THE POURTRAITURE OF A ROYAL SOUL Drawn from The Transcendent MEDITATIONS OF King CHARLES I. By RICHARD WATSON Habebat perfectum animum ad summam sui adductus supra quam nihil est nisâ— mens Dei ex qua pars in hoc pectus mortale de fluxit quod nunquam magis divinum est quà m ubi mortalitatem suam cogitat scit in hoc natum hominem ut vitâ defungeretur Senec. Epist 120. London Printed for Robert Horn 1661. To the Reader Friend PHilo the Jew tels us That Tharra among the Hebrews and Socrates among the Greeks were men so noted for meditation and retirement within themselves that whosoever in aftertime by such a reflex knowledge could give an exact Character of his Soul had that name as a title of honâ—r in each Nation If you do right to this Piece apart presented unto your view you must needs acknowledg that not any of our Britannike Kings ha's done a Design by which he merited to have his name transmitted to posterity with that advantage as Charles the First who in a time of such distraction when most of his Subjects acted by a very uncertain light some of them mistook themselves and others took great pains to disguise and lay counterfeit colours upon their Conscience drew so exquisite a Pourtraicture of a pious and prudent Prince as it appears most evident He then took not first the pencil in hand to practise but began to exercise in the very dawn of his Reason what skill He perfected in the glory and luster of his Reign though He copied it not for his Royal Successours and Religious Subjects until the approaching twilight or setting of his Sun in bloud The Picture is not here exposed to be onely lookt upon by a curious eye to have the hand commended and then the curtain drawn What more is mean't will best be known by such as seriously intend to imitate and have a devout ambition by a like looking into their Souls and meditating on their duties in their several capacities to deserve the honour of that great name which ought to be held venerable among us in all succeeding ages Of which number I wish you one and my self likewise Your humble servant RICHARD WATSON Cent. 1 beginneth Pag. 217 Cent. 2 beginneth Pag. 241 Cent. 3 beginneth Pag. 265 Cent. 4 beginneth Pag. 294 ERRATA The Reader is desired to mend the following Escapes and whomsoever he censures to impute neither mistake nor negligence to the Collectour Title page read Basilicae Epistle Dedicatory Page 1 r. recognize p. 24 r. iâ— after some few years revolution c. Effata Regalia Century 1. num 2. r. allay n 6 r the grounds n 30 r stupidity n 73 r conscious n 77 r Saviour n 79 r merits n 82 r though they should be satiated n 86 r soul of a Queen Century 2. n â— r praieâ—â— n 28 r â—ay serve n 49 r propound n 75 r streightness n 90 r false evil Century 3 n 5 r with prejudâ—ces n 20 r considerations nor designs n 81 r oblequie Cent. 4 n 31 r upon functions n 89 r to Christs rule Cent. 5 n 22 r not â—orosely Cent. 6 n 10 r differences in Religion and offences by c. n 23 r a diâ—â—â—dence oâ— his own judgment n 66 r aggravations n 91 r that as the greatest temptations c. Cent. 7 n 8 r their Pilot. n 71 r who will avoid Cent. 8. n 32 r from their prâ—reption n 49 r Philistims n 55 r portends Cent. 9 n 11 r congregations n 35 r he shall be forced to consent c. n 73 r fixed on new models Cent. 10 n 3 r from which reason c. Cent. 11 n 7 r Rights n 50 r will not restore the people c. Icon Auimae Basilicae Century 2. num 64 â— shall be n 88 r to a happy c n 93 â— inclined n 97 â— We â—ad need c Cent. 3 n 54 r the handful of â—eal Cent. 4 n 18 â— findeth Monita c Britannica Cent. 1. n 13 r of differing c. n 35 r unto the King n 48 r he may suspect n 81 r spirit of prayer n 91 r lest being n 941 of sound Cent. 2 n 22 r the draught Icon Animae Basilicae THE POUR TRAICTURE OF A ROYAL SOUL The First Century 1. REsolutions of future Reforming do not alwayes satisfie Gods Justice nor prevent his Vengeance for former miscariages 2. When out Sins have overlai'd our Hopes we are taught to depend on Gods mercies to forgive not on our purpose to amend 3. God often vindicates his glory by his judgments and shews us how unsafe it is to offend him upon presumptions afterwards to please him 4. For want of timely repentance of our sins God gives us cause to repent of those remedies we too late apply 5. When God gives us the benefit of our afflictions and his chastisements we may dare account them the strokes not of an Enemy but a Father whose rod as well as his staf may comfort us 6. Gods grace is infinitely better with our sufferings than our peace could be with our sins 7. When God that over-rules our Counsels over-rules also our hearts the worse things we suffer by his Justice the better we may be by his Mercy 