and Apostacy 47. A King ought rather to live on the Churches almes than violently to take the bread out of Bishops and Ministers mouths 48. They are but golden Calves that must be serv'd when Jeroboam consecrates the meanest of the people to be Priests 49. A King can not so much as pray God to prevent the sad consequences which will inevitably follow the Parity and Poverty of Ministers both in Church and State Because 50. It is no less than a moâ—â—ing and tempting of God to desire him to hinder those mischiefs whose occasions and remedies are in our own power 51. There are wayes enough to repair the breaches of the State without the ruins of the Church 52. As a King should be a Restorer of the State so not an Opressour of the Church under the pretence of publick debts 53. If a good King had not his own Innocency and God's Protection it were hard for him to stand out against those stratagems and conflicts of malice which by falsities seek to oppress the Truth and by jealousies to supply the defect of real causes which might seem to justifie unjust Engagements against him 54. The worst effects or open hostility come short of what is in disloyal close designs 55. A King should more willingly lose his Crown than his credit nor should his Kingdom be so dear to him as his reputation and honour 56. A good name is the embalming of Princes and a sweet consecrating of them to an eternity of love and gratitude among Posterity 57. Foul and false aspersions are secret engins employed against peoples love of their King that undermining their opinion and value of him his enemies and theirs may at once blow up their affections and batter down their Loyalty 58. The detriment of a Kings honor by calumnies should not be so afflictive to him as the sin and danger of his peoples souls 59. Peoples eyes once blinded with mists of suspitions are soon misled into the most desperate precipices of actions wherein they do not only not consider their sin and danger but glory in their zealous adventures 60. Mislead people imagine they then fear God most when they least honour their King and are most ambitious to merit the name of his destroyers 61. A King's pity ought to be above his anger 62. A King's passions should never prevail against himself as to exclude his most compassionate prayers for them whom devout errours more than their own malice have betrayed to a most religious Rebellion 63. It is a generous charity in a King to interpret that his Subjects in armes fight against his supposed errours not his person intending to mend him not to end him 64. It is somewhat above humanity in a King not more willingly to forgive the seductions in his Subjects which occasioned their Loyal injuries then to be ambitious by all Princely merits to redeem them from their just suspicions and reward them for their good intentions 65. A King should be too conscious to his own affections toward the generality of his People to suspect theirs to him 66. A King should never gratifie the spightfulness of a few with any sinister thoughts of their allegeance whom pious frauds have seduced 67. A King should never be perswaded to make so bad interpretatations of most of his Subjects actions as to judge otherwise than that possibly they may be erroneous but not haeretical in point of Loyalty 68. A King should have as sharp a sense of the injuries done to his Subjects as those done to himself their well fares being inseparable 69. Seduced Subjects in this suffer more than their King that they are animated to injure at once both themselves and him 70. A King sometimes hath such enemies among his Subjects as to whose malice it is not enough that he is afflicted unless by those whose prosperity he earnestly desires and whose seduction he heartily deplores 71. A King for restoring tranquility unto his people might willingly be the Jonah if he foresees not evidently that by the divided interest of theirs and his enemies as by contrary winds the storm of their miseries would be rather increased than allayed 72. A King should rather prevent his Peoples ruine than rule over them 73. A King should not be so ambitious of that Dominion which is but his right as of his peoples happiness if it could but expiate or countervail such a way of obtaining it by the highest injuries of Subjects committed against their Soveraign 74. A King should rather suffer all the miseries of life and dye many deaths than shamefully to desert or dishonourably to betray his own just Rights and Soveraignty thereby to gratifie the ambition or justifie the malice of his Enemies 75. A King ought to put as great a difference between the malice of his enemies and other mens mistakes as between an ordinary Ague and the Plague or the Itch of Novelty and the Leprosie of Disloyalty 76. As liars need have good memories so malicious persons need good inventions that their calumnies may fit every man's fancy and what their reproaches want of truth they may make up with number and shew 77. A King should have more patience to bear and charity to forgive than leisure to answer the many false aspersions which men may cast upon him 78. It gives mens malice too much pleasure for a King to take notice or remember what they say or object 79. When a King confutes calumnies it should be more for his Subjects satisfaction than his own vindication 80. Mens evil maners and seared consciences will soon enough confute and revenge the black and false scandals which they cast upon their King 81. Rebels credit and reputation may be blasted by the breath of that same furnace of popular obliquy and detraction which they study to heat and inflame to the highest degree of infamy and therein seek to cast and consume their King's name and honour 82. They are misperswaded who think these two utterly inconsistent to be at once loyal to their King and truly religious toward God 83. Some popular Preachers think it no sin to lye for God and what they call Gods Cause cursing all that will not curse with them 84. Such men look so much at and cry up the goodness of the end propounded that they consider not the lawfulness of the means used nor the depth of that mischief chiefly plotted and intended 85. The weakness of these mens judgments must be made up by their clamours and activity 86. It is a great part of some mens Religion to scandalize their King and his thinking theirs cannot be true if they cry not down his as false 87. A King fights not against his own Religion who imployes Subjects of different perswasions to maintain it 88. Differences of perswasion in matters of Religion may easily fall out where there is the sameness of Duty Allegeance and Subjection 79. When a King confutes calumnies it should be more for his Subjects satisfaction than
by hand or by the sweet and liberal dews of heaven 28. The tenuity and contempt of Clergy-men will soon let them see what a poor carcass they are when parted from the influence of that Head to whose Supremacy they have been sworn 29. A little moderation may prevent great mischiefs 30. Discretion without Passion might easily reform whatever the rust of times or indulgence of lawes or corruption of manners may have brought upon the government of the Church 31. It is a gross vulgar errour to impute or revenge upon functions the faults of times or persons 32. Respect and observance even in peacefull times is hardly paid to any Governors by the measure of their vertues so much as by that of their Estates 33. Poverty and meanness expose men in Authority to the contempt of licentious minds and manners 34. There is an innate principle of vicious oppression in all men against those that seem to reprove or restrain them 34. No design or passion is to be gratified with the least perverting of truth 36. Devout minds restore to God in giving to his Church and Prophets through whose hands he graciously accepts even a cup of cold water as a libation to himself 37. That oath may be with judgment broken which erroneously was taken 38. What a King thinks in his judgment best he may not think so absolutely necessary for all places and at all times 39. It is far better to hold to Primitive and uniform Antiquity than to comply with divided Novelty 40. The way of Treaties is as a retiring from fighting like Beasts to arguing like men whose strength should be more in their understandings than in their limbs 41. A King may have greater confidence of his Reason than his Sword 42. It is no diminution of a King to prevent arming Subjects with expresses of his desires and importunities to Treat 43. It is an office not only of Humanity rather to use Reason than Force but also of Christianity to seek peace and ensue it 44. The events of all War by the Sword are very dubious and of a Civil War uncomfortable the end hardly recompensing and late repairing the mischief of the means 45. A Monarch cannot part with his honour as a King nor with his Conscience as a Christian 46. Jealousies are not so easily allayed as they are raised 47. Some men are more afraid to retreat from violent engagements than to engage 48. What is wanting in equity must be made up in pertinacy 49. Such as have little to enjoy in peace or to lose in war if ill-disposed study to render the very name of peace odious and suspected 50. In Church affairs a King having so many strict ties of Conscience upon him hath least liberty of prudence 51. It argues much softness and infirmity of mind in a King rather to part with Gods Truth than man's Peace and rather to lose the Church's honour than cross some mens factious humours 52. Some men have that height as to interpret all fair condescendings as arguments of feebleness and glory most in an unflexible stifness when they see others most supple and inclinable to them 53. It is a grand Maxime with some men alwayes to ask their King something which in reason and honour must be denied that they may have some colour to refuse all that is in other things granted setting Peace at as high a rate as the worst effects of War 54. Some men endeavour first to make their King destroy himself by dishonourable Concessions that so they may have the less to do 55. The highest tide of success should not set a King above a Treaty with his Subjects nor the lowest ebbe below a fight 56. It is no sign of true valour to be prodigal of mens lives rather than be drawn to produce our own Reasons or subscribe to other mens 57. What Kings cannot get by their Treaties they may gain by their prayers 58. The various successes of Civil War should afford a King variety of good meditations 59. A Kings sins sometimes prevail against the justice of his cause 60. Rebels may be punished by the prosperity which hardens them to continue that injustice by open hostility which