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 whoaboundin 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.
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.
Natus May 29 An^o 1630 Ætatis suæNatus May 29 Ano1630 Ætatis suæ
Natus May 29 Ano1630 Ætatis suæ
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 ofDavidandRehoboam: 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 beCharles le Bon, thenle Grand, good then great. I hope God hath designed you to be both, having so early put you into that exercise of his Graces, andgifts 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 Ihave 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 maynever 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 themJacob'svoice, but you shall feel they haveEsau's hands.
Nothing seemed less considerable then the Presbyterian Faction inEngland, 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 cannotreturn 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 uponme, 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 differencesin 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 ofthe 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 demonstrationsof 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 includeall, 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 meditatingany 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 YourKingthat you never suffer your heart to receive the least check against or disaffection from the true Religion established in the Church ofEngland.
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 ofEngland) 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 inEngland, 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 inEnglandwhich neither gives such rules, nor ever before set such examples.
'Tis true, some heretofore had the boldness to present threatning Petitions to their Princes and Parliaments, which others of the same Faction (but of worse Spirits) have now put in execution: but let not counterfeit and disorderly Zeal abate your value and esteem of true piety; both of them are to be known by their fruits; the sweetness of the Vine and Fig-tree is not be despised, though the brambles and thorns should pretend to bear figs and grapes, thereby to rule over the trees.
Nor would I have you to entertain any aversation or dislike of Parliaments, which in their right constitution with freedom and honour will never injure or diminish your greatnesse; but will rather be as interchangings of love, loyaltie and confidence betwen a Prince and his People.
Nor would the events of this black Parliament have been other then such (however much biassed by Factions in the Elections) if it had been preserved from the insolencies of popular dictates, and tumultuary impressions: The sad effects of which will no doubt make all Parliaments after this, more cautious to preserve that Freedom and Honourwhich belong to such Assemblies (when once they have fully shaken off this yoak of Vulgar encroachment) since the publick interest consists in the mutual and common good both of Prince and People.
Nothing can be more happie for all, then in fair, grave, and honourable waies to contribute their Councels in Common, enacting all things by publick consent, without Tyrannie or Tumults. We must not starve our selves, because some men have surfeited of wholesome food.
And if neither I, nor you, be ever restored to our Rights, but God in his severest justice, will punish My Subjects with continuance in their sin, and suffer them to be deluded with the prosperity of their wickednesse; I hope God will give Me and You, that grace, which will teach and enable Us, to want, as well as to wear a Crown, which is not worth taking up, or enjoying upon sordid, dishonourable, and irreligious terms.
Keep you to true Principles of Piety, vertue, and honour, You shall never want a Kingdom.
A principal Point of Your honour will consist in Your referring all respect, love, and protection to Your Mother, My Wife; who hath many waies deserved well of Me, and chiefly in this, That having been a means tobless me with so many hopeful Children; (all which, with their Mother,Irecommend to Your love and care) Shee hath been content with incomparable magnanimity and patience to suffer both for, and with Me, and You.
My Prayer to God almightie is, (whatever becomes of me, who amIthank God, wrapt up and fortified in my own innocency, and his Grace) that he would be pleased to make You an Anchor, or Harbour rather, to these tossed and weather-beaten Kingdoms; a Repairer by Your wisdom, justice, piety, and valour, of what the folly and wickednesse of some men have so far ruined, as to leave nothing intire in Church or State, to the Crown, the Nobility, the Clergie, or the Commons, either as to Laws, Liberties, Estates, Order, Honour, Conscience or lives.
When they have destroyed me, (for I know not how far God may permit the malice and crueltie of my Enemies to proceed, and such apprehensions some mens words and actions have already given me) asIdoubt not but my bloud will cry aloud for vengeance to Heaven: so I beseech God not to pour out his wrath upon the generality of the people, who have either deserted me, or engaged against me, through the artifice and hypocrisie of their Leaders, whose inward horrour will be theirfirst Tormentor, nor will they escape exemplary judgements.
