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
some reparations for their former defects 41. As the quality of a King sets him beyond a Duel with any Subject so the Nobleness of his mind must raise him above the meditating any revenge or executing his anger upon the many 42. The more conscious a King shall be to his own merits upon his people the more prone he will be to expect all love and loyalty from them and to inflict no punishment upon them for former miscariages 43. An injur'd King will have more inward complacency in pardoning one than in punishing a thousand 44. We cannot merit of God but by his own mercy 45. Counterfeit and disorderly zeal ought not to abate a King's value and esteem of true piety both of them are to be known by their fruits 46. The sweetness of the Vine and Figtree is not to be despised though the Brambles and Thornes should pretend to bear Figs and Grapes thereby to rule over the Trees 47. The publick interest consists in the mutual and common good both of Prince and People 48. We must not sterve our selves because some men have surfeited of wholsom food 49. God sometimes punisheth Rebellious Subjects with continuance in their sin and suffers them to be deluded with the prosperity of their wickedness 53. Gods grace may teach and enable an injur'd King to want as well as to wear a Crown which is not worth taking up or enjoying upon sordid dishonourable and irreligious termes 51. Let a King keep himself to true principles of piety vertue and honour He shall never want a Kingdom 52. It is a principal point of honour in a yong King to deferre all respect love and pretection to the Queen Dowager his mother especially if with magnanimity and patience she hath sufferr'd for and with his Royal Father and himself 53. A Captive King in the midst of Rebellious Subjects may be wrapt up and fortified in his own innocency and God's grace 54. The bloud of a King destroy'd by Rebels will cry aloud for vengeance to Heaven and they who shed it will have inward horrour for their first Tormenter and not escape exemplary judgments 55. They that repent of any defects in their duty toward the Royal Father may be found truly zealous to repay with interest the loyalty and love which was due to him unto their King his son 56. The mask of Religion on the face of Rebellion will not long serve to hide the men's deformities that use it 57. Mislead Subjects may learn by their miseries That Religion to their God and Loyalty to their King cannot be parted without both their sin and their infelicity 58. God may honour a King not only with the Scepter and government of Realms but also with the suffering many indignities and an untimely death for them while he studies to preserve the rights of the Church the power of his Lawes the honour of his Crown the priviledges of Parliaments the liberties of his People and his own Conscience which is dearer to him than a thousand Kingdoms 59. A Captive King hath as much cause as leisure to meditate upon and prepare for his death there being but few steps between the Prisons and Graves of Princes 60. It is Gods indulgence which gives him the space but mans cruelty that gives him the sad occasions for those thoughts 61. A King in the hands of Rebels besides the common burthen of mortality which lies upon him as a man bears the heavy load of other mens ambitions fears jealousies and cruel passions whose envy or enmity against him makes their own lives seem deadly to them while he enjoyes any part of his 62. A Kings prosperity should not make him a stranger to the contemplations of mortality 63. The thoughts of death are never unseasonable since prosperity alwayes is uncertain 64. Death is an Eclipse which oft hapneth as well in clear as clowdy dayes 65. A King by long and sharp adversity may have so reconciled within himself those natural Antipathies between Life and Death which are in all men that the common terrours of the later may be dispelled and the special horrour of it much allayed 66. A King to whom a violent death approaching is represented by the policy of cruel and implacable enemies with all terrible aggravations may look upon those things as unpoysonous though sharp since his Redeemer hath either pulled them out or given him the antidote of his death against them which as to the immaturity unjustice shame scorn and cruelty of it exceeded whatever a threatned King can fear 67. A pious King never finds so much the life of Religion the feast of a good Conscience and the brazen wall of a judicious integrity and constancy as when he comes to a close conflict with the thoughts of Death 68. Though a King be not so old as to be weary of life it is happy for him if he be not so bad as to be either afraid to dye or asham'd to live 69. It is the greatest glory of a Christians life to dye dayly in conquering by a lively faith and patient hope of a better life those partial and quotidian deaths which kill by piece-meals and make men over-live their own fates while we are deprived of health