Part 7

I see the Imposers of it are content to make their Covenant like Manna (not that it came from Heaven, as this did) agreeable to every mans palate and rellish, who will but swallow it: They admit any mens senses of it, the divers or contrary; with any salvoes, cautions and reservations, so as they cross not their chief Design, which is laid against the Church and me.

It is enough if they get but the reputation of a seeming encrease to their Party; so little do men remember that God is not mocked.

In such latitudes of sense, _I_ beleive many that love Me, and the Church well, may have taken the Covenant, who yet are not so fondly and superstitiously taken by it, as now to act cleerly against both all piety & loyalty: who first yeelded to it, more to prevent that imminent violence and ruine, which hung over their heads in case they wholly refused it, then for any value of it, or devotion to it.

Wherein, the latitude of some generall Clauses may (perhaps) serve somewhat to relieve them, as of _Doing and endeavouring what lawfully they may, in their Places and Callings_, and _according to the Word of God_: for these (indeed) carry no man beyond those bounds of good Conscience, which are certain & fixed either in Gods Laws, as to the Generall; or the Laws of the State and Kingdom, as to the particular regulation and exercise of mens duties.

I would to God such as glory most in the name of _Covenanters_, would keep themselves within those lawfull bounds, to which God hath called them: surely it were the best way to expiate the rashnesse of taking it; which must needs then appear, when besides the want of a full and lawfull Authority at first to enjoyn it, it shall actually be carried on beyond and against those ends which were in it specified and pretended. I willingly forgive such mens taking the Covenant, who keep it within such bounds of Piety, Law, and Loyaltie, as can never hurt either the Church, My self, or the Publick Peace: Against which, no mans lawfull Calling can engage him.

As for that Reformation of the Church which the Covenant pretends, I cannot think it just or comely, that by the partiall advice of a few Divines, (of so soft and servile tempers, as disposed them to so sudden acting and compliance, contrary to their former judgements, profession, and practise) such foule scandalls and suspitions should be cast upon the Doctrine and Government of the Church of _England_, as was never done (that I have heard) by any that deserved the name of _Reformed Churches_ abroad, nor by any men of learning and candour at home: all whose judgments _I_ cannot but prefer before any mens now factiously engaged.

No man can be more forward then My self to carry on all due Reformations, which mature judgment, and a good Conscience, in what things I shall (after impartiall advise) be, by Gods Word, and right reason, convinced to be amiss, I have offered more than ever the fullest, freest, and wisest Parliaments did desire.

But the sequele of some mens actions makes it evident, that the maine information intended, is the abasing of Episcopacy into Presbytery, and the robbing of the Church of its Lands and Revenues: For, no men have been more injuriously used, as to their legall Rights then the Bishops, and Church-men. These, as the fattest Dear, must be destroyed; the other Rascal herd of Schismes, Heresies, &c. being leane, may enjoy the benefit of a Toleration: Thus _Naboth_'s Vine-yard made him the onely Blasphemer of his City, and fit to die. Still I see: while the breath of Religion fills the Sailes, Profit is the compasse, by which Factious men steer their course in all seditious Commotions.

I thank God, as no man lay more open to the sacrilegious temptation of usurping the Churches Lands, and Revenues, (which issuing chiefly from the Crown, are held of it, and legally can revert onely to the Crowne with my Consent) so I have alwayes had such a perfect abhorrence of it in my Soule, that I never found the least inclination to such sacrilegious Reformings: yet no man hath a greater desire to have Bishops and all Church-men, so reformed, that they may best deserve and use, not onely what the pious munificence of My Predecessours hath given to God and the Church, but all other additions of Christian bounty.