For those that loved me, I pray God, they may have no miss of me, when I am gone; so much I wish and hope, that all good Subjects may be satisfied with the blessings of your presence and vertues.
For those that repent of any defects in their duty toward me, as I freely forgive them in the word of a ChristianKing, so I beleeve you will find them truly Zealous, to repay with interest that loyalty and love to you, which was due to me.
In summe, what good I intended, do you perform, when God shall give you power; much good I have offered, more I purposed to Church and State, if times had been capable of it.
The deception will soon vanish, and the Vizards will fall off apace; This mask of Religion on the face of Rebellion (for so it now plainly appears, since my Restraint and cruell usage, that they fought not for me, as was pretended) wil not long serve to hide some mens deformities.
Happy times I hope, attend you, wherein your Subjects [by their miseries] will have learned, That Religion to their God, and Loyalty to their King, cannot be parted without both their sin and their infelicity.I pray God bless you and establish your Kingdoms in righteousness, your Soul in true Religion, andyourhonour in the love of God and your people.
And if God will have disloyalty perfected by my destruction; let my Memory ever, with my Name, live in you; as ofyourFather, that loves you, and once aKingof three flourishing Kingdoms; whom God thought fit to honour, not only with the Scepter and Government of them, but also with the suffering many indignities and an untimely death for them; while I studied to preserve the Rights of the Church, the Power of the Laws, the Honour of my Crown, the Priviledge of Parliaments, the Liberties of my People, and my own Conscience, which, I thank God, is dearer to me then a thousand Kingdoms.
I know God can, I hope he yet will restore me to my Rights. I cannot despair either of his mercy, or of my peoples love and pitie.
At worst, I trust I shall but go before you to a better Kingdom, which God hath prepared for me, and me for it, through my Saviour Jesus Christ, to whose mercies I commend You and all mine.
Farewell, till we meet, if not on Earth, yet in Heaven.
ASI have leisure enough, so I have cause more then enough, to meditate upon, and prepare for My Death: for I know, there are but, few steps between the Prisons and Graves of Princes.
It is Gods indulgence which gives me the space, but Mans cruelty that gives Me the sad occasions for these thoughts.
For, besides the common burthen of mortalitie, which lies upon Me, as a Man; I now bear the heavy load of other mens ambitions, fears, jealousies, and cruel passions, whose envie or enmity against Me, makes their own lives seem deadly to them, while I enjoy any part of Mine.
I thank God, My prosperitie made Me not wholly a stranger to the contemplations of mortalitie.
Those are never unseasonable, since this is alwaies uncertain: Death being an eclipse,which oft happeneth as well in cleer as cloudy dayes.
But My now long and sharp adversity hath so reconciled in Me those natural Antipathies between Life and Death, which are in all men, that I thank God, the common terrors of it are dispelled; and the special horrour of it, as to My particular, much allayed: for although My Death at present may justly be represented to Me with all those terrible aggravations, which the policy of cruel and implacable enemies can put upon it (affaires being drawn to the very dregs of malice) yet I bless God, I can look upon all those stings, as unpoysonous, though sharp; since My Redeemer hath either pulled them out, or given Me the Antidote of his Death against them, which as to the immaturity, injustice, shame, scorn, and cruelty of it, exceeded what ever I can fear.
Indeed, I never did find so much, the life of Religion, the feast of a good Conscience, and the brazen wall of a judicious integrity and constancy, as since I came to these closer conflicts with the thoughts of Death.
I am not so old, as to be wearie of life; nor (I hope) so bad, as to be either afraid to die, or ashamed to live: true, I am so afflicted, as might make Me sometime even desire to die, if I did not consider, That it is the greatestglory of a Christians life todie daily, in conquering by a lively faith, and patient hopes of a better life, those partiall and quotidian deaths, which kill us (as it were) by piece-meales, and make us overlive our own fates: while we are deprived of health, honour, liberty, power, credit, safety, or estate; and those other comforts of dearest relations, which are as the life of our lives.