was begun by riotous tumults 61. Personal and private sins may oftimes over-ballance the justice of publick engagements 62. God accounts not every gallant man in the Worlds esteem a fit instrument to assert in the way of War a righteous cause 63. The more men are prone to arrogate to their own skil valour and strength the less doth God ordinarily work by them for his own glory 64. Event of success can never state the justice of any cause nor the peace of mens consciences nor the eternal fate of their souls 65. The ties of Subjects to God the Church and their King lye upon their Souls both for obedience to and just assistance of their Soveraign 66. They who lose their lives in a just cause have the destruction of their bodies sanctified as a means to save their Souls 67. Rebels are more afraid to encounter the many pregnant Reasons which conflict with and accuse them in their own thoughts than they oft are in a desperate bravery to fight against the forces given by God to their King 68. It is far more honourable and comfortable to suffer for good Lawes than to prosper in their ruine and subversion 69. The defects of piety may blast the endeavours of Loyalty when men are not as faithfull to God and their own Souls as to their King 70. A good King in a Civil War should never have any victory on his Subjects without his sorrow nor when he suffers a defeat despair of Gods mercy and defence 71. A King should never desire such victories as may seem to conquer but only restore the Lawes and Liberties of his People 72. A King should wish no greater advantages by a Civil War than to bring his enemies to moderation and his friends to peace 73. A King should be afraid of the temptation of an absolute conquest and never pray more for victory over his Subjects than over himself 74. The different events of a Civil War are but the methods of divine justice by contrary winds to winnow us That by punishing our sins he might purge them from us and by deferring peace he might prepare us more to prize and better to use so great a blessing 75. A Kings conscience of his Innocence may forbid him to fear a War but the love of his Kingdomes command him if possible to avoid it 76. A King may commit an errour in giving advantages to some men by confirming their power which they know not to use with that modesty and gratitude as becomes their loyalty and his confidence 77. A King sometimes by yielding less may be opposed less and by denying more be more obeyed 78. When we conquer Gods patience by our sins we are condemn'd by mutual conquerings to destroy one another in a Civil War where the most prosperous
some reparations for their former defects 41. As the quality of a King sets him beyond a Duel with any Subject so the Nobleness of his mind must raise him above the meditating any revenge or executing his anger upon the many 42. The more conscious a King shall be to his own merits upon his people the more prone he will be to expect all love and loyalty from them and to inflict no punishment upon them for former miscariages 43. An injur'd King will have more inward complacency in pardoning one than in punishing a thousand 44. We cannot merit of God but by his own mercy 45. Counterfeit and disorderly zeal ought not to abate a King's value and esteem of true piety both of them are to be known by their fruits 46. The sweetness of the Vine and Figtree is not to be despised though the Brambles and Thornes should pretend to bear Figs and Grapes thereby to rule over the Trees 47. The publick interest consists in the mutual and common good both of Prince and People 48. We must not sterve our selves because some men have surfeited of wholsom food 49. God sometimes punisheth Rebellious Subjects with continuance in their sin and suffers them to be deluded with the prosperity of their wickedness 53. Gods grace may teach and enable an injur'd King to want as well as to wear a Crown which is not worth taking up or enjoying upon sordid dishonourable and irreligious termes 51. Let a King keep himself to true principles of piety vertue and honour He shall never want a Kingdom 52. It is a principal point of honour in a yong King to deferre all respect love and pretection to the Queen Dowager his mother especially if with magnanimity and patience she hath sufferr'd for and with his Royal Father and himself 53. A Captive King in the midst of Rebellious Subjects may be wrapt up and fortified in his own innocency and God's grace 54. The bloud of a King destroy'd by Rebels will cry aloud for vengeance to Heaven and they who shed it will have inward horrour for their first Tormenter and not escape exemplary judgments 55. They that repent of any defects in their duty toward the Royal Father may be found truly zealous to repay with interest the loyalty and love which was due to him unto their King his son 56. The mask of Religion on the face of Rebellion will not long serve to hide the men's deformities that use it 57. Mislead Subjects may learn by their miseries That Religion to their God and Loyalty to their King cannot be parted without both their sin and their infelicity 58. God may honour a King not only with the Scepter and government of Realms but also with the suffering many indignities and an untimely death for them while he studies to preserve the rights of the Church the power of his Lawes the honour of his Crown the priviledges of Parliaments the liberties of his People and his own Conscience which is dearer to him than a thousand Kingdoms 59. A Captive King hath as much cause as leisure to meditate upon and prepare for his death there being but few steps between the Prisons and Graves of Princes 60. It is Gods indulgence which gives him the space but mans cruelty that gives him the sad occasions for those thoughts 61. A King in the hands of Rebels besides the common burthen of mortality which lies upon him as a man bears the heavy load of other mens ambitions fears jealousies and cruel passions whose envy or enmity against him makes their own lives seem deadly to them while he enjoyes any part of his 62. A Kings prosperity should not make him a stranger to the contemplations of mortality 63. The thoughts of death are never unseasonable since prosperity alwayes is uncertain 64. Death is an Eclipse which oft hapneth as well in clear as clowdy dayes 65. A King by long and sharp adversity may have so reconciled within himself those natural Antipathies between Life and Death which are in all men that the common terrours of the later may be dispelled and the special horrour of it much allayed 66. A King to whom a violent death approaching is represented by the policy of cruel and implacable enemies with all terrible aggravations may look upon those things as unpoysonous though sharp since his Redeemer hath either pulled them out or given him the antidote of his death against them which as to the immaturity unjustice shame scorn and cruelty of it exceeded whatever a threatned King can fear 67. A pious King never finds so much the life of Religion the feast of a good Conscience and the brazen wall of a judicious integrity and constancy as when he comes to a close conflict with the thoughts of Death 68. Though a King be not so old as to be weary of life it is happy for him if he be not so bad as to be either afraid to dye or asham'd to live 69. It is the greatest glory of a Christians life to dye dayly in conquering by a lively faith and patient hope of a better life those partial and quotidian deaths which kill by piece-meals and make men over-live their 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 70. A King lives in nothing temporal so much as in the love and good will of his people 71. A King should not think that life too long or tedious wherein God gives him any opportunities if not to do yet to suffer with such Christian patience and magnanimity in a good cause as are the greatest honour of his life and the best improvement of his death 72. In point of true Christian valour it argues pusillanimity to desire to dye out of weariness of life and a want of that heroike greatness of spirit which becomes a Christian in the patient and generous sustaining those afflictions which as shadowes necessarily attend us while we are in this body and which are less'ned or enlarged as the Sun of our prosperity moves higher or lower whose total absence is best recompensed with the Dew of Heaven 73. The assaults of affliction may be terrible like Sampson's Lyon but they yield much sweetness to those that dare encounter and overcome them who know how to over-live the witherings of their Gourds without discontent or peevishness while they may yet converse with God 74. The life of a pious King is the Object of the Devils and wicked mens malice but yet under God's sole custody and disposal 75. We must not by seeming prepared to dye think to flatter God for longer life 76. Triumphing Enemies who are solemnely cruel adde as those did who crucified Christ the mockery of justice to the cruelty of malice 77. That a King may be destroyed as with greater pomp and artifice so with less pity it is but a necessary policy to make his 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 him much less against him and who being sworn and bound by all that is sacred before God and man to endeavour his preservation must pretend justice to cover their perjury 78. It is a sad fate for any man to have his 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 chiefest hand and are most guilty of contriving the publick Troubles must by shedding his bloud seem to wash their own hands of that innocent bloud whereof they are most evidently guilty before God and Man if not in their own Consciences too while they carry on unreasonable demands first by Tumults after by Armies 79. Nothing makes mean spirits more cowardly cruel in managing their usurped power against their lawfull Superiours than the guilt of their unjust usurpation 80. Specious and popular pretensions of Justice against Delinquents are applyed only to disguize at first the monstrousness of their designs who despair of possessing the power and profits of the Vineyard till the heir whose right it is be cast out and slain 81. It may be accounted by Rebels a Kings greatest fault that he will not either destroy himself with the Church and State by his word or not suffer them to do in unresisted by the sword whose covetous Ambition no Concessions of his can either satisfie or abate 82. Some men think that Kingdom of brambles which they seek to erect not likely to thrive till watered with the Royal bloud of those whose right the Kingdom is 83. A King's Innocency will find him both his Protector and his Advocate who is his only Judg. 84. The greatest