and for their fidelity may have cause to love 7. As a King never needs so He should never desire more the service and assistance of Clergy-men judiciously pious and soberly devout than when by misfortune sequesterd from civil comforts and secular attendants 8. A distressed King cannot think some Divines though He respects them for that worth and piety which may be in them proper to be his present Comforters and Physicions who have had a great influence in occasioning the publick calamities in his Kingdoms and inflicting the wounds He hath upon Himself 9. The spirits of those Divines whose judgments stand at a distance from their King or in jealousie of Him or in opposition against Him cannot so harmoniously accord with his or his with theirs either in Prayer or other holy duties as is meet and most comfortable whose golden rule and bond of perfection consists in that of mutual Love and Charity 10. The King who is much a friend to all Church-men that have any thing in them beseeming that sacred function will if there be cause hazard his own interest upon Conscience and Constancy to maintain their Rights 11. Such Clergy-men who so unhandsomely requite their King as to desert Him in his calamity when their Loyalty and Constancy is most required may live to repent no less for his sufferings than their own ungratefull errours and that injurious contempt and meanness which they bring upon their calling and persons 12. An afflicted King though he pities all Clergy-men that desert Him and despiseth none of a different opinion from his yet sure He may take leave to make choise of some for his special Attendants who are best approved in his judgment and most sutable to his affection 13. A King imprisoned by his Subjects to whom they will not permit the attendance of his Chaplains can make no more charitable construction of their denial than that they esteem Him sufficient Himself to discharge his duty to God as a Priest though not to Men as a Prince 14. I think both Offices Regal and Sacerdotal might well become the same Person as anciently they were under one name and the united rights of primogeniture 15. A King cannot follow better presidents if He be able than those two eminent David and Solemon not more famous for their Scepter and Crowns than one was for devout Psalms and Prayers the other for his divine Parables and Preaching whence the one merited and assumed the name of a Prophet the other a Preacher Titles of greater honour where rightly placed than any of those the Roman Emperours affected from the Nations they subdued But 16. Since the order of God's Wisdome and Providence hath for the most part alwayes distinguished the gifts and offices of Kings and Priests of Princes and Preachers both in the Jewish and Christian Churches an imprisoned King may be sorry to find Himself reduced to the necessity of being both or injoying neither 17. As a Soveraign owes his Clergy the protection of a Christian King so He should desire to enjoy from them the benefit of their gifts and prayers 18. However as the spiritual Government by which the devout Soul is subject to Christ and through his merits daily offers it self and its services to God every private believer is a King and Priest invested with the honour of a Royal Priesthood yet he is not thereby constituted Priest or Preacher as to the outward polity of the Church 19. A King's consciousness to his spiritual defects may make him more prize and desire those pious assistances which especially in any his exigencies holy and good Ministers either Bishops or Presbyters may afford him 20. The King is reduced to great extremities to whom by God's pleasure and permission to his Subjects nothing is left but his life for them to take from Him and nothing more to desire of them which might little seem to provoke their jealousies and offence to deny Him as some have done than this of having some means afforded Him for his souls comfort and support 21. When a King reduced to extremity by his Subjects makes choice of Chaplains to assist Him that are men no way scandalous and every way eminent for their learning and piety no less than for their Loyalty no exceptions imaginable can be made against them but only this That they may seem too able and too well affected toward him and his service 22. A King should count his misfortunes the greater by far when they light also upon the young Prince his son and any others whom he may have cause to love so well as Himself and of whose unmerited sufferings He should have a greater sense than of his own 23. The different education of Princes hath different success when they come to exercise their Government the evidence of which Holy Writ affords us in the contemplation of David and Rehoboam The one prepared by many afflictions for a flourishing Kingdom The other softned by the unparallel'd prosperity of Solomon's Court and so by flatteries corrupted to the great diminution both of Peace Honour and Kingdom 24. A distressed King may trust that God will graciously direct all the black lines of Affliction which he pleaseth to draw on him to the Centre of true happiness if by them he be drawn neerer of God 25. When a yong Prince shall attain the Crown whereof his Father was injuriously devested He ought first to do justice to God his own Soul and his Church in the profession and prosecution both of truth and unity in Religion the next main hinge on which his prosperity will depend and move being that of Civil Justice He is to administer to his People 26. When a good King is persecuted by his own Subjects for the preservation of a right Religion and just Lawes