Though, as aKing, I think My self to live in nothing temporall so much, as in the love and good-will of my People; for which, as I have suffered many deaths, so I hope I am not in that point as yet wholly dead: notwithstanding; My Enemies have used all the poyson of falsity and violence of hostility to destroy, first the love and Loyalty, which is in my Subjects; and then all that content of life in me, which from these I chiefly enjoyed.
Indeed, they have left me butlittleof life, and only the husk and shell (as it were) which their further malice and cruelty can take from me; having bereaved me of all those worldly comforts, for which life it self seems desirable to men.
But, O my Soul! think not that life too long, or tedious, wherein God gives thee any opportunities, if not to do, yet to suffer with such Christian patience andmagnanimity, ina good Cause, as are the greatest honour of our lives, and the best improvement of our deaths.
Iknow that in point of true Christian valor, it argues pusillanimity to desire to dye out of weariness of life, and a want of that heroick greatness of Spirit which becoms a Christian in the patient and generous sustaining those afflictions, which as shadows necessarily attend us, while we are in this body: and which are lessned or enlarged as the Sun of our prosperity moves higher, or lower: whose totall absence is best recompensed with the Dew of Heaven.
The assaults ofafflictionmay be terrible, likeSampsonsLyon, but they yeild much sweetness to those that dare to encounter and overcome them; who know how to overlive the witherings of their Gourds without discontent or peevishness, while they may yet converse with God.
ThatImust die as a man, is certain; thatImay die a King, by the hands of my own Subjects, a violent, sodain, barbarous death; in the strength of my years, in the midst of my Kingdoms; myFriendsand loving Subjects being helpless Spectators; my Enemies insolent Revilers and Triumphers over me, living, dying, and dead, is so probable in humane reason, that God hath taught me not to hopeotherwise as to mans crueltie; however, I despair not of Gods infinite mercy.
I know my life is the Object of the devils & wicked mens malice, but yet under Gods sole custodie and disposal: whom I do not think to flatter for longer life by seeming prepared to die; but I humbly desire to depend upon him, and to submit to his will both in life and death, in what order soever he is pleased to lay them out to me. I confess it is not easie for me to contend with those many horrours of Death, wherewith God suffers me to be tempted; which are equally horrid, either in the suddennesse of a barbarous Assasination or in those greater formalities, whereby my Enemies [being more solemnly cruel] will, it may be, seek to adde [as those did who Crucified Christ] the mockery of Justice, to the cruelty of malice: That I may be destroyed, as with greater pomp and artifice, so with less pity, will be but a necessary policie to make my Death appear as an Act of Justice, done by subjects upon their Soveraign, who know that no Law of God or Man invests them with any power of Judicature without me, much lesse against me: and who, being sworn, and bound by all that is sacred before God and man, to endeavour my preservation, must pretend Justice to cover their perjury.
It is, indeed, a sad fate for any man to havehis Enemies to be Accusers, Parties, and Judges; but most desperate, when this is acted by the insolence of Subjects against their Soveraign; wherein those, who have had the cheifest hand, and are mostguiltyof contriving the publick Troubles, must by shedding my bloud, seem to wash their own hands of that innocent bloud whereof they are now most evidently guilty before God and Man; and I beleeve in their own Consciences too, while they carried on unreasonable Demands, First by Tumults, after by Armies. Nothing makes mean spirits more cowardly-cruel in managing their usurped power against their lawful Superiours then this, theguilt of their unjust Usurpation: notwithstanding those specious & popular pretentions of Justice against Delinquents applied only to disguise at first the monstrousnesse of their designs, who despaired, indeed, of possessing the power and profits of the Vineyard, till the heir whose right it is, be cast out and slain.
With them My greatest fault must be, that I would not either destroy My Self with the Church and State by My word, or not suffer them to do it un-resisted by the Sword; whose covetous ambition no Concessions of Mine could ever yet either satisfie, or abate.
Nor is it likely they will ever think, that Kingdom of brambles which some men seekto erect (at once weak, sharp, and fruitlesse, either to God or man) is like to thrive till watered with the Royal bloud of those, whose right the Kingdom is.