honour liberty power credit safety or estate and those other comforts of dearest relations which are as the life of our lives 70. A King lives in nothing temporal so much as in the love and good will of his people 71. A King should not think that life too long or tedious wherein God gives him any opportunities if not to do yet to suffer with such Christian patience and magnanimity in a good cause as are the greatest honour of his life and the best improvement of his death 72. In point of true Christian valour it argues pusillanimity to desire to dye out of weariness of life and a want of that heroike greatness of spirit which becomes a Christian in the patient and generous sustaining those afflictions which as shadowes necessarily attend us while we are in this body and which are less'ned or enlarged as the Sun of our prosperity moves higher or lower whose total absence is best recompensed with the Dew of Heaven 73. The assaults of affliction may be terrible like Sampson's Lyon but they yield much sweetness to those that dare encounter and overcome them who know how to over-live the witherings of their Gourds without discontent or peevishness while they may yet converse with God 74. The life of a pious King is the Object of the Devils and wicked mens malice but yet under God's sole custody and disposal 75. We must not by seeming prepared to dye think to flatter God for longer life 76. Triumphing Enemies who are solemnely cruel adde as those did who crucified Christ the mockery of justice to the cruelty of malice 77. That a King may be destroyed as with greater pomp and artifice so with less pity it is but a necessary policy to make his death appear
as an Act of Justice done by Subjects upon their Soveraign who know that no Law of God or Man invests them with any power of Judicature without him much less against him and who being sworn and bound by all that is sacred before God and man to endeavour his preservation must pretend justice to cover their perjury 78. It is a sad fate for any man to have his enemies to be Accusers Parties and Judges but most desperate when this is acted by the insolence of Subjects against their Soveraign wherein those who have had the chiefest hand and are most guilty of contriving the publick Troubles must by shedding his bloud seem to wash their own hands of that innocent bloud whereof they are most evidently guilty before God and Man if not in their own Consciences too while they carry on unreasonable demands first by Tumults after by Armies 79. Nothing makes mean spirits more cowardly cruel in managing their usurped power against their lawfull Superiours than the guilt of their unjust usurpation 80. Specious and popular pretensions of Justice against Delinquents are applyed only to disguize at first the monstrousness of their designs who despair of possessing the power and profits of the Vineyard till the heir whose right it is be cast out and slain 81. It may be accounted by Rebels a Kings greatest fault that he will not either destroy himself with the Church and State by his word or not suffer them to do in unresisted by the sword whose covetous Ambition no Concessions of his can either satisfie or abate 82. Some men think that Kingdom of brambles which they seek to erect not likely to thrive till watered with the Royal bloud of those whose right the Kingdom is 83. A King's Innocency will find him both his Protector and his Advocate who is his only Judg. 84. The greatest Patrons of Law Justice Order and Religion on earth are exposed to as many dangers as there be either Men or Devils which love confusion 85. God will not suffer men long to prosper in their Babel who build it with the bones and cement it with the bloud of their Kings 86. A King destin'd to death by Rebels may be confident they will find avengers of it among themselves and that the injuries he hath sustained from them shall be first punished by them who agreed in nothing so much as in opposing him 87. The impatience of Rebels to bear the loud cry of their Kings bloud will make them think no way better to expiate it than by shedding theirs who with them most thirsted after his 88. God will not suffer them to go unpunished whose confoederacy in sin was their only security 89. A King 's greatest conquest of Death is from the power of the love of Christ who hath swallowed up Death in the Victory of his Resurrection and the Glory of his Ascension 90. Royal Charity is the noblest revenge upon and victory over a King's Destroyers 91. The will of Rebels and Regicides seems to be their only rule their power the measure and their success the Exactor of what they please to call Justice while they flatter themselves with the fancy of their own safety by the Kings danger and the security of their lives-designs by his death forgetting that the greatest temptations to sin are wrapped up in seeming prosperities so the severest vengeances of God are then most accomplished when men are suffered to complete their wicked purposes 92. When the will