But no necessity shall ever, I hope, drive me or Mine to invade or sell the Priests Lands, which both _Pharaoh's_ divinity, and _Joseph's_ true piety abhorred to do: So unjust I think it both in the eye of Reason and Religion, to deprive the most sacred employment of all due incouragements; and like that other hard-hearted _Pharaoh_, to withdraw the Straw, and encrease the Task; so pursuing the oppressed Church as some have done, to the red Sea of a Civill War, where nothing but a miracle can save either it, or him, who esteems it his greatest Title to be called, and his chiefest glory to be _The defender of the Church, both in its true faith, and its just fruitions; equally abhoring Sacriledge and Apostacy_.

I had rather live as my Predecessour _Henry_ the 3. sometime did, on the Churches alms, then violently to take the bread out of Bishops and Ministers mouths.

The next work will be _Jeroboam's_ reformation, consecrating the meanest of the people to be Priests in _Israel_, to serve those Golden _Calves_ who have enrich'd themselves with the Churches Patrimony and Dowry; which how it thrived both with Prince, Priests and people, is well enough known: And so it will be here, when from the tuition of Kings and Queens, which have been nursing fathers and mothers of this Church, it will be at their allowance, who have already discovered, what hard fathers and step-mothers they will be.

If the poverty of _Scotland_ might, yet the plenty of _England_ cannot excuse the envy and rapine of the Churches Rights and Revenues.

I cannot so much as pray God to prevent those sad consequences, which will inevitably follow the parity and poverty of Ministers, both in Church and State; since I think it no lesse then a mocking and tempting of God, to desire him to hinder those mischiefs whose occasions and remedies are in our own power; it being every mans sin not to avoid the one, and not to use the other.

There are ways enough to repair the breaches of the State without the ruins of the Church; as I would be a restorer of the one, so I would not be an oppressor of the other under the pretence of publick Debts: The occasions contracting them were bad enough, but such a discharging of them would be much worse; I pray God neither I, nor mine, may be accessary to either.

_To thee, O Lord, do I addresse my Prayer, beseeching thee to pardon the rashness of my Subjects Swearings, and to quicken their sense and observation of those just, morall and indispensable bonds, which thy word and the Laws of this Kingdom have laid upon their Consciences; From which no pretensions of Piety & reformation are sufficient to absolve them; or to engage them to any contrary practises._

_Make them at length seriously to consider that nothing violent and injurious can be religious._

_Thou allowest no mans committing Sacriledge under the zeal of abhorring Idols._

_Suffer not sacrilegious designs to have the countenance of religious ties._

_Thou hast taught us by the wisest of Kings, that it is a snare to take things that are holy, and Vows to mak enquiry._

_Ever keep thy Servant from consenting to perjurious and sacraligeous rapinei, that I may not have the brand and curse to all posterity of robing Thee and thy Church, of what thy bounty hath given us, and thy clemencie hath accepted from us, wherewith to encourage Learning and Religion._

_Though My Treasures are Exhausted, My Revenues Diminished, and My Debts Encreased, yet never suffer Me to be tempted to use such profane Reparation; lest a coal from thine Altar set such a fire on My Throne and Conscience as will hardly be quenched._

_Let not the Debts and Engagements of the Publique, which some mens folly and prodigalitie hath contracted, be an occasion to impoverish thy Church._

_The State may soon recover, by thy blessing of peace upon us; The Church is never likely, in times, where the Charity of most men is grown so cold, and their Religion so illiberall._

_Continue to those that serve Thee and thy Church all those encouragements, which by the will of the pious Donours, and the justice of the Laws are due unto them; and give them grace to deserve and use them aright to thy glory, & the relief of the poor: That shy Priests may be cloathed with righteousnesse, and the poor may be satisfed with bread._

_Let not holy things be given to Swine; nor the Churches bread to Dogs; rather let them go about the City, grin like a Dog, and grudge that they are not satisfied._

_Let those sacred morsels, which some men have already by violence devoured, never digest with them, nor theirs; Let them be as_ Naboth's _Vineyard to_ Ahab, _gall in their mouths, rottennesse to their names, a moth to their families, and a sting to their Consciences._

_Break in sunder O Lord, all violent and sacrilegious Confederations to do wickedly and injuriously._

