Chapter VI: Part 6

_Shew some token upon me for good, that they that hate me may be ashamed, because thou Lord, hast holpen and comforted me; for establish me with thy free Spirit, that I may do and suffer thy will, as thou wouldst have me._

_Be mercifull to me, O Lord, for my soul trusteth in thee: yea, and in the shadow of thy wings will I make my refuge, untill these calamities be over-past._

_Arise to deliver me, make no long tarrying, O my God. Though thou killest me, yet will I trust in thy mercy, and my Saviours merit._

_I know that my Redeemer liveth; though thou leadest me through the vail and shadow of death, yet shall I fear none ill._

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24. _Upon their denying His Majestie the Attendance of His Chaplains._

When providence was pleased to deprive Me of all other civil comforts and secular attendants, I thought the absence of them all might best be supplied by the attendance of some of my Chaplains, whom for their Function I reverence, and for their Fidelitie I have cause to love. By their Learning, Pietie, and Praiers, I hoped to be either better enabled to sustain the want of all other enjoyments, or better fitted for the recovery and use of them in Gods good time; so reaping by their pious help a spiritual harvest of grace amidst the thorns, and after the plowings of temporal crosses.

The truth is, I never needed or desired more the service and assistance of men judiciously pious, and soberly devout.

The solitude they have confined me unto, adds the wildernesse to my temptations: For the company they obtrude upon me, is more sad then any solitude can be.

If I had asked my Revenues, my power of the _Militia_, or any one of my Kingdoms, it had bin no wonder to have been denied in those things, where the evil policy of men forbids all just restitution, lest they should confess an injurious usurpation: But to deny me the ghostly comfort of my Chaplains seems a greater rigor & barbarity, then is ever used by christians to the meanest prisoners, & greatest malefactors, whom though the justice of the law deprive of worldly comforts, yet the mercy of religion allows them the benefit of their Clergy, as not aiming at once to destroy their Bodies, and to damn their Souls.

But my agony must not be relieved with the presence of any one good Angel; for such I account a learned, godly, and discreet Divine: and such I would have all mine to be.

They that envie my being a King, are loth I should be a Christian: while they seek to deprive me of all things else, they are afraid I should save my Soul.

Other sense, Charity it self can hardly pick out of those many harsh repulses I received, as to that request so often made for the attendance of some of my Chaplains.

I have sometime thought the Unchristiannes of those denials might arise from a displeasure some men had to see me prefer my own Divines before their Ministers: whom, though I respect for that worth and piety w^{ch} may be in them, yet I cannot think them so proper for any present comforters or Physitians, Who have (some of them at least) had so great an influence in occasioning these calamities, and inflicting these wounds upon Me.

Nor are the soberest of them so apt for that devotional compliance, and juncture of hearts, which I desire to bear in those holy Offices to be performed with me, and for me; since their judgments standing at a distance from me, or in jealousie of me, or in opposition against me, their Spirits cannot so harmoniously accord with mine, or mine with theirs, either in Prayer or other holy duties, as is meet, and most comfortable; whose golden rule, and bond of Perfection consists in that of mutual Love and Charitie.

Some remedies are worse then the disease, and some comforters more miserable then misery it self; when like _Job's_ friends, they seek not to fortifie ones minde with patience; but perswade a man by betraying his own Innocency, to despair of Gods mercy; and by justifying their injuries, to strengthen the hands, and harden the heart of insolent Enemies.

I am so much a friend to all Church-men, that have any thing in them beseeming that sacred Function, that I have hazarded my own interests, chiefly upon Conscience and Constancie, to maintain their Rights; whom the more I looked upon as Orphans, and under the sacrilegious eyes of many cruell and rapacious Reformers; so I thought it my dutie the more to appear as a Father, and a Patron for them and the Church. Although I am very unhandsomly requited by some of them; who may live to repent no lesse for My sufferings, then their own ungrateful errours, and that injurious contempt and meannesse, which they have brought upon their Calling and Persons.

I pity al of them, I despise none: only I thought I might have leave to make choice of some for My special Attendance, who were best approved in My Judgment & most sutable to My affection: For, I held it better to seem undevout, and to hear no mans Praiers, then to be forced, or seem to comply with those Petitions to which the heart cannot consent, nor the tongue say _Amen_, without contradicting a mans own understanding, or belying his own Soul.

In Devotions, I love neither profane boldnesse, nor pious non-sence; but such an humble and judicious gravitie as shews the Speaker to be at once considerate both of Gods Majestie, the Churches Honour, and his own vilenesse; both knowing what things God allows him to ask, and in what manner it becomes a sinner to supplicate the divine mercie for himself, and others.

I am equally scandalised with all Praiers, that sound either imperiously, or rudely, and passionately; as either wanting humilitie to God, or charitie to men, or respect to the dutie.

I confess I am better pleased as with studied and premeditated Sermons, so with such publick Forms of Praier, as are fitted to the Churches and every Christians daily and common necessities; because I am by them better assured, what I may join my heart unto, then I can be of any mans extemporary sufficiencie: which as I do not wholly exclude from publick occasions; so I allow its just libertie and use in private and devout retirements; where neither the solemnities of the dutie, nor the modest regards to others, do require so great exactness as to the outward manner of performance; Though the light of understanding, and the fervencie of affections I hold the main and most necessarie requisites both in constant, and occasionall, solitairie, and sociall Devotions.