of God hath confined and concluded that of a devoted King he shall have the pleasure of dying without any pleasure of desired vengeance 93. The glory attending the death of a King sacrificed to the will of his revolted Subjects surpasseth all he could enjoy or conceive in life 94. The sharp and necessary Tyrany of King-destroyers sufficiently confute the calumnies of Tyranny against him 95. Subjects ought to know how to excuse their Soveraign's failings as a man and yet to retain and pay their duty to him as their King there being no religious necessity binding any Subjects by pretending to punish infinitely to exceed the faults and errours of their Princes 96. Rebels may often see the proportions of their evil dealings against their King in the measure of Gods retaliations upon them who cannot hope long to enjoy their own thumbs and toâ—s having under pretense of paring his nails been so cruel as to cut off his chiefest strength 97. The punishment of the more insolent and obstinate Rebels may be like Korah and his Complices at once mutining against both Prince and Priest in such a method of divine Justice as is not ordinary the earth of the lowest and meanest people opening upon them and swallowing them up in a just disdain of their ill-gotten and worse-used Authority upon whose support and strength they chiefly depended for their building and establishing their designs against their King the Church and State 98. It is a fallacy in them who from worldly success rather like Sophisters than sound Christians draw those popular conclusions for Gods approbation of their actions whose wise prudence oft permits many events which his revealed Word the only clear safe and fixed rule of good actions and good conveniences in no sort approves 99. A good King may be confident that the justice of his Cause and clearness of his Conscience before God and toward his people will carry him as much above Rebels in Gods decision as their successes may have lifted them above him in the Vulgar opinion 100. Many times those undertakings of men are lifted up to Heaven in the prosperity and applause of the World whose rise is from Hell as to the injuriousness and oppression of the design The Seventh Century 1. THe prosperous winds which oft fill the Sails of Pirates doth not justifie their piracy and rapine 2. The prayers and patience of a King's friends and loving Subjects coutribute much to the sweetning of that bitter cup given him by them whose hands are unjustly and barbarously lifted up against him 3. As to the last event a murther'd King may seem to owe more to his Enemies than his Friends while those put a period to the sins and sorrows attending this miserable life wherewith these desire he might still contend 4. If a good King suffer's a violent death with his Saviour it is but Mortality crowned with Martyrdom where the debt of death which he owes for sin to Nature shall be raised as a gift of faith and patience offered to God 5. The Trophees of a King's charity will be more glorious and durable over Rebels than their ill-managed victories over him 6. They whose sin is prosperous had need be penitent that they may be pardoned 7. We are to look upon the temporal destruction of the greatest King as farre less deprecable than the eternal damnation of the meanest Subject 8. It is very strange that Mariners can find no other means to appease the storm themselves have raised but by drowning their
may avoid his own 31. By the Sun-shine of God's mercy and the splendour of a Princes virtues whole mountains of congealed factions may be thawed and dissipated 32. Acts of Indempnity and Oblivion should by an indulgent King be offered to so great a latitude as may include all that can but suspect themselves to be any way obnoxious to the Lawes and which may serve to exclude all future jealousies and insecurities 33. If God see fit to restore an injur'd King to the enjoyment of his Kingdoms He ought then to let the Prince his son fully understand the things that belong to God's glory his own honour and the Kingdoms peace 34. A charitable King though injur'd by his Subjects for the future peace of his Kingdoms should encourage the Prince his Successour to be as confident as Himself That the most part of all sides who have done amiss have done so not out of malice but misinformation or misapprehension of things 35. Whatsoever good the Royal Father intended to Church or State in times uncapable of it should be performed by the Prince his Son when possessed of his Kingdom and Power 36. It is a prayer and benediction worthy of an afflicted King That God would after his decease so bless the Prince his Son and Successour as to establish his Kingdoms in Righteousness his Soul in true Religion and his Honour in the love of God and his People 37. Though God permit Disloyalty to be perfected by the destruction of a King yet He may make his memory and name live ever in his Son as of his Father that lov'd Him and a King under whom his Kingdoms flourished for a time 