If these Papers, with some others, wherin I have set downe the private refle­ctions of my conscience, and my most impar­tial thoughts touching the chiefe passages, which have bin most remarkable, or dispu­ted in my late troubles, come to your hands, to whom they are cheifly designed; they may be so far useful to you, as to state your judge­ment aright in what hath passed; whereof a pious is the best use can be made; & 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 & lessening the injury of my long restraint, when I find my leisure & solitude have produced something worthy of my self; & useful to you, That nei­ther You nor any other may hereafter mea­sure My Cause by the successe, nor my judge­ment 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 cause to love as wel as my self, and of whose unmerited sufferings I have a greater sense then of mine own.

But this advantage of wisdome You have above most Princes, that You have begun, and [Page 2]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 publick good, for which Princes should alwayes remember they are born, and by providence designed.

The evidence of which different education the holy Writ affords us in the contemplati­on of David & Rehoboham: The one prepared, by many aflictions for a flourishing kingdom the other softened 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 bee Charles le Bon, then le Grand, good then great, I hope God hath designed you to be both, having so ear­ly put you into that exercise of his graces &, [Page 3]gifts bestowed upon you, which may best weed out al 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 Soveraigne 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 publicke peace.

Piety 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 happines, God, I trust, hath and wil graciously direct all these black lines of affliction, which he hath been pleased to draw on me, & by which he hath [I hope] drawn me nearer to himself. You have already tasted of that Cup whereof I [Page 4]have liberally drank, which I look upon as Gods Phisick, having that in healthfullnesse which it wants in pleasure.

Above all, I would have you, as I hope you are already; wel-grounded & settled in your Religion: the best profession of which, I have ever esteemed that of the church of England, in which you have bin educated yet I would have your own Judgement and Reason now seale 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 professe.

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

For I have observed that the Devill of Re­bellion, doth commonly turne himselfe into an Angel of Reformation; and the old Ser­pent can pretend new Lights; when some mens consciences accuse them for sedition & faction, they stop its mouth with the name and noise of Religion; when Piety pleads for peace and patience, they cry out Zeal.

So that, unlesse 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 seemes even to worst men, as the best & most auspicious beginning of their worst designs.

Where, besides the Novilty which is taking enough with the Vulgar, every one hath an affection, 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 publicke Discriminations in matters of Religion, contrary to what is in your judgement, and the Church wel setled your partial adhering as head, to any oneside gains 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, & their profession first despised, then persecuted [...] you: take such a course as may either with calmnes & charity quite remove the seeming differences & 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 courtesie [Page 6]you are undon: the Serpent will devour the Dove: you may never expect less of loyalty, justice, or humanity, then from those who in­gage into religious rebellion: Their interest is always made Gods, under the colors of Pi­ety, ambitions policies march, not only with greatest security, but applause, as to the po­pulacy; you may hear from them Iacobs voice but you shall feel they have Esau's hands.

Nothing seemed less considerable then the Presbyterian faction in England, for many years; so compliant they were to publick 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 fal to the disaffected part, which cause inflamations) so did all, at first who affected any novelties adhere to that fide, as the most remarkeable & 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 & military success discovering to each their particular advantages, invited them to part staks, & leaving the joynt stock of uni­form Religion, pretended each to drive for their party, the trade of profits or prefer­ments, to the breaking & undoing not only of the Church & State, but even of Presbytery it self, which seemed & hoped at first to have ingrossed 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 hand­bredth, by seditious Spirits, as by strong winds are soone made to cover and darken the whole Heaven.

When you have done justice to God, your own soul, and his Church, in the profession, & preservation both of truth & unity of Reli­gion. The next main hing on which your prosperity 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 industery, liberty, and happines & yet reserve enough to the Maje­sty & Prerogative of any King who own his people as Subjects not as slaves; whose sub­jection as it preserves their propriety, peace, and safety; so it will never diminish your. Rights, nor their ingenuous liberties; which consists in the injoiment of the fruits of their industry, and the benefit of those Lawes 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 [Page 8]cannot return any thing of strength, honor, or safety, to the Head, but a necessary debilitati­on and ruine.

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

In these two points, the preservation of e­stablished Religion and Laws, I may (without vanity) turne the reproach of my sufferings, as to the worlds censure, into the honour of a kind of Martyrdome, as to the testimony of my owne Conscience. The troubles of my Kingdomes have 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 cheifly 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 publick Inter­est, and the good of the community.

How God will deale with mee, as to the removeall of these presures, and indignities, which his justice by the very unjust hands of some of my Subjects, hath been pleased to lay [Page 9]upon Me, I cannot tell: nor am I much so­licitous what wrong I suffer from men, while I retain in my soul, what I beleeve is right be­fore God.

I have offered all for Reformation and Safe­ty, that in Reason, Honour and Conscience I can; reserving only what I cannot consent unto, without an irreparable injury to my own soule, 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 discease 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 avoid them.

Never repose so much upon any mans single councel, fidelity, and discretion, in managing affairs of the first magnitude, (that is, matters of Religion and Justice) as to crease 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 Kingdome then any mans.

Next beware of exasperating any Factions by the crossenesse, and asperity of some mens passions, humors, or private opinions, im­ployed by you, grounded only upon the dif­ferences [Page 10]in lesser matters, which are but the skirts and suburbs of Religion.

Wherein a charitable connivence and Chri­stian toleration often dissipates their strength, whom rougher opposition fortifies: and puts the dispised 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 essentialls of them, such motions and minings are into­lerable.

Alwayes keep up solid piety, and those fun­damentall Truths (which mend both hearts and lives of men) with impartiall favour and Justice.

