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
continue 31. Ignorance Superstition Aâ—varice Revenge with other disorderly and disloyal Passions have so blown up some mens minds against Episcopal Government in the Church that what they want of Reasons or Primitive Patterns they supply with violence and oppression 32. Some mens zeal for Bishops Lands Houses and Revenues hath set them on work to eat up Episcopacy 33. A King solemnly obliged by an Oath agreable to his judgment to preserve Episcopal Government and the Rights of the Church hath a particular engagement above other men so to do 34. The said King being daily by the best disquisition of Truth more confirmed in the Reason and Religion of that to which he is sworn no man that wisheth not his damnation can perswade Him at once to so notorious and combined sins as those of Sacriledg and Perjury in parting with Episcopacy 35. Men of ambitious Covetousness and secrilegious Cruelty will torture with their King both Church and State in Civil dissentions till if he have not an invincible resolution he shall not be forced to consent and declare that he does approve what God knowes he utterly dislikes and in his Soul abhors 36. Should a King pressed by Imperious Subjects shamefully and dishonouraly give his consent to any bold demand against Reason Justice and Religion yet should he not by so doing satisfie the divided Interests and Opinions of those Parties if any such be among them which contend with each other as well as both against Him 37. The abuses of Episcopacy deserve to be extirpated as much as the use retained 38. A right Episcopacy doth at once satisfie all just desires and interests of good Bishops humble Presbyters and sober People so as Church-affairs should be managed neither with tyranny parity nor popularity neither Bishops ejected nor Presbyters despised nor People oppressed 39. A King that can seldom get opportunities to Treat with Subjects in armes against Him should yet never want either desire or disposition to it having greater considence of his Reason than his Sword 40. A King should very unwillingly be compelled to defend himself with Arms against his Subjects and very willingly embrace any thing tending unto Peace 41. No success should ever enhaunce with a King the price of Peace between him and his Subjects which should be as earnestly desired by Him as any man though He be like to pay dearer than any man for it so He reserve his Honour and his Conscience 42. A King should condescend to the desires of his Subjects as far as Reason Honour and Conscience will give Him leave having special regard to those differences that are essential to the security or prosperity of his People To deny some other demands may be the greatest justice to Himself and favour to his Subjects 43. A King willing to condescend to the setling of Church-affairs so as he may give satisfaction to all men must have a care not to comply with such whom faction covetousness or superstition may have engaged more than any true zeal charity or love of reformation 44. Although a King may be content to yield to all that may seem to advance true piety yet He must seek to continue what is necessary in point of Order Maintenance and Authority to the Church's Government especially if He be perswaded that it is most agreable to the true principles of all Government raised to its full stature and perfection as also to the Primitive Apostolical pattern and the practise of the Universal Church conform thereto 45. The King is very excusable both before God and all unpassionate men for the distance between Him and Subjects in Arms against Him that in Treaties and Transactions endeavoureth no less the restauration of peace to his People than the preservation of his own Crowns to his posterity 46. If such Treaties give occasion to any mans further restiveness it is imputable to their own depraved tempers not to any Concessions or Negations of their King who has alwayes the content of what He offered and they the regret and blame for what they refused 47. A King may presage the unsuccessfulness of any Treaty with his Subjects among whom he finds an unwillingness to treat that implying some things to be gained by the Sword whose unreasonableness they are loth to have fairly scanned being more proper to be acted by Soldiers than by Counselors 48. When God gives a King victory over his Subjects in Armes against him it is to try Him that He may know how with moderation and thanks to own and use his power who is the only true Lord of Hosts able when he pleases to repress the confidence of those who fight against him though with great advantage for power and numbers 49. A King who for small beginnings on his part at length is attended on by an Army wherewith He may encounter his rebellious Subjects has this comfort that He is not wholly forsaken by his Peoples love or Gods Protection 50. When God at any time permits the same King to be worsted by his Enemies it is to exercise his patience and teach Him not to trust in the arme of Flesh but in the living God 51. They who fight against their King are forced to slie to the shifts of some pretended Fears and wild fundamentals of State as they use to call them which actually overthrow the present Fabrick both of Church and State 52. The imaginary Reasons which Rebels alledg for self defence are commonly most impertinent and such as will fit any Faction that hath but power and confidence enough to second with the Sword all their demands against the present Lawes and Governours 53. Lawes and Governours can never be such as some side or other will not find fault with so as to urge what they call a Reformation of them to a Rebellion against them 54. They are Parasitick Preachers that dare call those Martyrs who died fighting against their King the Lawes their Oaths and right Religion established For 55. Sober Christians know than the glorious Title of Martyr can with truth be applied only to those who seriously prefer God's Truth and their duty in all the foresaid particulars before their lives and all that is dear to them in this World 56. The Wounds and temporal Ruines of those loyal Subjects who are slain in Civil Wars serve as a gracious opportunity for their eternal Health and Happiness while the evident approach of death through God's grace effectually disposeth their Hearts to such Humility Faith and Repentance which together with the Rectitude of their engagement fully prepares them for a better life than that which their enemies brutish and disloyal firceness can deprive them of or without repentance hope to enjoy 57. Those Rebels who may have often the better against their King's side in the Field will never have so at the Bar of God's Tribunal or their own Consciences 58. The condition of loyal Subjects in a Civil War though conquered and dying for their King no question is
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
undeceive his people and to draw to Him the Nobility and Gentry of his Kingdom 83. When a great sedition is raised in one Kingdom the King may not imprudently resolve at adventure to put Himself freely and cleerly on the love and affections of his Subjects in any other the honour and safety whereof lies nearly at the Stake 84. In Rebellious or Seditious times the King may justly expect support from the Loyal part of his Subjects till the common safety be secured 85. When People of one Kingdom invade their King in his other two things are chiefly considerable by his Great Councel for the safety and security thereof 1. The chasing out the Rebels 2. His satisfying the just grievances of those that adhere unto Him wherein He should promise to concur heartily and clearly with them that all the World may see his intentions have ever been and will be to make that a glorious and flourishing Kingdom 86. The dishonour and mischief must needs be great if for want of mony a King's Army be disbanded before the Rebels be put out of his Kingdom they invaded 87. Some men more moliciously than ignorantly will put no difference between Reformation and alteration of Government 88. What part soever of a King's Revenue is found illegal or heavy to the Subjects a King should be willing to lay down trusting in their affections 89. It is not fit for a King to argue the business of High Treason which toucheth his principal Minister of State though his Parliament countenance it if in his Conscience He cannot condemn him Nor is a Parliament to expect that a positive Doctrine should best become the mouth of a Prince 90. If a King cannot condemn as a Parliament would have Him his Minister of State of High Treason yet cannot say He can clear Him of misdemeanours the said Parliament may find out a way to satisfie Justice and their own fears and not press his Conscience 91. Although a King to satisfie the People would do great matters yet in that of Conscience so tender a thing is it neither fear nor any other respect whatsoever should ever make Him go against it 92. A King should omit no occasion whereby he may shew that affection to his people which He desires his people would shew to Him 93. It is but the mark of a King's confidence to put himself wholly upon the love and affection of his People for his subsistence 94. A King should never have other design but to win the affections of his People by his justice in his government 95. A good King can do nothing with more cheerfullness than to give his people a general satisfaction not offering to endeer himself unto them by word which should not be his way but by Acts of setling their Religion and just Liberties before he proceeds to any other 96. It is no prejudice for a King a little to misreckon in time if not deceived in his end to settle an unquiet Nation of his Subjects 97. A King ought to seek his Peoples happiness their flourishing being his greatest glory and their affections his greatest strength 98. A Soveraign ought to take that care of his Son which shall justifie Him to God as a Father and to his Dominions as a King 99. A King ought to assure upon his honour that He has no thought but Peace and Justice to his People which He should by all fair means seek to preserve and maintain relying upon the goodness and providence of God for the preservation of Himself and Rights 100. In ambiguous Times a Kings fears should be greater for the Religion He professeth his People and Lawes than for his own Rights and safety The Eleventh Century 1. IT is a high thing to tax a King with breach of promise 2. A Parliament may have worse informations than the King Counsels against which they except 3. The King of whom the Militia is demanded by his Parliament is not to part with it for an hourâ— Nor should that be demanded of a King wherewith his wife and children are not to be trusted 4. A King is not to punish or discourage his People for petitioning to Him in an humble way though the Subject do not agree with his sense 5. A King sometimes cannot satisfie his People in a debt due to the Country when all the Water goes not to the right Mill. 6. When Lawes are altered by any other Authority than that by which they were made the foundations of the Peoples happiness are destroyed 7. When the King is oppressed and his just Kights taken from Him it is impossible for the Subjects Liberties and properties to be preserved 8. Errours and mistakes among Loyal Subjects proceeding from misinformation are removed with more satisfaction and ease to them than they were received 9. A King should hold it a piece of his duty to take the utmost pains He can fully to inform and undeceive his People and rather to prevent crimes than to punish them 10. Persons of ill dispositions take as great pains to do mischief and to bring confusion as good men should for peace and happiness in a Kingdom 11. When a good King sends such Propositions of Peace and Accommodation to his Parliament that contested with Him as to which He may expect they should with alacrity submit if the unexcusable enemies of Peace be not strong enough to prevail He may reasonably hope to have no other use of his Loyal Peoples affections but in their prayers not needing their assistance when He requireth nothing that with more justice can be denied Him than his Crown or Life be taken from Him 12. When the Religion Liberty-Lawes which are good Subjects priviledg and protection become the quarrel between a King and any his People in Rebellion the taking his Towns Ships Armies and money from Him should not dishearten Him the concurrence and affection of his people with God's blessing will supply and recover all 13. In time of Rebellion when any Country or Province have shewed much forwardness and made great expressions of their affections to the King He should never be satisfied with Himself till He have found some way to fix a mark of favour and estimation upon the same which may tell Posterity how good Subjects and how much Gentlemen they have been 14. The memory of any signal Loyalty shewed by Persons or Provinces to the Royal Father should grow up in a just acknowledgment with his Sons 15. In times of distraction unquiet Spirits will be abroad and every day throw in new accidents to disturb and confound the publick Peace 16. Rebellion that at first but fortifies it self in a Town will at length rise to that insolence as not to be any longer confined within the Walls but make sallies out to exercise murder cruelty and rapine upon the persons and possessions of good Subjects 17. The sad effects of counterfeit Fears and Jealousies in a Parliament are such as no men can tell the least good they
