The royal martyr, or, The history of the life and death of King Charles I

AN APPENDIX.

THat the Piety and Charity of this Ex∣cellent and Incomparable PRINCE may yet farther appear, it will not, I presume, be unacceptable to the Rea∣der, to Annex some few of His Majesties Se∣lect Meditations and Declarations, such especi∣ally as were Penned a little before His Martyr∣dom; when His Soul seemed to have been in∣spired with a bigger Sense of His approaching Fate, and at once by a Generous Scorn, to trample upon the Glories of the World, and to Triumph over the most Insolent Villanies of His Enemies. Nor will the Reader repent the ta∣king them in His own Words, nothing being able to express the Sense of His Mind, like the Native Elegancy of His own Pen.

Ʋpon their denying His MAJESTY the Attendance of the Bishop of LONDON, Bishop of SALISBƲRY; And HIS Chaplains,

• Doctor Sheldon, Doctor Sanderson,
• Doctor Hammond, Doctor Turner,
• Doctor Holdsworth, Doctor Heywood.

WHen Providence was pleased to de∣prive Me of all other civil Comforts and secular Attendants, I thought the absence of them all might best be supplyed by the attendance of some of my Chaplains; whom for their Function I reverence, and for their Fi∣delity I have cause to love. By their Learning, Piety and Prayers, I hoped to be either better enabled to sustain the want of all other enjoy∣ments, or better fitted for the recovery and use of them in God's good time: so reaping by their Pious help a spiritual harvest of Grace, a∣midst

the thorns, and after the plowings of tem∣poral Crosses.

The truth is, I never needed or desired more the service and assistance of men judiciously Pi∣ous and soberly Devout.

The Solitude they have confined Me unto adds the Wilderness to my Temptations: For the company they obtrude upon Me is more sad than any Solitude can be.

If I had asked my Revenues, my Power of the Militia, or any one of my Kingdoms, it had been no wonder to have been denied in those things, where the evil Policy of Men for∣bids all just restitution, lest they should confess an injurious Usurpation: But to deny Me the Ghostly comfort of my Chaplains, seems a greater Rigor and Barbarity than is ever used by Christians to the meanest Prisoners and great∣est Malefactors; whom though the Justice of the Law deprives 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 ac∣count a Learned, Godly, and discreet Divine: and such I would have all mine to be.

They that envy my being a King, are loth I should be a Christian; while they seek to de∣prive Me of all things else, they are afraid I should save my Soul.

Other sence Charity it self can hardly pick out of those many harsh Repulses I received, as to that Request so often made for the atten∣dance of some of my Chaplains.

I have sometime thought, the Unchristianness 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 which may be in them; yet I cannot think them so proper for My pre∣sent Comforters or Physicians, who have (some of them at least) had so great an influence in oc∣casioning 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 Judgements 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 comfort∣able; whose golden Rule and bond of Perfe∣ction

consists in that of mutual Love and Cha∣rity.

Some Remedies are worse than the Disease, and some Comforters more miserable than Mise∣ry it self: when, like Job's Friends, they seek not to fortifie ones mind with Patience, but per∣swade a man, by betraying his own Innocency, to despair of God's Mercy; and by justifying their Injuries, to strengthen the hands and har∣den the hearts 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 Inter∣est chiefly upon Conscience and Constancy to maintain their Rights: whom the more I look∣ed upon as Orphans, and under the Sacrilegious eyes of many cruel and rapacious Reformers; the more I thought it my duty 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 less for My Sufferings than their own ungrateful Er∣rors, and that injurious Contempt and Meanness which they have brought upon their Calling and Persons.

I pity all of them, I despise none: only I thought I might have leave to make choice of some for my special Attendants, who were best approved in My Judgement, and most suitable

to My Affection. For I held it better to seem undevout, and to hear no mens Prayers, than to be forced, or seem to comply with those Peti∣tions 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 Bold∣ness, nor Pious Nonsense; but such an humble and judicious Gravity, as shews the Speaker to be at once considerate of God's Majesty, the Churches Honour, and his own Vileness; both knowing what things God allows him to ask, and in what manner it becomes a Sinner to sup∣plicate the Divine Mercy for himself and o∣thers.

I am equally scandalized with all Prayers that sound either imperiously, or rudely, or passion∣ately; as either wanting Humility to God, or Charity to Men, or Respect to the Duty.

I confess I am better pleased, as with studied and premeditated Sermons, so with such pub∣lick Forms of Prayer as are fitted to the Chur∣ches, and every Christians daily and common necessities: because I am by them better assured what I may joyn my Heart unto, than I can be of any mans Extemporary sufficiency; which as I do not wholly exclude from publick occasions, so I allow its just liberty and use in private and

devout retirements, where neither the solemni∣ty of the Duty, nor the modest regard to others, do require so great exactness as to the outward manner of performance. Though the light of Understanding, and the fervency of Affection, I hold the main and most necessary requisites both in constant and occasional, solitary and so∣cial 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 Liturgy before the Directory.