So that I must needs seem to all equal minds with as much reason to prefer the service of my own Chaplains before that of their Ministers, as I do the Liturgie before their Directorie.

In the one I have been alwaies educated and exercised; In the other, I am not yet Catechized, nor acquainted: And if I were, yet should I not by that, as by any certain rule and Canon of Devotion, be able to follow or find out the indirect extravagancies of most of those men, who highly cry up that as a piece of rare composure and use, which is already as much despised and disused by many of them, as the Common-Prayer sometimes was by those men; a great part of whose Pietie hung upon that popular pin of railing against, and contemning the Government, and Liturgie of this Church. But, I had rather be condemned to the wo of _Vae soli_, then to that of _Vae vobis Hypocritae_, by seeming to pray what I do not approve.

It may be, I am esteemed by my Denyers sufficient of my Self to discharge my dutie to GOD as a Priest, though not to Men as a Prince.

Indeed, I think both Offices, Regal & Sacerdotal, might well become the same Person; as anciently they were under one name, and the united rights of primogeniture: nor could I follow better presidents, if I were able, then those two eminent Kings, _David_ and _Solomon_; not more famous for their Scepters and Crowns, then one was for devout Psalms and Praiers; the other for his divine Parables and Preaching: whence the one merited and assumed the name of a Prophet, the other of a Preacher. Titles indeed of greater honour, where rightly placed, then any of those the Roman Emperors affected from the Nations they subdued: it being infinitely more glorious to convert Souls to Gods Church by the Word, then to conquer men to a subjection by the Sword.

Yet since the order of Gods wisdom and providence hath, for the most part, alwaies distinguished the gifts and offices of Kings, of Priests, of Princes and Preachers; both in the Jewish and Christian Churches: I am sorry to find My self reduced to the necessity of being both, or enjoying neither.

For such as seek to deprive Me of Kingly Power and Soveraigntie; would no lesse enforce Me to live many Moneths without all Praiers, Sacraments, and Sermons, unlesse I become My own Chaplain.

As I owe the Clergy the protection of a Christian KING, so I desire to enjoy from them the benefit of their gifts and prayers; which I look upon as more prevalent then My own, or other mens; by how much they flow from minds more enlightned, and affections lesse distracted, then those which are encombered with secular affairs: besides, I think a greater blessing and acceptablenes attends those duties, which are rightly performed, as proper to, and within the limits of that calling, to which God and the Church have specially designed and consecrated some men: And however, as to that Spirituall government, by which the devout Soul is subject to Christ, and through his merits daily offers it self and its services to God, every private believer is a King and a Priest, invested with the honour of a Royall Priest hood; yet as to Ecclesiastical order, and the outward policy of the Church, I think confusion in Religion will as certainly follow every mans turning Priest or Preacher, as it will in the State, where every one affects to rule as King.

I was always bred to more modest, and I think to more pious Principles: the consciousness to my spirituall defects makes Me more prize and desire those pious assistances, which holy and good Ministers, either Bishops or Presbyters, may afford Me; especially in these extremities, to which God hath been pleased to suffer some of my Subjects to reduce me; so as to leave them nothing more, but my life to take from Me: and to leave me nothing to desire, which I thought might less provoke their jealousie and offence to deny Me, then this of having some means afforded Me for my Souls comfort and support.

To which end I made choice of men, as no way (that I know) scandalous, so every way eminent for their learning and piety, no less then for their Loyalty: nor can I imagine any exceptions to be made against them, but onely this, that they may seem too able, and too well affected toward Me and My Service.

But this is not the first service (as I count it the best) in which they have forced Me to serve my self; though I must confess I bear with more grief and impatience the want of My Chaplains, then of My other Servants; and next (if not beyond in some things) to the being sequestred from My Wife and Children; since from these indeed more of humane and temporary affections, but from those more of heavenly and eternall improvements may be expected.

My comfort is, that in the enforced (not neglected) want of ordinary means, God is wont to afford extraordinary supplies of his Gifts and Graces.

If his Spirit will teach me, and help my infirmities in prayer, reading and meditation (as I hope he will) I shall need no other, either Orator, or Instructer.

_To thee therefore, O my God, do I direct my now solitary Prayers; what I want of others help, supply with the more immediate assistance of thy Spirit, which alone can both enlighten my darknesse, and quicken my dulnesse._

_O thou Sun of righteousness, thou sacred Fountain of heavenly light and heat, at once cleer and warm my heart, both by instructing of me, and interceding for me; In thee is all fulness, From thee all sufficiency, By thee is all acceptance. Thou art companie enough, and comfort enough; Thou art my King, be also my Prophet and my Priest. Rule me, teach me, pray in me, for me; and be thou ever with me._

_The single wrestlings of_ Jacob _prevailed with thee in that sacred Duel, when he had none to second him but thy selfe; who didst assist him with power to overcome thee, and by a welcome violence to wrest a blessing from thee._

_O look on me thy servant, in infinite mercy, whom thou didst once blesse with the joynt and sociated Devotion of others, whose servency might inflame the coldnesse of my affections towards thee: when wee went to meet in thy House with the voice of joy and gladnesse, worshipping thee in the unity of spirits, and with the bond of peace._