from the earnest and constant endeavouring of which as no discouragement given Him on the contrary part should make Him cease so no success on his own should ever divert Him 52. All men who pretend to goodness must desire peace and all men know Treaties to be the best and most Christian way to procure it 53. A King can never condescend unto what is absolutely destructive to that just power which by the Lawes of God and the Land He is born unto 54. As a King should make no other demands but such as He believes confidently to be just and much conducing to the tranquillity of the People so should He be most willing to condescend to them in whatsoever shall be really for their good and happiness 55. Except a King and People have reciprocal care each of other neither can be happy 56. A King should never dissemble nor hide his Conscience when his consent is desired to the alteration of Religion wherewith He is unsatisfied 57. In times of Distraction and Division between King and People if the King be so unfortunate as to sall into their hands it is â—it for Him to be attended by some of his Chaplains whose opinions as Clergy-men he ought to esteem and reverence not only for the exercise of his Conscience but also for clearing of his judgment concerning the emergent differences in Religion 58. A restrained King cannot as He ought take in consideration the alterations in Religion that may be offered Him without the help of his Chaplains or Divines because He can never judge rightly of or be altered in any thing of his opinion so long as any ordinary way of finding out the Truth is denied Him but when that is granted Him He should not strive for victory in Argument but seek and submit to Truth according to that judgment which God hath given Him alwayes holding it his best and greatest conquest to give contentment to his People in all things which He conceives not to be against his Conscience or Honour 59. A King under such restraint as he is not master of those ordinary actions which are the undoubted rights of any free-born man is not in case fit to make Concessions for give Answers to his revolted Subjects 60. A King under what restraint soever should not give his consent to any Propositions made to Him by his revolted Subjects that require the disclaiming that reason which God hath given Him to judge by for the good of Him and his People and the putting a great violence upon his Conscience 61. It were easie for a distressed King who intended to wind Himself out of Troubles by indirect means readily to consent to whatsoever is proposed to Him and afterward choose his time to break all alledging that forced concessions are not to be kept for which He would not incur a hard censure from indifferent men 62. Maximes of fallacy are not to be the guides of a King's Actions in extremity 63. It is held by some unlawfull for any man and most base in a King to recede from his promises for having been obtained by force or he under restraint Note According as the promises may be which if unjust and injurious are not to be adher'd to 64. A general Act of Oblivion is the best bond of peace 65. The Wisdom of several Kingdoms hath usually and happily in all ages granted general Pardons whereby the numerous discontentments of many persons and families otherwise exposed to ruine might not become fuel to new disorders or seeds to future troubles 66. Perpetual dishonour must cleve to that King who to obtain liberty or other advantage to Himself shall abandon those persons of Condition and Fortune that out of a sense of duty have engaged themselves with and for Him in his Civil Wars 67. Liberty being that which in all times hath been the common theme and desire of all men common Reason shewes That Kings less than any should endure Captivity 68. A King may with patience endure a tedious restraint so long as He has any hope that that sort of his suffering may conduce to the peace of his Kingdoms or the hindering of more effusion of blood 69. A King under restraint finding by too certain proofs that his continued patience would not only turn to his personal ruine but likewise be of much more prejudice than furtherance to the publick good is bound as well by natural as political obligations to seek his safety by retiring Himself if He can for some time from the publick view both of his Friends and Enemies 70. No indifferent man can judg but a King has just cause to free Himself from the hands of those who change their principles with their condition and who are not ashamed openly to intend the destruction of his Nobility and with whom the Levellers doctrine is rather countenanced than punished 71. No reasonable man can think that God will bless those who refuse to hear their own King when they have him under restraint 72. Although a King may withdraw Himself from the ill usage of such his Subjects as keep Him under restraint and are deaf to the importunities of his reasonable desires yet when He may be heard with Freedom Honour and Safety He should instantly break forth through the cloud of his retirement and shew Himself really to be Pater Patriae 73. When a King is willing to give ease to the Consciences of others there is no reason why He alone and those of his judgment should be pressed to a violation of theirs 74. It is the definition not names of things which make them rightly known 75. Without means to perform no Propsition can take effect 76. A King to whom Honour Freedom and Safety is not allowed can no more treat with his Subjects that have usurped his power than a blind man judge of colours or one run a race who hath both his feet tied together 77. A King of two different Nations should yield to none in either Kingdom for being truly and zealously affected for the good and honour of both and his resolution should be never to be partial for either to the prejudice of the other 78. Mercy is as inherent and inseparable to a King as Justice 79. A King should never abuse the love of his loyal Subjects by any power wherewith God shall enable Him to the least violation of the least of their liberties or the diminution of those immunities which He before had granted them though they be beyond the Acts of his Predecessours 80. In time of Civil War whosoever behaves not Himself like a good Subject to his King in his Kingdom should not if the King can help it receive the benefit and advantage of being his Subject in any other but all foreign Princes should know that as such a person hath parted with his loyalty to his King so he must not hope for any security by Him that some example may be made how easie it is for a King to punish
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
whose subjection as it preserves their property peace and safety so it will never diminish his Rights nor their ingenuous Liberties which consist in the injoyment of the fruits of their industry and the benefit of those Lawes to which themselves have consented 19. No Subjects can without an high degree of guilt and sin devest the King of those enjoyments which the Lawes have assigned to Him 20. The King in uncertain times is to require and entreat the Prince his Son as his Father and his King that He never suffer his heart to receive the least check against or disaffection from the true Religion established in the Church of England 21. After trial much search and many disputes I conclude the Religion of the Church of England to be the best in the World not only in the Community as Christian but also in the special notion as Reformed keeping the middle way between the pomp of superstitious Tyranny and the meanness of fantastick Anarchy 22. The drought being excellent as to the main both for Doctrine and Government in the Church of England some lines as in very good figures may happily need some sweetning or polishing which might have easily been done by a safe and gentle hand if some mens precipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportions of the whole 23. The King is not to entertain any aversation or dislike of Parliaments which in their right constitution with Freedom and Honour will never injure or diminish his greatness but will rather be as interchangings of love loyalty and confidence between a Prince and his People 24. The sad effects that have issued from the insolencies of popular dictates and tumultuary impressions should make Parliaments more cautious to preserve that Freedom and Honour which belong to such Assemblies 25. Nothing can be more happy for all than in fair grave and honourable wayes to contribute their Councels in Common enacting all things by publick consent without Tyranny or Tumults 26. After the storm of Civil dissension and War wherein the folly and wickedness of some men have so far ruined as to leave nothing intire in Church or State to the Crown the Nobility the Clergy or the Commons either as to Lawes Liberties Estates Order Honour Conscience or Lives the yong Prince that succeeds should be an Anchor or Harbour rather to the tossed and weather-beaten Kingdoms a Repairer of the ruines by his wisdom justice piety and valour 27. The King cannot in what extremity soever suffer any diminution of the Churches patrimony or alienation of it it being without paradventure Sacriledg and likewise contrary to his Coronation-Oath 28. The Government of the Church according to its constitution in England is a chief column and support to the Monarchy and Crown 29. The greatest means to make a Parliament happy is That the King on his part and the Members thereof on theirs lay aside all suspicion one of another 30. The Navy and Forts are the walls and defence of this Kingdom which if out of Order all men may easily judge what encouragement it will be to our Enemies and what disheartning to our Friends 31. The King can no way consent that the voyces of Bishops in Parliament should be taken away which they have enjoy'd since and before the Conquest and is one of the fundamental constitutions of this Kingdom 32. Often Parliaments is the fittest mean to keep correspondency between the King and his People 33. Neither Queen Elizabeth nor my Father King James did ever avow that any Priest in their time was executed meerly for Religion the inconveniences that by this severity may fall to the King's Subjects and other Protestants abroad ought to be considered by any Parliament that presses it 34. The Parliament that takes the Government all in pieces must do like a skillfull Watchmaker to make clean his Watch who takes it asunder puts it again together but leaves not out one pin if he means to have it go better 35. The Parliament ought not to wish more than they can shew the King the way how conveniently it may be done 36. It is the