In the one I have been alwayes educated and exercised; in the other I am not yet Catechised 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 com∣posure and use, which is already as much despi∣sed and disused by many of them, as the Com∣mon-Prayer sometimes was by those men, a great part of whose piety hung upon that popular pin of railing against and contemning the Govern∣ment and Liturgy of this Church. But I had rather be condemned to the woe of Vae soli, than to that of Vae vobis, Hypocritae, by seeming to pray what I do not approve.

It may be, I am esteemed by my Deniers suf∣ficient

of My self to discharge my Duty to God as a Priest, though not to Men as a Prince.

Indeed I think both Offices, Regal and Sacer∣dotal, might well become the same Person; as anciently they were under one name, and the united rights of primogeniture: Nor could I follow better precedents, if I were able, than those two eminent Kings, David and Solomon; not more famous for their Scepters and Crowns, than one was for devout Psalms and Prayers, the other for his divine Parables and Preach∣ing: whence the one merited and assumed the name of a Prophet, the other of a Preacher. Ti∣tles indeed of greater honour, where rightly placed, than any of those the Roman Emperours affected from the Nations they subdued; it be∣ing infinitely more glorious to convert Souls to Gods Church by the Word, than to conquer men to a subjection by the Sword.

Yet since the order of Gods Wisdom and Pro∣vidence hath, for the most part, alwayes distin∣guished the Gifts and Offices of Kings and 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 en∣joying neither.

For such as seek to deprive Me of my King∣ly Power and Soveraignty, would no less en∣force Me to live many months without all Pray∣ers,

Sacraments and Sermons, unless I become My own Chaplain.

As I owe the Clergy the protection of a Chri∣stian KING, so I desire to enjoy from them the benefit of their Gifts and Prayers; which I look upon as more prevalent than My own or other mens, by how much they flow from Minds more enlightned and Affections less distracted than those which are encumbred with Secular affairs: besides, I think a greater Blessing and acceptableness 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 Spiritual Government by which the Devout Soul is sub∣ject to Christ, and through his Merits daily of∣fers it self and its services to God, every private Believer is a King and a Priest, invested with the honour of a Royal Priesthood; yet as to Eccle∣siastical Order, and the outward Polity 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 alwayes bred to more modest, and, I think, more Pious Principles: The conscious∣ness to my Spiritual 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 than 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 e∣minent for their Learning and Piety, no less than for their Loyalty: nor can I imagine any exceptions to be made against them but only 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 Chap∣lains than of any other my Servants, and next (if not beyond in some things) to the being se∣questred from my Wife and Children; fince from these indeed more of humane and tempo∣rary Affections, but from those more of Hea∣venly and Eternal Improvements may be expe∣cted.

My comfort is, that in the enforced (not neg∣lected) want of ordinary means, God is wont

to afford extraordinary supplyes of his Gifts and Graces.

If his Spirit will teach Me, and help my in∣firmities in Prayer, Reading and Meditation, (as I hope he will) I shall need no other either Ora∣tor or Instructor.

To thee therefore, O My God, do I direct my now solitary Prayers: What I want of others help, supply with the more immediate assistances of thy Spirit, which alone can both enlighten my darkness, and quicken my dulness.

O thou Sun of Righteousness, thou Sacred Fountain of Heavenly Light and Heat, at once clear and warm my Heart, both by instructing of Me, and interceding for Me. In Thee is all Ful∣ness, from Thee is all Sufficiency, by Thee is all Acceptance. Thou art company 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 Duell, when he had none to second him but Thy self, 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 bless with the joint and sociated Devotions of others, whose fervency might inflame the coldness of my Affections to∣wards Thee; when we went to or met in thy House with the Voice of joy and gladness, wor∣shipping 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 Pe∣lican in the wilderness, as a Sparrow on the house top, and as a Coal scattered from all those pious glowings and devout reflections which might best kindle, preserve and encrease the holy fire of thy Graces on the Altar of my Heart, whence the sa∣crifice 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 smo∣therings of my Soul in this uncomfortable lone∣ness, to which I am constrained by some mens uncharitable denials of those helps which I much want, and no less 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 unrea∣sonable denials of my Religious desires the more

excite my Prayers to Thee. Let their inexorable deafness encline thine ear to Me, who art a God easie to be entreated: thine Ear is not heavy, that it cannot, nor thy Heart hard, that it will not hear; nor thy Hand shortned, that it can∣not help Me thy desolate Suppliant.

Thou permittest men to deprive Me of those out∣ward means which Thou hast appointed in thy Church; but they cannot debar Me from the com∣munion 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 bro∣ken and contrite heart, I know, Thou wilt not despise.

Thou, O Lord, canst at once make Me thy Tem∣ple, thy Priest, thy Sacrifice, and thine Altar; while from an humble Heart I (alone) daily of∣fer 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 handfull of Meal in the vessel should not spend, nor the lit∣tle 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 me∣mory; nor the sweet effusions of thy Spirit, which I have sometime felt, now be wanting to my Heart in this Famine of ordinary and wholesom food, for the refreshing of my Soul.