8. Sin may turn our Antidotes into Poyson and Grace return our Poyson into Antidotes 9. An act of sinful compliance hath greater aggravations in a King than any man especially when without the least temptation of envy or malice he consents to the destruction of a Peer or meaner Subject whom by his place he ought to have preserved 10. God sees the contradiction between a King's heart and his hand against whom the sin is more immediate when he signs any man's death unsatisfied that he hath deserved it 11. A King may learn Righteousness by God's Judgments and see his own frailty in God's justice 12. A King ought to prefer Justice which is the will of God before all contrary clamours which do but discover the injurious will of man 13. It is once too much that a King has once been overcome to please his Subjects by displeasing of God 14. A King by divine permission going against his Reason of Conscience for any Reason of State highly sins against the God of Reason and Judg of Consciences 15. God's free Spirit supports the Will of a King and subjects it to none but the divine light of Reason Justice and Religion which shine in his Soul 16. God desireth Truth in the inward parts of Kings and Integrity in their outward expressions 17. When God hears the voyce of our Saviour's bloud before the cry of others undeservedly shed he speaks to King and People in the voice of Joy and Gladness which makes the bones he had broken rejoyce in his Salvation 18. A King purposing violence or oppression against the Innocent may expect the Enemy to persecute his Soul to tread his life to the
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
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
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 mischâ—ef 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 ights 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 89. Different professions in point of Religion cannot take away the community of Relations either to Parents or to Princes 90. It is lawfull for a King in exigents to use the aid of any his Subjects of what perswasion soever 91. It were a very impertinent and unseasonable scruple in a King then to dispute the points of different beliefs in his Subjects when he is disputed with by swords points and when he needs the help of his Subjects as men no less than their prayers as Christians 92. The noise of a Kings evil Counsellers is a usefull device for those who are impatient any mens councels but their own should be followed in Church or State 93. Bold Subjects give counsels more like a drench that must be forced down than a draught which might be fairly and leisurely dranâ—â— if their King liked it 94. Moderate men are sorry to see their King prone to injure himself out of a zeal to relieve his Subjects 95. Truly humble Christians will so highly prize the reward of persecutions as rather not to be relieved than be revenged so as to be bereaved of that Crown of Christian patience which attends humble and injur'd sufferers 96. Men are not more prone to desire liberty than unapt to bear it in the popular sence which is to do what every man liketh best 97. The divinest liberty is to will what men should and to do what they so will according to Reason Lawes and Religion 98. Good men count the bounds of the Lawes their Ornament and Protection others their Manacles â—â— Oppression 99. It is not just that any man should expect the reward and benefit of the law who despiseth its rule and direction 100. He that seeks an unreasonable liberty justly loseth his safety The Fourth Century 1. THose men are the best preservers of their true liberty who allow themselves the least licentiousness against or beyond the Lawes 2. It is impossible chose men should be really tender of their fellow-subjects liberties who have the hardiness to use their King with severe restraints 3. A resolv'd King restrain'd by Subjects will rather perish thaâ— complain to those who want nothing to compleat their mirth and triumph but such musick 4. Conscientious tenderness attended with proud and arrogant activity seeks to hatch every egge of different opinion to a faction or schisme 5. Lawes and Scepters of Monarchs should not intrench on God's Soveraignty which is the only King of mens Consciences 6. God gives no men liberty to break the Law established further than with meekness and patience they are content to suffer the penalties annexed rather than perturb the publick peace 7. some men in the necessities of their fortunes distrust Gods providence as well as their own merits 8. Never were any Princes more glorious than those whom God hath suffer'd to be tried in the fornace of afflictions by their injurious Subjects 9. Some men speak against