38. A King in affliction should believe God's power and have hope of his will to restore Him to his Rights despairing neither of his mercy nor of his peoples love and pity 39. Although a King 's domestick Enemies use all the the poyson of falsity and violence of hostility to destroy first the love and Loyalty which is in his Subjects and then all that content of life in him which from these He chiefly enjoyed yet they may fail of their end and after the many deaths the King suffers for the good will of his People He may not be wholly dead till their further malice and cruelty take that little of life too the husk and shell as it were which they had only left Him 40. Although that a King must die as a man is certain That He may die a King by the hands of his own Subjects a violent sodain barbarous death in the strength of his years in the midst of his Kingdoms his friends and loving Subjects being helpless Spectatours his Enemies insolent Revilers and Triumphers over Him living dying and dead may sometimes be probable in humane reason nought else being to be hoped for as to mans cruelty yet He is not to despair of God's infinite mercy 41. It is not easie for a depressed King to contend with those many horrours of Death wherewith God may suffer Him to be tempted which may be equally horrid either in the suddenness of a barbarous Assasination or in the solemn cruelty of an unjust sentence and publick execution 42. A King under such a sad apprehension must humbly desire to depend upon God and to submit to his will both in life and death in what order soever he is pleased to lay them out to him 43. All Soveraigns are obliged to own God as King of Kings not only for the eminency of his power and Majesty above them but also for that singular care and protection which he hath over them in the many dangers they are expos'd unto 44. God many times so pleads the cause of that King which he permits to be in the power of disloyal and bloudy-minded Subjects that he shewes him the sad confusions following his destruction presaged and confirmed to Him by those he lives to see in his troubles and God gives his Enemies cause to fear that he will both further divide and by mutual vengeance afterward destroy them 45. It may be the King's comfort who is wronged and dethroned by his Subjects that God gives him not only the honour to imitate Christ's example in suffering for Righteousness sake though obscured by the foulest charges of Tyranny and Injustice but the charity both to forgive them and pray for them that God would not impute his bloud to them further than to convince them what need they have of Christ's bloud to wash their souls from the guilt of shedding his 46. The unfortunate King that sees himself destin'd to be murther'd by his cruel Subjects may bless God if he has the heart to pray not so much that the bitter cup of a violent death may pass from Him as that of his wrath may pass from all those whose hands by deserting him are sprinkled or by acting and consenting to his death are embrued with his bloud 47. Rebellious Subjects cannot deprive a King of more than He may be content to lose when God sees fit by their hands to take it from Him whose mercy he is to believe will more than iufinitely recompence what ever by mans injustice He is pleased to deprive him of 48. A miserable King shall not want the heavy and envied Crowns of this world when God hath mercifully Crowned and Consummated his graces with Glory and exchanged the shadowes of his earthly Kingdoms among men for the substance of that Heavenly Kingdom with himself 49. A good King overpower'd by Rebbels may notwithstanding be perswaded within himself that he is happy in the judicious love of the ablest and best of his Subjects who may not only pity and pray for him but may be content even to dy with him or for him 50. No Subjects that pretend to punish can reasonably therein exceed the errours of their Princes especially where more than sufficient satisfaction hath been made to the publick the enjoyment of which private ambitions may have frustrated 51. An injur'd King's chiefest comfort in death consists in his peace made with God before whose exact Tribunal he need not fear to appear as to any cause long-disputed by the Sword between Him and his causeless Enemies 52. A good King may look upon it with infinite more content and quiet of Soul to have been worsted in his enforced contestation for and vindication of the just Lawes of his Land the freedom and honour of his Parliaments the rights of his Crown the just liberty of his Subjects and the true Christian Religion in its Doctrines Government and due encouragements than if He had with the greatest advantages of success evercome them all 53. The King that suffers for Christ as he is the Authour of Truth Order and Peace being forced to contend against Errour Faction and Confusion shall through Christ enabling Him be more than Conquerour in the end 54. Although any violent death of an unfortunate King be the wages of his own sin as from God and the