_O forgive the neglect, and not improving of those happy opportunities._

_It is now thy pleasure that I should be as a Pelican in the wildernesse, as a Sparrow on the house top, and as a coale scattered from all those pious glowings and devout reflections, which might best kindle, preserve, and increase the holy fire of thy Graces on the Altar of my heart, whence the sacrifices of prayers and incense of praises might be duly offered up to thee._

_Yet, O thou that breakest not the bruised reed nor quenchest the smoaking flax, do not despise the weakness of my prayers, nor the smotherings of my soul in this uncomfortable loannesse to which I am constrained by some mens uncharitable denials of those helps, which I much want, and no lesse desire._

_O let the hardness of their hearts occasion the softnings of mine to thee, and for them. Let their hatred kindle my love, let their unreasonable denials of my religious desires the more excite my prayers to thee: Let their inexorable deafnesse incline thine ear to me, who art a God easie to be intreated; thine ear is not heavie, that it cannot, nor thy heart hard, that it will not hear, nor thy hand shortned, that it cannot help me thy desolate Suppliant._

_Thou permittest men to deprive me of those outward means which thou hast appointed in thy Church; but they cannot debarre me from the communion of that inward grace, which thou alone breathest into humble hearts._

_O make me such, and thou wilt teach me, thou wilt hear me, thou wilt help me: The broken and contrite heart I know thou wilt not despise: Thou, O Lord canst at once make me thy temple thy Priest, thy Sacrifice, and thine Altar; while from an humble heart I (alone) daily offer up in Holy Meditations, fervent Prayers, and unfeigned Tears, my Self to thee; who preparest me for thee, dwellest in me and acceptest of me._

_Thou, O Lord, didst cause by secret supplies and miraculous infusions, that the handful of meal in the vessel should not spend, nor the little oyl in the cruise fail the widow, during the time of drought and dearth._

_O look on my soul, which as a widow, is now desolate and forsaken: Let not those saving truths I have formerly learned now fail my memory; nor the sweet effusions of thy Spirit, which I have sometime felt, now be wanting to my heart in this famine of ordinary and wholsom food for the refreshing of my soul._

_Which yet I had rather chuse then to feed from those hands who mingle my bread with ashes, and my wine with gall, rather tormenting, then teaching me; whose mouths are proner to bitter reproaches of me, then to hearty prayers for me._

_Thou knowest, O Lord of truth, how oft they wrest thy holy Scriptures to my destruction, (which are clear for their subjection, and my preservation) O let it not be to their damnation._

_Thou knowest how some men (under colour of long prayers) have sought to devour the houses of their Brethren, their King, and their God. O let not those mens balms break my head, nor their Cordials oppress my heart, I will evermore pray against their wickedness._

_From the poyson under their tongues, from the snares of their lips, from the fire, and the swords of their words ever deliver me, O Lord, and all those loyal and religious hearts, who desire and delight in the prosperity of my soul, and who seek by their prayers to relieve this sadness and solitude of thy servant, O my King and my God._

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25. Penitential Meditations and Vows in the Kings solitude at _Holmby_.

_Give ear to my words, O Lord, consider my Meditation, and hearken to the voyce of my cry, my King and my God, for unto thee will I pray._

_I said in my haste, I am cast out of the sight of thine eyes; nevertheless, thou hearest the voyce of my supplication, when I cry unto thee._

_If thou, Lord, shouldst be extream to mark what is done amiss, who can abide it? But there is mercy with thee, that thou mayest be feared; therefore shall sinners flie unto thee._

_I acknowledg my sins before thee, which have the aggravation of my condition; the eminencie of my place, adding weight to my offences._

_Forgive, I beseech thee, my personal, and my peoples sins; which are so far mine, as I have not improved the power thou gavest me, to thy glorie, and my Subjects good: Thou hast now brought me from the glorie and freedom of a King, to be a Prisoner to my own Subjects. Justlie, O Lord, as to thy over-ruling hand, because in many things I have rebelled against thee._

_Though thou hast restrained my person, yet enlarg my heart to thee, & thy grace towards me._

_I come far short of_ Davids __pietie; yet since I may equal Davids _afflictions, give me also the comforts, and the sure mercies of_ David.

_Let the penitent sense I have of my sins, be an evidence to me, that thou hast pardoned them._

_Let not the evils, which I and my Kingdoms have suffered seem little unto thee, though thou hast not punished us according to our sins._

_Turn thee (O Lord) unto me; have mercy upon me, for I am desolate and afflicted._

_The sorrows of my heart are enlarged: O bring thou me out of my troubles._

_Hast thou forgotten to be gracious, and shut up thy loving kindness in displeasure?_

_O remember thy compassions of old, and thy loving kindesses, which have been for many generations._

_I had utterly fainted, if I had not believed to see thy goodnesse in the land of the living._

_Let not the sins of our prosperitie deprive us of the benefit of thy afflictions._

_Let this fiery triall consume the drosse which in long peace and plentie we had contracted._

_Though thou continuest miseries, yet withdraw not thy grace; what is wanting of prosperitie, make up in patience and repentance._

_And if thy anger be not to be yet turned away, but thy hand of Justice must be stretched out still: Let it, I beseech thee, be against me, and my Fathers house; as for these sheep, what have they done?_