Patrons of Law Justice Order and Religion on earth are exposed to as many dangers as there be either Men or Devils which love confusion 85. God will not suffer men long to prosper in their Babel who build it with the bones and cement it with the bloud of their Kings 86. A King destin'd to death by Rebels may be confident they will find avengers of it among themselves and that the injuries he hath sustained from them shall be first punished by them who agreed in nothing so much as in opposing him 87. The impatience of Rebels to bear the loud cry of their Kings bloud will make them think no way better to expiate it than by shedding theirs who with them most thirsted after his 88. God will not suffer them to go unpunished whose confoederacy in sin was their only security 89. A King 's greatest conquest of Death is from the power of the love of Christ who hath swallowed up Death in the Victory of his Resurrection and the Glory of his Ascension 90. Royal Charity is the noblest revenge upon and victory over a King's Destroyers 91. The will of Rebels and Regicides 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 the Kings danger and the security of their lives-designs by his death forgetting that 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 complete their wicked purposes 92. When the will of God hath confined and concluded that of a devoted King he shall have the pleasure of dying without any pleasure of desired vengeance 93. The glory attending the death of a King sacrificed to the will of his revolted Subjects surpasseth all he could enjoy or conceive in life 94. The sharp and necessary Tyrany of King-destroyers sufficiently confute the calumnies of Tyranny against him 95. Subjects ought to know how to excuse their Soveraign's failings as a man and yet to retain and pay their duty to him 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 96. Rebels may often see the proportions of their evil dealings against their King in the measure of Gods retaliations upon them who cannot hope long to enjoy their own thumbs and toâ—s having under pretense of paring his nails been so cruel as to cut off his chiefest strength 97. The punishment of the more insolent and obstinate Rebels may be like Korah and 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 designs against their King the Church and State 98. It is a fallacy in them who from worldly success rather like Sophisters than sound Christians draw those popular conclusions for Gods approbation of their actions whose wise prudence oft permits many events which his revealed Word the only clear safe and fixed rule of good actions and good conveniences in no sort approves 99. A good King may be confident that the justice of his Cause and clearness of his Conscience before God and toward his people will carry him as much above Rebels in Gods decision as their successes may have lifted them above him in the Vulgar opinion 100. 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 Seventh Century 1. THe prosperous winds which oft fill the Sails of Pirates doth not justifie their piracy and rapine 2. The prayers and patience of a King's friends and loving Subjects coutribute much to the sweetning of that bitter cup given him by them whose hands are unjustly and barbarously lifted up against him 3. As to the last event a murther'd King may seem to owe more to his Enemies than his Friends while those put a period to the sins and sorrows attending this miserable life wherewith these desire he might still contend 4. If a good King suffer's a violent death with his Saviour it is but Mortality crowned with Martyrdom where the debt of death which he owes for sin to Nature shall be raised as a gift of faith and patience offered to God 5. The Trophees of a King's charity will be more glorious and durable over Rebels than their ill-managed victories over him 6. They whose sin is prosperous had need be penitent that they may be pardoned 7. We are to look upon the temporal destruction of the greatest King as farre less deprecable than the eternal damnation of the meanest Subject 8. It is very strange that Mariners can find no other means to appease the storm themselves have raised but by drowning their
letters if taken by his Subjects in arms against Him should be discovered to the World though without any those dresses or popular captations which some of them use in their speeches and expressions 82. Unquiet Subjects many times take Armes against a just prudent and innocent King into whose most retired thoughts if they could by any means have a clear sight they might discover how they are divided between the love and care He hath not more to preserve his own Rights than to procure their Peace and Happiness and an extreme grief to see them both deceived and destroyed 83. No man can blame a King that by all fair and just correspondencies endeavours to avoid the pressures of his Enemies though his own Subjects 84. Some mens design like Absoloms is by enormous actions to widen differences between a King and his Subjects and exasperate all sides to such distances as may make all Reconciliation desperate 85. A King under the misfortune of having his letters taken by Subjects in Armes against Him hath much quiet and satisfaction within Himself when the integrity of his intentions is not jealous of any injury his Expressions can do them For 86. Although the confidence of privacy may admit of greater freedom in writing letters which may be liable to envious exceptions yet it is best for a King when the Innocence of his chief purposes cannot be so stained or misinterpreted by his Enemies as not to let all men see That He wisheth nothing more than a happy composure of differences with Justice and Honour not more to his own than his Peoples content who have any sparks of love or loyalty left in them 87. It repaireth somewhat a King's misfortune that his private letters being taken by his Subjects in armes against Him cannot gratifie their malice further than to let them see his constancy to his Wife the Lawes and right Religion he professeth as likewise to convince them that He can both mind and act his own and his Kingdoms affairs so as becomes a Prince especially if his Enemies have before been very loath it should be believed of Him as if He were wholly confined to the Dictates and Directions of others whom they please to brand with the names of Evil Counsellours 88. It is the policy of Rebels to seek by all means to smother and extinguish all sparkes of Love Respect and Loyalty of the People to their King that they may never kindle again so as to recover His the Lawes and the Kingdoms Liberties which they seek to overthrow 89. God's unerring and impartial Justice can and will over-rule the most perverse wills and designs of men He is able and will turn even the worst of an innocent King's Enemies thoughts and actions to his good 90. Civility and Humanity most become such as pretend to Religion which they ought to pay to all men beside that respect and honour they owe to their King 91. They who do but remember how God blest the modest respect and filial tenderness which Noah's sons bare to their Father can never expect the divine approbation of any their undecent actions toward their King 92. Their malicious intentions can never be either excusable or prosperous who think by any unhandsome means to expose their King to the highest reproach and contempt of his People forgetting that duty of modest concealment which they owe to the Father of their Countrey in case they should discover any real uncomeliness 93. They who by publishing their King 's private letters think to render Him as a vile Person not fit to be trusted or considered under any Notion of Majesty will see themselves mistaken when God makes him as he did David more respected in the hearts of many who become better satisfied by knowing what He writ than by learning what they maliciously interpret and report 94. Although God gives Kingdoms yet sometimes his Providence permits that the King hath not any place left in them where he may with safety and honour rest his head Shewing him that Himself is the safest Refuge and the strongest Tower of defence in which he may put his Trust 95. A King in extremities should look not to man so much as to God who will have it so that he may wholly cast himself and his distressed affairs upon God's mercy who hath both hearts and hands of all men in his dispose 96. Necessity may sometimes command a King to withdraw from his chiefest strength and adventure upon their Loyalty who first began his Troubles whom God happily may make a means honourably to compose them 97. When Necessity constrains a King to cast Himself upon them who though they besiege Him in his Garrison and encounter Him in the field yet profess They fight not against Him but for Him He puts Himself to resolve the riddle of their Loyalty and gives them opportunity to let the World see they mean not what they do but what they say 98. God sees it sometimes not enough to desert a King of all Military power to defend himself but to put him upon using their power who seem to fight against him yet ought in duty to defend him 99. When a King finds it necessary to leave those that have adhered to Him He may hope such a method of Peace may be more prosperous than that of War both to stop the effusion of blood and the wounds that were made before 100. A King should never trust any nation of his Subjects further than to men that if they betray Him He may justifie to all the World they have not deceiv'd Him and if they sell Him at any dear rate He should be only sorry that his price should be so much above his Saviours The Tenth Century 1. GOD sometimes sees t is fit to deprive a King of Wife Children Army Friends and Freedom that He may be wholy his who alone is all 2. A King should never permit them who have got his person to gain his consent against his conscience 3. A King's denial of unjust demands made by Subjects in armes against Him which they call obstinacy He may know God acounts honest constancy which Reason and Religion as well a Honour forbid Him to recede 4. It is evident sometimes that Subjects who pretend to fight against evil Counsellours with their King fight indeed against a good Conscience within Him And whatsoever they may say of course intend not to bring Him to his Parliament till they have brought his mind to their obedience 5. After-times may see what the blindness of that Age will not wherein is both practis'd and countenanced Subjects fighting against their Soveraign whom if they have a good King God may at length shew that he chuseth rather to suffer for them than with them 6. When Providence is pleased to deprive a King of all other civil comforts and secular attendants the absence of them all may best be supplied by the attendance of such his Chaplains whom for their functions He reverenceth and for their fidelity may have cause to love 7. As a King never