great expression of Trust the King has in the affections of his Parliament unto Him when before they do any thing for Him He puts a confidence in them by his gracious concessions 37. If any person durst be so impudent as to move the King to alter the Lawes He ought to put such a mark upon him as from which all posterity might know his intention was ever to govern by the Law and no otherwise 38. That Parliament is not to alledg against the King his deceiving their expectation in the time of his return having departed with their consent who as much and more have deceived Him in the condition for proceeding in his affairs 39. When the King sends a Serjeant at Armes to His Parliament He may expect obedience not a message 40. In cases of Treason no person hath a priviledg by being a Member of the Parliament 41. The King should alwayes be as tender of any thing which may advance the true Protestant Religion protect and preserve the Lawes of the Land and defend the just priviledg and freedom of Parliaments as of his Life or his Crown 42. When the King calls his Parliament together to be witnesses of his Actions and privy to his Intentions it may be certainly believed He has not the least thought disagreeing with the happiness and security of his Kingdom 43. A loyal Parliaments concurrence with the King it may be hoped will so far prevail over the hearts and understandings of the whole Kingdom who must look upon the Members as persons naturally and originally trusted by and for them that it will be above the reach and malice of those who sometimes have too great an influence upon the People to discredit the King 's most intire Actions and sincere Promises the Members being the best witnesses for the one and security for the other 44. When the King and his Parliament have both the same ends there will be no other differences in the way than what upon debate and right understanding will be easily adjusted 45. Let right Religion in which all are most nearly concerned and without care of which they must not look for God's blessing be vindicated and preserved Let the King's honour and Rights which have an inseparable relation with the Subjects interests be vindicated and if ravish'd from Him restored Let the Subjects Liberties Properties Priviledges without which a good man should not desire to be a King be secured and confirmed and there is nothing the Parliament can advise the King to wherein He should not meet them that together they may inform Posterity how much their trust and confidence in each other is a better expedient for the Peace and Preservation of the Kingdom than Fears and Jealousies 46. During any Session of Parliament the King may expect as most proper for the duty of Subjects that Propositions for the remedies of evils ought rather to come to Him than from Him yet such should be his Fatherly care of his People that He should rather lay by any particular respect of his own dignity than that any time should be lost for the preventing of those threatning evils which cannot admit the delayes of the ordinary proceedings in Parliament 47. That the Subjects cannot be obliged to obey an Act Order or Injunction of Parliament to which the King hath not given consent is the King 's known and unquestionable Priviledg and being so is a Priviledg of the Kingdoms 48. The Kings power is invested in Him by the Law and by that only He should desire to maintain it 49. The King that gives away the Militia parts with the power of the Sword entrusted to Him by God and the Lawes of the Land for the protection and government of his People thereby at once devesting Himself and dis-inheriting his Posterity of that right and Prerogative of the Crown which is absolutely necessary to the Kingly Office and so weakens Monarchy in his Kingdom that little more than the name and shadow of it will remain 50. For the abolishing Arch-Bishops Bishops c. a Britannike Soveraign cannot give his consent as He is a Christian and a King 51. The Britannike Kings have so inseparably woven the right of the Church into the liberties of the rest of the Subjects as the Government by Arch-Bishops and Bishops cannot be abolished 52. The King cannot consent to the alienation of Church-Lands because it cannot be denied to be a sin of the highest Sacriledg as also that it subverts the intentions of so many pious Donors who have laid a heavy curse upon all such prophane violations Beside which matter of Conscience it will be a prejudice to the publick good many of the Subjects having the benefit of renuing Leases at much easier Rates than if those possessions were in the hands of private men Nor is it to be omitted the discouragement which it will be to all learning and industry when such eminent rewards shall be taken away which now lye open to the Children of meanest persons 53. The exercise of mercy should be no more pleasing to the King than to see both Houses of Parliament consent for his sake that He should moderate the severity of the Law in an important case 54. No Free-born Subject of England can call Life or any thing he possesseth his own if Power without Right dayly make new and abrogate the old fundamental Law of the Land 55. I am confident no learned Lawyer will afirm that an impeachment can lye against the King all the Lawes going in his Name and one of their Maximes being that The King can do no wrong 56. The Commons of England was never a Court of Judicature Vid. H. Grot. ad cap. 1. Proverb 1. Lips Excerpt ex Comoed. Tragoed Graec.
Effata Regalia APHORISMES DIVINE MORAL POLITICK Scattered in the BOOKS SPEECHES LETTERS c. OF CHARLES the First KING of Great Brittain c. Now faithfully Collected and Published By RICHARD WATSON Fellow of Gonvile and Caius Colledge in Cambridge Quid utilius potui quam tot sententias in unum conducere pulcras acres itame Salus amet ad Salutem natas generis humani J. Lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplic in Epictel London Printed for Robert Horn at the Turks Head near the Royal Exchange 1661. 1. Effata Regalia 2. Icon Animae Bsilicae 3. Monita Observata Britannica To the Right Honourable and most Noble Lord WENTWORTH Earl of Kildare c. My Lord I Cannot forget nor yet forbear gratefully to recognizance that most kind and noble violence your Lordship vouchsaf'd to practise upon me in a foreign Country where the guilt of many years undeserved exile had rendred me morosely jealous of all that had more lately breathed in English air and the conscience of discharging faithfully my duty in that trust which with much affection and obligation was committed to me had made me somewhat obstinate in my retirement and half a Separatist from Conversation what honour or advantage soever might be obtained by it until your Lordships more than gracious condescention had rais'd my blush at what before I esteem'd my vertue and your more than peremptory Commands forced me to the honourable fruition of that happiness whereof I should have been most ambitious in a near aquaintance with your excellencies such as I confess unfeignedly I more admired upon my experience and infallible observation than I could have credited upon the most authentick character might have been given me by any whom your Lordship earlier admitted to that discovery which had no veil all which though I must not here enumerate to affected minutes nor wind up though without slattery to the strain of reproach yet there are three I shall not omit to instance if to no other purpose at least which implies no doubt to oblige your Lordship to perseverance the apostasie from each being no less desperate than frequent and that from one or two sometime so countenanced or rewarded as it has almost the impudence to plead merit which should beg a pardon and to expect to have what should be most abhorred and detested either imitated or commended The first my Lord was your conscientious and earnest care to be better satisfied in the grounds and reason of that Religion which you did and were most inclinable to profess and practise when most persecuted and depressed and this effected your humble and obsequious resignation to the Canon of our Church and that in some particulars wherein few persons ever prejudiced have been counselable and such as were not thought unnecessary or because of desuetude improper to be observed The second was your Lordships generous and loyal resolution in a time difficult to be taken and no less dangerous to be owned to adventure life upon any reasonable and justifiable occasion at an age but then mature for the gust of worldly pleasures and a noble Estate into the possession whereof you were but newly entered whensoever both or either might be hop'd effectual toward the restitution of your banished and every way injured King wherein although your Lordship are most happily prevented by the powerfull hand of Heaven which without humane assistance has over-rul'd the change and by some sweeter influence than that of a Marâ—ial star hath softened the most obdurate hearts of aged Rebels to a capacity of peace and the impression of allegiance to their Prince that brought it home to their doors with so much clemency and such munificence as scarcely has been or ere will be parallel'd if Posterity should play the wanton in bloud for the like reward yet I cannot but erect upon that sincerity of your intention which I humbly crave your leave without arrogance thus publickly to attest a Monument of Honour to your Lordships name and person unto which I wish all the indulgence of Royal favour that can be expected or may be hoped from Him who is more likely to be endowed with Power and Plenty answerable to the greater objects He has for Royal bounty and more causes for sumptuous Magnificence and State than ever had any of our preceding Britannike Kings The third was your most intent and affectionate endeavour in the privacy you could possibly reconcile to the eminence of your Honour and the importunity of that Nation to recover what the malignity of Times accompanied with an inveigling discouragement to all select and exquisite Studies had in part deprived you of and wherein you had been prevented to improve your knowledg to a degree worthy your high birth and fortune and necessary to the future interest you may have in affairs of State and Regency of your Country unto which by the ascendent promptness of your Lordships parts and faculties such your quickness of apprehension variety of fancy solidity of judgment tenacity of memory and all else that Nature could furnish as if in design you might easily have attained and may yet the sphear of science you have in your aim if your engagements otherwise could leave you free for that steady method and those early hours which you were prone my Lord most exemplarily to observe as also for the choyce of a person qualified with learning loyalty prudence and integrity for that your Lordships service and assistance and such a one whensoever you find him I dare assure will be as much obliged by the singular ingenuity and peculiar sweetness of your Lordships disposition as by the nobleness of your entertainment to advance your purpose For so much or so little as you were pleas'd my Lord to make me concerned in it when you found me otherwise imploy'd abroad I confess I never was more satisfied in any thing of like nature than when I could suggest at any time what won upon your opinion or would be of improvement to your studies in the use Nor was I thus affected only while your stay was on the other side but easily induced to promise and earnest enough to performe some part of the same duty after your Lordships departure thence The Collection I at present dedicate with much assurance unto your Honour I am not now to certifie you was first attempted in compliance with your Lordships kindness for such Maximes and Corollaries and sententious Brevets which by ordinary observation and less considerable essayes I had sufficiently discovered and when you please to remember how much you expressed your self transported with the first sheets I sent you over you will not wonder that the little manual I first intended is become a Volume that I have reviewed and passed beyond the principal Book to a general survey of all the Writings I hear of published in the name of that most Wise and now indeed by the merit of his intellectual and moral Christian and Regal active