_Let my sufferings satiate the malice of mine, and thy Churches enemies._

_But let their crueltie never exceed the measure of my charitie._

_Banish from me all thoughts of Revenge, that I may not lose the reward, nor thou the glorie of my patience._

_As thou givest me an heart to forgive them, so I beseech thee, do thou forgive what they have done against thee and me._

_And now, O Lord, as thou hast given me an heart to pray unto thee; so hear and accept this Vow which I make before thee._

_If thou wilt in mercie remember Me, and my Kingdoms; In continuing the light of thy Gospel, and settling thy true Religion among us:_

_In restoring to us the benefits of the Laws, and the due execution of Justice:_

_In suppressing the many schismes in Church, and Factions in State:_

_If thou wilt restore me and mine to the Ancient rights and glory of my Predecessors:_

_If thou wilt turn the hearts of my people to thy self in Pietie, to me in Loyaltie, and to one another in Charitie:_

_If thou wilt quench the flames, and withdraw the fewell of these Civill Wars:_

_If thou wilt bless us with the freedom of Publike Counsels, and deliver the Honour of Parliaments from the insolency of the vulgar:_

_If thou wilt keep me from the great offence of enacting any thing against my Conscience: and especially for consenting to sacrilegious rapines, and spoilings of thy Church:_

_If thou wilt restore me to a capacity to glorifie thee in doing good, both to the Church and State:_

_Then shall my soul praise thee, and Magnifie thy name before my people._

_Then shall thy glorie be dearer to me then my Crown; and the advancement of true Religion both in puritie and power be my chiefest care._

_Then will I rule my People with justice, and my Kingdoms with equity:_

_To thy more immediate hand shal I ever own as the rightfull succession, so the mercifull restauration of my Kingdoms, and the glorie of them._

_If thou wilt bring me again with Peace safetie and honour, to my chiefest City and my Parliament:_

_If thou wilt again put the Sword of Justice into my hand to punish and protect:_

_Then will I make all the world to see, and my very Enemies to enjoy the benefit of this Vow and resolution of Christian charitie, which I now make unto thee O Lord._

_As I do freely pardon for Christ's sake those that have offended me in any kind; so my hand shall never be against any man to revenge what is past, in regard of any particular injurie done to me._

_We have been mutually punished in our unnaturall divisions, for thy sake O Lord, and for the love of my Redeemer have I purposed this in my heart, That I will use all means in the waies of amnesty, and indempnitie; which may most fullie remove all feares, and burie all jealousies in forgetfulnesse._

_Let thy mercies be towards me and mine, as my resolutions of Truth and Peace are towards my people._

_Hear my praier O Lord, which goeth not out of feigned lips._

_Blessed be God, who hath not turned away my prayer, or taken his mercy from me._

_O my soul commit thy way to the Lord, trust in him and he shall bring it to pass_.

_But if thou wilt not restore me and mine, what am I that I should charge thee foolishly?_

_Thou, o Lord hast given, and thou hast taken, Blessed be thy name._

_May my people and thy Church be happie if not by me, yet without me._

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26. _Upon the Armies surprisall of the King at_ Holmby, _and the ensuing distractions in the two Houses, the Army, and the City._

What part God will have me now to act or suffer in this new and strange scene of affaires, I am not much solicitous; some little practise will serve that man, who only seeks to represent a part of honesty and honour.

This surprize of me tels the world, that a KING cannot be so low, but he is considerable, adding weight to that party where he appears.

This motion, like others of the Times, seems excentrique and irregular, yet not well to be resisted or quieted: Better swim down such a stream, then in vain to strive against it.

These are but the struglings of those twins, which lately one womb enclosed, the younger striving to prevail against the elder; what the Presbyterians have hunted after, the Independents now seek to catch for themselves.

So impossible it is for lines to be drawn from the center, and not to divide from each other, so much the wider, by how much they go farther from the point of union.

That the Builders of Babel should from division fall to confusion, is no wonder; but for those that pretend to build Jerusalem, to divide their tongues and hands, is but an ill Omen; and sounds too like the fury of those Zealots, whose intestine bitterness and divisions were the greatest occasion of the last fatall destruction of that Citie.

Well may I change my Keepers and Prison, but not my captive condition, onely with this hope of bettering, that those who are so much professed Patrons for the Peoples Liberties, cannot be utterly against the Liberty of their KING; what they demand for their own Consciences, they cannot in Reason deny to mine.

In this they seem more ingenuous, then the Presbyterian rigour, who sometimes complaining of exacting their conformity to laws, are become the greatest Exactours of other mens submission to their novel injunctions, before they are stamped with the Authority of Laws, which they cannot well have without my Consent.

'Tis a great argument, that the Independents think themselves manumitted from their Rivals service, in that they carry on a businesse of such consequence, as the assuming my Person into the Armies custody, without any commission, but that of their own will and power. Such as will thus adventure on a KING, must not be thought over-modest, or timerous to carry on any designe they have a mind to.

Their next motion menaces, and scares both the two Houses and the City: which soon after acting over again that former part of Tumultuary motions, (never questioned, punished or repented) must now suffer for both; and see their former sin in the glasse of the present terrours and distractions.