Piety to the King in loyalty and to one another in charity 6. In quenching the flames and withdrawing the fewel of Civil Wars 7. In blessing King and People with the freedom of Publick Councels and delivering the Honour of Parliament from the insolency of the vulgar 8. In keeping the King from the great offence of exacting any thing against his Conscience and especially from consenting to sacrilegious rapines and spoilings of God's Church 9. In restoring him to a capacity to glorifie God in doing good both to the Church and State 10. In bringing him again with peace safety and honour to his chiefest City and Parliament if chased from them 11. In putting again the sword of Justice into his hand to punish and protect 1. The Soul of the said King ought to praise God and magnifie his name before his People 2. To hold God's glory dearer to him than his Crowns 3. To make the advancement of true Religion both in purity and power to be his chiefest care 4. To rule his People with justice and his Kingdoms with equity 5. To own ever to God's more immediate hand as the rightfull succession so the mercifull restauration of his Kingdoms and the glory of them 6. To make all the World see this and his very Enemies enjoy the benefit hereof 78. A restored King as he should freely pardon for Christ's sake those that have offended him in any kind so his hand should never be against any man to revenge what is past in regard of any particular injury done to him 79. When a King and People have been mutually punished in their unnatural divisions the King should for God's sake and for the love of his Redeemer purpose this in his heart That he will use all means in the wayes of amnesty and indempnity which may most fully remove all fears and bury all jealousies in forgetfullness 80. As a King's resolutions of Truth and Peace are toward his People so may he expect God's mercies to be toward him and his 81. God will hear the King's prayer which goeth not out of feigned lips 82. If a King commit the way of his Soul to the Lord and trust in him he shall bring his desire to pass 83. A King ought not to charge God foolishly who will not restore him and his but to bless his Name who hath given and taken away praying to God that his People and the Church may be happy if not by him yet without him 84. God who is perfect Unity in a Sacred Trinity will in mercy behold King and People whom his Justice may have divided 85. They who at any time have agreed to fight against their King may as much need his prayers and pity as he deliverance from their strivings when ready to fight against one another to the continuance of the distractions of his Kingdoms 86. The wayes of Peace consist not in the divided wills of Parties but in the point and due observation of the Lawes 87. A King should be willing to go whither God will lead him by his Providence desiring God to be ever with him that he may see God's constancy in the Worlds variety and changes 88. The King whom God makes such as he would have him may at last enjoy the safety and tranquillity which God alone can give him 89. God's heavy wrath hangs justly over those populous Cities whose plenty addes fewel to their luxury whose wealth makes them wanton whose multitudes tempt them to security and their security exposeth them to unexpected miseries 90. To whom God gives not eyes to see hearts to consider nor wills to embrace and courage to act those things which belong to his glory and the publick Peace their calamity comes upon them as an armed man 91. Rebellious Cities and Pâ—â—â—â— cannot want enemies who abâ—â—â—â— in sin nor shall they be long undisarmed and undestroyed who with a high hand persisting to fight against God and the clear convictions of their own Consciences fight more against themselves than ever they did against thier King their sins exposing them to Gods Justice their riches to others injuries their number to Tumults and their Tumults to Confusion 92. A depressed King should have so much charity as to pray That his fall be not their ruine who have with much forwardness helped to destroy him 93. An injur'd King should not so much consider either what Rebellious People have done or he hath suffered as to forget to imitate his crucified Redeemer to plead their ignorance for their pardon and in his dying extremities to pray to God his father to forgive them who know not what they did 94. They who have denied tears to their King in his saddest condition may need his prayers for God's grace to bestow them upon themselves who the less they weep for him the more cause they have to weep for themselves 95. A King should pray that his bloud may not be upon them and their children whom the fraud and faction of some not the malice of all have excited to crucifie him 96. God can and will both exalt and perfect a good King by his sufferings which have more in them of God's mercy than of man's cruelty or God's own justice 97. God that is King of Kings who filleth Heaven and Earth who is the