do nor the least evill they prevent 18. The King against whom all advantages will be taken by persons disaffected to Him should take heed where He comes that no eminent disorder or damage befall any Man by any person of his Train or under his protection 19. Where a Party of People have shewed themselves eminently loyal to their King the fullest testimony of his affection to them and to the peace of their County may be this to pass over the considerations of Honour and Reproach and not permit a provocation to provoke Him to make that place be the seat of his War 20. No honest man can imagine that his King will ever sit down under a bold and unexcusable Treason 21. A King wholly cast upon the affections of his People having no hope but in the blessing and assistance of God the justness of his Cause and the love of his Subjects to recover what is taken from Him and Them may expect a good issue the rather in that they are equal losers with Him 22. When a King desires nothing of his People but what is necessary to be done for the preservation of God's true Religion the Lawes of the Land the Liberty of the Subject and the very being of his Kingdom He has reason to look for a speedy and effectual compliance with his demands 23. A King has no reason to suspect the Courage and Resolution of those his Subjects whose Conscience and Loyalty have brought them to Him to fight for their Religion their King and the Lawes of their Land especially when they are to meet with no Enemies but Traytors Schismaticks and Atheïsts such as desire to destroy both Church and State and who have before condemned them to ruine for being loyal to their King 24. It gives courage to the Soldier when his King satisfies Him that the cause is just wherein He means to make use of his valour 25. If the time of War and the great necessity and straits a King is driven to beget any violation of those Lawes to which He hath consented He may hope it shall be imputed by God and Man to the Authors of the War and not to Him if so He hath earnestly laboured for the preservation of the Peace of his Kingdom 26. The Residence of an Army is not usually pleasant to any place and that of a distressed King caries more fear with it who it may be thought must only live upon the aid and relief of his people 27. It is not prudence in loyal Subjects to suffer a good Cause to be lost for want of supplying their King with that which will be taken from them by those who pursue Him with violence 28. Whilst ill men sacrifice their Money Plate and utmost Industry to destroy the Commonwealth good men should be no less liberal to preserve it 29. When it hath pleased God to bless a King with success in a War He should remember the Assistance every particular man gave Him to his advantage 30. However a King succeeds in his Wars it will be honour and comfort to his loyal Subjects that with some charge and trouble to themselves they did their part to support their King and preserve the Kingdom 31. The People that have been awed by a Rebellious Army will be more prone to express their affections to their King with that courage which becomes them when his Residence shall be so near that his Power shall have an influence upon the Country for their protection 32. No man should have more power to fright People from their Loyalty than their King have to restore them to it 33. Loyal Subjects in assisting their King defend themselves who may be sure the Sword which is drawn against Him will destroy them if He defend them not 34. It will be a shame for People to venture nothing for their King who ventures his life for them 35. In a Civil War whatsoever good People shall be willing freely to contribute their King should take kindly from them and whatsoever they lend Him he should having passed the word of a King see justly repayed to them 36. A King should take especial notice of such who are backward to contribute in a time of visible necessity 37. When a King considers the publick interests and concernments of his Parliament in the happiness and honour of the Nation and their particular sufferings in a Rebellion for their affection and Loyalty unto Him He must look upon them as the most competent Considerers and Counsellours how to manage and improve the condition all are in his and their condition being so equall that the same violence hath oppress'd them all 38. It will be in vain for them who have informed the World by divers set Battels against their King to boast how tender they have been for the safety of his Person 39. It will be hard for a King who is to struggle with many defects and necessities to keep a strict discipline among his Soldiers 40. Guilt and Despair make Rebels sometimes more wicked than they at first intended to be 41. A King should have no greater sadness for those who are his ill Subjects than He hath joy and comfort in their affections and fidelities who are his good 42. License and Disorder in an Army will discredit and may destroy the best cause 43. Subjects ought to remember That moneys are the nerves of War and accordingly expedite supplies to their King when He needs them 44. There is no profession a King hath made for the defence and maintenance of right Religion Lawes and Liberties which He should not inviolably observe 45. A King's Opinion wherein He differs from his Subjects in Parliament should not be like the Lawes of the Medes and Persians unalterable being not infallible 46. Nothing should so much afflict a King as the sense-and feeling He has of the sufferings of his Subjects and the miseries that hang over his Kingdoms when drawn upon them by those who upon pretenses of good violently pursue their own interests and ends 47. Such men may be supposed most apt and likely to maintain their power by blood and rapine who have only got it by Oppression and Injustice 48. Civil Dissentions that are desperate may encourage and invite a foreign Enemy to make a prey of the whole Nation where they are 49. Plague Pestilence and Famine will be the inevitable attendants of unnatural Contentions between a King and his People 50. A Kingdom being infested with Civil War so general a habit of uncharitableness and cruelty is contracted throughout that even Peace it self will not restore the Peace to their old temper and security 51. In the time of a Civil War the King should be so deeply sensible of the miseries and calamities of his Kingdom and the grievous sufferings of his Subjects as most earnestly to desire that some expedient may be found out which by the blessing of God may prevent the further effusion of blood and restore the Nation to Peace
from the earnest and constant endeavouring of which as no discouragement given Him on the contrary part should make Him cease so no success on his own should ever divert Him 52. All men who pretend to goodness must desire peace and all men know Treaties to be the best and most Christian way to procure it 53. A King can never condescend unto what is absolutely destructive to that just power which by the Lawes of God and the Land He is born unto 54. As a King should make no other demands but such as He believes confidently to be just and much conducing to the tranquillity of the People so should He be most willing to condescend to them in whatsoever shall be really for their good and happiness 55. Except a King and People have reciprocal care each of other neither can be happy 56. A King should never dissemble nor hide his Conscience when his consent is desired to the alteration of Religion wherewith He is unsatisfied 57. In times of Distraction and Division between King and People if the King be so unfortunate as to sall into their hands it is â—it for Him to be attended by some of his Chaplains whose opinions as Clergy-men he ought to esteem and reverence not only for the exercise of his Conscience but also for clearing of his judgment concerning the emergent differences in Religion 58. A restrained King cannot as He ought take in consideration the alterations in Religion that may be offered Him without the help of his Chaplains or Divines because He can never judge rightly of or be altered in any thing of his opinion so long as any ordinary way of finding out the Truth is denied Him but when that is granted Him He should not strive for victory in Argument but seek and submit to Truth according to that judgment which God hath given Him alwayes holding it his best and greatest conquest to give contentment to his People in all things which He conceives not to be against his Conscience or Honour 59. A King under such restraint as he is not master of those ordinary actions which are the undoubted rights of any free-born man is not in case fit to make Concessions for give Answers to his revolted Subjects 60. A King under what restraint soever should not give his consent to any Propositions made to Him by his revolted Subjects that require the disclaiming that reason which God hath given Him to judge by for the good of Him and his People and the putting a great violence upon his Conscience 61. It were easie for a distressed King who intended to wind Himself out of Troubles by indirect means readily to consent to whatsoever is proposed to Him and afterward choose his time to break all alledging that forced concessions are not to be kept for which He would not incur a hard censure from indifferent men 62. Maximes of fallacy are not to be the guides of a King's Actions in extremity 63. It is held by some unlawfull for any man and most base in a King to recede from his promises for having been obtained by force or he under restraint Note According as the promises may be which if unjust and injurious are not to be adher'd to 64. A general Act of Oblivion is the best bond of peace 65. The Wisdom of several Kingdoms hath usually and happily in all ages granted general Pardons whereby the numerous discontentments of many persons and families otherwise exposed to ruine might not become fuel to new disorders or seeds to future troubles 66. Perpetual dishonour must cleve to that King who to obtain liberty or other advantage to Himself shall abandon those persons of Condition and Fortune that out of a sense of duty have engaged themselves with and for Him in his Civil Wars 67. Liberty being that which in all times hath been the common theme and desire of all men common Reason shewes That Kings less than any should endure Captivity 68. A King may with patience endure a tedious restraint so long as He has any hope that that