No man is so blinde as not to see herein the hand of divine Justice; They that by Tumults first occasioned the raising of Armies, must now be chastned by their own Army for new Tumults.

So hardly can men be content with one sin, but add sin to sin, till the later punish the former; such as were content to see Me and many Members of both Houses driven away by the first unsuppressed Tumults, are now forced to flie to an Armie or defend themselves against them.

But who can unfold the riddle of some mens justice? The Members of both Houses who at first withdrew (as my Self was forced to do) from the rudeness of the Tumults, were counted Deserters, and outed of their places in Parliament.

Such as stayed then, and enjoyed the benefit of the Tumults, were asserted for the onely Parliament-men: now the Fliers from, and Forsakers of their Places, carry the Parliamentary power along with them; complain highly against the Tumults, and vindicate themselves by an Armie: such as remained and kept their stations, are looked upon as Abettors of Tumultuary Insolencies, and Betrayers of the Freedom and Honour of Parliament.

Thus is Power above all Rule, Order, and Law; where men look more to present Advantages then their Consciences, and the unchangeable rules of Justice; while they are Judges of others, they are forced to condemn themselves.

Now the plea against Tumults holds good, the Authours and Abettors of them are guiltie of prodigious insolencies; when as before they were counted as Friends, and necessary Assistants.

I see Vengeance pursues and overtakes (as the Mice and Rats are said to have done the Bishop in _Germanie_) them that thought to have escaped, and fortified themselves most impregnably against it, both by their multitude and compliance.

Whom the Laws cannot, God will punish by their own crimes and hands.

I cannot but observe this divine Justice, yet with sorrow and pity; for, I always wished so well to Parliament and Citie, that I was sorry to see them do or suffer any thing unworthy such great and considerable Bodies in this Kingdom.

I was glad to see them onely scared and humbled, not broken by that shaking: I never had so ill a thought of those Cities, as to despair of their Loyaltie to Me; which mistakes might eclipse, but I never beleeved malice had quite put out.

I pray God the storm be yet wholly passed over them, upon whom I look as Christ did sometime over _Jerusalem_, as objects of my prayers and tears, with compassionate grief, foreseeing those severer scatterings which will certainly befall such as wantonly refuse to be gathered to their duty: fatall blindnesse frequently attending and punishing wilfulnesse, so that men shall not be able at last to prevent their sorrows, who would not timely repent of their sins; nor shall they be suffered to enjoy the comforts, who securely neglect the counsels belonging to their peace. They will finde that brethren in iniquitie are not far from becoming insolent Enemies, there being nothing harder then to keep ill men long in one minde.

Nor is it possible to gain a fair period for those notions which go rather in a round and circle of fansie, then in a right line of reason tending to the Law, the onely center of publike consistency; whither I pray God at last bring all sides.

Which will easily be done, when we shall fully see how much more happie we are, to be subject to the known Laws, then to the various wils of any men, seem they never so plausible at first.

Vulgar compliance with any illegal and extravagant wayes, like violent motions in nature, soon grows weary of itself, and ends in a refractory sullennesse: Peoples rebounds are oft in their faces, who first put them upon those violent strokes.

For the Army (which is so far excusable, as they act according to Souldiers principles, and interests, demanding pay and indemnity) I think it necessary, in order to the publike peace, that they should be satisfied, as far as is just; no man being more prone to consider them then my Self: though they have fought against Me, yet I cannot but so far esteem that valour and gallantry they have sometime shewed, as to wish I may never want such men to maintain my Self, my Laws, and my Kingdoms, in such a peace, as wherein they may enjoy their share and proportion, as much as any men.

_But thou, O Lord, who art perfect Unity in a sacred Trinity, in mercy behold those whom thy Justice hath divided._

_Deliver me from the strivings of my People, and make Me to see how much they need my prayers and pity, who agreed to fight against me, and yet are now ready to fight against one another, to the continuance of my Kingdoms distractions._

_Discover to all sides the ways of peace from which they have swerved: which consists not in the divided wils of Parties, but in the point and due observation of the Laws._

_Make me willing to go whither thou wilt lead me by thy providence; and be thou ever with me, that I may see thy constancy in the worlds varieti and changes._

_Make me even such as thou wouldst have Me, that I may at last enjoy that safetie and tranquillity which thou alone canst give Me._

_Divert, I pray thee, O Lord, thy heavie wrath justly hanging over those populous Cities, whose plenty is prone to add fewel to their luxurie, their wealth to make them wanton, their multitudes tempting them to securitie, and their securitie exposing them to unexpected miseries._

_Give them eys to see, hearts to consider, wils to embrace, and courage to act those things which belong to thy glorie, and the publique Peace, lest their calamitie come upon them as an armed man._

_Teach them that they cannot want Enemies who abound in sin; nor shall they be long un-disarmed and un-destroyed, who with an high hand persisting to fight against Thee, and the cleer convictions of their own Consciences, fight more against themselves, then ever they did against Me._

_Their sins exposing them to thy Justice, their riches to others injuries, their number to Tumults, and Tumults to confusion._

_Though they have with much forwardnesse helped to destroy Me; yet let not my fall be their ruine._

_Let Me not so much consider, hither what they have done, or I have suffered [chiefly at first, by them] as to forget to imitate my crucified Redeemer, to plead their ignorance for their pardon; and in my dying extremities to pray to Thee, O Father, to forgive them, for they know not what they did._

_The tears they have denied me in my saddest condition, give them grace to bestow upon themselves; who the lesse they were for me, the more cause they have to weep for themselves._

_O let not my blood be upon them and their Children, whom the fraud and faction of some, not the malice of all, have excited to crucifie me._

_But thou, O Lord, canst and wilt (as thou didst my Redeemer) both exalt and perfect me by my sufferings, which have more in them of thy Mercie, then of mans Crueltie, or thy own Justice._

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27. _To the Prince of_ Wales.