Which yet I had rather chuse, than to feed from those hands who mingle my bread with ashes, and my wine with gall, rather tormenting than teaching Me; whose mouths are proner to bitter Reproaches of Me, than 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 Dam∣nation.

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 ever∣more pray against their Wickedness.

From the poison under their tongues, from the sndres 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 defire 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.

Penitential Meditations and Vows In The KINGS Solitude at Holdenby.

GIVe ear to my words, O Lord, consider my Meditation, and hearken to the voice of my cry, my King and my God; for unto Thee will I pray.

I said in mine haste, I am cast out of the sight of thine eyes; nevertheless Thou hearest the voice 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 fly unto Thee.

I acknowledge my Sins before Thee, which have the aggravation of my Condition; the eminency 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 Glory and my Subjects good. Thou hast now brought Me from the glory and freedom of a King, to be a Prisoner to my own Subjects: Justly, O Lord, as to thy over-ruling hand, because in many things I have rebelled against Thee.

Though Thou hast restrained my Person, yet enlarge my Heart to Thee, and thy Grace towards Me.

I come far short of David's Piety; yet since I may equal David's 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 up∣on 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 kindnesses which have been for many Ge∣nerations.

I had utterly fainted, if I had not believed to see thy Goodness in the Land of the Living.

Let not the sins of our Prosperity deprive us of the benefit of thy Afflictions.

Let this fiery tryal consume the dross which in long Peace and Plenty we had contracted.

Though Thou continuest Miseries, yet with∣draw not thy Grace; what is wanting of Prospe∣rity, make up in Patience and Repentance.

And if thy Anger be not yet to be turned away, but thy hand of Justice must be stretched out still; let it, I beseech Thee, be against Me and my Fa∣thers house: as for these Sheep what have they done?

Let my Sufferings satiate the malice of Mine and thy Churches Enemies.

But let their Cruelty never exceed the measure of My Charity.

Banish from Me all thoughts of Revenge, that I may not lose the reward, nor Thou the glory of my Patience.

As Thou givest Me a 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 mercy remember Me and my Kingdoms, in continuing the light of thy Gospel, and settling thy True Religion among us;

In restoring to us the benefit of the Laws, and the due execution of Justice;

In suppressing the many Schisms in Church, and Factions in State:

If Thou wilt restore Me and Mine to the an∣cient Rights and Glory of my Predecessors:

If Thou wilt turn the hearts of my People to Thy self in Piety, to Me in Loyalty, and to one another in Charity:

If Thou wilt quench the flames and withdraw the fewel of these Civil Wars:

If Thou wilt bless us with the freedom of pub∣lick Counsels, and deliver the Honour of Parlia∣ments from the insolency of the Vulgar:

If Thou wilt keep Me from the great offence of enacting any thing against my Conscience; and especially from consenting to Sacrilegious Ra∣pines 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 Glory be dearer to Me than my Crowns, and the advancement of true Religion both in purity and power be my chiefest care:

Then will I rule my people with Justice, and my Kingdoms with Equity.

To thy more immediate hand shall I ever owe, as the rightful Succession, so the merciful Restau∣ration of my Kingdoms, and the glory of them.

If Thou wilt bring Me again with Peace, Safe∣ty and Honour, to my chiefest City and my Par∣liament:

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 Charity which I now make unto Thee, O Lord.

As I do freely pardon, for Christs 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 injury done to Me.

We have been mutually punished in our unna∣tural 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 wayes of Amnestie and Indemnity, which may most fully remove all Fears, and bury all Jealousies in for∣getfulness.

Let Thy Mercies be toward Me and Mine, as my resolutions of Truth and Peace are toward my People.

Hear my Prayer, O Lord, which goeth not out of feigned lips.

Blessed be God, who hath not turned away my Prayer, nor 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 happy, if not by Me, yet without Me.

His MAJESTIES Declaration After the Votes of no further Address. Carisbrook, Jan. 18. M DC XLVII.

To all My People, of whatsoever Nation, Quality or Condition.

AM I thus laid aside? and must I not speak for My self? No: I will speak, and that to all My People, (which I would have rather done by the way of My two Houses of Parliament, but that there is a publick Order, neither to make Addresses to, or receive Mes∣sages from me.) And who but you can be judge of the differences betwixt Me and My two Houses? I know none else: for I am sure you it is who will enjoy the Happiness, or feel the Misery of good or ill Government; and we all pretend who should run fastest to serve you, without having a regard (at least in the first place) to particular Interests. And therefore I desire you to consider the state I am and have