sort of his suffering may conduce to the peace of his Kingdoms or the hindering of more effusion of blood 69. A King under restraint finding by too certain proofs that his continued patience would not only turn to his personal ruine but likewise be of much more prejudice than furtherance to the publick good is bound as well by natural as political obligations to seek his safety by retiring Himself if He can for some time from the publick view both of his Friends and Enemies 70. No indifferent man can judg but a King has just cause to free Himself from the hands of those who change their principles with their condition and who are not ashamed openly to intend the destruction of his Nobility and with whom the Levellers doctrine is rather countenanced than punished 71. No reasonable man can think that God will bless those who refuse to hear their own King when they have him under restraint 72. Although a King may withdraw Himself from the ill usage of such his Subjects as keep Him under restraint and are deaf to the importunities of his reasonable desires yet when He may be heard with Freedom Honour and Safety He should instantly break forth through the cloud of his retirement and shew Himself really to be Pater Patriae 73. When a King is willing to give ease to the Consciences of others there is no reason why He alone and those of his judgment should be pressed to a violation of theirs 74. It is the definition not names of things which make them rightly known 75. Without means to perform no Propsition can take effect 76. A King to whom Honour Freedom and Safety is not allowed can no more treat with his Subjects that have usurped his power than a blind man judge of colours or one run a race who hath both his feet tied together 77. A King of two different Nations should yield to none in either Kingdom for being truly and zealously affected for the good and honour of both and his resolution should be never to be partial for either to the prejudice of the other 78. Mercy is as inherent and inseparable to a King as Justice 79. A King should never abuse the love of his loyal Subjects by any power wherewith God shall enable Him to the least violation of the least of their liberties or the diminution of those immunities which He before had granted them though they be beyond the Acts of his Predecessours 80. In time of Civil War whosoever behaves not Himself like a good Subject to his King in his Kingdom should not if the King can help it receive the benefit and advantage of being his Subject in any other but all foreign Princes should know that as such a person hath parted with his loyalty to his King so he must not hope for any security by Him that some example may be made how easie it is for a King to punish
their disloyalty abroad who for a time may avoid their own King's justice at home 81. In time of Civil War such who have by weakness and misunderstanding or through fear and apprehension of danger been so far transported as to contribute and consent to horrid intestine dissentions should by their free and liberal assistance of their King express That their former errours proceeded from weakness not from malice 82. The experience Subjects have of their King's Religion Justice and Love of his People should not suffer them to believe any horrid scandals laid upon Him And their Affection Loyalty and Jealousie of his Honour should disdain to be made instruments to oppress their Native Soveraign by assisting an odious Rebellion 83. A King's obligation is both in Conscience and Honour neither to abandon God's Cause injure his Successours nor forsake his Friends 84. A King so distressed in Civil Wars as He cannot flatter Himself with expectation of good success may rest satisfied in this to end his dayes with Honour and a good Conscience which obligeth Him to continue his endeavours in not despairing that God may in due time avenge his own Cause 85. A King in extremity is not to be deserted by his friends though He that stayes with Him must expect and resolve either to dye for a good cause or which is worse to live as miserable in maintaining it as the violence of insulting Rebels can make him 86. As the best foundation of Loyalty is Christianity so true Christianity teaches perfect Loyalty for without this reciprocation neither is truly what they pretend to be 87. A King should chuse such Commissioners for any Treaty with Rebels as will neither be threatned nor disputed from the grounds He hath given them 88. Wherein Rebels strain to justifie their breaking off Treaties with their King bare asseverations without proofs cannot I am sure satisfie any judicious Reader 89. The Penners of seditious Pamphlets to justifie the cause of Rebels seek more to take the ears of the ignorant multitude with big words and bold Assertions than to satisfie rational men with real proofs or true arguments 90. Bare Asseverations which bold Rebels often make even against what they see will not get credit with any but such who abandon their judgments to an implicit Faith 91. The determinations of all the Parliaments in the World cannot make a thing just or necessary if it be not so of it self 92. When the reasons upon which the laying by of a King's authority is grounded are not particularly mentioned for the Worlds satisfaction if possible but involved in general big words it seems that it is their force of armes who do it more than that of Reason which they trust to for procuring of obedience to their determinations or belief to what they say 93. It is evident that the demands of bold Rebels have alwayes increased with their good fortune 94. A King must in no extremity howsoever pressed to it by Rebels resolve to live in quiet without honour and to give his people peace without safety by abandoning them to an arbitrary unlimited power 95. Reason will hardly maintain those who are afraid of her 96. Indifferent men may often judge of a King's innocency by their way of accusation who rebel against Him For those who lay such high crimes to his charge as the breach of Oathes Vowes Protestations and Imprecations would not spare to bring their proofs if they had any 97. It is a wrong to a King's Innocency to seek to clear Him of such slanders for which there are no proofs alledged for Malice being once detected is best answered with neglect and silence 98. Although Affection should not so blind one as to say that his King never erred yet as when a just debt is paid Bonds ought to be cancelled so Grievances be they never so just being once redressed ought no more to be objected as Errours And it is no Paradox to affirm That Truths this way told are no better than slanders 99. It is most certain by experience That they who make no conscience of Rebelling will make less of Lying when it is for their advantage 100. It is the artifice of Rebels not only to endeavour to make Fables pass for currant coin but likewise to seek to blind mens judgements with false inferences upon some truths The Twelfth Century 1. IT cannot be warranted by Justice that any man should be slandred yet denyed the sight thereof and so far from being permitted to answer that if he have erred there should be no way left him to acknowledg or mend it 2. It cannot be made appear that our Saviour and the Apostles did so leave the Church at liberty as they might totally alter or change the Church Government at their pleasure 3. Mens conjectures can breed but a humane faith 4. The Post-scripts of St. Paul's Epistles though we lay no great weight upon them yet they are to be held of great antiquity and therefore such as in question of fact where there appears no strong evidence to weaken their belief ought not to be lightly rejected 5. Although Faith as it is an assent unto Truth supernatural or of Divine Revelation reacheth no further than the Scriptures yet in matters of fact humane testimonies may beget a Faith though humane yet certain and infallible 6. It is not to be conceived that the accessions or additions granted by the favour of Princes for the enlarging of the power or priviledges of Bishops have made or indeed can make the Government really and substantially to differ from what formerly it was no more than the addition of Armes or Ornaments can make a body really and substantially to differ from it self naked or divested of the same nor can it be thought either necessary or yet expedient that the elections of the Bishops and some other circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under persecution 7. It is well worthy the studies and endeavours of Divines of both opinions laying aside emulation and private interests to reduce Episcopacy and Presbytery into such a well proportioned form of superiority and subordination as may best resemble the Apostolical and Primitive times so far forth as the different condition of the times and the exigents of all considerable circumstances will admit so as the power of Church-Government in the particular of Ordination which is meerly spiritual may remain authoritative in the Bishop but that power not to be exercised without the concurrence or assistance of the Presbytery 8. Other powers of Government which belong to jurisdiction though they are in the Bishops yet the outward exercise of them may be ordered and disposed or limited by the Soveraign power to which by the lawes of the place and the acknowledgment of the Clergy they are subordinate 9. The Succession of Bishops is the best clue the most certain and ready way