Son, If these Papers with some others, wherein I have set down the private reflections of my Conscience, and my most impartiall thoughts touching the chief passages, which have been most remarkable or disputed in my late troubles, come to your hands, to whom they are chiefly designed; they may be so far usefull to you, as to state your judgement aright in what hath passed; whereof a pious is the best use can be made; and they may also give you some directions, how to remedy the present distempers, and prevent (if God will) the like for time to come.

It is some kind of deceiving and lessening the injury of my long restraint, when I find my leisure and solitude have produced something worthy of my self, and usefull to you; That neither You nor any other may hereafter measure my Cause by the Successe, nor my judgment of things by my Misfortunes, which I count the greater by far, because they have so far lighted upon you and some others whom I have most cause to love as well as my self, and of whose unmerited sufferings I have a greater sense then of Mine own.

But this advantage of wisdom You have above most Princes, that You have begun, and now spent some years of discretion, in the experience of troubles, and exercise of patience, wherein Piety, and all Vertues, both Morall and Politicall, are commonly better planted to a thriving (as trees set in winter) then in the warmth, and serenity of times, or amidst those delights, which usually attend Princes Courts in times of peace and plenty, which are prone, either to root up all plants of true Vertue and Honour, or to be contented only with some leaves, and withering formalities of them, without any reall fruits, such as tend to the publique good, for which Princes should alwaies remember they are born, and by providence designed.

The evidence of which different education the holy Writ affords us in the contemplation of _David_ and _Rehoboam_: The one prepared by many afflictions for a flourishing Kingdom, the other softned by the unparaleld prosperity of Solomons Court, and so corrupted to the great diminution, both for Peace, Honor, and Kingdom, by those flatteries, which are as unseparable from prosperous Princes, as Flies are from fruit in summer; whom adversitie, like cold weather, drives away.

I had rather you should be _Charles le Bon_, then _le Grand_, good then great. I hope God hath designed you to be both, having so early put you into that exercise of his Graces, and gifts bestowed upon you, which may best weed out all vitious inclinations, and dispose you to those Princely endowments, and employments, which will most gain the love, and intend the welfare of those, over whom God shall place you.

With God I would have you begin and end, who is King of Kings; the Soveraign disposer of the Kingdomes of the world, who pulleth down one, and setteth up another.

The best Government, and highest Soveraignty you can attain to, is, to be subject to him, that the Scepter of his Word and Spirit, may rule in your heart.

The true glory of Princes consists in advancing Gods Glory in the maintenance of true Religion, and the Churches good; Also in the dispensation of civil Power, with Justice and Honour to the publique peace.

Pietie will make you prosperous; at least it will keep you from being miserable; nor is he much a loser, that loseth all, yet saveth his own soul at last.

To which Center of true happiness, God, I trust, hath and will graciously direct all these black lines of affliction, which he hath been pleased to draw on me, and by which he hath [I hope] drawn me nearer to himself. You have already tasted of that Cup whereof I have liberally drank, which I look upon as Gods Physick, having that in healthfulness which it wants in pleasure.

Above all, I would have you, as I hope you are already, wel-grounded and setled in your Religion: The best profession of which, I have ever esteemed that of the church of England, in which you have been educated; yet I would have your own Judgment and Reason now seal to that sacred bond which education hath written, that it may be judiciously your owne Religion, and not other mens custome or tradition, which you profess.

In this I charge you to persevere, as comming nearest to Gods Word for Doctrine, and to the primitive examples for Government, with some little amendment, which I have otherwhere expressed and often offered, though in vain. Your fixation in matters of Religion will not be more necessary for your soul's then your Kingdoms peace, when God shall bring you to them.

For I have observed, that the Devill of Rebellion, doth commonly turn himself into an Angel of Reformation; and the old Serpent can pretend new Lights; when some mens Consciences accuse them for Sedition and Faction, they stop its mouth with the name and noise of Religion; when Pietie pleads for peace and patience, they cry out Zeal.

So that, unless in this point You be well setled, you shall never want temptations to destroy you and yours, under pretensions of reforming matters of Religion; for that seems even to worst men, as the best and most auspicious beginning of their worst designs.

Where, besides the Noveltie which is taking enough with the Vulgar, every one hath an affectation, by seeming forward to an outward Reformation of Religion, to be thought zealous, hoping to cover those irreligious deformities, wherto they are conscious, by a severity of censuring other mens opinions or actions.