Conscience though the very Centre to a sentence upon it self and what an unsufferable torture 't is either to look upon the lively Pourtraicture of that King or hear him speak though but in his papers whom with axe or pen or tongue or wishfull thought they murder'd or negatively in not detesting not decrying not invective-writing not preventive-acting were accessory in the least degree they alone that committed the fault and feel the pain can truly tell This courtesie I have therefore done them who would needs turn away from the salve because it signifies they have a sore they are hereby no more concerned as to what is past than any of the Antipodes under the government of a King The Aphorismes are general and applicable to any Kingdom in many of which those Subjects that mean to Act may read their duty and they that do not may expect their doom I at first had done as Simplicius saith Arrian had with those of Epictetus collected only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most seasonable the most necessary and the most motive or operative upon the minds of men wherewith being so much affected I thought the book very well worth review as loth to leave ought behind that might have the like efficacy by the sense though not altogether the same acuteness in the conceipt nor elegance in the language by which gleaning or recollection I recover'd many as fair and full eares as those I had before bound up in the sheaf many Aphorismes no less considerable no less deserving an intent regard Some others if you find coincident with those of the first rank as some you will I pray know that the same passed me not unobserved but having some difference in expression though little or none in sense they were ad led the more to oblige you and to effect that prevalency upon you which your hast from the former might not admit Such if any such there be as may seem flat and ordinary they are to be set to my account who confess my self so indulgent in my reverence of the Royal Authour that nothing of his could fall so low in my esteem Others that are not many but borrowed and made English I have entituled to the High Translatour whose authority gives more weight to 'em and more they penetrate press'd by Him In sententiâ ut penetret valde facit robustae alicujus receptae auctoritatis pondus That all were not reduc'd to heads and ranged under Common places has reason such as I think not fit to be mention'd here you may know that the learned Grotius who was wont neither to spare nor to lose his pains has done the like in a greater Volume As it is if you be not more curious than obsequious in what concerns you either to know or practise you will have for what to thank me who confirm you in your Religion and Loyalty or lead you gently to it by a Royal hand I have one thing more to require of you that you make not too much hast to censure me for imposing that upon you as His Majesty's which may appear compos'd by me Some such Aphorismes indeed there are for which some little change the inserting of some few words was necessary to give them as well the form as force of Rules or Dictates in which if you take no less pains to justifie than I did to avoid your censure you will find it frustrate and me guilty of nought but more endeavours than you have desires for your own advantage wherewith I wish you well A Table shewing where the Centuries begin Cent. 1 beginneth Pag. 1 Cent. 2 beginneth Pag. 22 Cent. 3 beginneth Pag. 44 Cent. 4 beginneth Pag. 67 Cent. 5 beginneth Pag. 87 Cent. 6 beginneth Pag. 110 Cent. 7 beginneth Pag. 138 Cent. 8 beginneth Pag. 161 Cent. 9 beginneth Pag. 194 Cent. 10 beginneth Pag. 231 Cent. 11 beginneth Pag. 265 Cent. 12 beginneth Pag. 293 EFFATA REGALIA The First Century 1. THe weight of Reason will counterpoise the overballancings of any factions 2. The gravity and discretion of Gentlemen may alay and fix the Commons to a due temperament 3 The interest of a King and his Children give him many obligations to seek and preserve the love and welfare of his subjects 4 The love and welfare of subjects is the only temporal blessing left to the ambition of just Monarchs as their greatest honour and safety next Gods protection 5 Wherein a King lessens his prerogative he may gain a recompence in the affections of his Subjects 6 No flames of civil dissentions are more dangerous then those which make religious pretensions ground of factions 7 Kings should not suffer their own judgments to be overborn more by others importunities then their arguments 8 The great abilities of Lords may make a Prince more afraid then ashamed to employ them in the greatest affairs of State 9 Officers of State moving in an high sphere and with a vigorous lustre must needs raise many envious exhalations capable to cast a cloud upon their brightest merit and integrity 10 Between a Kings unsatisfiedness in himself and a seeming necessity of satisfying the importunity of some people it discovers more a fear of men then of God to prefer what is safe before what seemeth just 11 A King is not to prefer the outward peace of his Kingdoms with men to the inward exactness of conscience before God 12 It is a bad exchange for a King to wound his own conscience thereby to salve State-sores To calm the stormes of popular discontents by stirring up a tempest in his own bosom 13 There is a fallacy in that maxime Better one man perish though unjustly then the People be displeased or destroyed 14 ' The best rule of policy is to prefer the doing of Justice before all enjoyments and the peace of conscience before the preservation of kingdoms 15 Many are terrified by tumults to concurre with the condemning party rather then satisfied that of right they ought so to do 16 A King ought to be more afraid to take away a mans life unjustly then to lose his own 17 Suspicions not raised out of malice are not in reason to be smothered 18 No present impunity or popular vindication will be subterfuge to men guilty of evil machinations sufficient to rescue them from the exact tribunals of God and their own consciences 19 There is an after unavoidable judgment which shal rejudg what among men is but corruptly decided or give the final sentence if not at all 20 It is a better resolution rather to bear repulse with patience then to use hazardous extremities 21 It is one of the most convincing arguments that there is a God while his power sets bounds to the raging of the sea and no less that he restrains the madness of the people 22 Nothing port ends more Gods displeasur against a nation then when he suffers the confluence and clamors of the Vulgar to pass all boundaries of Lawes and reverence to Authoritie
armed against him with swords 19. Unnatural motions are often the productions of a surfeit of peace wantonness of minds or private discontents 20. Ambition and Faction easily find or make causes of quarrell 21. What seems just to one man may not seem so to another 22. There is an instinct in all creatures to preserve themselves 23. It hath been esteem'd delinquency in some prudent men not to be over-aw'd with Tumu'ts and their Patrons nor compell'd to abâ—â— by their suffrages or presence the designs of those men who agitate innovations and ruine both in Church and State 24 The least hath more evil in it then the greatest affliction 25. What is Religious Apostolical so very sacred Divine is not to be dispensed with or destroyed when what is only of Civil favour and priviledg of honor granted to men of holy Order may with their consent who are concerned in it be annulled 26 The noise and shew of piety and heat for Reformation and Religion may easily so fil men with prejudice that all equality and clearnesse of judgement may be obstructed 27 A Kings innocency and unpreparedness to assert his rights and honours makes him the more guilty in the esteem of disloyal subjects 28 Prayers and tears the chiefest armies of the ancient Christians may setve a good mans turn if not to conquer as a Souldier yet to suffer as a Martyr 29 He that made the greedy Ravens to be Elias Caterers may also make Rebells surprisall of outward force and defence an opportunity to shew their King the speciall support of his power and protection 30 What a pious King wants in the hands of force and power he hath in the wings of faith and prayer 31 The surfeit of too much power which some men greedily seize on may make a Commonwealth sick both of it and them when they cannot well digest it 32 Soveraigne power in subjects seldom agrees with the stomachs of fellow-subjects 33 A King having the sole actual disposing of the Militia can not protect his people further then they protect him and themselves 34 The use of the Militia is mutuall betweene King and People 35. Such is the violence and fraud of some men that being conscious to their own evill merits and designes they will needs perswade the World that none but Wolves are fit to be trusted with the custody of the Shepheard and his flock 36. It can be secure neither for King nor Subject if both be not in such a way as the law hath entrusted the publick safety and wellfare 37. All Law is at last resolved to the just and necessary rights of the Crown in point of Power while thereby it is best protected 38. The honour and justice due to a Kings successours forbid him to yeild to an alienation of power from them 39. Although a King may be content to eclipse his own beames to satisfie their feares who think they must needs be scorched or blinded if he should shine in the full lustre of Kingly power yet he ought never to consent to put out the Sun of Soveraignty to all posterity and succeeding Kings 40. The many-headed Hydra of Government as it makes a shew to the people to have more eyes to foresee so they will find it hath more mouths too which must be satisfied 41. In a right Monarchy counsell may be in many as the senses but the supreme power can be but in one as the head 42. Those men are guilty of enforced perjury who compell their King to take a new and strange way of discharging his trust by seeming to desert it of protecting his Subjects by exposing himselfe to danger or dishonour for their safety and quiet 43. The Sword and Militia are but weake defenses against the stroakes of divine vengeance which will overtake or of mens own consciences which alwaies attend injurious perpetrations 44. God is able by his being with a King abundantly to compensate to him as he did to Job what ever honour power or liberty the Caldeans the Sabeans or the devil himselfe can deprive him of 45 The hearts of Subjects are the greatest Treasure and best ammunition of a King 46 Rebels that disarme their King and study to rob him of his Subjects love cannot deprive him of his innocence or Gods mercy nor obstruct his way to heaven 47 A King cannot buy his own safety and his peoples peace at too deare a rate unlesse by parting with Conscience and Honour 48 A King rather than part with his Conscience and Honour ought to chuse to be as miserable and inglorious as his enemies can make or wish him 49. Whatsoever Subjects propund unto their King ought not to be obtruded with the point of the Sword nor urged with the injuries of War 50. When a King declares unto his Subjects he cannot yield to them without violating his Conscience there may be some better method of Peace than by making War upon his Soul 51. When Subjects require any thing of their King they ought to offer somewhat by way of gratefull exchange of honour or requital of those favours he hath or may yet grant them 52. It is more Princely and Divine to be on the giving part 53. The Jewel of Conscience is incommunicable whose loss nothing can repair or requite 54. A Kings yielding too much makes Subjects over-confident he will deny nothing 55. The love of truth and inward tranquillity ought to have more influence upon a King than the love he hath of his Peoples peace 56. Inward quiet of Conscience ought to be dearer to a King then his Kingdome 57. Some things which a King might approve yet in honour and policy are at some time to be denied to some men least he should seem not to daâ—e to deny any thing and give too much encouragement to unreasonable demands or importunities 58. For a King to bind himself to a general and implicite consent to whatever Subjects shall desire or propound were a latitude of blind obedience never expected of any freeman not fit to be required of any man much less of a King 59. A King may possibly exceed any of his own Subjects as much in wisdome as he doth in place and power 60. For a King to yield implicite consent to all were as if Sampson should have consented not only to bind his own hands and cut off his hair but to put out his own eyes that the Philistines might with the more safety mock and abuse him 61. To exclude all power of denial seems an arrogancy ill-becoming them that pretend addresses by petition 62. It were very foolish and absurd to ask what another having not liberty to deny neither hath power to grant 63. It can be no other then extreme injury to confine a Kings reason to a necessity of granting all Subjects have a mind to ask whose minds may be different from the Soverain's both in Reason and Honour as may be their aims and are their qualities 64. Subjects Propositions