Well, Gods will be done, I doubt not but my Innocencie will finde him both my Protector and my Advocate, who is my only Judg; whom I own as King of Kings, not onely for the eminency of his Power and Majestie above them; but also for that singular care and protection which he hath over them; who knows them to be exposed to as many dangers (being the greatest patrons of Law, Justice, Order, and Religion on earth) as there be either Men or Devils, which love confusion.
Nor will he suffer those men long to prosper in theirBabel, who build it with the bones, and cement it with the bloud of their Kings.
I am confident they will find Avengers of my death among themselves: the injuries I have sustained from them shall be first punished by them, who agreed in nothing so much as in opposing me.
Their impatience to bear the loud cry of my bloud, shall make them think no way better to expiate it, then by shedding theirs, who with them most thirsted after mine.
The sad confusions following my destruction, are already presaged and confirmed tome by those I have lived to see since my troubles; in which God alone (who only could) hath many ways pleaded my cause; not suffering them to go unpunished, whose confederacy in sin was their only security; who have cause to fear that God will both further divide and by mutuall vengeance, afterward destroy them.
My greatest conquest of death is from the power and love of Christ, who hath swallow'd up death in the Victory of his Resurection, and the Glory of his Ascention.
My next comfort is, that he gives me not only the honour to imitate his example in suffering for righteousness sake (though obscur'd by the foulest charges of Tyranny and Injustice,) but also, that charity, which is the noblest revenge upon, and victory over my Destroyers: By which, I thank God, I can both forgive them and pray for them, that God would not impute my blood to them, further then to convince them, what need they have of Christs bloud to wash their souls from the guilt of shedding mine.
At present, the will of mine Enemies seems to be their only rule, their power the measure, and their Successe the Exactor, of what they please to call Justice, while they flatter themselves with the fancy of their own safety by my danger, and the security of their lives designsby My Death: forgetting, That as the greatest temptations to sin are wrapped up in seeming prosperities, so the severest vengeances of God are then most accomplished, when men are suffered to compleat their wicked purposes.
I bless God, I Pray not so much, that this bitter Cup of violent Death may pass from Me, as that of his wrath may pass from al those, whose hands by deserting Me, are sprinkled, or by Acting and Consenting to My Death are embrued with My Bloud.
The will of God hath confined, and concluded Mine; I shall have the pleasure of Dying, without any pleasure of desired vengeance.
This I think becomes a Christian toward his Enemies, and a King toward His Subjects.
They cannot deprive Me of more then I am content to lose, when God sees fit by their hands to take it from Me; whose mercy I beleive, will more then infinitely recompence what ever by mans injustice, he is pleased to deprive Me of.
The glory attending My Death, will far surpass all I could enjoy, or conceive in life.
I shall not want the heavy and envyed Crowns of this world, when My God hath mercifully Crowned and Consummated his graces with Glory, and exchanged the shadows of My earthly Kingdoms among men,for the substance of that Heavenlie Kingdom with himself.
For the censures of the world; I know the sharp and necessarie tyrannie of My Destroyers will sufficiently confute the calumnies of tyrannie against Me; I am perswaded I am happie in the judicious love of the ablest and best of My Subjects, who do not only Pitie and Pray for Me, but would be content even to die with Me, or for Me.
These know how to excuse My failings, as a man, and yet to retain and pay their dutie to Me, as their King; there being no religious necessitie binding any Subjects by pretending to punish, infinitely to exceed the faults and errors of their Princes, especially there, where more then sufficient satisfaction hath been made to the Publick; the enjoyment of which, private ambitions have hitherto frustrated.
Others, I beleeve, of softer tempers, and less advantaged by My ruine, do alreadie feel sharp convictions, and some remorse in their Consciences: where they cannot but see the proportions of their evil dealings against Me in the measure of Gods retaliations upon them, who cannot hope long to enjoy their own thumbs and toes, having under pretence of paring others nails bin so cruel as to cut off their cheifest strength.