Take heed of abetting any Factions, or applying to any publick Discriminations in matters of Religion, contrary to what is in your Judgement and the Church well setled: your partiall adhering, as head, to any one side gaines you not so great advantages in some mens hearts (who are prone to be of their kings Religion) as it loseth you in others, who think themselves, and their profession first despised, then persecuted by you. Take such a course as may either with calmness & charity quite remove the seeming differences and offences, by impartiality, or so order affairs in point of power that you shal not need to fear or flatter any faction; for if ever you stand in need of them, or must stand to their curtesie, you are undon: The Serpent will devour the Dove: you may never expect less of Loyaltie, Justice or humanity, then from those who engage into religious Rebellion: Their interest is always made Gods; under the colours of piety, ambitious policies march, not onely with greatest security, but applause, as to the Populacy; you may hear from them _Jacob's_ voice, but you shall feel they have _Esau_'s hands.

Nothing seemed less considerable then the Presbyterian Faction in _England_, for many yeers; so complyant they were to publique order: nor indeed was their Party great, either in Church or State, as to mens judgements: But as soon as discontents drave men into Sidings (as ill humors fall to the disaffected part, which causes inflammations) so did all, at first, who affected any novelties, adhere to that side, as the most remarkable and specious note of difference (then) in point of Religion.

All the lesser Factions at first were officious servants to Presbytery their great Master: till time and military success discovering to each their peculiar advantages, invited them to part stakes, and leaving the joynt stock of uniform Religion, pretended each to drive for their Party, the trade of profits and preferments, to the breaking and undoing not onely of the Church and State, but even of Presbytery it self, which seemed and hoped at first to have engrossed all.

Let nothing seem little or despicable to you, in matters which concern Religion, and the Churches peace, so as to neglect a speedy reforming and effectual suppressing Errors, and Schisms, which seem at first but as a hand-bredth, but by seditious Spirits as by strong winds are soon made to cover and darken the whole Heaven.

When you have done justice to God, your own soul and his Church, in the profession and preservation both of truth and unitie in Religion. The next main hinge on which your prosperitie will depend, and move, is, That of civil Justice, wherein the setled Laws of these Kingdoms, to which you are rightly heir, are the most excellent rules you can govern by; which by an admirable temperament give very much to Subjects industry, libertie, and happiness; and yet reserve enough to the Majestie and Prerogative of any King, who owns his people as Subjects, not as slaves; whose subjection, as it preserves their propertie, peace, and safetie; so it will never diminish your Rights, nor their ingenuous Liberties; which consists in the enjoyment of the fruits of their industry, and the benefit of those Laws to which themselves have consented.

Never charge your Head with such a Crown, as shall by its heaviness oppress the whole body, the weakness of whose parts cannot return any thing of strength, honor, or safety, to the Head, but a necessary debilitation and ruine.

Your Prerogative is best shewed, and exercised in remitting, rather then exacting the rigor of the Laws, there being nothing worse, then legal tyrannie.

In these two points, the preservation of established Religion and Laws, I may (without vanity) turn the reproach of my sufferings, as to the worlds censure, into the honor of a kinde of Martyrdom, as to the testimony of my own Conscience. The troublers of my Kingdoms having nothing else to object against me but this, That I prefer Religion, and Laws established, before those alterations they propounded.

And so indeed I do, and ever shall, till I am convinced by better Arguments, then what hitherto have been chiefly used towards me, Tumults, Armies, and Prisons.

I cannot yet learn that lesson, nor I hope ever will you, That it is safe for a King to gratifie any Faction with the perturbation of the Laws, in which is wrapt up the publike Interest, and the good of the communitie.

How God will deal with me, as to the removal of these pressures, and indignities, which his justice by the very unjust hands of some of my Subjects, hath been pleased to lay upon me, I cannot tell: nor am I much solicitous what wrong I suffer from men, while I retain in my soul, what I believe is right before God.

I have offered all for Reformation and Safety, that in Reason, Honor and Conscience, I can; reserving onely what I cannot consent unto, without an irreparable injury to my own soul, the Church, and my people, and to you also; as the next and undoubted Heir of my Kingdoms.

To which, if the divine Providence, to whom no difficulties are insuperable, shall in his due time after my decease bring you, as I hope he will: My Counsel and Charge to you, is, That you seriously consider the former real or objected miscarriages, which might occasion my troubles, that you may avoyd them.

Never repose so much upon any mans single counsel, fidelity, and discretion, in managing affairs of the first magnitude, (that is, matters of Religion and Justice) as to create in your self, or others, a diffidence of your own judgment, which is likely to be always more constant and impartial to the interest of your Crown and Kingdom then any mans.

Next, beware of exasperating any Factions by the crossness, and asperity of some mens passions, humors, or private opinions, imployed by you, grounded onely upon the differences in lesser matters, which are but the skirts and suburbs of Religion.

Wherein a charitable connivence and Christian toleration often dissipates their strength, whom rougher opposition fortifies; and puts the despised and oppressed party, into such Combinations, as may most enable them to get a full revenge on those they count their Persecutors, who are commonly assisted by that vulgar commiseration, which attends all, that are said to suffer under the notion of Religion.

Provided the differences amount not to an insolent opposition of Laws, and Government, or Religion established, as to the essentials of them, such motions and minings are intolerable.

Alwaies keep up solid piety, and those fundamental Truths (which mend both hearts and lives of men) with impartial Favour and Justice.