by which to find out their Original 10. It hath been often sound that mutual returns of long answers and replies have rather multiplied disputes by starting new questions than informed the Conscience by removing former scruples 11. In former times under Pagan Princes the Church was a distinct Body of it self divided from the Common-wealth and so was to be governed by its own rules and Rulers The Bishops therefore of those times though they had no outward coercive power over mens persons or estates yet in as much as every Christian man when he became a Member of the Church did ipso facto and by that his own voluntary act put himself under their government they exercised a very large power of jurisdictionâ— in spiritualibus in making Ecclesiastical Canons receiving accusations conventing the accused examining of witnesses judging of crimes excluding such as they found guilty of scandalous offences from the Lord's Supper enjoyning penances upon them casting them out of the Church receiving them again upon their repentance c. And all this they exercised as well over Presbyters as others but after that the Church under Christian Princes began to be incorporated into the Common-wealth whereupon there must of necessity follow a complication of the Civil and Ecclesiastical powers the jurisdiction of Bishops in the outward exercise of it was subordinate unto and limited by the Supreme Civil power 12. Although there be no cause to dislike their opinion who derive the Episcopal power originally from Christ himself without whose warrant the Apostles would not either have exercised it themselvs or derived it to others yet for that the practise in them is so clear and evident and the warrant from him expressed but in general terms As my Father sent me so send I you and the like we may chuse rather to fix the claim of the power upon that practise as the more evidential way than upon the warrant which by reason of the generality of expression would bear more dispute 13. Arguments drawn from Names and Words and conjectural Expositions of Scripture are subject to such frailties as in debate will give little satisfaction to his judgment and conscience that requites it 14. The testimonies of so many writers ancient and modern as have been produced for the Scripture-Original of Bishops may be conceived of so great importance in a question of this nature that we are bound both in charity and reason to believe That so many men of such quality would not have asserted the same with so much confidence but upon very good ground 15. One witness for the affirmative ought to be of more value than ten for the negative and the testimony of one person that is not interessed than of an hundred that are 16. A Prince to shew the greatness of his mind is rather to conquer his enemies by pardoning than by punishing 17. A King may expect not to be ceusur'd for having parted with too much of his right when the price and commodity is so great such as security to Himself and peace to his People 18. A prudent Parliament ought to remember how usefull a King's power is to a Peoples liberty 19. A Prince is never to affect more greatness or prerogative than what is really and intrinsecally for the good of his Subjects not satisfaction of Favourites 20. A Prince that so useth his Prerogative will never want means to be a Father to all and a bountifull Prince to any he would be extraordinarily gracious unto 21. All men trust their treasure where it returns them interest 22. If Princes like the Sea receive and repay all the fresh streams and rivers trust them with they will not grudge but pride themselves to make them up an Ocean 23. Subjects who have learnt that Victories over their Princes are but triumphs over themselves will be more unwilling to hearken to changes afterward 24. A distressed King may best learn to own Himself by retiring into Himself and therefore can the better digest what befalls Him not doubting but God can restrain his Enemies malice and turn their fierceness unto his praise 25. If God give an injur'd King success against Rebels He ought to use it humbly and far from revenge 26. If God restore an exil'd King to his right upon hard conditions whatsoever He promiseth He ought to keep 27. Those men who have forced Lawes which they were bound to observe will find their triumphs full of troubles 28. A Prince is not to think any thing in this world worth obtaining by foul and unjust means 29. No Earthly power can justly call a King in question as a Delinquent 30. A good King will not without shewing a reason seek to impose a belief upon his Subjects 31. There is no proceeding just against any man but what is warranted either by God's Lawes or the municipal Lawes of the Country where he lives 32. The true Liberty of Subjects consists not in the power of Government but in living under such Lawes such a Government as may give themselves the best assurance of their lives and propriety of their goods 33. The King who has a Trust committed to Him by God by old and lawfull descent must not betray it to answer to a new unlawfull Authority 34. It is a great sin for Subjects to withstand lawfull Authority as it is to submit to an Authority Tyrannical or any other wayes unlawfull 35. A hasty sentence once past may be sooner repented than recalled 36. It is in vain for a King to be a Sceptick by denying the power Rebels have when greater than He can resist 37. A hasty Judgment passed upon the Life of a King may bring on that trouble and perpetual inconveniency to a Kingdom that the child which is then unborn may repent it 38. God many times does pay Justice by an unjust Sentence 39. Conquest is never just except there be a good just cause either for matter of wrong of just Title and then they that go beyond it the first quarrel that they have to it is it that makes unjust at the end what was just at first 40. Sole matter of Conquest is a great Robbery 41. Those Magistrates or Officers will never be right nor will God ever prosper them who give not God his due their King his due and the People their due 42. The regulating a Church rightly according to Holy Scripture is To give God his due A National Synod freely called freely debating among themselves must settle the Church if out of order when that every Opinion is freely and clearly heard 43. A Subject and a Soveraign are clean different things and a share in Government is nothing pertaining to the People FINIS To the Reader Friend THis Century may be complete and others added when more of His Sacred Majesty's Writings shall be Published Which advertisement I pray take with you as you proceed to the other Titles under which you may apprehend the like defect at the end Icon Animae Basilicae
King according to man's unjust reproaches but according to the iunocency of his hands in his sight 32. If a King have desired or delighted in the wofull day of his Kingdomes calamities If he have not earnestly studied and faithfully endeavoured the preventing and composing of the bloudy distractions in his Kingdome It is just that God's hand be against him and his fathers house 33. A King that hath enemies enough of men if his Conscience do witness his integrity may conditionally dare to imprecate God's curse upon him and his to gain the World's opinion of his innocency which God himself knowes right well provided that he trust not to his own merit but Gods mercies 34. When the troubles of a King's Soul are enlarged it is the Lord that must bring him out of his distress 35. Pious simpliciy is the best policy in a King 36. They who have too much of the Serpents subtilty forget the Doves innocency 37. Though hand joyn in hand a King by Gods assistance should never let them prevail against his Soul to the betraying of his Conscience and Honour 38. God having turn'd the hearts of the men of Judah and Israel they restored David with as much loyal zeal as they did with inconstancy and eargerness pursue him 39. A depressed King in whom God preserves the love of his truth and uprightness need not despair of his Subjects affections returning towards him 40. God can soon cause the overflowing Seas to ebbe and retire back again to the bounds which he has appointed for them 41. He can as soon make them ashamed who trangress without a cause and turn them back that persecute the Soul of their King 42. Integrity and uprightness will preserve a King in distress that waits upon the Lord. 43. From just moral and indispensable bonds which God's Word in the Lawes of a Kingdom have laid upon the Consciences of men no pretensions of Piety and Reformation are sufficient to absolve them or engage them to any contrary practises 44. Nothing violent and injurious can be religious 45. God allowes no mans committing Sacriledg under the zeal of abhorring Idols 46. Sacrilegious designs have sometimes the countenance of religious ties 47. The wisest of Kings hath taught all his Successours That it is a snare to take things that are holy and after vowes to make enquiry 48. A King ought never to consent to perjurious and sacriligious rapines which set upon him the brand and curse to all posterity of robbing God and his Church of what his divine bounty had given and his clemency had accepted wherewith to encourage Learning and Religion 49. Though a King's Treasures be exhausted his Revenues diminished and his debts increased yet should he never be tempted to use prophane Reparations least a coal from God's Altar set such a fire on his Throne and Conscience as will be hardly quenched 50. Though the State recover by God's blessing of peace yet the Church is not likely in times where the Charity of most men is grown cold and their Religion illiberal 51. When God continues to those that serve him and his Church all those incouragements which by the will of pious Donors and the justice of the Lawes are due unto them they ought to deserve and use them aright to God's glory and the relief of the poor That his Priests may be cloathed with righteousness and the poor may be satisfied with bread 52. Rather than holy things should be given to Swine or the Church's bread to Dogs Let them go about the City grin like a Dog and grudg that they are not satisfied 53. Let those sacred morsels which some men have by violence devoured neither digest with them nor theirs Let them be as Naboth's Vineyard to Ahab gall in their mouths rottenness to their names a moth to their Families and a sting to their Consciences 54. Break in sunder ô Lord all violent and sacrilegious Confederations to do wickedly and injuriously 55. Divide their hearts and tongues who have bandyed together against the Church and State that the folly of such may be manifest to all men and proceed no farther 56. A King whose righteous dealing is favoured by God in the mercies of the most High never shall miscary 57. A King who is made the object of popular reproach has his soul among Lions among them that are set on fire even the sons of men whose teeth are spears and arrowes and their tongue a sharp sword 58. Those sons of men that turn their Kings glory into shame love vanity and seek after lies 59. When wicked men on every side are set to reproach their King if God hold his peace the Kings Enemies will prevail against him and lay his honour in the dust 60. God shall destroy them that speak lies against their King and will abhor both the bloud-thirsty and deceitfull men 61. God can make the Kings righteousness appear as the light and his innocency to shine forth as the Sun at noon-day 62. A good King should pray that God would not suffer his silence to betray his innocence nor his displeasure his patience but that after his Saviour's example being reviled he may not revile again and being cursed by his enemies he may bless them 63. God would not suffer Shemei's tongue to go unpunished whose judgments on David might seem to justifie his disdainfull reproaches 64. Hot burning coals of eternal fire should be the reward of false and lying tongues against their King 65. A King's prayer and patience should be as water to cool and quench their tongues who are set on fire with the fire of Hell and tormented with those malicious flames 66. The King is happy that can refute and put to silence mens evil speaking by well-doing praying that they may not enjoy the fruit of their lips but of his prayer for their repentance and God's pardon 67. A King ought to learn David's patience and Hezekia's devotion that he may look to God's mercy through mens malice and see his justice in their sin 68. Even Sheba's seditious speeches Rabshekah's railing and Shemei's cursing may provoke as a King 's humble prayer to God so God's renewed blessing toward him 69. Though men curse God may bless and the afflicted King shall be blessed and made a blessing to his people and so the stone which some builders refuse may become the head-stone of the corner 70. If God look not down from heaven and save the reproach of some men would swallow up their King 71. God can hide the King in the secret of his Presence from the pride of men and keep him from the strife of tongues 72. God's mercies are full of variety and yet of constancy 73. God denieth us not a new and fresh sense of our old and daily wants nor despiseth renewed affections joined to constant expressions 74. The matters of our prayers ought to be agreeable to God's Will which is alwayes the same and the fervency of our spirits to the motions