Take heed that outward circumstances and formalities of Religion devour not all, or the best incouragements of learning, industry, and piety, but with an equall eye and impart [...] ­all hand, destribute favours, and reward to all men, as you find them for their reall goodnesse both in abilities and fidelities worthy and ca­pable of them.

This will bee sure to gain you the hearts of [Page 11]the best and the most too: who though they be not good themselves, yet are glad to see the severer wayes of virtue 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 Lawes, established in Church and State) to 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 feare, but they are divided to so high a rivalty, as sets them more at defiance against each other, then against their first Antagonists.

Time will dissipate all Factions, when once the rough hornes 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 lesse cruel, so he wil he more justly hated, when he shall appear no better than a Wolfe under Sheeps cloathing.

But as for the seduced Traine of the Vul­gar, who in their simplicity follow those disguises; My Charge and Councell to you, is, That as yee need no palliations for any designes, (as other men) so that you study re­ally to exceed [in true and constant demon­strations [Page 16]of goodnesse, piety, and vertue, to­wards the People) even all those men, that make the greatest noise and ostentations of Religion, so you shall neither feare any de­tection, (as they say, who have but the face and mask of goodness) nor shal 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 Sunshine of Gods mercy, and the splendor of your vertues be thawed and dissipated; and the abused Vulgar shall have learned, that none are greater Op­pressors of their Estates, Liberties, and Consciences, than those men that entitle 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 indempnity, and Oblivion, to so great a latitude, as may in­clude all, that can but suspect themselves to [Page 13]be any way obnoxious to the Lawes; and which might serve to exclude all 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 policy and necessity, 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 prosperity can be.

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

None will be more loyal and faithfull to me & you, then those Subjects who are sensi­ble of their Errors, and our Injuries, wil feel in their own Souls most vehement motives to repentance, and earnest desires to make some reparation for their former defects.

As your quality sets you beyond any Du­ell with any Subject, so the nobleness of your mind must raise you above the medi­tating any revenge, or executing your anger upon the many.

The more conscious you shall be to your own merits, upon your people, the more prone you will be to expect all love and loy­alty from them, and to inflict no punishment upon them for former miscarriages: You will have more inward complacency in par­doing one than in punishing a thousand.

This I write to you, not desparing 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 divest 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 honour and the Kingdoms peace.

But if you never see my face againe, and God will have me buried in such a barba­rous imprisonment and obscurity, (which the perfecting some mens designs require) wherein few hearts that love me are Permit­ted to exchange a word or a look with me, I doe require and entreat you as your Fa­ther, and your King, that you never suffer your heart to receive the least check against, [Page 15]or dis-affection from the true Religion esta­blished in the Church of England.

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

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

The scandall of the late Troubles, which some may object, and urge to you against the Protestant Religion established in England, is easily answered to them, or your owne thoughts in this, That scarce any one who hath been a Beginner, or an active prosecu­tor of this late War against the Church, the Lawes, and me, either was, or is a true Lover, Embracer, or Practiser of the Protestant Re­ligion, [Page 16]established in England, which neither gives such rule, nor ever before set such ex­amples.

Tis true, some heretofore had the bold­nesse 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 Wine & fig-tree is not to be despised, though the Brambles and thornes 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 freedome and honour will never injure or diminish your greatness, but will rather be as interchange­ings of love and lovaltie and confidence be­tween a Prince and his People.

Nor would the events of this black Parlia­ment have been other than such (however much by assed 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 cauti­ons to preserve that Freedom, and Honour, [Page 17]which belongs to such assemblies when once they have fully shaken off this yoak of Vul­gar encroachment, since the publike interest consists in the mutuall and common good both of Prince and people.

Nothing can be more happy for all, than in fair, grave, and Honourable waies to contri­bute their Councels in common, enacting all things by publike consent; without Tyranny 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 wil 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 termes.

Keep you to true principles of piety, ver­tue and honour, you shall never want a king­dom.

A principle point of your honour wil con­sist in your deferring 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 to [Page 18]blesse me with so many hopeful children [...] (all which, with their mother; I recommend 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 almighty is, (what even becomes of me, who am, I thank 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 wisedom, justice, piety, and love, 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 Clergy, 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 cruelty of my enemies to proceed, and such apprehensions some mens words and actions have already given me) as I doubt not but my blood will cry aloud for vengeance to Hea­ven; so I beseech God not to pour out his wrathupon the generality of the people, who have either deserted me, or ingaged against me, through the artifice and hypocrisie of their Leaders, whose inward horror will be [Page 19]their first Tormenter, nor will they escape ex­emplary judgements.

For those that loved me, I pray God, they may have no misse 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 Christian King, 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, doe 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 disception will soon vanish, and the Vizard will fall off a pace, This maske of Re­ligion on the face of Rebellion (for so it now plainly appeares, since my Restraint and cruell usage, that they sought not for me, as was pre­tended) will 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 bee parted without both their sinne and their infelicity.

I pray God blesse you and establish you [...] Kingdoms in righteousnesse, your Soule in true Religion, and your honor in the love o [...] 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 of your Father, that loves you, and once a King of three flourish­ing Kingdoms; whom God thought fit to honor, not only with the Scepter & govern­ment of them, but also with the suffering many indignities, & an untimely death for them; while I studied to preserve the rights of the Church, the power of the Laws, the ho­nor of my Crown, the priviledges 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 dispair ei­ther of his mercy, or of my peoples love and pity.

At worst, I trust I shal but go before you to a better Kingdom, which God hath prepar­ed for me, and me for it, through my Savior Jesus Christ, to whose mercies I commend you and all mine.

Farewell, till We meet if not on Earth, yet in Heaven.