been in this long time, and whether My Actions have more tended to the Publick or My own particular good. For whosoever will look up∣on Me barely as I am a Man, without that liber∣ty (which the meanest of My Subjects enjoyes) of going whither, and conversing with whom I will; as a Husband and Father, without the comfort of My Wife and Children; or lastly as a King, without the least shew of Authority or Power to protect My distressed Subjects; must conclude Me not only void of all Natural Affe∣ction, but also to want common understanding, if I should not most chearfully embrace the rea∣diest way to the settlement of these distracted Kingdoms. As also on the other side, do but consider the form and draught of the Bills late∣ly presented unto Me, and as they are the Con∣ditions of a Treaty, ye will conclude, that the same Spirit which hath still been able to fru∣strate all My sincere and constant endeavours for Peace, hath had a powerfull influence on this Message. For though I was ready to grant the substance, and comply with what they seem to desire; yet as they had framed it, I could not agree thereunto, without deeply wounding My Conscience and Honour, and betraying the Trust reposed in Me, by abandoning My People to the Arbitrary and Unlimited Power of the two Houses for ever, for the levying and maintain∣ing of Land or Sea Forces, without distinction of quality or limitation for Money taxes. And if I could have passed them in terms, how un∣heard-of

a Condition were it for a Treaty to grant beforehand the most considerable part of the subject matter? How ineffectual were that debate like to prove, wherein the most potent Party had nothing of moment left to ask, and the other nothing more to give? so, conse∣quently, how hopeless of mutual compliance? without which a settlement is impossible. Be∣sides, if after My Concessions the two Houses should insist on those things from which I can∣not depart, how desperate would the condition of these Kingdoms be, when the most proper and approved remedy should become ineffe∣ctual? Being therefore fully resolved that I could neither in Conscience, Honour or Pru∣dence, pass those Four Bills; I only endeavour∣ed to make the Reasons and Justice of my De∣nial appear to all the World, as they do to me, intending to give as little dis-satisfaction to the two Houses of Parliament (without betraying My own Cause) as the matter would bear: I was desirous to give My Answer of the 28. of December last to the Commissioners sealed, (as I had done others heretofore, and sometimes at the desire of the Commissioners) chiefly, because when My Messages or Answers were publickly known before they were read in the Houses, prejudicial interpretations were forced on them, much differing, and sometimes contrary to My meaning. For example, My Answer from Ham∣pton-Court was accused of dividing the two Na∣tions, because I promised to give satisfaction to

the Scots in all things concerning that Kingdom: And this last suffers in a contrary sense, by ma∣king Me intend to interest Scotland in the Laws of this Kingdom, (than which nothing was, nor is, further from My thoughts) because I took notice of the Scots Commissioners protesting a∣gainst the Bills and Propositions, as contrary to the Interests and Engagements of the two King∣doms. Indeed, if I had not mentioned their dissent, an Objection, not without some proba∣bility, might have been made against Me, both in respect the Scots are much concern'd in the Bill for the Militia, and in several other Propo∣sitions; and My silence might, with some Ju∣stice, have seemed to approve of it: But the Commissioners refusing to receive My Answer sealed, I (upon the engagement of their and the Governours Honour, that no other use should be made or notice taken of it than as if it had not been seen) read and delivered it open unto them; whereupon what hath since passed, ei∣ther by the Governour, in discharging most of My Servants, redoubling the Guards, and re∣straining Me of My former Liberty, (and all this, as himself confest, meerly out of his own dislike of My Answer, notwithstanding his beforesaid Engagement) or afterwards by the two Houses, (as the Governour affirms) in confining Me with∣in the circuit of this Castle, I appeal to God and the World, whether My said Answer deserved the reply of such proceedings; besides the un∣lawfulness for Subjects to imprison their King,

That by the permission of Almighty God I am reduced to this sad condition, as I no way re∣pine; so I am not without hope, but that the same God will in due time convert these Affli∣ctions into My advantage. In the mean time, I am confident to bear these crosses with Patience, and a great Equality of Mind. But by what means or occasion I am come to this Relapse in My Affairs, I am utterly to seek; especially when I consider, that I have sacrificed to My two Houses of Parliament, for the Peace of the King∣dom, all but what is much more dear to Me than My Life, My Conscience and Honour; desiring nothing more than to perform it in the most pro∣per and natural way, a Personal Treaty. But that which makes Me most at a loss is, the re∣membring My signal compliance with the Army and their Interests: and of what importance My compliance was to them, and their often-repeat∣ed Professions and Ingagements for my just Rights in general, at Newmarket and S. Albans, and their particular explanation of those gene∣rals by their voted and re-voted Proposals, which I had reason to understand should be the utmost extremity would be expected from Me, and that in some things therein I should be eased; (here∣in appealing to the Consciences of some of the chiefest Officers in the Army, if what I have said be not punctually true) and how I have failed of their expectations, or My professions to them, I challenge them and the whole World to pro∣duce the least colour of Reason. And now I

would know what it is that is desired. Is it Peace? I have shewed the way, (being both wil∣ling and desirous to perform my part in it) which is, a just compliance with all chief Interests. Is it Plenty and Happiness? They are the insepa∣rable effects of Peace. Is it Security? I, who wish that all men would forgive and forget like Me, have offered the Militia for My time. Is it Liberty of Conscience? He who wants it is most ready to give it. Is it the right admini∣stration of Justice? Officers of trust are commit∣ted to the choice of My two Houses of Parlia∣ment. Is it frequent Parliaments? I have legal∣ly, fully concurr'd therewith. Is it the Arrears of the Army? Upon a settlement they will cer∣tainly be paid with much ease, but before there will be found much difficulty, if not impossibi∣lity, in it.