established he may without vanity turn the reproach of his Sufferings as to the World's censure into the honour of a kind of Martyrdome as to the testimony of his own Conscience 27. Since a distressed King knowes not how God will deal with Him as to a removal of the pressures and indignities which his justice even by the very unjust hands of some of his own Subjects may have been pleased to lay upon Him He should not be much solicitous what wrong He suffers from man while He retains in his soul what He believes is right before God 28. In civil dissentions between King and Subjects though He offer all for Reformation and safely that in Reason Honour and Conscience He can yet he must reserve whatsoever He cannot consent unto without an irreparable injury to his own Soul the Chruch and his People and the next undoubted Heir of his Kingdoms 29. No difficulties are insuperable to divine Providence 30. When a yong Prince after his Fathers decease comes to the government of Kingdoms which Tumults and Civil Wars had put into disorder He ought seriously to consider the former real or objected miscariages which might occasion his troubles that so he
of Aegypt break under the hand of him that leans on them yet the Rock of Israel will be an everlasting stay and defence 26. When a King retires to God he most enjoyes himself which he loseth while he lets out his hopes to others 27. Solitude and Captivity gives a King leisure enough to study the Worlds vanity and inconstancy 28. A King need not care much to be reckoned among the unfortunate if he be not in the black List of irreligious and sacrilegious Princes 29. No restraint should ensnare a Kings soul in sin nor gain that of him which may make his Enemies more insolent his friends ashamed or his name accursed 30. They have no great cause to triumph that have got a King's person into their power whose soul remains his own 31. Should a King grant what unreasonable men desire he should be such as they wish him not more a King and far less both man and Christian 32. Restraint ought not to obtain that of a King which Tumults and Armes could not wherein though there be little safety yet it hath not more of danger 33. The fear of men should never be a Kings snare nor should the love of any liberty entangle his Soul 34. Better others betray a King than himself and that the price of his liberty should be his Conscience 35. The greatest injuries a King's enemies seek to inflict upon him cannot be without his own consent 36. While a King can deny with Reason he shall defeat the greatest impressions of Rebels malice who neither know how to use worthily what is already granted nor what to require more of him but this That he would seem willing to help then to destroy himself and his 37. Although Rebels should destroy a King yet let him give them no cause to despise him 38. Neither Liberty nor Life are so dear to a King as the peace of his Conscience the honour of his Crownes and the welfare of his People 39. A King's word may more injure his People than a War while he gratifies a few to oppress all 40. Lawes may by God's blessing revive with the Loyalty of Subjects if a distressed King bury them not by his consent and cover them not in the grave of dishonour and injustice which some mens violence may have digged for them 41. If Captivity or Death must be the price of the Lawes redemption a King should not grudge to pay it 42. No condition can make a King miserable which carieth not with it his Souls his Peoples and Posterities thraldom 43. A Monarch should rather hazard the ruine of one King than confirm many Tyrants over his people 44 A distressed King may by the learning piety and prayers of his Chaplains be either better enabled to sustain the want of all other enjoyments or better sitted for the recovery and use of them in God's good time 45. A King may reap by the pious help of his Chaplains a spiritual harvest of grace amidst the thornes and after the plowings of temporal crosses 46. When Rebels confine their King to solitude they adde a Wilderness of Temptations especialy if they obtrude company upon him more sad than solitude it self 47. The evil policy of men forbids all just restitution lest they should confess an injurous usurpation 48. Though the justice of the Law deprive Prisoners of worldly comforts yet the mercy of Religion allowes them the benefit of their Clergy as not aiming at once to destroy their Bodies and to damn their Souls 49. To deny a King the Ghostly comfort of his Chaplains seems a greater rigour and barbarity than is used to the meanest Prisoners and greatest Malefactors 50. A Kings agony may be relieved by the presence of one good Angel such as is a learned godly and discreet Divine 51. Rebels that envy the being a King will encline to lothe his being a Christian and while they seek to deprive him of all things else will be afraid he should save his Soul 52. Some remedies are worse than the disease and some comforters more miserable than misery it self when like Jobs friends they seek not to fortifie one's mind with patience but perswade a man by betraying his own Innocency to despair of God's mercy and by justifying their injuries to strengthen the hands and harden the hearts of insolent Enemies 53. A King looking upon Clergy-men as Orphans and under the sacrilegious eyes of many cruel and rapacious Reformers ought in duty to appear as a Father and a Patron of them and the Church 54. It is better to seem undevout and to hear no mens prayers than to be forced or seem to comply with those petitions to which the heart cannot consent nor the tongue say Amen without contradicting