_Divide their hearts and tongues who have bandyed together against the Church and State, that the folly of such may be manifest to all men, and proceed no further._

_But so savour My righteous dealing, O Lord, that in the mercies of thee, the most High, I may never miscarry._

* * * * *

15. _Vpon the many Jealousies raised, and Scandals cast upon the_ KING, _to stirre up the People against him._

If _I_ had not My own Innocency, and Gods protection, it were hard for Me to stand out against those stratagems and conflicts of malice, which by falsities seek to oppresse the Truth; and by Jealousies to supply the defect of reall causes, which might seem to justifie so unjust ingagements against Me.

And indeed, the worst effects of open hostility come short of these designes: For, _I_ can more willingly lose My Crownes, then My credit; nor are My Kingdomes so dear to Me, as My Reputation and Honor.

Those must have a period with my life; but these may survive to a glorious kind of Immortality, when I am dead and gone: A good name being the imbalming of Princes, and a sweet consecrating of them to an Eternity of love and gratitude among Posterity.

Those foul and false aspersions were secret engines at first employed against My peoples love to Me: that undermining their opinion and value of Me, My enemies, and theirs too might at one blow up their affections, and batter down their loyalty.

Wherein yet, I thank God, the detriment of My Honor is not so afflictive to Me, as the sin and danger of My peoples souls, whose eyes once blinded with such mists of suspicions, they are soon misled into the most desperate precipices of actions: wherein they do not only, not consider their sin and danger, but glory in their zealous adventures; while I am rendred to them so fit to be destroyed, that many are ambitious to merit the name of My Destroyers; Imagining they then fear God most, when they least honor their King.

I thank God, I never found but My pity was above My anger; nor have My passions ever so prevailed against me, as to exclude My most compassionate prayers for them, whom devout errours more then their own malice have betrayed to a most religious Rebellion.

I had the Charity to interpret, that most part of My Subjects fought against My supposed Errours, not My person; and intended to mend Me, not to end Me: And _I_ hope that God pardoning their Errours, hath so farre accepted and answered their good intentions, as he hath yet preserved Me, so he hath by these afflictions prepared me, both to do him better service, and My people more good then hitherto I have done.

I do not more willingly forgive their seductions, which occasioned their loyall injuries, then I am ambitious by all Princely merits to redeem them from their unjust suspicions, and reward them for their good intentions.

I am too conscious to My own affections toward the generality of my people to suspect theirs to Me; nor shall the malice of My Enemies ever be able to deprive Me of the comfort which that confidence gives Me; I shall never gratifie the spightfulnesse of a few with any sinister thoughts of all their Allegiance, whom pious frauds have seduced.

The worst some mens ambition can do, shall never perswade Me, to make so bad interpretations of most of My Subjects actions; who possibly may be erroneous, but not Hereticall in point of Loyalty.

The sence of the injuries done to My Subjects is as sharp, as those done to My Self; our welfares being inseparable; in this only they suffer more then My self, that they are animated by some seducers to injure at once both themselves and Me.

For this it is not enough to the malice of My Enemies, that I be afflicted; but it must be done by such instruments, that My afflictions grieve Me not more, then this doth, that I am afflicted by those, whose prosperity I earnestly desire, and whose seduction I heartily deplore.

If they had been my open and forraign Enemies, I could have born it; but they must be My own Subjects, who are next to My Children dear to me: And for the restoring of some tranquillity, I could willingly be the _Jonah_, if I did not evidently fore-see, that by the divided interests of their and Mine Enemies, as by contrary winds, the storm of their miseries would be rather increased then allayed.

I had rather prevent my peoples ruin then rule over them; nor am I so ambitious of that Dominion which is but My Right, as of their happiness; If it could expiate or countervail such a way of obtaining it, by the highest injuries of subjects committed against their Soveraign.