fountain of eternal life in whom is no shadow of death is both the just afflicter of death upon us and the mercifull Saviour of us in it and from it 98. It is better for us to be dead to our selves and live in God than by living in our selves to be deprived of God 99. God can make the many bitter aggravations of a Soveraign's violent death as a Man and a King the opportunities and advantages of his special graces and comforts in his Soul as a Christian 100. If God will be with the King he shall neither fear nor feel any evil though he walk through the valley of the shadow of death The Fourth Century 1. TO contend with Death is the work of a weak and mortal man to overcome it is the grace of him alone who is the Almighty and immortal God 2. Our Saviour who knowes what it is to dye with a King as a Man can make the King to know what it is to pass through death to life with him his God 3. Let a distressed King say Though I dye yet I know that thou my Redeemer livest for ever though thou slayest me yet thou hast encouraged me to trust in thee for eternal life 4. God's favour is better to a distressed King than life 5. As God's Omniscience discovers so his Omnipotence can defeat the designs of those who have or shall conspire the destruction of their King 6. God can shew an injur'd King the goodness of his will through the wickedness of theirs that would destroy him 7. God gives a distrâ—ssed King leave as a man to pray that the cup of death may pass from him but he has taught him as a Christian by
the example of Christ to adde Not my will but thine be done 8. God by resolving the King's will into his own can make them both become one 9. The desire of life should not be so great in a distressed King as that of doing or suffering God's Will in either life or death 10. God can make a King content to leave the Worlds nothing that he may come really to enjoy all in him who hath made Christ unto him in life gain and in death advantage 11. Though the Destroyers of their King forget their duty to God and him yet he ought to beseech God not to forget to be mercifull to them 12. There is no profit in a King's bloud nor in gaining his Kingdoms from him if they lose their own souls that do it 13. An injur'd King ought to pray for such as have not only resisted his just power but wholely usurped and turned it against â—im That though they may have dâ—served yet that they may not receâ—ve damnation to themselves 14. God that made his Son a Saviour to many that crucifiâ—d him while at once he suffered violently by them and yet willingly for them will at the instance of a devoted King hear the voyce of Christ's bloud call louder for Regicides than the cry of the King's bloud against them 15. Let a King pray for his murtherers That God would prepare them for his mercy by due convictions of their sin and not let them at once deceive and damn their own Souls by fallacious pâ—etensions of Justice in destroying him while the conscience of their unjust usurpation of their King's power chiefly tempts them to use all extremities against him 16. The mercies of Regicides are very false and so very cruel unto their King who while they pretend to preserve him meditate nothing but his ruine 17. God can deal with bloud-thirsty and deceitfull men otherwise than they deserve by overcoming their cruelty with his compassion and the charity of their devoted King 18. When God maketh inquisition for Royal bloud the Souls which he sindeth penitent though polluted he can sprinkle with the bloud of his Son and then the destroying Angel shall pass over them 19. Though Regicides in design think any Kingdom on earth too little to entertain at once both themselves and their King yet he ought to pray that the capacious Kingdom of God's infinite Mercy may at last receive them both 20. When King and People be reconciled in the bloud of the same Redeemer they shall come at last to live far above the ambitious desires which begat mortal enmities between them 21. When the hands of Regicides shall be heaviest and cruellest upon their King if he fall into the armes of God's tender and eternal mercies he shall be safe 22. What is cut off of a King's life in the miserable moment of a violent death may be repayed in God's ever-blessed eternity 23. The King whose eyes have seen Gods salvation shall depart in peace FINIS CAROLI I mi Monita Observata Britannica The Prudential ADVICE AND OBSERVATIONS OF King CHARLES I. Relating To the POLICIE OF HIS Britannike Kingdoms Collected and Published BY RICHARD WATSON Homer Odys ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London Printed for Robert Horn 1661. To the Reader Friend ALthough the Aphorismes in the two former divisions are made generall to serve the good purpose of any Prince and his People to whom the like calamities are incident as were the sad experiments of our own which prompted the Spirit of Wisdome to their production yet the guilt of our sinnes and remembrance of our sufferings will make us easily sensible of their more