a man's own understanding or belying his own Soul 55. In publick devotions a King should countenance neither prophane boldness nor pious non-sense but such an humble and judicious gravity as shewes the speaker to be at once consideate both of God's Majesty the Church's honor and his own vileness both knowing what things God allowes him to ask and in what maner it becomes a Sinner to supplicate the divine mercy for himself and others 56. A King should equally be scandaliz'd with all prayers that sound either imperiously or rudely and passionately as either wanting humility to God or charity to men or respect to the duty 57. A King should better be pleased as with studied and premeditated Sermons so with such publick forms of Prayer as are fitted to the Church's and every Christian's daily and common necessities because he is better assured what he may joyn his heart unto than he can be of any man's extemporary sufficiency 58. Extemporary sufficiency as it need not wholely be excluded from publick occasions so is it to be allow'd its just liberty and use in private and devout retirements where neither the solemnity of the duty nor the modest regard to others do require so great exactness as to the outward maner of performance 59. The light of understanding and the fervency of affection are the main and most necessary requisites both in constant and occasional solitary and social devotions 60. A great part of some mens piety hangs upon the popular pin of railing against and contemning the Liturgy of a Church 61. A King should rather be condemned to the woe of Vae soli than to that of Vae vobis Hypocritis by seeming to pray what he does not approve 62. It is infinitely more glorious to convert Souls to Gods Church by the Word than to conquer men to a subjection by the Sword 63. The gifts and prayers of the Clergy are to be look't upon as more praevalent than a King 's or other men's by how much they flow from minds more enlightned and affections less distracted than those which are encombred with secular affairs 64. A greater blessing and acceptableness attends those duties which are rightly perform'd as proper to and within the limits of that calling to which
the abatement of mens sins not the desolating of Nations he will command the Sword of Civil Wars to sheath it self 76. A King of divers Nations may incurre the the censure or misconstruction of one while he gratifies the active spirits among them of the other so far as that he seems to many to prefer the desires of that party before his own interest and honour 77. Religion and Liberty are common and vulgar flourishes to disguise an other errand of that Army which invades their own Kings territories to make him and his Church to write after them and theirs though it were in bloudy characters 78. Presbytery seeks to suppress and render odious under the names of Sects Schisms or Heresies several Parties which if they can get but numbers strength and opportunity may according to Presbyteries opinion and pattern set up their wayes by the like methods of violence representing a wonderful necessity thereof to avoid the further miseries of War which they may first begin and engage themselves to continue until they obtain their end 79. When God hath first taken us off from the folly of our opinions and fury of our passion he hath many wayes to teach us those rules of true Reason and peaceable Wisdome which is from above tending most to his glory and his Church's good 80. They that have any true touches of Conscience will not endeavour to carry on the best designs much less such as are and will be daily more apparently factious and ambitious by any unlawfull means under the title of a Covenant 81. Ties by Leagues and Covenants are either superfluous and vain when men were sufficiently tied before or fraudulent and injurious if by such after-ligaments they find the Imposers really ayming to dissolve or suspend their former just and necessary obligations 82. Factious men to whom it is enough if they get but the reputation of a seeming encrease to their Party little romember That God is not mocked 83. Against the Church the King or the Publick Peace no mans lawfull Calling can engage him 84. The soâ—â— and servile temper of some Divines dispose them in alterations of Religion and Government to sudden acting and compliance contrary to their former judgments profession and practise 85. No man should be more forward than a King himself to carry on all due Reformation with mature judgment and a good Conscience in what things he shall after impartial advice be by God's Word and right reason convinced to be amiss 86. Crowns and Kingdoms have a period with the life of their King but Reputation and Honour may survive to a glorious kind of Immortality when he is dead and gone 87. A King should never permit the malice of his enemies to deprive him of that comfort which his confidence in the generality of his people gives him 88. What a King may bear from foreign enemies he cannot so well from his own Subjects who next his children are dear unto him 89. Nothing could give a King more cause to suspect and search his own Innocency than when he observes many who made great professions of singular piety forward to engage against him 90. When many Professours of singular Piety engage with persons that take arms against their King it gives to vulgar minds so bad a reflection upon Him and his Cause as if it had been impossible to adhere to Him and not with all part from God to think or speak well of Him and not to blaspheme God 91. Truly Learned and Religious men will endeavour to be so well satisfied