Providence shall entrust with so great good and necessary a work as is a Christian and Charitable Reformation ought to use such methods as wherein nothing of ambition revenge covetousness or sacriledg may have any influence upon their Counsels 13. Inward Piety may best teach King and people how to use the blessing of outward Peace 14. God whose wise and all-disposing Providence ordereth the greatest contingencies of humane affairs may make a King see the constancy of his mercies to him in the greatest advantages God seems to give the malice of a King's enemies against him 15. As God did blast the Counsel of Achitophel turning it to David's good and his own ruine so can he defeat their design who intend by publishing ought they intercept of their King 's nothing else but to render him more odious and contemptible to his people 16. God can make the evil men imagine and displeasure they intend against their King so to return on their own heads that they may be ashamed and covered with their own confusion as with a cloak 17. When the King's enemies use all means to cloud his honour to pervert his purposes and to slander the footsteps of God's Anointed God can give the King an heart content to be dishonoured for his sake and his Church's good 18. When a King hath a fixed purpose to honour God then God will honour him either by restoring to him the enjoyment of that power and Majesty which he had suffered some men to seek to deprive him of or by bestowing on him that Crown of Christian Patience which knowes how to serve him in honour or dishonour in good report or evil 19. If God who is the fountain of goodness and honour cloathed with excellent Majesty make the King to partake of his Excellency for Wisdome Justice and Mercy he shall not want that degree of Honour and Majesty which becomes the Place in which God hath set him who is the lifter up of his head and his salvation 20. When a King knowes not what to do his eyes must be toward God who is the Soveraign of our Souls and the only Commander of our Consciences to the protection of whose mercy he must still commend himself 21. God who hath preserved a King in the day of Battel can afterward shew his strength in his weakness 22. God will be to a good King in his darkest night a pillar of fire to enlighten and direct him in the day of his hottest affliction a pillar of cloud to overshadow and protect him he will be to him both a Sun and a Shield 23. A King must not by any perversness of will but through just perswasions of Honour Reason and Religion hazard his Person Peace and Safety against those that by force seek to wrest them from him 24. A King's resolutions should not abate with his outward Forces having a good Conscience to accompany him in his solitude and desertions 25. A King must not betray the powers of Reason and that fortress of his Soul which he is intrusted to keep for God 26. The King whom God leads in the paths of his righteousness he will shew his salvation 27. Whâ—n a Kings wayes please God God will make his enemies to be at peace with him 28. When God who is infinitely good and great is with the King his presence is better than life and his service is perfect freedom 29. The Soveraign whom God ownes for his servant shall never have cause to complain for want of that liberty which becometh a Man a Christian and a King 30. A Soveraign should desire to be blessed by God with Reason as a Man with Religion as a Christian and with constancy in justice as a King 31. Though God suffer a King to be stript of all outward ornaments yet he may preserve him ever in those enjoyments wherein he may enjoy himself and which cannot be taken from him against his will 32. No fire of affliction should boyl over a King's passion to any impatience or sordid fears 33. Though many say of an afflicted King There is no help for him yet if God lift up the light of his Countenance upon him he shall neither want safety liberty nor Majesty 34. When a King's strength is scattered his expectation from men defeated his person restrained if God be not far from him his enemies shall not prevail too much against him 35. When a King is become a wonder and a scorn to many God may be his Helper and Defender 36. When God shewes any token upon an injur'd King for good then they that hate him are ashamed because the Lord hath holpen and comforted him 37. When God establisheth a King with his free Spirit he may do and suffer God's Will as he would have him 38. God will be mercifull to that King whose Soul trusteth in him and who makes his refuge in the shadow of God's wings until all calamities be overpast 39. A good King though God kill him will trust in his mercy and his Saviours merits 40. So long as an afflicted King knoweth that his Redeemer liveth though God lead him through the vail and shadow of death yet shall he fear no ill 41. When a Captive King is restrained to solitary prayers what he wants of his Chaplains help God can supply with the more immediate assistances of his Spirit which alone will both enlighten his darkness and quicken his dulness 42. God who is the Sun of Righteousness the sacred fountain of heavenly light and heat can at once clear and warm the King's heart both by instructing of him and interceding for him 43. God is all fullness From God is all-sufficiency By God is all acceptance God is company enough and comfort enough God is King of the King God can be also his Prophet and his Priest Rule him teach him pray in him for him and be ever with him 44. The single wrestlings of Jacob prevailed with God in that sacred Duel when he had none to second him but God himself who did assist Jacob with power to overcome him and by a welcome violence to wrest a blessing from him The same assistance and success can God give as he pleaseth to the solitary prayers and devout contentions of a Captive King 45. The joint and sociated Devotions of others is a blessing unto a King their fervency inflaming the coldness of his affections towards God when they go up to or meet in God's House with the voice of joy and gladness worshiping God in the Unity of Spirits and with the Bond of Peace 46. A King ought to ask God forgiveness if guilty of neglect and not improving the happy opportunities he had to meet Priest and People in God's Church 47. A King sequester'd from the opportunities of publick worship and private assâ—stance of his Chaplains is as a Pelican in the Wilderness a Sparrow on the House top and as a coal scattered from all those pious glowings and devout reflections which might best
successes on either side impair the wellfare of the whole 79. Those Victories are still miserable that leave our sins nnsubdued flushing our pride and animating to continue injuries 80. Peace it self is not desirable til repentance have prepared us for it 81. When we fight more against our selves and less against God we shall cease fighting against one another 82. No glory is more to be envied than that of due reforming either Church or State when deformities are such that the perturbation and novelty are not like to exceed the benefit of reforming 83. The setling of Religion ought to be the first rule and standard of reforming 84. It is a great miscariage when popular clamours and fury are allowed the reputation of zeal and the publick sense 85. Freedome Moderation and Impartiality are the best tempers of reforming counsels and endeavours 86. What is acted by Factions cannot but offend more than please 87. Where the Scripture is not clear and punctual in precepts there the constant and universal practise of the Church in things not contrary to Reason Faith or Maners or any positive Command is the best Rule that Christians can follow 88. The Vulgar are taken with novelties as children with babies very much but not very long 89. If there were as much of Christ's Spirit for meekness wisdome and charity in mens hearts as there is of his Name used in the pretensions to reform all to Christs it would certainly obtain more of Gods blessing and produce more of Christs glory the Churches good the honour of Religion and the unity of Christians 90. Publick Reformers had need first act in private and practise that on their own hearts which they purpose to try on others 91. Deformities within will soon betray the Pretenders of publick Reformations to such private designs as must needs hinder the publick good 92. The right methods of reforming the Church cannot subsist with that of perturbing the civil State 93. Religion cannot be justly advanced by depressing Loyalty which is one of the chiefest ingredients and ornaments of true Religion for next to Fear God is Honour the King 94. Christ's Kingdom may be set up without pulling down the Kings and men will not in impartial times appear good Christians that approve not themselves good Subjects 95. As good ends cannot justifie evil means so nor will evil beginnings ever bring forth good conclusions unless God by a miracle of mercy create Light out of Darkness Order out of Confusions and Peace out of Passions 96. The greatest experiments of Virtue and Nobleness are discovered in the greatest advantages against an enemy and the greatest obligations are those which are put upon us by them from whom we could least have expected them 97. Bees will gather honey