so noble and peaceful a Soul should see, much more suffer the rudeness of those, who must make up their want of Justice, with inhumanity and impudence.

Her sympathie with Me in my afflictions, will make her vertue shine with greater lustre, as starrs in the darkest nights; and assure the envious world, that she loves me, not my fortunes.

Neither of us but can easily forgive, since We do not much blame the unkindness of the Generality and Vulgar: for we see God is pleased to try both our patience, by the most self-punishing sin, the Ingratitude of those, who having eaten of Our bread, and being enriched with Our bounty, have Scornfully lift up themselves against Us; and those of Our own Houshold are become Our enemies. I pray God lay not their sinne to their charge: who think to satisfie all obligations to duty, by their Corban of Religion: and can less endure to see, then to sin against their benefactors as well as their Soveraign.

But even that policy of my enemies is so farr veniall, as it was necessary to their designs, by scandalous articles, and all irreverent demeanour, to seek to drive her out of my Kingdoms; left by the influence of her example, eminent for love as a Wife, and loyaltie as a Subject, she should have converted to, or retained in their love and loyaltie, all those whom they had a purpose to pervert.

The less I may be blest with her company, the more I will retire to God and my own Heart, whence no malice can banish Her. My enemies may envie, but they can never deprive me of the enjoyment of her vertues, while I enjoy my self.

_Thou, O Lord, whose Justice at present sees fit to scatter us, let thy mercie, in thy due time, reunite us on earth, if it be thy will; however bring us both at last to thy heavenly Kingdom._

_Preserve us from the hands of our despitefull and deadly enemies; and prepare us by our sufferings for thy presence._

_Though we differ in some things, as to Religion, (which is my greatest temporall infelicitie) yet Lord give and accept the sinceritie of our affections, which desire to seek, to finde, to embrace every Truth of thine._

_Let both our hearts agree in the love of thy self, and Christ crucified for us._

_Teach us both what thou wouldst have us to know, in order to thy glory, our publique relations, and our souls eternal good, and make us carefull to do what good we know._

_Let neither Ignorance of what is necessary to be known, nor unbelief, or disobedience to what we know, be our miserie, or our wilfull default._

_Let not this great Scandall of those my Subjects, which profess the same Religion with me, be any hindrance to her love of any Truth thou wouldst have her to learn, nor any hardning of her in any error thou wouldst have cleared to her._

_Let Mine and other mens constancie be an Antidote against the poyson of their example._

_Let the truth of that Religion I professe be represented to her judgment, with all the beauties of humilitie, loyaltie, charitie, and peaceablenesse; which are the proper fruits and ornaments of it: Not in the odious disguise of Levitie, Schism, Heresie, Noveltie, Crueltie and Disloyaltie, which some mens practices have put upon it._

_Let her see thy sacred and saving Truths as Thine; that she may believe, love and obey them as Thine, cleared from all rust and drosse of humane mixtures._

_That in the glasse of thy Truth Shee may see thee in those Mercies which thou hast offered to us in thy Son Jesus Christ, our onely Saviour, and serve thee in all those holy Duties, which most agree with his holy Doctrine, and most imitable example._

_The experience we have of the vanitie and uncertaintie of all humane Glorie and Greatnesse in our scatterings and eclypses, let it make us both so much the more ambitious to be invested in those durable Honours and perfections which are onely to be found in thy self, and obtained throuqh Jesus Christ._

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8. _Upon His Majesties repulse at_ Hull, _and the fates of the_ Hothams.

My repulse at _Hull_ seemed at the first view an act of so rude disloyalty, that my greatest Enemies had scarce confidence enough to abett or own it: It was the first overt Essay to be made, how patiently I could bear the losse of my Kingdoms.

God knows, it affected me more with shame and sorrow for others, then with anger for my Self; nor did the affront done to me, trouble me so much as their sin, which admitted no colour or excuse.