in the Cause of their injur'd King's sufferings as that they may chose rather to suffer with Him than forsake Him 92. When Popular Preachers though but in hypocrisie and falshood urge Religious pretensions against their King it is not strange that the same to many well-minded men should be a great temptation to oppose Him 93. When a King useth the assistance of Subjects of a different profession from Him they are most ready to interpret it a sighting against Religion who least of all men care whom they imploy or what they say and do so they may prevail 94. So eager are some men in giving their Soveraign better counsel than what they pretend he hath before heark'ned to that they will not give Him leave to take it with freedom as a Man nor honour as a King 95. No men should be more willing to complain than the King be to redress what he sees in Reason to have been either done or advis'd amiss 96. They who of pretended Sufferers become zealous Actors in persecution deprive themselves of the comfort and reward whatsoever they before expected 97. The noise and ostentation of Liberty is the design and artifice some men use to withdraw the peoples affections from their King 98. A good King should be so far from desiring to oppress as not to envy his Subjects that liberty which is all he ought desire to enjoy himself viz. To will nothing but according to Reason Lawes and Religion 99. Lords and Gentlemen which assist their King in a Civil War would not be so prodigal of their Liberties if they suspected he would infringe them as with their Lives and Fortunes to help on the inslaving of themseves and their Posterities 100. As to civil Importunities none but such as desire to drive on their ambitious and covetous design over the ruines of Church and State Prince Peers and People will ever desire greater Freedom than good Lawes allow The ninth Century 1. SUch men as thirst after Novelties or despair to relieve the necessities of their fortunes or satisfie their Ambition in peaceable times become principal impulsives to popular Commotions 2. Rebels will blast the best Government of the best King with all the odious reproaches which impotent malice can invent and expose Him to all those contempts which may most diminish the Majesty of a King and encrease the ungratefull insolencies of his People 3. A King who is well assured that his Innocency is clear before God in point of any calumnies rebellious Subjects do object may prophesie That his reputation shall like the Sun after Owles and Bats have had their freedom in the night and darker times rise and recover it self to such a degree of spendour as those feral birds shall be grieved to behold and unable to bear 4. A King cannot so much suffer in point of honour by rude and scandalous pamphlets as those men do who having power and pretending to so much piety are so forgetfull of their duty to God and him as not to vindicate the Majesty of their King against any of those who contrary to the precept of God and precedents of Angels speak evil of dignities and bring railing accusations against those who are honoured with the name of Gods 5. They will easily contemn such shadows of God as Kings are who reverence not that Supreme and adorable Majesty in comparison of whom all the glory of Men and Angels is but
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
ornaments thereof may prevail much upon the judgment of his dissenting Queen as the odious disguises of Levity Schism Heresie Novelty Cruelty and Disloyalty which any men's practises put upon it may intend her aversion from it 58. God's sacred and saving Truths cleared from all rust and dross of humane mixtures gain belief love and obedience to them as his 59. God beheld in the glass of his Truth in those mercies which he hath offered unto us in his only Son and our Saviour inviteth us to serve him in all those holy duties which most agree with his holy doctrine and most imitable example 60. The experience a King and Queen separated by Rebels have of the vanity and uncertainty of all humane glory and greatness in their scatterings and Eclipses should make them both so much the more ambitious to be invested in those durable honours and perfections which are only to be found in God and obtained through Christ 61. A King ought not to gratifie his passion by any secret pleasure in his death or destruction who hath thereby satisfied the injury he did him lest he make divine vengeance his and consider the affront against himself more than the sin against God 62. God often pleads the cause of Kings before the sons of men by making without their desire and endeavours the mischief of Rebels return on their own heads and their violent dealing come down on their own pates 63. An injur'd King in charity should pray that God's justice prevent not the objects and opportunities of his mercy but that they who have most offended him may live and be forgiven by him in that their offenses bear a proportion with his trespasses for which he hopes forgiveness from God 64. A King should pray for his Rebellious Subjects that God lay not their sins to their charge for condemnation but to their Conscience for amendment 65. God's exemplary vengeance shew'd in the destruction of any eminent Rebel is as the lighting of a thunderbolt which by so severe a punishment of one should be a terrour to all 66. It may be wish'd that they who know not they have done amiss might have their sin discover'd to them and that they who sin of malicious wickedness might be scared 67. They who prevent Gods judgments by their true repentance shall escape the strokes of his eternal vengeance 