may soon prove violent Oppositions if once they gain to be necessary Impositions upon the Regal Authority 65. No man seeks to limit and confine his King in reason who hath not a secret aim to share with him or usurpe upon him in Power and Dominion 66. Nature Law Reason and Religion bind a King in the first place to preserve himself without which 't is impossible to preserve his people according to his place 67. Factions in the State and Schismes in the Church get confidence by vulgar Clamours and assistance to demand not only Tolerations of themselves but also abolition of the lawes against them and a total extirpation of that Government whose Rights they made 68. Some moderate Propositions are by cunning Demanders used like waste paper wherein their unreasonable ones are wrapped up to present them somewhat more handsomely 69. There is nothing so monstrous which some fancies are not prone to long for 70. They abuse themselves who believe all good which is guilded with shews of Zeal and Reformation 71. Popular Clamours and Tumults serve to give life and strength to the infinite activity of those men who study with all diligence and policy to improve present distractions to their innovating designs 72. Armies of propositions having little of Judgment Reason Justice and Religion taking their rise from Tumult and Faction must be backt and seconded with Armies of Souldiers 73. A King is to weigh the reason and justice not regard the number and power of contesting Subjects 74. Tumults can be no other then the hounds that attend the cry and hollow of those men who hunt after factions and private designs to the ruine of the Church and State 75. If the straitness of a Kings Conscience will not give him leave to swallow down such camels as others do of Sacriledg and Jnjustice both to God and man they have no more cause to quarrel with him then for this that his throat is not so wide as theirs 76. Nothing of passion or peevishness or list to contradict or vanity to shew a negative power should have any byas upon the judgment of a King to make him gratifie his will by denying any thing which his Reason and Conscience commands him not 77. A King should not consent to more than Reason Justice Honour and Religion perswade him to be for Gods glory the Church's good his Peoples welfare and his own peace 78. Although many mens Loyalty and Prudence be terrified from giving their King that true and faithfull Councell which they are able and willing to impart and he may want yet none can hinder him from craving the Councel of that mighty Councellor who can both suggest what is best and incline his heart stedfastly to follow it 79. It is no news for some Subjects to fight not only without their Kings Commission but against his Command and Person too yet all the while to pretend they fight by his Authority and for his safety 80. Rebels do alwayes this honour to their King to think moderate Injuries not proportionate to him nor competent Tryals either of his Patience under them or his Pardon of them 81. Some with exquisite malice mix the gall and vinegar of falsity and contempt with the Cup of their Kings affliction charging him not only with untruths but such as wherein he hath the greatest share of loss and dishonour by what is committed 82. That King is a Cyclopick monster whom nothing will serve to eat and drink but the flesh and bloud of his own Subjects 83. Some think they cannot do well but in evil times nor so cunningly as in laying the Odium of those sad events on others wherewith themselves are most pleased and whereof they have been not the least occasion 84. Preposterous rigour and unreasonable severity may be not the least incentive that kindles and blowes up into horrid slames the sparks of discontent which want not predisposed fewel for Rebellion where dispair being added to former discontents and the fear of utter extirpation to wonted oppressions it is easie to provoke to an open Rebellion a people prone to break out to all exorbitant violence by some principles of their Religion and the natural desires of liberty 85. Some men of covetous zeal and uncharitable fury think it a great argument of the truth of their Religion to endure no other but their own 86. It is preposterous and unevangelical zeal to chuse rather to use all extremities which may drive men to desperate obstinacy than to apply moderate remedies 87. Some kind of zeal counts all mercifull moderation lukewarmness and had rather be cruel than counted cold and is not seldome more greedy to kill the Bear for his skin than for any harm he hath done 88. The confiscation of mens Estates pleaseth some better as being more beneficial than the charity of saving their lives or reforming their errours 89. Some men have better skill to let bloud than to stanch it 90. Men prepared to misconstrue the actions of their Soveraign have more credulity to what is false and evill than love or charity to what is true and good 91. A King hath no judge but God above him 92. God doth not therefore deny a Kings innocence because he is pleased so farre to try his patience as he did his servant Jobs 93. Swarms of reproaches issue out of some mens mouths and hearts as easily as smoke or sparks do out of a furnace 94. Men conscious of their own depth of wickedness are loath to believe any man not to be as bad as themselves 95. It is kingly to do well and hear ill 96. A King ought to look upon the effusion of his Subjects bloud as exhausted out of his own veins 97. Royal bounty emboldens some men to ask and act beyond all bounds of modesty and gratitude 98. A King should not let any mans ingratitude or inconstancy make him repent of what he granted for the Publick good 99. Where violence is used for innovation in Religion many feel the misery of the means before they reap the benefit of the end 100. It can not but seem either passion or some self-seeking more than true zeal and pious discresion for any forraign State or Church to prescribe such medicine only to others which themselves have used rather successfully than commendably The Third Century 1 THe same Physick in different Constitutions will have different opperations That may kill one which doth but cure another 2. It is not so proper to hew out religious Reformations by the Sword as to polish them by fair and equal disputations among those that are most concern'd in the differences whom not force but reason ought to convince 3. Mens Consciences can receive little satisfaction in those points which are maintained rather by Souldiers fighting in the field than Scholars disputing in free and learned Synods 4. In matters of Religion those truths gain most on mens judgments and consciences which are least urged with secular violence 5.
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
successes on either side impair the wellfare of the whole 79. Those Victories are still miserable that leave our sins nnsubdued flushing our pride and animating to continue injuries 80. Peace it self is not desirable til repentance have prepared us for it 81. When we fight more against our selves and less against God we shall cease fighting against one another 82. No glory is more to be envied than that of due reforming either Church or State when deformities are such that the perturbation and novelty are not like to exceed the benefit of reforming 83. The setling of Religion ought to be the first rule and standard of reforming 84. It is a great miscariage when popular clamours and fury are allowed the reputation of zeal and the publick sense 85. Freedome Moderation and Impartiality are the best tempers of reforming counsels and endeavours 86. What is acted by Factions cannot but offend more than please 87. Where the Scripture is not clear and punctual in precepts there the constant and universal practise of the Church in things not contrary to Reason Faith or Maners or any positive Command is the best Rule that Christians can follow 88. The Vulgar are taken with novelties as children with babies very much but not very long 89. If there were as much of Christ's Spirit for meekness wisdome and charity in mens hearts as there is of his Name used in the pretensions to reform all to Christs it would certainly obtain more of Gods blessing and produce more of Christs glory the Churches good the honour of Religion and the unity of Christians 90. Publick Reformers had need first act in private and practise that on their own hearts which they purpose to try on others 91. Deformities within will soon betray the Pretenders of publick Reformations to such private designs as must needs hinder the publick good 92. The right methods of reforming the Church cannot subsist with that of perturbing the civil State 93. Religion cannot be justly advanced by depressing Loyalty which is one of the chiefest ingredients and ornaments of true Religion for next to Fear God is Honour the King 94. Christ's Kingdom may be set up without pulling down the Kings and men will not in impartial times appear good Christians that approve not themselves good Subjects 95. As good ends cannot justifie evil means so nor will evil beginnings ever bring forth good conclusions unless God by a miracle of mercy create Light out of Darkness Order out of Confusions and Peace out of Passions 96. The greatest experiments of Virtue and Nobleness are discovered in the greatest advantages against an enemy and the greatest obligations are those which are put upon us by them from whom we could least have expected them 97. Bees will gather honey where the Spider sucks poyson 98. Subjects can hardly be happy if their King be miserable or enjoy their peace and liberties while he is oppressed 99. A King should not only with patience bear indignities but with charity forgive them 100. Subjects captivate their King that allow him not the liberty of his own thoughts and are unwilling he should follow the light of his own conscience The Fifth Century 1. IT is unreasonable for Subjects to expect the King should think their Counsâ—ls good for him who maintain a War against him 2. Prosperity gains the greatest esteem and applause among the Vulgar as adversity exposeth to their greatest slighting and disrespect 3. Good Fortune is not alwayes the shadow of Vertue and Justice but oftner attends vitious and injurious actions as to this world 4. No secular advantages seem sufficient to that Cause which begun with Tumults depends chiefly upon the reputation with the Vulgar 5. Rebels think no Victories so effectual to their designs as those that most rout and wast their Kings credit with his people 6. The taking away a Kings credit is but a necessary preparation to the taking away of his life and his kingdomes 7. It is an exquisite method of Rebels cunning and cruelâ—y To compel their King first to follow the funerals of his honour