I was resolved how to bear this, and much more with patience: But I foresaw they could hardly contain themselves within the compass of this one unworthy act, who had effrontery enough to commit or countenance it. This was but the hand of that cloud, which was soon after to overspread the whole Kingdom, and cast all into disorder and darkness.

For 'tis among the wicked Maximes of bold and disloyall undertakers: That bad actions must always be seconded with worse, and rather not begun, then not carried on; for they think the retreat more dangerous then the assault, and hate repentance more then perseverance in a fault.

This gave me to see clearly thorow all the pious disguises, and soft palliations of some men; whose words were sometime smoother then oil, but now I saw they would prove very swords.

Against which I having (as yet) no defence, but that of a good Conscience, thought it My best policie (with patience) to bear what I could not remedie: And in this (I thank God) I had the better of _Hotham_, that no disdain, or emotion of passion transported Me, by the indignitie of his carriage, to do or say any thing unbeseeming My self, or unsuitable to that temper, which, in greatest injuries, I think, best becomes a Christian, as coming nearest to the great example of Christ.

And indeed, I desire alwaies more to remember I am a Christian, then a King; for what the Majesty of one might justly abhor, the Charity of the other is willing to bear; what the height of a King tempteth to revenge, the humilitie of a Christian teacheth to forgive, keeping in compass all those impotent passions, whose excess injures a man more then his greatest enemies can; for these give their malice a full impression on our souls, which otherwise cannot reach very far, nor do us much hurt.

I cannot but observe how God not long after so pleaded and avenged my cause, in the eye of the world, that the most wilfully blind cannot avoid the displeasure to see it, and with some remorse and fears to own it as a notable stroke, and prediction of divine vengeance.

First, Sir _John Hotham_ unreproched, unthreatned, uncursed by any language or secret imprecation of mine, onely blasted with the conscience of his own wickednesse, and falling from one inconstancy to another, not long after paies his own and his eldest Sons heads, as forfeiture of their disloyalty, to those men, from whom surely he might have expected an other reward, then thus to divide their heads from their bodies, whose hearts with them were divided from their KING.

Nor is it strange that they who employed them at first in so high a service, and so successfull to them, should not finde mercy enough to forgive Him, who had so much premerited of them: For, Apostacy unto Loyalty some men account the most unpardonable sin.

Nor did a solitary vengeance serve the turn, the cutting off one head in a Family is not enough to expiate the affront done to the head of the Common-weal. The eldest Son must be involved in the punishment, as he was infected with the sin of the Father, against the Father of his Country: Root and branch God cuts off in one day.

These Observations are obvious to every fancie: God knows, I was so far from rejoycing in the _Hothams_ ruine, (though it were such as was able to give the greatest thirst for revenge a full draught, being executed by them who first employed him against Me) that I so far pitied him, as I thought he at first acted more against the light of his Conscience, then I hope many other men do in the same Cause.

For, he was never thought to be of that superstitious sowrenesse which some men pretend to in matters of Religion, which so darkens their judgment, that they cannot see any thing of Sin and Rebellion in those means they use, with intents to reform to their Models, of what they call Religion, who think all is gold of Piety, which doth but glister with a shew of Zeal and Fervencie.

Sir _John Hotham_ was (I think) a man of another temper, and so most liable to those downright temptations of Ambition, which have no cloak or cheat of Religion to impose upon themselves or others.

That which makes me more pitie him, is, that after he began to have some inclinations towards a repentance for his sin, and reparation of his duty to Me, he should be so unhappie as to fall into the hands of their Justice, and not my mercie, who could as willingly have forgiven him, as he could have asked that favor of Me.

For I think clemency a debt which we ought to pay to those that crave it, when we have cause to believe they would not after abuse it, since God himself suffers us not to pray any thing for his mercie, but only praiers and praises.

Poor Gentleman, he is now become a noteable monument of unprosperous disloialtie, teaching the world by so bad and unfortunate a spectacle, that the rude carriage of a Subject towards his Soveraign carries alwaies its own vengeance, & an unseparable shadow with it, and those oft prove the most fatall, and implacable Executioners of it, who were the first Imployers in the service.