Thus all the World cannot but see My real and unwearied endeavours for Peace, the which (by the grace of God) I shall neither repent Me of nor ever be slackned in, notwithstanding My past, present, or future sufferings: But if I may not be heard, let every one judge who it is that obstructs the good I would or might do. What is it that men are afraid to hear from Me? It cannot be Reason, (at least, none will declare themselves so unreasonable as to confess it:) and it can less be impertinent or unreasonable Dis∣courses; for thereby, peradventure, I might more justifie this My Restraint than the causers

themselves can do: so that of all wonders yet this is the greatest to Me. But it may be easily gathered how those men intend to govern who have used Me thus. And if it be My hard Fate to fall together with the Liberty of this King∣dom, I shall not blush for My self, but much la∣ment the future Miseries of My People, the which I shall still pray to God to avert, whatever becomes of Me.

CHARLES R.

Meditations upon DEATH, after the Votes of Non-Addresses, and His MAJESTIES closer Im∣prisonment in Carisbrook Castle.

AS I have leisure enough, so I have cause more than 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 God's indulgence which gives Me the space, but Mans Cruelty that gives Me the sad occasions for these thoughts.

For, besides the common burthen of Morta∣lity, which lies upon Me as a Man, I now bear the heavy load of other mens Ambitions, Fears, Jealousies, and cruel Passions, whose Envy or Enmity against Me makes their own lives seem deadly to them, while I enjoy any part of Mine.

I thank God, my Prosperity made Me not wholly a stranger to the contemplations of Mor∣tality: Those are never unseasonabble, since this is alwayes uncertain: Death being an Eclipse which oft happeneth as well in clear as cloudy dayes.

But my now long and sharp Adversity hath so reconciled in Me those natural Antipathies be∣tween Life and Death which are in all men, that, I thank God, the common terrours of it are dis∣pelled, 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 (affairs being drawn to the very dregs of Malice;) yet, I bless God, I can look upon all those stings as unpoisonous, though sharp, since my Redeemer hath either pulled them out, or given Me the Antidote of his Death against them; which as to the Immatu∣rity, Unjustice, Shame, Scorn and Cruelty of it, exceeded whatever 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 con∣flicts with the thoughts of Death.

I am not so old as to be weary of Life; nor (I hope) so bad as to be either afraid to dye, or ashamed to live: true, I am so afflicted, as might make Me sometime even desire to dye; if I did not consider, that it is the greatest glo∣ry of a Christians life to dye daily, in conquer∣ing, by a lively Faith and patient Hopes of a better life, those partial and quotidian deaths which kill us (as it were) by piece-meals, and make us overlive our own fates; while we are deprived of Health, Honour, Liberty, Power, Credit, Safety or Estate, and those other Com∣forts of dearest Relations, which are as the Life of our lives.

Though, as a KING, I think My self to live in nothing temporal 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: notwithstand∣ing my Enemies have used all the poison of Fal∣sity 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 but little of 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 oppor∣tunities, if not to do, yet to suffer with such Christian Patience and Magnanimity in a good Cause, as are the greatest Honour of our Lives, and the best improvement of our Deaths.

I know that in point of true Christian Va∣lour it argues Pusillanimity to desire to dye out of weariness of life, and a want of that heroick greatness of spirit which becomes a Christian, in the patient and generous sustaining those Affli∣ctions which as shadows necessarily attend us while we are in this Body, and which are les∣sened or enlarged as the Sun of our Prosperity moves higher or lower; whose total absence is best recompenced with the dew of Heaven.

The assaults of Affliction may be terrible, like Sampson's Lion, but they yield much sweetness to those that dare to encounter and overcome them; who know how to overlive the wither∣ings of their Gourds without discontent or pee∣vishness, while they may yet converse with God.

That I must dye as a Man is certain: that I may dye a King by the hands of my own Sub∣jects, a violent, sudden and barbarous death, in the strength of my years, in the midst of my Kingdoms, my Friends and loving Subjects be∣ing helpless Spectators, my Enemies insolent Re∣vilers and Triumphers over Me, living, dying, and dead, is so probable in humane reason, that God hath taught Me not to hope otherwise as to mans Cruelty; however I despair not of God's infinite Mercy.