their King rather what they wish than what they believe or know 10. Rude and scandalous Pamphlets like fire in great conflagrations fly up and down to set all places on like flames 11. It is no wonder if men not fearing God should not honour their King 12. God hath graven such Characters of divine Authority and sacred Power upon Kings as none may without sin seek to blot them out 13. From God alone are all traditions of true Glory and Majesty that is in Kings 14. No news to have all Innovations ushered in with the name of Reformations in Church and State 15. The pride of those that study novelties can hardly allow any share or degree of wisdom or godliness to former times 16. For set and prescribed forms of publick prayer there is no doubt but that wholsome words being known and fitted to mens understandings are soonest received into their hearts and aptest to excite and carry along with them judicious and fervent affections 17. Constant forms of Prayers are not more likely to slat and hinder the Spirit of Prayer and Devotion than unpraemeditated and confused variety to distract and lose it 18. Slight and easie Legerdemain will serve to delude the Vulgar 19. No men are prone to be greater Tyrants and more rigorous exactors upon others to conform to their illegal novelties than such whose pride was formerly least disposed to the obedience of lawfull Constitutions and whose licentious humours most pretended Conscientious liberties 21. It is impossible for a Prince to preserve the State in quiet unless he hath such an influence upon Churchmen and they such a dependance on him as may best restrain the seditious exorbitancies of Ministers tongues who with the keyes of Heaven have so far the keyes of the Peoples hearts as they prevail much by the Oratory to let in or shut out both Peace and Loyalty 21. The want of Government is that which the Church can no more dispence with in point of well-being than the want of the Word and Sacrament in point of being 22. Scripture is the best rule and the Church's universal practise the best Commentary of Religion 23. No frame of Church-government is more agreable both to Reason and Religion than that which is Paternal not Magisterial 24. Faction and Confusion Emulations and Contempts are prone to arise among equals in power and function 25. Inconstancy is a great prejudice against Novelty 26. The stream of times and the prevalency of parties overpowreth the judgements of some men 27. Ministers may find as great a difference in point of thriving between the favour of the People and of Princes as Plants do between being watered
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
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
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
ground and to lay his honour in the dust 19. God that sees not as man sees lookes beyond all popular appearances searches the heart and tryes the reins and brings to light things hidden in the dark 20. A Kings afflictions cannot be esteemed by wise and godly men any argument of his sin in shedding bloud he would have saved more than their impunity among good men is any sure token of their innocency that forc't him to it 21. A King may expect God's Protection from the privy conspiracies and open violence of bloudy and unreasonable men according to the uprightness of his heart and the innocency of his hands in the matter of bloud or destruction of his Subjects 22. In time of civil dissensions a King may most safely flie to God as his refuge and defence who rules the raging of the Sea and the madness of the People 23. A King should look upon his own sins and the sins of his People which are the tumults of their Souls against God as the just cause of popular inundations permitted by God to over-bear all the banks of Loyalty Modesty Lawes Justice and Religion 24. God can rebuke the rebellious beasts of the People and deliver his King from the rudeness and strivings of the multitude 25. It becomes King and People as Men and Christians unpassionately to see the light of Reason and Religion and with all due order and gravity to follow it 26. A Charitable King will wish his rebellious People a timely sense and sorrow that shame here and not suffering hereafter may be the punishment of their Sin 27. When God shall set bounds to our Passions by Reason to our Errours by Truth to our Seditions by Lawes duly executed and to our Schismes by Charity then we may be as Jerusalem a City at unity in it self 28. A King in distress should still appeal to his God whose all-discerning Justice sees through all the disguises of mens pretensions and deceitfull darknesses of their hearts 29. A King to whom God gave a heart to grant much to his Subjects