The punishment of the more insolent andobstinate, may be like that ofKorahand his complices (at once mutining against both Prince and Priest) in such a method of divine justice, as is not ordinary, the earth of the lowest and meanest people opening upon them, and swallowing them up in a just disdain of their ill-gotten, and worse used Authority: upon whose support and strength they chiefly depended for their building and establishing their designes against Me, the Church and State.
My chiefest comfort in death consists in my peace, which I trust, is made withGod; before whose exact Tribunall I shall not fear to appear, as to the Cause so long disputed by the Sword, between me and my causelese Enemies, where I doubt not but his righteous Judgment will confute their fallacy, who from worldly success (rather like Sophisters, then sound Christians) draw those popular conclusions for Gods approbation of their actions; whose wise providence (we know) oft permits many events which his revealed word (the only clear, safe, and fixed rule of good actions and good consciences) in no sort approves.
I am confident, the justice of my Cause, and clearness of my Conscience before God, and toward my people, wil carry me as much above them in Gods decision, as their Successes have lifted them above me in the Vulgar opinion:who consider not, that many times those undertakings of men are lifted up to heaven in the prosperity and applause of the world, whose rise is from hell, as to the injuriousness and oppression of the design. The prosperous winds which oft fil the sails of Pirats, doth not justifie their piracy and rapine.
I look upon it with infinite more content and quiet of Soul, to have been worsted in my enforced contestation for, and vindication of the Laws of the Land, the Freedom and Honour of Parliaments, the Rights of my Crown, the just Liberty of my Subjects, and the true Christian Religion in its Doctrine, Government, and due Encouragements, then if I had, with the greatest advantages of success over-born them all; as some men have now evidently done, whatever designes they at first pretended.
The prayers and patience of my Friends and loving Subjects will contribute much to the sweetning of this bitter cup, which I doubt not but I shall more cheerfully take and drink, as from Gods hand (if it must be so) then they can give it to me, whose hands are unjustly and barbarously lifted up against Me.
And as to the last event, I may seem to owe more to my Enemies then my Friends; while those will put a period to the sins and sorrows attending this miserable life, wherewiththese desire, I might still contend.
I shall be more then Conquerour through, Christ enabling me: for whomIhave hitherto suffered, as he is the Author of Truth, Order, and Peace; for all whichIhave been forced to contend against Errour, Faction, and confusion.
IfImust suffer a violent death with my Saviour; it is but mortality crowned with martyrdom: where the debt of death, which I owe for sin to nature, shall be raised as a gift of faith and patience offered to God.
WhichIhumbly beseech him mercifully to accept; and although death be the wages of my own sinne, as from God, and the effect of others sinnes, as men, both against God and me; yet asIhope my own sinnes are so remitted, that they shall be no ingredients to imbitter the cup of my death, soIdesire God to pardon their sins, who are most guilty of my destruction.
The Trophees of my charitie will be more glorious and durable over them, then their ill managed victories over me.
Though their sin be prosperous, yet they had need to be penitent, that they may be pardoned: Both which,Ipray God they may obtain: that my temporal Death unjustly inflicted by them, may not be revenged by Gods just inflicting eternal death upon them: forIlook upon the temporall destruction of the greatest King, as far lesse deprecable then the eternall damnation of the meanest Subject.
Nor do I wish other then the safe bringing of the ship to shore, when they have cast me overboard; though it be very strange, that Mariners can finde no other means to appease the storms themselves have raised, but by drowning their Pilot.
I thank God, my Enemies cruelty cannot prevent my preparation; whose malice in this I shall defeat, that they shall not have the satisfaction to have destroyed my Soul with my Body; of whose salvation, while some of them have themselves seemed, and taught others to despair, they have onely discovered this, that they do not much desire it.
Whose uncharitable and cruell Restraints, denying me even the assistance of any of my Chaplains, hath rather enlarged, then any way obstructed my accesse to the Throne of Heaven,
Where thou dwellest, O King of Kings, who fillest Heaven and Earth, who art the fountain of eternal life, in whom is no shadow of death.
Thou, O God, art both the just Afflicter of death upon us, and the mercifull Saviour of us in it, and from it.