After-times will dispute it, whether _Hotham_ were more infamous at _Hull_, or at _Tower-hill_; though 'tis certain that no punishment so stains a mans Honour, as wilfull expectations of unworthy actions; which besides the conscience of the sin, brands with most indeliable characters of infamy, the name and memory to posterity, who not engaged in the Faction of the times, have the most impartiall reflections on their actions.

_But thou, O Lord, who hast in so remarkable a way avenged thy Servant, suffer me not to take any secret pleasure in it, for as his death hath satisfied the injury he did to me, so let me not by it gratifie any passion in me, lest I make thy vengeance to be mine, and consider the affront against me, more than the sin against thee._

_Thou indeed, without any desire or endevor of mine, hast made his mischief to return on his own head, and his violent dealing to come down on his own pate._

_Thou hast pleaded my cause, even before the sons of men, and taken the matter into thine own hands; that men may know it was thy work and see that thou, Lord, hast done it._

_I do not, I dare not say, so let mine enemies perish._

_O Lord! yea Lord, rather give them repentance pardon and impunity, if it be thy blessed will._

_Let not thy justice prevent the objects and opportunities of my mercy; yea, let them live and amend who have most offended me in so high a nature; that I may have those to forgive; who bear most proportion in their offences to those trespasses against thy majesty, which I hope thy mercy hath forgiven me._

_Lord lay not their sinns (who yet live) to their charge for condemnation, but to their consciences for amendment: Let the Lightning of this thunderbolt, which hath been so severe a punishment to one, be a terrour to all._

_Discover to them their sinn, who know not they have done amiss, and scare them from their sin, that sin of malicious wickednss._

_That preventing thy judgments by their true repentance, they may escape the stroaks of thine eternal vengeance._

_And do Thou, O Lord, establish the Throne of thy Servant in mercie and truth meeting together; let my Crown ever flourish in righteousness and peace kissing each other._

_Hear my prayer, O Lord, who hast taught us to pray for, to doe good to, and to love our Enemies for thy sake; who hast prevented us with offertures of thy love, even when we were thine enemies, and hast sent thy Son Jesus Christ to die for us, when we were disposed to crucifie Him._

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9. _Upon the lifting, and raising Armies against the_ KING.

I find that I am at the same point and posture I was, when they forced me to leave _White-hall_: what tumults could not do, an Army must; which is but Tumults lifted, and enrolled to a better order, but as bad an end: My recesse have given them confidence that I may be conquered.

And so I easily may as to any outward strength, which, God knows, is little or none at all: But I have a Soul invinciable through Gods Grace enabling Me; here I am sure to be Conquerour, if God will give me such a measure of Constancy, as to fear him more then man: and to love the inward peace of my Conscience, before any outward tranquillity.

And must I be opposed with force, because they have not reason whereby to convince me? O my Soule! be of good courage, they confesse their known weaknesse, as to truth, and Justice, who chose rather to contend by Armies, then by Arguments.

Is this the reward and thanks that I am to receive for those many acts of Grace I have lately passed, and for those many Indignities I have endured? Is there no way left to make Me a glorious KING, but by my sufferings?

It is a hard and disputable choice for a King that loves his People, and desires their love, either to kill his own Subjects, or to be killed by them.

Are the hazards and miseries of Civil War in the bowels of my most flourishing Kingdom, the fruits I must now reap after 17 yeers living and reigning among them with such a measure of Justice, Peace, Plenty, and Religion, as all Nations about either admired, or envied? notwithstanding some miscarriages in Government, which might escape, rather through ill counsell of some men driving on their private ends, or the peevishness of others envying the Publick should be managed without them, or the hidden and insuperable necessities of State, then any propensity, I hope, of my Self either to injuriousnesse or oppression.

Whose innocent bloud, during my Reign, have I shed, to satisfie my lust, anger, or covetousness? what Widows or Orphans tears can witnesse against me; the just cry of which must now be avenged with my Own bloud? For the hazards of War are equall, nor doth the Canon know any respect of persons.