68. Mercy and Truth met together are the best supporters of a Royal Throne as Righteousness and Peace kissing each other the chief Ornaments of a floâ—rishing Crown 69. God sees clearly through all the cloudings of humane affairs and judges without prejudice his unerrable judgment having eternally his omniscience for its guide 70. It is time for a King to call upon God when the proud rise against him and the Assemblies of violent men seek after his Soul who have not set God before their eyes 71. A King should have no passion nor design to embroyl his Kingdome in a Civil War to which he has the least temptation as knowing he must adventure more than any and gain least of any by it 72. A King ought to deplore and study to divert the necessity of a Civil War unless he will be thought so prodigally thirsty of his Subjects bloud as to venture his own life which were better spent to save than to destroy his People 73. A King in time of Rebellion needs much of Gods grace with patience to bear the afflictions but much more to sustain the reproaches of men especially if they make the War his which they have raised themselves 74. The confidence of some mens false tongues is such that they would make a King almost suspect his own Innocence 75. A King whose innocency is known unto God may be content at least by his silence to take upon him the imputed guilt before men if by that he can allay the malice of his Enemies and redeem his people from the miseries of War 76. God will find out bloudy and deceitfull men many of whom live not half their dayes in which they promised themselves the enjoyment of the fruits of their violent and wicked Counsels 77. God will save a King that 's his servant and in due time scatter the people that delight in War 78. It is time for God to arise and lift up himself when the King's enemies rage and increase conceiving mischief travailing with iniquity and bringing forth falshood 79. The design of a Civil War is either to destroy the King's person or force his judgment and to make him renege his Conscience and Gods Truth 80. A King may be driven to cross David's choice and desire rather to fall into the hands of Men by denying them though their mercies be cruel than into the hands of God by sinning against his Conscience and in that against him who is a consuming fire It being better they destroy him than God damn him 81. If nothing but a King's bloud will satisfie his Enemies or quench the flames of his Kingdom or God's temporal Justice he should be content if it be Gods Will that it be shed by the hands of his Subjects 82. When the bloud of a King though a sinner is wash'd with the bloud of his innocent and peace-maing Redeemer Gods justice will therein find not only a temporary expiation but an eternal plenary satisfaction both for the King's sins and his Peoples 83. A King that hath God on his side has more with him than can be against him 84. None in Heaven or Earth is desireable by a King in comparison of God who in the loss of all may be more than all to him 85. When people are encouraged to fight against their King under the pretense of sighting for him he may cast his eyes up to Heaven he has no other power to oppose them 86. God needs no help nor the King having his if not to conquer at least to suffer 87. If God delights not in a King's safety and prosperity he ought to render himself up to be reduced to what God will have him whose judgments oft begin with his own Children 88. A King should be content to be nothing that God may be all 89. God who teacheth That no King can be saved by the multitude of an Host can yet save him by the multitude of his mercies being Lord of Hosts and the Father of Mercies 90. A King distressed on every side having God on his side need not fear what man can do unto him 91. A King ought to give God's Justice the glory of his distress 92. Gods mercy must have the glory of a King's deliverance from them that persecute his Soul 93. Any King that hath fought against God whose Subject he is by his sins and robbed him of his glory God may justly strip of his strength by his own Subjects and eclipse his glory likewise 94. The King whose hope and only refuge fails him shall to his grief hear his Enemies soon say There is no help for him in his God
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
Effata Regalia APHORISMES DIVINE MORAL POLITICK Scattered in the BOOKS SPEECHES LETTERS c. OF CHARLES the First KING of Great Brittain c. Now faithfully Collected and Published By RICHARD WATSON Fellow of Gonvile and Caius Colledge in Cambridge Quid utilius potui quam tot sententias in unum conducere pulcras acres itame Salus amet ad Salutem natas generis humani J. Lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplic in Epictel London Printed for Robert Horn at the Turks Head near the Royal Exchange 1661. 