and then destroy him 8. Few mens Consciences are so stupid as not to inflict upon them some secret impressions of that shame and dishonour which attends all unworthy actions have they never so much of publick flattery and popular countenance 9. Chams curse of being servant of servants must needs be on them who seek by dishonourable actions to please the vulgar and confirm by ignoble acts their dependance upon the people 10. What Providence denies to Force it may grant to Prudence 11. When necessity is a King's Counsellor his confidence in a rebellious people may disarm and overcome them and the rendring his Person to them engage their affections to him 12. God must be a Kings chiefest Guard and his Conscience both his Counsellor and his Comforter 13. No necessities should compel a King to desert his â—â—â—â—ur or swerve from his judgâ—â—â—â— 14. An univâ—â—sal confidence put in dissembling Subjects may make them ashamed not to be really such as they ought and profess to be 15. So various are all humane affairs and so necessitous may the state of Princes be that their greatest danger may be in their supposed safety and their safety in their suposed danger 16. A King ought not in rebellious times to be less solicitous for his friends safety than his own and he may chuse to venture himself upon further hazards rather than expose their resolute loyalty to all extremity 17. It is some skil in play to know when a game is lost better fairly to give over than to contest in vain 18. A King that casts himself upon the kindness of Subjects that have fought against him must study to reinforce his judgment and fortifie his mind with Reason and Religion that he may not seem to offer up his souls liberty or make his Conscience their Captive 19. No success should darken or disguise truth to a King who in the greatest necessity should no less conform his words unto his inward dictates than if they had been as the words of a King ought to be among Loyal Subjects full of power 20. Reason is the divinest power A King should never think himself weakned while he may make full and free use of that 21. No Eclipse of outward fortune should rob a King of the light of Reason 22. What God denies of outward strength to a distressed King his grace may supply with inward resolutions not morosity to deny what is fit to be granted but not to grant any thing which Reason and Religion bids him deny 23. A King should never think himself less thâ—n himself while he is able to preserve the integrity of his Conscience when the only jewel left him worth keeping 24. When Kings are deceiv'd in their confidence it is but an essay which God will have them make of man's uncertainty the more to fix them on himself who never faileth them that trust in him 25. Though the Reeds
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
God and the Church have especially designed and consecrated some men 65. Confusion in Religion will as certainly follow every man's turning Priest or Preacher as it will in the State where every man affects to rule as King 66. A King may bear with more grief and impatience the want of his Chaplains than of any other his servants and next if not beyond in some things to the being sequestred from his Wife and Children since from these indeed more of humane and temporary affections but from those more of heavenly and eternal improvements may be expected 67. In the inforced not neglected want of ordinary means God is wont to afford extraordinary supplies of his gifts and graces 68. A King that in solitude has Gods Spirit to teach him and help his infirmities in prayer reading and meditation will need no other either Oratour or Instructer 69. Some little practise wil serve that man who only seeks to represent a part of honesty and honour 70. A King cannot be so low but He is considerable adding weight to that Party where he appears 71. When the excentrique and irregular motion of the Times cannot well be resisted nor quieted Better swim down such a stream than in vain to strive against it 72. Impossible it is for lines to be drawn from the center and not to divide from each other so much the wider by how much they go farther from the point of union 73. Professed Patrons for the Peoples Liberties cannot be utterly against the Liberty of their King what they demand for their own Conscience they cannot in reason deny to his 74. Novel Injunctions cannot well be stamped with the authority of Lawes without the Kings consent 75. Men are hardly content with one sin but adde sin to sin til the later punish the former 76. Power is above all Rule Order and Law where men look more to present Advantages than their Consciences and the unchangeable rules of Justice while they are Judges of others they are forced to condemn themselves 77. Vengeance oft pursues and overtakes them that thought to have escaped and fortified themselves most impregnably against it both by their multitude and compliance 78. Whom the Lawes cannot God will punish by their own crimes and hands 79. Fatal blindness frequently attends and punisheth wilfullness so that men shall not be able at least to prevent their sorrowes who would not timely repent of their sins nor shall they be suffered to enjoy the comforts who securely neglect the counsels belonging to their peace 80. Brethren in Iniquity are not far from becoming insolent enemies there being nothing harder than to keep ill men long in one mind 81. It is not possible to gain a â—air period for those motions which go rather in a round and circle of fancy than in a right line of reason tending to the Law the only center of publick consistency 82. Men are much more happy when subject to known Lawes than to the various wills of any men seem they never so plausible at first 83. Vulgar compliance with any illegal and extravagant wayes like violent motions in nature soon growes weary of it self and ends in a refractory fullenness 84. Peoples rebounds are oft in their faces who first put them upon those violent strokes 85. A King may so far esteem the valour and gallantry some time shewed by an Army which hath fought against him as to concur toward a just satisfying their demands of pay and indemnity and to wish he may never want such men to maintain himself his Lawes and Kingdome in such a peace as wherein they may enjoy their share and proportion so much as any men 86. It is some kind of deceiving and lessening the injury of a Kings long restraint when he finds his leisure and solitude have produced something worthy of himself and usefull to his Successour 87. In Civil Warres a Kings cause is not to be measured by the success nor his judgment of things by his misfortunes 88. It is an advantage of wisdom to a young Prince to have begun spent some years of discretion in the experience of troubles and exercise of patience 89. In troubles Piety and all Virtues both Moral and Political are commonly better planted to a thriving as Trees set in winter than in the warmth and serenity of times 90. The delights which usually attend Princes Courts in time of Peace and Plenty are prone either to root up all Plants of true Virtue and Honor or to be contented only with some leaves and withering formalities of them 91. Princes should alwayes remember they are born and by Providence designed to the publick good 92. Flatteries are as unseparable from prosperous Princes as Flies ate from fruit in Summer whom adversity like cold weather drives away 93. Charles le Bon a more glorious name for a Prince than le Grand Better for him and his people he be good than great 94. The early exercise of Gods graces and gifts bestowed upon Princes may best weed out all vicious inclinations and dispose them to such Princely endowments and imployments which will most gain the love and intend the welfare of those over whom God may place them 95. A Prince ought to begin and end with God who is King of Kings the Soveraign disposer of the Kingdomes of the World 96. The best Government and highest Soveraignty a Prince can attain to is to be subject to God that the Scepter of his Word and Spirit may rule in his heart 97. The true glory of Princes consists in advancing Gods Glory in the maintenance of true Religion and the Church's good Also in the dispensation of civil Power with Justice and Honour to the publick Peace 98. Piety will make a Prince prosperous at least it will keep him from being miserable 99. He is not much a loser that loseth all yet saveth his own soul at last 100. A Kings affliction is Gods Physick having that in healthfulness which it wants in pleasure The Sixth Century 1. A Prince at mature age ought if satisfied in his own Judgment and Reason seal to that sacred bond which education hath written that it may be judiciously his own Religion and not other mens custom or tradition which he professeth 2. A Princes fixation in matters of Religion is not more necessary for his souls than his Kingdoms peace 3. The Devil of Rebellion doth commonly turn himself into an Angel of Reformation and the old Serpent can pretent new lights 4. When some mens Consciences accuse them for sedition and faction they stop its mouth with the name and noise of Religion When Piety pleads for peace and patience they cry out zeal 5. Unless a King in point of Religion be well setled he shall never want temptations to destroy him and his under pretensions of Reforming 6. Reforming matters of Religion seems even to the worst men as the best and most auspicious beginning of their worst desfgns 7. Some Reformers of Religion hope
to cover their irreligious deformities whereto they are conscious by a severity of censuring other mens opinions or actions 8. A King ought to take heed of abetting any factions or applying to any publick discriminations in matters of Religion contrary to what is in his judgment and the Church well setled 9. A King 's partial adhering as head to any one side gains him not so great advantages in some mens hearts who are prone to be of their Kings Religion as it loseth them in others who think themselves and their profession first despised than persecuted by him 10. A King should take such a course as may either with calmness and charity quite remove seeming differeces in Religion and offenses by impartiality or to order affairs in point of Power that he shall not need to fear or flatter any Faction 11. If a King stand in need of any Faction he may have flatterrd that affects him not or must stand to their courtesie he is undone The Serpent will devour the Dove 12. A King may never expect less of loyalty justice or humanity than from those who engage into Religious Rebellion 13. Religious Rebels make their interest alwayes Gods 14. Ambitious Policies march under the colours of Piety not only with greatest security but applause as to the populacy 15. A King may hear Jacobs voice from such religious Reformers but he will feel they have Esau's hands 16. As ill humors fall to the disaffected part which causeth inflammations so all affectors of novelties adhere to that side which hath the most remarkable and specious note of difference in point of Religion 17. Nothing ought to seem little or despicable to a King in matters which concern Religion and the Church's peace so as to neglect a speedy reformation and effectual suppression 18. Errors and Schismes which seem at first but as a hand-breadth by seditious spirits as by strong winds are soon made to cover and darken the whole heaven 19. A King should never charge his head with such a Crown as shall by its heaviness oppress the whole body the weakness of whose parts cannot return any thing of strength honour or safety to the head but a necessary debilitation and ruine 20. A Kings Prerogative is best shewed and exercised in remitting rather than exacting the rigour of the Lawes there being nothing worse than legal Tyranny 21. Tumults Armies and Prisons are not the best arguments to convince the testimony of a King's conscience 22. It is not safe for a King to gratifie any Faction with the perturbation of the Lawes in which is wrap't up the publick Interest and the good of the Community 23. A King should never repose so much upon