where the Spider sucks poyson 98. Subjects can hardly be happy if their King be miserable or enjoy their peace and liberties while he is oppressed 99. A King should not only with patience bear indignities but with charity forgive them 100. Subjects captivate their King that allow him not the liberty of his own thoughts and are unwilling he should follow the light of his own conscience The Fifth Century 1. IT is unreasonable for Subjects to expect the King should think their Counsâ—ls good for him who maintain a War against him 2. Prosperity gains the greatest esteem and applause among the Vulgar as adversity exposeth to their greatest slighting and disrespect 3. Good Fortune is not alwayes the shadow of Vertue and Justice but oftner attends vitious and injurious actions as to this world 4. No secular advantages seem sufficient to that Cause which begun with Tumults depends chiefly upon the reputation with the Vulgar 5. Rebels think no Victories so effectual to their designs as those that most rout and wast their Kings credit with his people 6. The taking away a Kings credit is but a necessary preparation to the taking away of his life and his kingdomes 7. It is an exquisite method of Rebels cunning and cruelâ—y To compel their King first to follow the funerals of his honour and then destroy him 8. Few mens Consciences are so stupid as not to inflict upon them some secret impressions of that shame and dishonour which attends all unworthy actions have they never so much of publick flattery and popular countenance 9. Chams curse of being servant of servants must needs be on them who seek by dishonourable actions to please the vulgar and confirm by ignoble acts their dependance upon the people 10. What Providence denies to Force it may grant to Prudence 11. When necessity is a King's Counsellor his confidence in a rebellious people may disarm and overcome them and the rendring his Person to them engage their affections to him 12. God must be a Kings chiefest Guard and his Conscience both his Counsellor and his Comforter 13. No necessities should compel a King to desert his â—â—â—â—ur or swerve from his judgâ—â—â—â— 14. An univâ—â—sal confidence put in dissembling Subjects may make them ashamed not to be really such as they ought and profess to be 15. So various are all humane affairs and so necessitous may the state of Princes be that their greatest danger may be in their supposed safety and their safety in their suposed danger 16. A King ought not in rebellious times to be less solicitous for his friends safety than his own and he may chuse to venture himself upon further hazards rather than expose their resolute loyalty to all extremity 17. It is some skil in play to know when a game is lost better fairly to give over than to contest in vain 18. A King that casts himself upon the kindness of Subjects that have fought against him must study to reinforce his judgment and fortifie his mind with Reason and Religion that he may not seem to offer up his souls liberty or make his Conscience their Captive 19. No success should darken or disguise truth to a King who in the greatest necessity should no less conform his words unto his inward dictates than if they had been as the words of a King ought to be among Loyal Subjects full of power 20. Reason is the divinest power A King should never think himself weakned while he may make full and free use of that 21. No Eclipse of outward fortune should rob a King of the light of Reason 22. What God denies of outward strength to a distressed King his grace may supply with inward resolutions not morosity to deny what is fit to be granted but not to grant any thing which Reason and Religion bids him deny 23. A King should never think himself less thâ—n himself while he is able to preserve the integrity of his Conscience when the only jewel left him worth keeping 24. When Kings are deceiv'd in their confidence it is but an essay which God will have them make of man's uncertainty the more to fix them on himself who never faileth them that trust in him 25. Though the Reeds
to their injur'd King or his Posterity as may fully compensate both the acts of his confidence in and his sufferings for them 93. It is the injury of all injuries wherewith some malicious people load their King while they calumniate him as a wilfull and resolved occasioner of his own and his Subjects miseries 94. A King ought not to repine at an establishment of his own making nor endeavour by force and open hostility to undo what by his Royal assent he hath done 95. A King may have a sense of injuries from his Subjects yet not such as to think them worth vindicating by a War 96. A King is compelled â—â— injure himâ—elf by his Subjects not using favours with the same candor wherewith they were conferred 97. Tumults are prone to threaten to abuse all Acts of grace and turn them into wantonness 98. Their own fears whose black arts raise up turbulent Spiritâ— may force them to conjure them down again 99. Though a King have iustly resented any indignities put upon him he may be in no capacity to take just revenge in a hostile and warlike way upon those whom he knowes to be well fortified in the love of the meaner sort of the people 100. A King should long for nothing more than that himself and his Subjects may quietly enjoy the fruâ—ts of his own condescendings The eighth Century 1. A King that knowes well the sincerity and uprightness of his own heart in passing from himself what may exceed the very thoughts of former times although he seem less a Politician to men yet may need no secret distinctions or evasions before God 2. Though a King may be content to recede much from his own interests and Personal rights of which he conceives himself to be Master yet in what concerns Truth Justice the Rights of the Church and his Crown together with the general good of his Kindoms all which he is bound to preserve as much as morally lies in him here he ought to be fixt and resolute 3. A King by no necessity should be brought to affirm that to men which in his conscience he denied before God 4. For Protestants to force their Queen because of the Romane Religion to withdraw for her safety as it will be little to the adorâ—ing of their profession so it may occasion a further alienation of mind and divorce of affections in her from it 5. An Afflicted King can give no better instance of a steady affection unto his Queen than by professing himself content to be tossed weather-beaten and shipwrackt so as she may be safe in Harbour 6. The policy of Rebels finds it sometimes necessary to their designs by scandalous articles and all irreverent demeanour to seek to drive their Queen out of the Kingdom lest by the influence of her example eminent for love as a wife and loyalty as a subject she should convert to or retein in their love and loyalty to their King all those whom they have a purpose to pervert 7. Some acts there are of so rude disloyalty that a King 's greatest enemies have scarce confidence enough to abet or own 8. Rebels that design the destruction of their King will first make overt essayes by possessing themselves of Towns how patiently he can bear the loss of his Kingdoms 9. A good King so injur'd will be more affected with shame and sorrow for others then with anger for himself nor will the affront done to him trouble him so much as their sin which admits no colour or excuse 10. They who have effrontery enough ro commit or countenance will hardly contein themselves within the compass of one unworthy act but the hand of that cloud will soon overspread the whole Kingdom and cast all into disorder and darkness 11. One act of publick Rebellion may give a wise King to see clearly through all the pious disguises and soft palliations of some men whose words though smoother than oyl will prove very swords 12. Against the Swords point is the defence of a good Conscience 13. Were it not that the excess of our impotent passions gave our enemies malice a full impression on our souls it could not reach very far nor do us much hurt 14. It is observable how God sometimes so pleades and avengeth the cause of an injur'd King in the eye of the world that the most willfully blind cannot avoid the displeasure to see it and with some remorse and fear to own it as a mutable stroke and prediction of divine vengeance 15. It hath been known that a leading Rebel unreproached unthreatned uncursed by any language or secret imprecation of the King only blasted with the conscience of his own wickedness and falling from one inconstancy to another noâ— long after has paid his own and his eldest sons heads as forfeitures of their disloyalty to those men from whom he might have expected another reward than so to divide their heads from their bodies whose hearts with them were divided from their King 16. A solitary vengeance will noâ— alwayes serve the turn The cutting off one head in a family is not enough to expiate the asfront done to the head of a Common weal. 17. The eldest son has been known to be involued in the punishment as he was infected with the sin of the Father against the Father of his Country Root and Branch God cuts off in one day 18. A King ought not to rejoyce in the ruine of any eminent Rebel though it were such as could give the greatest thirst for revenge a full draught as if executed by them who first employed him against his Soveraign but rather pity him especially if he thinks he acted against the light of his Conscience 19. Signal Rebels are not allwayes suffer'd to accomplish their repentance when they begin to have inclinations toward it and a reparation of their duty but fall unhapâ—ily sometimes into the hands of their Justice who first imployed them and not the Mercy of the King they have offended 20. It is no fault in a King to be as willing to forgive a Rebel as he can ask favour of him 21. That Gentleman is to be pitied even by the King he has offended that becomes a notable monument of unprosperous disloyalty a sad and unfortunate spectacle to the World 22. A King should love the inward peace of his Conscience before any outward tranquillity 23. Some miscariages in Government may escape rather through ill Counsel of some men driving on their private ends or the peevishness of others envying the publick should be managed without them or the hidden and insuperable necessities of State than any propensity of the King himself either to injuriousness or oppression 24. Those Rebels must have more confidence in their Cannon then in their Gause whom their King can freely ask whose innocent bloud during my Reign have I shed to satisfie my lust anger or covetousness What Widows or Orphans tears can witness against me the just cry of which must now be