1. Effata Regalia 2. Icon Animae Bsilicae 3. Monita Observata Britannica To the Right Honourable and most Noble Lord WENTWORTH Earl of Kildare c. My Lord I Cannot forget nor yet forbear gratefully to recognizance that most kind and noble violence your Lordship vouchsaf'd to practise upon me in a foreign Country where the guilt of many years undeserved exile had rendred me morosely jealous of all that had more lately breathed in English air and the conscience of discharging faithfully my duty in that trust which with much affection and obligation was committed to me had made me somewhat obstinate in my retirement and half a Separatist from Conversation what honour or advantage soever might be obtained by it until your Lordships more than gracious condescention had rais'd my blush at what before I esteem'd my vertue and your more than peremptory Commands forced me to the honourable fruition of that happiness whereof I should have been most ambitious in a near aquaintance with your excellencies such as I confess unfeignedly I more admired upon my experience and infallible observation than I could have credited upon the most authentick character might have been given me by any whom your Lordship earlier admitted to that discovery which had no veil all which though I must not here enumerate to affected minutes nor wind up though without slattery to the strain of reproach yet there are three I shall not omit to instance if to no other purpose at least which implies no doubt to oblige your Lordship to perseverance the apostasie from each being no less desperate than frequent and that from one or two sometime so countenanced or rewarded as it has almost the impudence to plead merit which should beg a pardon and to expect to have what should be most abhorred and detested either imitated or commended The first my Lord was your conscientious and earnest care to be better satisfied in the grounds and reason of that Religion which you did and were most inclinable to profess and practise when most persecuted and depressed and this effected your humble and obsequious resignation to the Canon of our Church and that in some particulars wherein few persons ever prejudiced have been counselable and such as were not thought unnecessary or because of desuetude improper to be observed The second was your Lordships generous and loyal resolution in a time difficult to be taken and no less dangerous to be owned to adventure life upon any reasonable and justifiable occasion at an age but then mature for the gust of worldly pleasures and a noble Estate into the possession whereof you were but newly entered whensoever both or either might be hop'd effectual toward the restitution of your banished and every way injured King wherein although your Lordship are most happily prevented by the powerfull hand of Heaven which without humane assistance has over-rul'd the change and by some sweeter influence than that of a Marâ—ial star hath softened the most obdurate hearts of aged Rebels to a capacity of peace and the impression of allegiance to their Prince that brought it home to their doors with so much clemency and such munificence as scarcely has been or ere will be parallel'd if Posterity should play the wanton in bloud for the like reward yet I cannot but erect upon that sincerity of your intention which I humbly crave your leave without arrogance thus publickly to attest a Monument of Honour to your Lordships name and person unto which I wish all the indulgence of Royal favour that can be expected or may be hoped from Him who is more likely to be endowed with Power and Plenty answerable to the greater objects He has for Royal bounty and more causes for sumptuous Magnificence and State than ever had any of our preceding Britannike Kings The third was your most intent and affectionate endeavour in the privacy you could possibly reconcile to the eminence of your Honour and the importunity of that Nation to recover what the malignity of Times accompanied with an inveigling discouragement to all select and exquisite Studies had in part deprived you of and wherein you had been prevented to improve your knowledg to a degree worthy your high birth and fortune and necessary to the future interest you may have in affairs of State and Regency of your Country unto which by the ascendent promptness of your Lordships parts and faculties such your quickness of apprehension variety of fancy solidity of judgment tenacity of memory and all else that Nature could furnish as if in design you might easily have attained and may yet the sphear of science you have in your aim if your engagements otherwise could leave you free for that steady method and those early hours which you were prone my Lord most exemplarily to observe as also for the choyce of a person qualified with learning loyalty prudence and integrity for that your Lordships service and assistance and such a one whensoever you find him I dare assure will be as much obliged by the singular ingenuity and peculiar sweetness of your Lordships disposition as by the nobleness of your entertainment to advance your purpose For so much or so little as you were pleas'd my Lord to make me concerned in it when you found me otherwise imploy'd abroad I confess I never was more satisfied in any thing of like nature than when I could suggest at any time what won upon your opinion or would be of improvement to your studies in the use Nor was I thus affected only while your stay was on the other side but easily induced to promise and earnest enough to performe some part of the same duty after your Lordships departure thence The Collection I at present dedicate with much assurance unto your Honour I am not now to certifie you was first attempted in compliance with your Lordships kindness for such Maximes and Corollaries and sententious Brevets which by ordinary observation and less considerable essayes I had sufficiently discovered and when you please to remember how much you expressed your self transported with the first sheets I sent you over you will not wonder that the little manual I first intended is become a Volume that I have reviewed and passed beyond the principal Book to a general survey of all the Writings I hear of published in the name of that most Wise and now indeed by the merit of his intellectual and moral Christian and Regal active
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