any mans single counsel fidelity and discretion in managing affairs of the first magnitude that is matters of Religion and Justice as to create in himself or others a difference of his own judgment which is likely to be alwayes more constant and impartial to the interests of his Crown and Kingdom than any mans 24. A King should beware of exasperating any Factions by the crossness and â—â—â—â—erity of some mens passions humors or private opinions imployed by him grounded only upon the differences in lesser matters which are but the skirts and suburbs of Religion 25. A Charitable connivence and Christian toleration often dissipates the strength of Factions which rougher opposition fortifies and puts the despised and opressed party into such combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commiseration which attends all that are said to suffer under the notion of Religion 26. A King is not to connive at or tolerate any faction that amounts to an insolent opposition of Lawes and Government or Religion established as to the essentials of them such â—â—â—tions and minings are intolerabâ—e 27. A King must alwayes keep up solid Piety and those fundamental Truths which mend both hearts and lives of men with impartial favour and justice 28. A King must take heed that outward circumstances and formalities of Religion devour not all or the best encouragements of Learning industry and piety 29. A King ought with an equal eye and impartial hand to distribute favours and rewards to all men as he finds them for their real goodness both in abilities and fidelities worthy and capable of them 30. A King by rewarding men of best deserts shall be sure to gain himself the hearts of the best and the most too who though they be not good themselves yet are glad to see the severer wayes of vertue at any time sweetned by temporal rewards 31. Combinâ—â—â—â—actions have no sooner by force subdued what they counted their common enemy and are secured from that fear but they are divided to so high a rivalry as sets them more at defiance against each other than against their first Antagonists 32. Time will dissipate all Factions when once the rough horns of private mens covetous and ambitious designs shall discover themselves which were at first wrapt up and hidden under the soft and smooth pretensions of Religion Reformation and Liberty 33. As the Wolfe is not less cruel so he will be more justly hated when he shall appear no better than a Wolfe under Sheeps clothing 34. To undeceive the seduced Vulgar who in simplicity follow disguises as a King needs no palliations if he study really to exceed in true and constâ—â—â— demonstrations of goodness piety and virtue towards the People even all those men that make the greatest noise and ostentations of Religion so shall he neither fear any detection as they do who have but the face and mask of goodness nor shall he frustrate the just expectations of his people who cannot in reason promise themselves so much good from any Subjects novelties as from the virtuous constancy of their King 35. None are greater Oppressours of Vulgar Estates Liberties and Consciences than those men that entitle themselves the Patrons and Vindicators of them only to usurpe power over them 36. No Passion should betray a Prince to any study of revenge upon those whose own sin and folly will sufficiently punish them in due time 37. So soon as the forked arrow of factious emulations is drawn out use all princely arts and clemency to heal the wounds that the smart of the cure may not equal the anguish of the hurt 38. Acts of Indempnity and Oblivion when desired and accepted are to be granted not only as Acts of State-policy and necessity but of Christian charity and choise 39. They that deprive a King of all cannot of a power to forgive them and to have a heart to do it is a greater argument of Gods love to him than any prosperity can be 40. None will be more loyal and faithfull to an injur'd King than those Subjects who sensible of their errours and his sufferings will feell in their own souls most vehement motives to repentance and earnest desires to make
exceeding even the desires of those that have been factiously discontented if they do but pretend to any modest and sober sense 64. The Odium and oâ—fences which some mens rigour or remissness in Church and State may have contracted upon a Kings Government he should resolve to expiate by such Lawes and Regulations for the future as may not only rectifie what was amiss in practise but supply what was defective iâ— the constitution 65. No man should have a greater zeal to see Religion setled and preserved in Truth Unity and Order than the King whom it most concerns both in piety and policy 66. A King's confidence in others may betray himself and his Kingdomes to those advantages which some men seek for who want nothing but power and occasion to do mischief 67. When our sins arâ— ripe there is no preventing of God's Justice from reaping that glory in our Calamities which we robb'd him of in our Prosperity 68. Great abilities in a Minister of State may be prone to create in him great confidence of undertakings and this is like enough to betray him to great errours and many enemies 69. Though a King cannot in his Judgment approve all a Minister of State hath done driven it may be by the necessity of Times and the Temper of that People he is set over more than lead by his own disposition to any height and rigour of actions yet he may not be convinced of any such criminousness in him as willing to expose his life to the strokes of Justice and malice of his enemies 70. When a King bears the touch of Conscience with great régret for any act of so sinfull frailty as discovers more a fear of Man than of God as a sign of his repentance he should often with sorrow confess the same both to God and Men. 71. No man is worthy to bear the name and place of God on earth who will not avoid inconveniences of State by acts of so high injustice as no publick convenience can expiate or compensate 72. In all likelihood a King can never suffer with his People greater calamities yet with greater comfort by vindicating the Innocency of his Minister at least by denying to sign any destructive Bill according to that Justice which his Conscience suggesteth to him than he wil do after he shall have gratified some mens unthankfull importunities with so cruel a favour 73. It may be observed by a King that those who counsel him to sign a destructive Bill to an innocent Minister of State are so far from receiving the rewards of such ingratiatings with the People that no meâ— are harrassed and crushed more than they when he is least vexed by them who counsels the King not to consent against the vote of his own Conscience 74. A King fully conscious to his Soul of permitting an Innocent Minister of State to be destroyed may so much the more welcome those Judgments God hath pleased to send upon him as he may hope them to be a means which his mercy hath sanctified so to him as to repent of that unjust Act and for the future not to do the like 75. Nothing should more fortifie a Kingâ—s resolutions against alâ— violent importunities which seek to gain consent from him to Acts wherein his Conscience is unsatisfied than the sharp touches he may have had for some such he before hath yeilded to 76. When a King's enemies of his own People load his Act of Justice because extraordinary in the method with obloquies and exasperations in touchy times it will fill indifferent men with great jealousies and fears yea and many of his friends will resent it as a motion rising rather from Passion than Reason and not guided with such discretion as the Times require 77. Though a King be furnish'd with just motives and pregnant grounds to proceed against any Subjects so that there needs nothing to the evidence he can produce against those he chargeth save a free and legal Tryal let that be all he desireth 78. A King should not yield to any temptation of displeasure or revenge against the persons of his Subjects further than he has discovered the unlawfull correspondencies they have used and engagements they have made to embroyl his Kingdoms 79. Probabilities may be sufficient to raise jealousies in any King's heart who is not wholely stupid and neglective of the publick peace 80. A fair and legal tryal of men called in question by their King can amount to no worse effect than either to do him and his Kingdom right in case they be guilty of else to clear their Innocency and remove his suspitions 81. When once People have learned to think hard thoughts againâ—t their King they will afterward abundantly vent them by words and deeds 82. Not any thing except our sins more ominously presageth alâ— the miseries incident to a Kingdom by Civil War then Tumults in the Capital City of it which when at their height are not like a storm at Sea which yet wants not its terrour but like an Earthquake shaking the veâ—y foundations of all than which nothing in the World hath more of horrour 83. In Popular Tumults a short sit or two of shaking as an ague may pass away but when once they become a quotidian fever allwayes increasing to higher inflammations impatient of any mitigation restraint or remission they threaten ruine 84. An unsafe guard may too easily be entertain'd by such as scare themselves and others with unnecessary fears 85. Such great Demagogues and Patrons of Tumults as send for them to flatter and embolden them to direct and tune their clamorous importunities God will in his due time let them see that those are no fit means to be used for attaining his ends 86. They are no wise Statesmen who own people in Tumults to be their friends commending their Courage Zeal and Industry which to sober men can seem no better than that of the Devil who goes about seeking whom he may deceive and devour 87. It is not alwayes an effect of Pusillanimity in a man for popular terrours to deserâ— his publick station 88. When Popular Tumults are become as the breaking in of a Sea for a King to resist at present threatens imminent danger but to withdraw gives it space to spend its fury and gains him a sitter time to repair the breach 89. A King by all means to decline a Civil War may in many particulars deny himself especially haveing no Army to flie unto for protetection or vindication 90. A King should resolve to hear reason in all things and to consent to it so far as he can comprehend it 91. When unquiet people with unpassionate representations reflect upon any not more Princely than friendly contributions which their King may have granted towards the perpetuating of their happiness he need not despair of recovering their Love and Loyalty unto him 92. The Loyal and cleared affections of mis-led People will strive to return such retributions of Honour and Love