peculiar reflexion upon our selves This Century with the Surplusage points so directly upon our Kingdome as we have no way to avoid the seasonable importunity of the Counsel and Instruction and knowing what it cost His Majesty that left it are inexcusably miserable if we put not the best value upon it by our observance We hear much of Book-Cases and precedents in contests and pleadings for mens personal propriety I know no reason why such rules and instances as these should not be alike positive and prevalent for Publick Interest the Prerogative of the King and Priviledges of the Church One calls the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Souldier should ever have ready and at hand I could wish this might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King-and Parliament-mans Manuall not so much to reproach him with the unworthiness of some of his factious predecessours as to instruct him by the fatality of such examples to a future sobriety in his votes and moderation in his publick desires or demands If you and I cannot help the extravagant deviations that may yet hereafter willfully be made from the assured steadiness of this Royal Canon we may at least be satisfied in our own aversion from the Ordinances of men that imagine mischief for Law and betray their trust to the second ruine of their Country à Dieu Your servant RICHARD WATSON C. I. Monita c. Britannica The First Century 1. THe Kings of England should call their Parliaments not more by others advice and the necessity of their affairs than by their own choice and inclination 2. The right way of Parliaments is most safe for the Crown and best pleasing to the People 3. When some mens distempers study to kindle sparks in Parliaments the King may hope to extinguish them by forbearing to convene for some years 4. The King resolving with himself to give all just satisfaction to modest and sober desires and to redress all publick grievances in Church and State may hope by his freedom and the Members moderation to prevent all misunderstandings and miscariages in the Parliament he calls 5. Elections of Parliament men are many times carried in many places with partiality and popular heat 6. The King knowing best the largeness of his own heart toward his Peoples good and just contentment may please himself in the hopes of a good and firm understanding which by a Parliament may grow between him and them 7. The King should resolve to reform what by free and full advice in Parliament he is convinced to be amiss and to grant what ever his Reason and Conscience tells him is sit to be desired 8. Though the King resolve not to imploy in his affairs a questiond Minister of State against the advice of his Parliament yet he should not have any hand in his death of whose guiltlesness he is better assured than any man living can be 9. The Peoples clamours for Justice in exorbitance of fury is not to be regarded when they mean thereby the King and Two Houses of Parliament should Vote as they would have them 10. A Tumultuous Parliaments after-Act vacating the Authority of the precedent for future imitation in case of bloud sufficiently tells the World that some remorse toucheth them that are most implacable against the person as if
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
effect of others sins as men both against God and Him yet as He may hope his own sins are so remitted that they shall be no ingredients to imbitter the cup of his death so should He desire God to pardon their sins who are most guilty of his destruction or that his temporal death unjustly inflicted by them may not be reveng'd by Godâ—s just inflicting eternal death upon them 55. An unfortunate King though us'd like Jonas should wish no other than the safe-bringing of the ship to shore when they have cast Him over-board 56. The cruelty of a devoted King's Enemies cannot prevent his preparation whose malice by God's mercy He may in this defeat that they shall not have the satisfaction to have destroyed his Soul with his body 57. Conversation is the chief joy or vexation of a King's life 58. The conversation a King has in his troubles can be no way satisfactory or usefull when some about Him are too wise others too foolish some too busie others too reserved many fantastick 59. A King much delighted with the conversation of his vertuous Queen is hard to be pleased by any else about Him when forced to part from her but not less to be pitied by her who is the only cure for that disease 60. A vertuous Queen's kindness is as necessary to comfort the heart of her King who is separated from her by his troubles or misfortunes as her assistance is for his affairs 61. A King full fraught with expectation need pray God to send him a good unlading especially when some blow of importance is to be given between his and the Rebels Army in the field 62. Although a King cannot brag of store of mony in his Wars yet a sharp sword alwayes hinders starving at least 63. In Civil Wars the King may make as good a shift