I know my Life is the object of the Devils and Wicked mens Malice; but yet under God's sole custody 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 horrors of Death wherewith God suffers Me to be tempted; which are equally horrid either in the suddenness of a barbarous Assassination, or in those greater formalities whereby my Enemies (being more solemnly cruel) will, it may be, seek to add (as those did who crucified Christ) the Mockery of Justice to the Cruelty of Malice. That I may be destroy∣ed, as with greater Pomp and Artifice, so with

less Pity, it will be but a necessary policy, 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 less against Me; and who, being sworn and bound by all that is Sacred before God and Man to en∣deavour my Preservation, must pretend Justice to cover their Perjury.

It is, indeed, a sad fate for any man to have his Enemies to be his Accusers, Parties and Judges; but most desperate, when this is acted by the insolence of Subjects against their Sove∣raign; wherein those who have had the chief∣est hand, and are most guilty of contriving the publick Troubles, must by shedding My Blood seem to wash their own hands of that innocent blood whereof they are now most evidently guilty before God and Man, and, I believe, in their own Consciences too; while they carried on unreasonable demands, first by Tumults, af∣ter by Armies. Nothing makes mean spirits more cowardly-cruel in managing their usurped Power against their lawfull Superious than this, the Guilt of their unjust Ʋsurpation; notwith∣standing those specious and popular pretensions of Justice against Delinquents, applyed only to disguise at first the monstrousness 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 unresisted 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 King∣dom of Brambles, which some men seek to erect (at once, weak, sharp, and fruitless either to God or Man) is like to thrive, till watered with the Royal Blood of those whose right the King∣dom is.

Well, God's will be done; I doubt not bu•• my Innocency will find him both my Protector and my Advocate, who is my only Judge, whom I own as King of Kings; not only for the emi∣nency of His Power and Majesty 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 great∣est 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 their Babel, who build it with the Bones, and cement it with the Blood 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 op∣posing Me.

Their impatience to bear the loud cry of my Blood, shall make them think no way better to expiate 〈◊〉〈◊〉 than by shedding theirs who with them most thirsted after Mine.

The sad Confusions following my Destruction are already presaged and confirmed to Me by those I have lived to see since my Troubles, in which God alone (who only could) hath many wayes pleaded my Cause; not sustering 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 murual 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 Resurrection and the glory of his Ascension.

My next Comfort is, that he gives Me not only the honour to imitate his Example in suf∣fering for Righteousness sake, (though obscured by the foulest charges of Tyranny and Injustice) but also that Charity, which is the noblest Re∣venge upon and Victory over my Destroy∣ers; by which, I thank God, I can both forgive

them, and pray for them, that God would not impute my Blood to them, further than to con∣vince them what need they have of Christs Blood to wash their Souls from the guilt of shedding Mine.

At present, the Will of my Enemies seems to be their only rule, their Power the measure, and their Success 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 and Designs by My Death: forgetting, that as the greatest tem∣ptations to Sin are wrapped up in seeming Pro∣sperities, so the severest Vengeances of God are then most accomplished when men are suffered to compleat their wicked purposer.

I bless God, I pray not so much that this bit∣ter cup of a Violent Death may pass from Me, as that of his Wrath may pass from all those whose hands by deserting me are sprinkled, or by acting and consenting to my Death are em∣brued with my Blood.

The Will of God hath confined and conclu∣ded 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 than I am content to lose, when God sees fit by their hands to take it from Me; whose Mercy, I believe, will more than infinitely recompence whatever by Mans Injustice he is pleased to deprive me of.

The Glory attending my Death will far sur∣pass all I could enjoy or conceive in Life.

I shall not want the heavy and envied Crowns of this world, when my God hath mercifully crowned and consummated his Graces with Glo∣ry, and exchanged the shadows of my Earthly Kingdoms among men, for the substance of that Heavenly Kingdom with Himself.

For the censures of the world, I know the sharp and necessary Tyranny of my Destroyers will sufficiently confute the Calumnies of Ty∣ranny against Me: I am perswaded I am happy in the judicious Love of the ablest and best of my Subjects, who do not only pity 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 Duty to Me as their KING; there being no Religious necessity binding any Subjects, by pretending to punish, infinitely to exceed the faults and errours of their Princes, especially there where

more than sufficient Satisfaction hath been made to the publick; the enjoyment of which pri∣vate Ambitions have hitherto frustrated.

Others, I believe, of softer tempers, and less advantaged by my Ruine, do already feel sharp Convictions, and some remorse in their Con∣sciences; where they cannot but see the propor∣tions of their evil dealings against Me in the measure of God's retaliations upon them, who cannot hope long to enjoy their own thumbs and toes, having under pretence of paring o∣thers nails been so cruel as to cut off their chief∣est strength.

The punishment of the more insolent and ob∣stinate may be like that of Korah and his Com∣plices (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 mean∣est 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 build∣ing and establishing their Designs against Me, the Church, and State.