Take heed that outward circumstances and formalities of Religion devoure not all, or the best incouragements of learning, industry, and piety; but with an equal eye and impartial hand, distribute Favours and Rewards to all men, as you find them for their real goodnesse both in abilities and fidilitie worthy and capable of them.

This will be sure to gain you the hearts of the best and the most too: who though they be not good themselves, yet are glad to see the severer ways of vertue at any time sweetned by temporall rewards.

I have, You see, conflicted with different and opposite Factions (for so I must needs call and count all those that act not in any conformity to the Laws established in Church and State;) no sooner have they by force subdued what they counted their common Enemy (that is, all those that adhered to the Laws, and to Me) and are secured from that fear, but they are divided to so high a rivalry, as sets them more at defiance against each other, then against their first Antagonists.

Time will dissipate all Factions, when once the rough horns of private mens covetous and ambitious designes shall discover themselves; which were at first wrapt up and hidden under the soft and smooth pretensions of Religion, Reformation and Liberty. As the Wolf is not less cruell, so he wil be more justly hated, when he shall appear no better then a Wolf under Sheeps cloathing.

But as for the seduced Train of the Vulgar, who in their simplicity follow those disguises; My Charge and Counsell to You, is, That as you need no palliations for any Designes, (as other men) so that you study really to exceed [in true and constant demonstrations of goodness, piety, and vertue towards the people] even all those men that make the greatest noise and ostentations of Religion; so you shall neither fear any detection (as they do who have but the face and mask of goodness) nor shall you frustrate the just expectations of your people; who cannot in Reason promise themselves so much good from any Subjects novelties, as from the vertuous constancy of their King.

When these mountains of congealed Factions shall by the Sun-shine of Gods Mercy, and the splendor of your Vertues, be thawed and dissipated; and the abused Vulgar shall have learned, that none are greater Oppressours of their Estates, Liberties, and Consciences, then those men that intitle themselves The Patrons and Vindicators of them, only to usurp power over them: Let then no passion betray You to any study of revenge upon those, whose own sin and folly will sufficiently punish them in due time.

But as soon as the forked arrow of factious emulations is drawn out, use all Princely arts and clemency to heal the wounds; that the smart of the cure may not equall the anguish of the hurt.

I have offered Acts of Indemnity and Oblivion to so great a latitude, as may include all, that can but suspect themselves to be any way obnoxious to the Laws; and which might serve to exclude al future jealousies and insecurities.

I would have You alwaies propense to the same way, when ever it shall be desired and accepted, let it be granted, not only as an Act of State-policie and necessitie, but of Christian charitie and choice.

It is all I have now left Me, a power to forgive those that have deprived Me of all; and I thank God, I have a heart to do it, and joy as much in this grace, which God hath given Me, as in all My former enjoyments; for this is a greater argument of Gods love to Me, then any prosperitie can be.

Be confident (as I am) that the most of all sides, who have done amiss, have done so, not out of malice, but mis-information, or mis-apprehension of things.

None will be more loyal and faithful to Me and You, then those Subjects, who sensible of their Errors, and our Injuries, will feel in their own Souls most vehement motives to repentance, and earnest desires to make some reparations for their former defects.

As Your qualitie sets You beyond any Duel with any Subject, so the Nobleness of Your mind must raise You above the meditating any revenge, or executing Your anger upon the many.

The more conscious You shall be to Your Own Merits upon Your people, the more prone You will be to expect all love and loyalty from them, and to inflict no punishment upon them for former miscarriages: You will have more inward complacency in pardoning one, then in punishing a thousand.

This I write to You, not despairing of Gods Mercy, and My Subjects Affections towards You, both which, I hope You will study to deserve, yet We cannot merit of God, but by his own mercy.

If God shall see fit to restore Me, and You after Me, to those enjoyments, which the Laws have assigned to Us, and no Subjects without an high degree of guilt and sin can devest Us of, then may I have better opportunity, when I shall be so happy to see You in peace, to let You more fully understand the things that belong to Gods glory, Your own honor, and the Kingdoms peace.

But if You never see My face again, and God will have me buried in such a barbarous Imprisonment & obscurity, [which the perfecting some mens designs requires] wherin few hearts that love Me are permitted to exchange a word, or a look with Me; I do require and entreat You as Your Father, and Your KING that you never suffer your heart to receive the least check against or disaffection from the true Religion established in the Church of _England_.

I tell you I have tried it, and after much search, and many disputes, have concluded it to be the best in the world, not only in the Community, as Christian, but also in the speciall notion, as Reformed, keeping the middle way between the pomp of superstitious Tyranny, and the meanness of fantastique Anarchy.

Not but that (the draught being excellent as to the main, both for Doctrine and Government, in the Church of _England_) some lines, as in very good figures, may happily need some sweetning, or polishing, which might here have easily been done by a safe and gentle hand: if some mens precipitancy had not violently demanded such rude alterations, as would have quite destroyed all the beauty and proportions of the whole.

The scandall of the late Troubles, which some may object, and urge to you against the Protestant Religion established in _England_, is easily answered to them, or your own thoughts in this; That scarce any one who hath been a Beginner, or an active Prosecutor of this late Warr against the Church, the Laws, and me, either was, or is a true Lover, Embracer or practiser of the Protestant Religion established in _England_ which neither gives such rules, nor ever before set such examples.