with an empty purse as the Rebels 64. A generous Queen whose affection to her King is truly grounded will be in as much if not more trouble to find his Reputation as his Life in danger 65. When distractions in Religion arise amongst Rebels and General is set against General in point of command a Treaty with their King may be most desireable and not to be refused by Him when all means used to procure it shall be consistent with his Royal Honour and safety and all else unquestionably councelable considered 66. When Rebels confident of their power or obstinate in their purpose become somewhat difficult to be brought into a Treaty the sound of their King 's coming to them may have some force of popular Rhetorick to obtain it of if refused it may bring much prejudice to them and be advantageous to their King 67. When foolish or malicious Peope shall interpret their King's desire to treat with Rebels to proceed from fear or folly He is to joyn such conditions with the Proposition of it as may be found to be most of the chief ingredients of an honourable and safe Peace 68. A King may prudently yield to a Treaty with Rebels in their quarters so that the conditions save any aspersion of dishonour if factious Spirits about Him are likely to infuse their malignity in his own 69. When a King in some apprehension expresseth his inclination to treat with Rebels from whence false malicious rumours may give trouble to his absent Queen although He judge Himself secure in her thoughts from suspecting Him guilty of any baseness yet He may hold it necessary to send her some account to the end she may make others know as well as her self this which ought to be a certain truth That no danger of death or misery which He may think much worse should make Him do any thing unworthy of her love 70. In times of Rebellion when diverse men propose several recompences to themselves for their pains and hazard with their King the recovery of the company of a loyal and vertuous Queen may be the only reward the said King will expect and wish for Himself 71. A King in no extremity should make a peace with Rebels by abandoning his friends or such a one as will not stand with his honour and safety 72. Although a King cannot part with the patrimony of the Church yet whatsoever shall be offered for rectifying abuses if any hath crept in or yet for the ease of tender Consciences so that it endammage not the foundation He may be content to hear and should be ready to give a gracious answer thereunto 73. As it is the King's duty to protect the Church so it is the Churches to assist the King in the maintenance of his just authority 74. A King should be alwayes carefull to keep the dependency of his Clergy entirely upon his Crown without which it will scarcely sit fast upon his head 75. After Conscience the Militia is certainly the fittest Subject for a King's Quarrel the Kingly power without it being but as a shadow and therefore upon no means in any Treaty to be quitted 76. In the time of Civil War news at home may be too good to be told in the Court of a foreign Prince though a friend to the King attacqued by his Rebellious Subjects there being certainly as much dexterity in publishing of newes as in matters which at first sight may seem of greater difficulty For as the engaged King would not have his friends think that all assistance bestowed upon Him were in vainâ—â— so would He not have them believe that He needed no help least they should under hand assist any Rebels to keep the ballance of dissention amongst them equal 77. The good of ignorance of a friends danger by a storm is not known before certain assurance of his or her escape 78. It is not the least of a King's misfortunes that his vertuous Queen should run much hazard for his sake 79. Although a Queen have expressed so much love to her distressed King as he may think impossible to be repay'd by any thing He can do much less by words yet his Royal heart being full of affection for her admiration of her and impatient passion of gratitude unto her He ought to say something leaving the rest to be read by her out of her own noble heart 80. When Rebels have once found means to build credit on the peoples opinion they can proceed under pretence of Reformation of Religion to dissolve the Government of a Church 81. Politick Rebels under pretence of ill Ministers and Councellours of Estate know how to invade the Majesty of their Soveraign in the Prerogatives of his Crown and by pretending to remove them to invest in themselves the Domination of all Ministries of Estate withdraw their King's revenues into their own hands and confirm themselves in an absolute power of disposing all 82. A King by his Declarations setting forth the sinister proceedings of any faction against Him discovering their designs of innovating the Government and falsifying the scandals they had imputed to Him hath the advantage generally to
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
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