In vain is my Person excepted by a Parenthesis of words, when so many hands are armed against me with Swords.

God knowes how much I have studied to see what Ground of Justice is alledged for this Warr against Me; that so I might (by giving just satisfaction) either prevent, or soon end so unnaturall a motion; which (to many men) seems rather the productions of a surfeit of peace and wantonness of mindes, or of private discontents, Ambition and Faction (which easily finde, or make causes of quarrell) then any reall obstructions of publique Justice, or Parliamentary Priviledg.

But this is pretended, and this I must be able to avoid and answer before God in My owne Conscience, however some men are not willing to beleeve Me, lest they should condemn themselves.

When I first with-drew from _White-hall_, to see if I could allay the insolency of the Tumults (for the not suppressing of which, no account in Reason can be given, (where an orderly Guard was granted) but only to oppress both Mine and the Two Houses freedome of declaring and voting according to every mans Conscience) what obstructions of Justice were there further then this, that what seemed just to one man, might not seem so to another?

Whom did I by power protect against the Justice of Parliament?

That some men with-drew, who feared the partiality of their tryall, (warned by my Lord of _Straffords_ death) while the vulgar threatned to be their Oppressors, and Judgers of their Judges, was from that instinct which is in all creatures to preserve themselves. If any others refused to appear, where they evidently saw the current of Justice and Freedom so stopped and troubled by the Rabble, that their lawfull Judges either durst not come to the House, or not declare their sense with liberty and safety; it cannot seem strange to any reasonable man, when the sole exposing them to publick _odium_ was enough to ruine them before their Cause could be heard or tryed.

Had not factious Tumults over-born the Freedom and Honour of the two Houses, had they asserted their Justice against them, and made the way open for all the Members quietly to come and declare their Consciences: I know no man so deer to Me, whom I had the least inclination to advise, either to withdraw himself, or deny appearing upon their Summons, to whose Sentence according to Law, I think every Subject bound to stand.

Distempers (indeed) were risen to so great a height for want of timely suppressing the vulgar insolencies, that the greatest guilt of those which were Voted and demanded as Delinquents, was this, That they would not suffer themselves to be over-awed by the Tumults, and their Patrons; nor compelled to abet by their suffrages, or presence; the designes of those men who agitated innovations and ruine both in Church and State.

In this point I could not but approve their generous constancie and cautiousness; further then this I did never allow any mans refractoriness against the Priviledges and Orders of the Houses; to whom I wished nothing more then Safetie, Fulness and Freedom.

But the truth is, some men and those not many, despairing in fair and Parliamentary waies by free Deliberations and Votes to gain the concurrence of the major part of Lords and Commons, betook themselves (by the desperate activitie of factious Tumults) to sift and terrifie away all those Members whom they saw to be of contrary minds to their purposes.

How oft was the businesse of the Bishops enjoying their ancient places, and undoubted Priviledges in the House of Peers, carried for them by far the Major part of Lords? Yet after five repulses, contrary to all Order and Custome, it was by Tumultuary instigations obtruded again, and by a few carried, when most of the Peers were forced to absent themselves.

In like manner as the Bill against Root and Branch, brought on by tumultuary Clamours, and schismaticall Terrours, which could never passe til both Houses were sufficiently thinned and over-awed.

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._

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10. _Upon their seizing the Kings Magazines, Forts, Navy, and Militia._

How untruly I am charged with the first raising of an Army, and beginning this Civill Warre, the eyes that onely pitty Me, and the Loyall hearts that durst only pray for me, at first, might witnesse, which yet appear not so many on my side, as there were men in Armes lifted against me; my unpreparednesse for a War may well dis-hearten those that would help Me; while it argues (truly) my willingnes to fight; yet it testifies for me, that I am set on the defensive part; having so little hopes or power to defend others, that I have none to defend my self, or to preserve what is mine own from their proreption.

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._

Although 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.