may need a heart fitted to suffer much from them 30. Gods Grace may teach a King wisely to enjoy as well the frustratings as the fullfillings of his best hopes and most specious desires 31. A King sometimes while he thinks to allay others fears may raise his own and by setling them unsettle himself 32. Evil for good is a bad requital and hatred for the good will of a King to his People 33. A King needs God for his Pilot in such a dark and dangerous storm as neither admits his return to the Port whence he set out nor his making any other with that safety and honour which he designed 34. It is easie for God to keep a King safe in the love and confidence of his people 35. A King needs God for his Guardian amidst the unjust hatred and jealousies of them whom he suffers so far to prevail as to pervert and abuse his acts of greatest Indulgence to and assurance of them 36. A penitent King ought to know no favours of his can make others more guilty than himself may be in abusing those many and great ones which God had conferred upon him 37. A King in time of publick calamity by civil dissensions should ask of God such Repentance for himself and his people as he will accept and such Grace as they may not abuse 38. The King is happy who can make a right use of others abuses and by their failings of him reflect with a reforming displeasure upon his own offemces against God 39. Although a King for his own sins be by other mens sins deprived of temporal blessings yet he may be happy to enjoy the comfort of God's mercies which often raise the greatest sufferers to be the most glorious Saints 40. It is God's will a King should preserve a Native Rational and Religious freedom 41. God requires of Kings to submit their understandings and wills unto his whose wisdom and goodness can neither erre nor misguide them 42. God requires of Kings so far to deny their carnal reason in order to his sacred Mysteries and Commands that they should believe and obey rather than dispute them 43. God expects from Kings only such a reasonable service of him as not to do any thing for him against their Consciences 44. As to the desires of men God enjoins Kings to try all things by the touch-stone of Reason and Lawes which are the rules of civil Justice and to declare their consents to that only which their judgments approve 45. Kings should be very unwilling to desert that place in which God hath set them and whereto the affairs of their Kingdoms do call them 46. A King may be content for his Peoples good to deny himself in what God hath subjected to his disposal 47. The unthankfull importunities and tumultuary violence of some mens immoderate demands should never betray a King to that dangerous and unmanly slavery as to make him strengthen them by his consent in those things which he thinks in his Conscience to be against God's glory the good of his Subjects and the discharge of his own duty to Reason and Justice 48. A King should be willing to suffer the greatest indignities and injuries Rebellious people press upon him rather than commit the least sin against his Conscience 49. The just liberties of People may well be preserved in fair and equal wayes without the slavery of their King's Soul 50. He whom God hath invested by his favours in the power of a Christian King should not subject his Reason to other mens Passions and Designs which seem unreasonable unjust and irreligious unto him 51. The way of Truth and Justice will bring a distressed King at last to peace and happiness with God though for them he hath much trouble among men 52. A King and Queen scattered on earth by their despightfull and deadly enemies may be prepared by their sufferings for God's presence 53. Though a King's difference from his Queen in some things as to Religion may be his greatest temporal infelicity yet the sincerity of their affections which desire to seek find and to embrace every Truth given by God may be acceptable unto him 54. It is happy for King and Queen different in Religion when either ignorance of what is necessary to be known or unbelief or disobedience to what they know becomes their misery or their wilfull default 55. The great scandal of Subjects professing the same true Religion with their King may be an hinderance to the dissenting Queen in the love of some Truth God would have her to learn or may harden her in some errour he would have cleared to her 56. A King 's own and his Parties constancy is the best antidote against the poyson of their example that gave such scandal 57. The Truth of that Religion the King propfesseth represented with all the beauties of Humility Loyalty Charity and Peaceableness as the proper fruits and
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