Chapter 10

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

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

_Cleer up our understandings to see thy Truth, both in reason, as Men; and in Religion, as Christians: and incline all our hearts to hold the unity of the Spirit in the bond of peace. Take from us that enmity which is now in our hearts against thee: and give us that charity which should be among our selves._

_Remove the evils of war we have deserved, & bestow upon us that peace which only Christ our great Peace-maker can merit._

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19. _Upon the various events of the warre, victories, and defeats._

The various successes of this unhappy war, have at least, afforded me variety of good meditations: sometimes God was pleased to try me with victory, by worsting my enemies, that I might know how with moderation and thanks to own, and use his power, who is the onely true Lord of Hosts, able when he pleases to represse the confidence of those who fought against mee with so great advantage for power and number.

From small beginnings on my part, hee let me see, that I was not wholly for saken by my peoples love, or his protection.

Other times God was pleased to exercise my patience, and teach me not to trust in the arm of Flesh, but in the living God.

My sins sometimes prevailed against the justice of my cause, and those that were with me wanted not matter and occasion for his just chastisement both of them and Mee: Nor were My Enemies lesse punished by that prosperity which hardened them to continue that injustice by open hostilitie, which was begun by most riotous and un-Parliamentary Tumults.

There is no doubt but personall and private sins may oft-times over-balance the Justice of publick Engagements; nor doth God account every gallant man (in the worlds esteem) a fit instrument to assert in the way of War a righteous Cause: The more men are prone to arrogate to their own skill, valour, and strength, the lesse doth God ordinarily work by them for his own glory.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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20. _Upon the Reformation of the Times._

No Glory is more to be envied then that of due reforming either Church or State, when deformities are such, that the perturbation and noveltie are not like to exceed the benefit of Reforming.

Although God should not honour me so far, as to make me an Instrument of so good a work, yet _I_ should be glad to see it done.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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21. _Upon his Majesties Letters taken and divulged._

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

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

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

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

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

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