Yet I had rather suffer all the miseries of life, and die many deaths, then shamefully to desert, or dishonourable to betray My own just Rights and Soveraignty; thereby to gratifie the ambition, or justifie the malice of my enemies; between whose malice, and other mens mistakes, I put as great a difference, as between an ordinary Ague and the Plague; or the Itch of Novelty, and the Leprosie of Disloyalty.

As Liars need have good memories, so malicious persons need good inventions; that their calumnies may fit every mans fancy; and what their reproaches want of truth, they may make up with numbers and shew.

My patience (I thank God) wil better serve Me to bear, and My charity to forgive, then My leisure to answer the many false Aspersions which some men have cast upon Me.

Did I not more consider My Subjects Satisfaction, then my owne Vindication, I should never have given the malice of some men that pleasure, as to see me take notice of, or remember what they say, or object.

I would leave the Authors to be punished by their own evill manners, and seared Consciences, which will, I believe, in a shorter time then they be aware of, both confute and revenge all those black and false Scandals which they have cast on me; And make the world see, there is as little truth in them, as there was little worth in the broaching of them, or Civility, (I need not say Loyalty) in the not suppressing of them; whose credit and reputation, even with the people, shall ere long be quite blasted by the breath of that same fornace of popular obloquy, and detraction, which they have studied to heat and inflame to the highest degree of infamy, and wherein they have sought to cast and consume My Name and Honor.

First, nothing gave me more cause to suspect, and search mine own innocencie, then when I observed so many forward to engage against me, who had made great professions of singular piety; For this gave to Vulgar minds so bad a reflection upon me and my Cause, as if it had been impossible to adhere to me, and not withall part from God; to think or speak well of me, and not to blaspheme him; so many were perswaded that these two were utterly inconsistent, to be at once Loyall to Me, and truly Religious toward God.

Not but that I had (I thank God) many with me, which were both learned and Religious, (much above that ordinary size, and that Vulgar proportion wherein some men glory so much) who were so well satisfied in the cause of my sufferings, that they chose rather to suffer with me, then forsake me.

Nor is it strange, that so religious Pretensions as were used against me, should be to many well-minded men a great temptation to oppose me; especially, being urged by such popular Preachers as think it no sin to lie for God, and what they please to call Gods Cause, cursing all that will not curse with them; looking so much at, and crying up the goodnesse of the end propounded, that they consider not the lawfulness of the means used nor the depth of the mischief, chiefly plotted and intended.

The weakness of these mens judgments must be made up by their clamours and activity.

It was a great part of some mens Religion to scandalize me and mine; they thought theirs could not be true, if they cried not down Mine as false.

I thank God, I have had more triall of his grace, as to the constancy of my Religion in the Protestant profession of the Church of _England_, both abroad, and at home, then ever they are like to have.

Nor do _I_ know any exception I am so liable to, in their opinion, as too great a fixedness in that Religion, whose judicious and solid grounds, both from Scripture, and Antiquity, will not give my conscience leave to approve or consent to those many dangerous and divided innovations, which the bold ignorance of some men would needs obtrude upon me, and my people.

Contrary to those well tried foundations both of Truth, and Order, which men of far greater Learning, and clearer Zeal, have settled in the Confession and Constitution of this Church in _England_, which many former Parliaments in the most calm, and unpassionate times, have oft confirmed; In which I shall ever, by Gods help, persevere, as beleeving it hath most of primitive Truth and Order.

Nor did my using the assistance of some Papists, which were my Subjects, any way fight against my Religion, some men would needs interpret it: especially those who least of all men cared whom they imployed, or what they said and did, so they might prevail.

'Tis strange that so wise men, as they would be esteemed, should not conceive, That differences of perswasion in matters of Religion may easily fall out, where there is the samenesse of duty, Allegeance and subjection: The first they owe as men and Christians to God; the second they owe to me in common, as their KING: different professions in point of Religion cannot (any more then in civill Trades) take away the community of relations either to Parents, or to Princes. And where is there such an _Oglio_ or medly of various Religions in the world again, as those men entertain in their service (who finde most fault with me) without any scruple, as to the diversity of their Sects and Opinions!