My chiefest comfort in Death consists in my Peace which, I trust, is made with God; before whose exact Tribunal I shall not fear to appear as to the Cause so long disputed by the Sword between Me and my causless Enemies: where I

doubt not but his Righteous Judgement will confute their Fallacy, who from worldly Success (rather like Sophisters than sound Christians) draw those popular Conclusions for God's Ap∣probation of their actions; whose wise Provi∣dence (we know) oft permits many events which his revealed Word (the only clear, safe and fix∣ed 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 to∣ward my People will carry Me as much above them in God's decision, as their Successes have lifted them above Me in the Vulgar Opinion: who consider not that many times those under∣takings 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 Op∣pression of the Design. The prosperous winds which oft fill the sails of Pirats, do not justifie their Piracy and Rapine.

I look upon it with infinite more content and quiet of Soul, to have been worsted in my en∣forced 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, than if I had with the greatest advantages of Success over-born them all; as

some men have now evidently done, what-ever Designs 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 chearfully take, and drink as from God's hand, (if it must be so) than 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 than my Friends; while those will put a period to the Sins and Sorrows attending this miserable Life, wherewith these desire I might still contend.

I shall be more than Conquerour through Christ enabling Me, for whom I have hitherto suffered, as he is the Author of Truth, Order and Peace; for all which I have been forced to contend against Errour, Faction and Confusion.

If I must suffer a Violent Death, with my Sa∣viour, it is but Mortality crowned with Mar∣tyrdom: 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.

Which I humbly beseech him mercifully to accept: and although Death be the wages of My own Sin as from God, and the effect of o∣thers

Sins as men, both against God and Me; yet as I hope My own Sins are so remitted that they shall be no ingredients to imbitter the cup of my Death, so I desire God to pardon their Sins who are most guilty of my Destruction.

The Trophees of my Charity will be more glorious and durable over them, than their ill∣managed Victories over Me.

Though their Sin be prosperous, yet they had need to be penitent, that they may be pardon∣ed. Both which I pray God they may obtain; that my Temporal Death unjustly inflicted by them may not be revenged by God's just in∣flicting Eternal Death upon them: for I look upon the Temporal Destruction of the greatest King as far less deprecable than the Eternal Dam∣nation of the meanest Subject.

Nor do I wish other than the safe bringing of the Ship to shore, when they have cast Me over-board: though it be very strange, that Mariners can sind no other means to appease the Storm themselves have raised, but by drowning their Pilot.

I thank God, my Enemies Cruelty cannot pre∣vent my Preparation; whose Malice in this I shall defeat, that they shall not have the satis∣faction 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 only discovered this, that they do not much desire it.

Whose uncharitable and cruel Restraints, de∣nying Me even the assistance of any of my Chap∣lains, hath rather enlarged than any way obstru∣cted my access 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 Inflicter of Death upon us, and the merciful Saviour of us in it and from it.

Yea it is better for us to be dead to our selves, and live in Thee, than by living in our selves to be deprived of Thee.

O make the many bitter aggravations of my Death, as a Man and a King, the opportunities and advantages of thy special Graces and Com∣forts in my Soul, as a Christian.

If Thou, Lord, wilt be with Me, I shall neither fear nor feel any evil, though I walk through the valley of the shadow of Death.

To contend with Death, is the work of a weak

and mortal man; to overcome it, is the Grace of Thee alone, who art the Almighty and Immortal God.

O my Saviour, who knowest what it is to die with Me as a man, make Me to know what it is to pass through Death to Life with Thee my God.

Though I die, yet I know that Thou my Re∣deemer livest for ever: though Thou slayest Me, yet Thou hast incouraged Me to trust in Thee for Eternal Life.

O withdraw not thy Favour from Me, which is better than Life.

O be not far from Me, for I know not how near a violent and Cruel Death is to Me.

As thy Omniscience, O God, discovers, so thy Omnipotence can defeat the Designs of those who have, or shall conspire my Destruction.

O shew Me the goodness of thy Will, through the wickedness of theirs.

Thou givest Me leave, as a man, to pray that this Cup may pass from Me; but Thou hast taught Me, as a Christian, by the example of Christ, to add, Not My will, but Thine be done.

Yea, Lord, let our wills be one, by wholly re∣solving

Mine into Thine: let not the desire of Life in Me be so great, as that of doing or suffer∣ing thy Will in either Life or Death.

As I believe Thou hast forgiven all the Errours of my Life, so I hope Thou wilt save Me from the Terrours of my Death.

Make Me content to leave the Worlds Nothing, that I may come really to enjoy All in Thee, who hast made Christ unto Me in Life Gain, and in Death Advantage.

Though my Destroyers forget their Duty to Thee and Me; yet do not Thou, O Lord, forget to be merciful to them.

For what profit is there in my Blood, or in their gaining my Kingdoms, if they lose their own Souls?

Such as have not only resisted my just Power, but wholly usurped and turned it against My self, though they may deserve, yet let them not receive to themselves Damnation.

Thou madest thy Son a Saviour to many that crucified Him, while at once He suffered violent∣ly by them, and yet willingly for them.

O let the voice of his Blood be heard for My Murtherers, louder than the Cry of Mine against them.