It was, indeed, a foul and indeleable shame, for such as would be counted Protestants, to inforce Me, a declared Protestant, their Lord and King, to a necessary use of Papists, or any other, who did but their duty to help Me to defend my self.

Nor did I more then is lawful for any King, in such exigents to use the aid of any his Subjects.

I am sorry the Papists should have a greater sense of their Allegeance then many Protestant Professors; who seem to have learned, and to practise the worst Principles of the worst Papists.

Indeed, it had been a very impertinent and unseasonable scruple in me, (and very pleading, no doubt to my Enemies) to have been then disputing the points of different beliefs in my Subjects, when I was disputed with by Swords points: and when I needed the help of my Subjects as men, no lesse then their prayers as Christians.

The noise of my evill Counsellours was another usefull device for those, who were impatient any mens counsels but their own should be followed in Church or State; who were so eager in giving me better counsel, that they would not give me leave to take it with freedom, as a Man; or honour, as a King; making their Counsels more like a drench, that must be powred down, then a draught, which might be fairly and leisurely drank, if I liked it.

I will not justifie beyond humane errour and frailties my Self, or my Counsellours: They might be subject to some miscarriages, yet such as were far more reparable by second and better thoughts, then those enormous extravagances wherewith some men have now even wildred, and almost quite lost both Church and State.

The event of things at last will make it evident to my Subjects, that had I followed the worst Counsels that my worst Counsellours ever had the boldnesse to offer to me, or my Self any inclination to use; I could not so soon have brought both Church and State in three flourishing Kingdoms, to such a _Chaos_ of confusion, and hell of miseries as some have done; out of which they cannot, or will not, in the midst of their many great advantages, redeem either Me, or my Subjects.

No men were more willing to complain, then I was to redresse what I saw in reason was either done or advised amisse: and this I thought I had done, even beyond the expectation of moderate men: who were sorry to see me prone even to injure my Self, out of a zeal to relieve my Subjects.

But other mens insatiable desire of revenge upon Me, my Court, and my Clergie, hath wholly beguiled both Church and State of the benefit of all my either Retractations or Concessions; and withall, hath deprived all those (now so zealous Persecutors) both of the comfort and reward of their former pretended Persecutions, wherein they so much gloryed among the Vulgar; and which, indeed a truly humbly Christian will so highly prize, as rather not be relieved, then be revenged, so as to be bereaved of that Crown of Christian patience, which attends humble and injured sufferers.

Another artifice used to withdraw my peoples affections from me to their designes, was, the noise and ostentation of Liberty, which men are not more prone to desire, then unapt to bear in the popular sense; which is to doe what every man liketh best.

If the divinest Liberty be to will what men should, and to do what they so will, according to Reason, Laws and Religion; I envie not my Subjects that liberty, which is all I desire to enjoy my self; So far am I from the desire of oppressing theirs. Now were those Lords and Gentlemen which assisted me, so prodigal of their Liberties, as with their Lives and Fortunes to help on the enslaving of themselves and their Posterities?

As to Civil Immunities, none but such as desire to drive on their ambitious and covetous Designes over the ruines of Church and State, Prince, Peers, and People, will ever desire greater Freedoms than the Laws allow; whose bounds good men count their Ornament and Protection; others their Manacles and Oppression.

Nor is it just any man should expect the reward and benefit of the Law, who despiseth his rule and direction, losing justly his Safety, while he seeks an unreasonable Libertie.

Time will best inform my Subjects, that those are the best preservers of their true Liberties, who allow themselves the least licentiousnesse against or beyond the Laws.

They will feel it at last to their cost, that it is impossible those men should be really tender of their fellow-subjects liberties, who have the hardinesse to use their King with so severe restraints, against all Laws, both Divine and Humane; under which yet I wil rather perish, then complain to those, who want nothing to compleat their mirth and triumph, but such musick.