Prepare them for thy Mercy by due Convictions of their Sin, and let them not at once deceive and damn their own Souls, by fallacious preten∣sions of Justice in destroying Me; while the con∣science of their unjust Ʋsurpation of power against Me chiefly tempts them to use all extremities a∣gainst Me.

O Lord, Thou knowest I have found their Mer∣cies to Me, as very false, so very cruel; who pre∣tending to preserve Me, have meditated nothing but my Ruine.

O deal not with them as blood-thirsty and de∣ceitful men; but overcome their Cruelty with Thy Compassion and My Charity.

And when Thou makest inquisition for my Blood, O sprinkle their polluted, yet penitent, Souls with the Blood of thy Son, that thy de∣stroying Angel may pass over them.

Though they think my Kingdomes on Earth too little to entertain at once both them and Me; yet let the capacious Kingdom of thy in∣finite Mercy at last receive both Me and my Enemies.

When being reconciled to Thee in the Blood of the same Redeemer, we shall live far above these Ambitious desires, which beget such mortal En∣mities.

When their hands shall be heaviest and cruel∣est upon Me, O let Me fall into the arms of thy tender and eternal Mercies.

That what is cut off of my Life in this mise∣rable moment, may be repayed in thy ever-blessed Eternity.

Lord, let thy Servant depart in Peace, for my eyes have seen thy Salvation.

Vota dabunt quae bella negârunt.

M. S.

Sanctissimi Regis & Martyris, CAROLI Primi.

Siste, Viator;

Luge, Obmutesce, Mirare:

Memento CAROLI ILLIUS

Nominis pariter & insignissimae Pietatis PRIMI,

MAGNAE BRIT ANNIAE ILLIUS,

Qui Rebellium Perfidiâ primò deceptus,

Dein Perfidorum Rabie percussus,

Inconcussus tamen LEGUM & FIDEI DEFENSOR,

Schismaticorum Tyrannidi succubuit,

Anno

Salutis Humanae MDCXLVIII,

Servitutis Britannicae, Primo,

Felicitatis Suae, Primo,

Coronâ Terrestri spoliatus, Coelesti donatus.

Sed, Sileant periturae Tabellae:

Perlege RELIQUIAS verè Sacras CAROLINAS,

In Queis,

Ipsa Sui Iconem, Aere perenniorem,

vivaciùs exprimit

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CAROLI Primi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epitaphium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

SIstas sacrilegum Pedem, Viator, Nè forsan temeres sacros sepulchri Augusti Cineres. Repôstus hîc est In Terrae Gremio Decor Stupórque Humani Generis; Senex, & Infans; Prudens scilicet Innocén sque Princeps: Regni praesidium, Ruina Regni; Vitâ Praesidium, Ruina Morte. Quem Regem potiùs, Patrém ve dicam? O Patrem priùs, & deinde Regem! Regem quippe Suî, Patrémque Regni. Hic Donúmque Dei, Deíque Cura, (Quem Vitáque refert, refértque Morte,) Ringente Satanâ, Canente Coelo, Diro in Pegmate [Gloriae Theatro] Et Christi Cruce, Victor, & Securi Baptistae emicuit. Ruina Felix! Quâ Divum Carolus secutus Agnum, Et postliminio domum vocatus Primaevae Patriae fit Inquilinus. Sic Lucis priùs Hesperus Cadentis Resplendet modò Phosphorus Reversae.

Hic Vindex Fidei sacer Vetustae, Cui par est nihil, & nihil secundum, Naturae Typus absolutioris, Fortunae Domitor ferendo suae; Qui quantum Calicis bibit tremendi, Tantundem sibi Gloriae reportat; Regum Maximus, unicúsque Regum, In quo Res minima est, fuisse Regem. Solus, qui superâ locatus Arce Vel Vitâ poterit frui priore. Quum sint Relliquiae, Cadaver, Umbra Tam sacri Capitis vel ipsa sacra, Ipsis Eulogiis coinquinata, Quaeque ipsum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prophanat; Sistas sacrilegum Pedem, Viator.

Tho. Pierce D. D. Coll. Magd. apud Oxon. Praeses.

An EPITAPH upon KING CHARLES.

SO falls that stately Cedar; while it stood That was the onely glory of the Wood; Great CHARLES, thou earthly God, celestial Man, Whose life, like others, though it were a span; Yet in that span was comprehended more Than Earth hath waters, or the Ocean shore: Thy heavenly virtues Angels should rehearse, It is a the am too high for humane Verse: He that would know thee right, then let him look Ʋpon thy rare incomparable Book, And read it o're and o're: which if he do, Hee'l find thee King, and Priest, and Prophet too; And sadly see our loss, and, though in vain, With fruitless wishes call thee back again: Nor shall oblivion sit upon thy Herse, Though there were neither Monument, nor Verse. Thy Suff'rings and thy Death let no man name, It was thy Glory, but the Kingdoms Shame.

J. H.

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