to their injur'd King or his Posterity as may fully compensate both the acts of his confidence in and his sufferings for them 93. It is the injury of all injuries wherewith some malicious people load their King while they calumniate him as a wilfull and resolved occasioner of his own and his Subjects miseries 94. A King ought not to repine at an establishment of his own making nor endeavour by force and open hostility to undo what by his Royal assent he hath done 95. A King may have a sense of injuries from his Subjects yet not such as to think them worth vindicating by a War 96. A King is compelled â—â— injure himâ—elf by his Subjects not using favours with the same candor wherewith they were conferred 97. Tumults are prone to threaten to abuse all Acts of grace and turn them into wantonness 98. Their own fears whose black arts raise up turbulent Spiritâ— may force them to conjure them down again 99. Though a King have iustly resented any indignities put upon him he may be in no capacity to take just revenge in a hostile and warlike way upon those whom he knowes to be well fortified in the love of the meaner sort of the people 100. A King should long for nothing more than that himself and his Subjects may quietly enjoy the fruâ—ts of his own condescendings The eighth Century 1. A King that knowes well the sincerity and uprightness of his own heart in passing from himself what may exceed the very thoughts of former times although he seem less a Politician to men yet may need no secret distinctions or evasions before God 2. Though a King may be content to recede much from his own interests and Personal rights of which he conceives himself to be Master yet in what concerns Truth Justice the Rights of the Church and his Crown together with the general good of his Kindoms all which he is bound to preserve as much as morally lies in him here he ought to be fixt and resolute 3. A King by no necessity should be brought to affirm that to men which in his conscience he denied before God 4. For Protestants to force their Queen because of the Romane Religion to withdraw for her safety as it will be little to the adorâ—ing of their profession so it may occasion a further alienation of mind and divorce of affections in her from it 5. An Afflicted King can give no better instance of a steady affection unto his Queen than by professing himself content to be tossed weather-beaten and shipwrackt so as she may be safe in Harbour 6. The policy of Rebels finds it sometimes necessary to their designs by scandalous articles and all irreverent demeanour to seek to drive their Queen out of the Kingdom lest by the influence of her example eminent for love as a wife and loyalty as a subject she should convert to or retein in their love and loyalty to their King all those whom they have a purpose to pervert 7. Some acts there are of so rude disloyalty that a King 's greatest enemies have scarce confidence enough to abet or own 8. Rebels that design the destruction of their King will first make overt essayes by possessing themselves of Towns how patiently he can bear the loss of his Kingdoms 9. A good King so injur'd will be more affected with shame and sorrow for others then with anger for himself nor will the affront done to him trouble him so much as their sin which admits no colour or excuse 10. They who have effrontery enough ro commit or countenance will hardly contein themselves within the compass of one unworthy act but the hand of that cloud will soon overspread the whole Kingdom and cast all into disorder and darkness 11. One act of publick Rebellion may give a wise King to see clearly through all the pious disguises and soft palliations of some men whose words though smoother than oyl will prove very swords 12. Against the Swords point is the defence of a good Conscience 13. Were it not that the excess of our impotent passions gave our enemies malice a full impression on our souls it could not reach very far nor do us much hurt 14. It is observable how God sometimes so pleades and avengeth the cause of an injur'd King in the eye of the world that the most willfully blind cannot avoid the displeasure to see it and with some remorse and fear to own it as a mutable stroke and prediction of divine vengeance 15. It hath been known that a leading Rebel unreproached unthreatned uncursed by any language or secret imprecation of the King only blasted with the conscience of his own wickedness and falling from one inconstancy to another noâ— long after has paid his own and his eldest sons heads as forfeitures of their disloyalty to those men from whom he might have expected another reward than so to divide their heads from their bodies whose hearts with them were divided from their King 16. A solitary vengeance will noâ— alwayes serve the turn The cutting off one head in a family is not enough to expiate the asfront done to the head of a Common weal. 17. The eldest son has been known to be involued in the punishment as he was infected with the sin of the Father against the Father of his Country Root and Branch God cuts off in one day 18. A King ought not to rejoyce in the ruine of any eminent Rebel though it were such as could give the greatest thirst for revenge a full draught as if executed by them who first employed him against his Soveraign but rather pity him especially if he thinks he acted against the light of his Conscience 19. Signal Rebels are not allwayes suffer'd to accomplish their repentance when they begin to have inclinations toward it and a reparation of their duty but fall unhapâ—ily sometimes into the hands of their Justice who first imployed them and not the Mercy of the King they have offended 20. It is no fault in a King to be as willing to forgive a Rebel as he can ask favour of him 21. That Gentleman is to be pitied even by the King he has offended that becomes a notable monument of unprosperous disloyalty a sad and unfortunate spectacle to the World 22. A King should love the inward peace of his Conscience before any outward tranquillity 23. Some miscariages in Government may escape rather through ill Counsel of some men driving on their private ends or the peevishness of others envying the publick should be managed without them or the hidden and insuperable necessities of State than any propensity of the King himself either to injuriousness or oppression 24. Those Rebels must have more confidence in their Cannon then in their Gause whom their King can freely ask whose innocent bloud during my Reign have I shed to satisfie my lust anger or covetousness What Widows or Orphans tears can witness against me the just cry of which must now be
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
infinitely more to be chosen by a sober man that duly values his duty his soul and eternity beyond the enjoyments of this present life than the most triumphant glory wherein their and their Kings Enemies supervive who can hardly avoid to be daily tormented by that horrid guilt wherewith their suspicious or convicted Consciences do pursue them 59. In the safety and preservation of a King and good Lawes established all honest men cannot but think the wellfare of their Country to consist 60. Not any shews or truth of piety on their side who take armes against their King are sufficient to dispense with or expiate the defects of their Duty and Loyalty to Him which have so pregnant convictions on mens Consciences that even profaner men are moved by the sense of them to venter their lives for Him 61. When Providence gives a good King or denies Him Victory his desire should be neither to boast of his power nor to charge God foolishly but to believe that at last he will make all things to work together for his good 62. A King 's often messages for Peace with his Subjects will shew that he delighteth not in War as his gracious Concessions will sufficiently testifie how willingly he would have prevented it and his total unpreparedness for it how little he intended it 63. When King and Subjects are once engaged in a Civil War it may be too late to review the occasions thereof but not to wish a happy conclusion of so unhapy beginnings nor to believe that the inevitable fate of their sins was such as would no longer suffer the divine justice to be quiet 64. A King is not to desire that any man should be further subject to Him than He and all his People may be subject to God 65. The Passions and Opinions of men are not to be gratified with partiality and popular compliance to the detriment of the Publick and scandal of Religion 66. It is a sad spectacle for all sober men and their Soveraign to behold the dissolutions of all Order and Government in a Church many novelties and schisms and corrupt opinions many undecencies and confusions in sacred administrations all sacrilegious invasions upon the Rights and Revenues of a Church much contempt and oppression of the Clergy many injurious diminutions and persecutings of the King to follow as showers do warm gleams the talk of Reformation which yet has been a known artifice to disguise some mens effecting all the fore-mentioned mischief who have pretended authority and been possessed of power to accomplish it 67. The studies to please some parties whose fury is accompted zeal may injure all 68. A King may offer to put all differences in Church-affairs and Religion to the free Consultation of a Synod or Convocation rightly chosen the results of whose counsels as they will include the votes of all so it s like they may give most satisfaction to all 69. An Assembly of Divines applied though by a Parliament in an unwonted way to advise of Church-affairs being not legally convened and chosen not acting in the name of all the Clergy of a Kingdom not doing any thing with freedom and impartiality being limited and confined if not overaw'd to do and declare what they do is to be so far disliked nor can it be accounted the Representative of a Church 70. Many men cried up for learning and piety met together in an Assembly being not left to the liberty of their own suffrages have been prevail'd upon by the influence of contrary factions who made secret encroachments of hopes and fears to comply with great and dangerous Innovations in the Church without any regard to their own former judgment and practise or to the common interest and honour of the Clergy and in them of Order Learning and Religion against examples of all Ancient Churches the Lawes in force and their Soveraign's consent 71. A King's consent ought never to be gained in any point against a pregnant light that shines in his understanding 72. A due Reformation will easily follow moderate Counsels and give content even to many Divines who have been led on with much gravity and formality to carry on other mens designs which they may discover though they dare not but smother their frustrations and discontents 73. The specious and popular Titles of Christ's Government Throne Scepter and Kingdom also the noise of a through Reformation may as easily be fined on new models as fair colours may be put to ill-favoured Figures 74. Christ's Kingdom certainly is not divided nor hath two faces as some Reforming parties have had at least 75. The breaking of Church-windows which Time had sufficiently defaced 2. The putting down of Crosses which were but Civil not Religious marks 3. The defacing of Monuments and Inscriptions of the dead which served but to put posterity in mind to thank God for that clearer light wherein they live 4. The leaving of Ministers to their liberties and private abilities in the publick service of God where no Christian can tell to what he may say Amen nor what adventure he may make of seeming at least to consent to the Errours Blasphemies and ridiculous Undecencies which bold and ignorant men list to vent in their prayers preaching and other Offices 5. The setting forth of old Catechisms and Confessions of Faith new-drest importing as much as if there had been no sound or clear doctrine of faith in the Church before a long consultation had matured their thoughts touching the first Principles of Religion All these and the like are the effects of poular specious and deceitfull Reformations 76. It were to be wished that some most pretending Reformers had made it their unanimous work to do God's work and not their own they had not as now they have left all things more deformed than when they began in point of Piety Morality Charity and good Order 77. They who think that the Government of a Church and State fixed by many Lawes and long Customs will not run into their new molds endeavour to melt it first in the fire of a Civil War by the advantages of which they resolve if they prevail to make their King and all his Subjects fall down and worship the Images they shall form and set up 78. Christ's Government will confirm the King's not overthrow it if as He owns his from Christ so He desires to rule for his glory and his Churches good 79. Had some men truly intended Christ's Government or known what is meant in their hearts they could never have been so ill governed in their words and actions both against their King and one another 80. The freedom and secresie of a King 's private letters especially unto his Queen commands a civility from all men nor is there any thing more inhumane than to expose them if taken to publick view 81. The King that studies to approve his heart to God's omniscience may be content if Providence will have it so that even his private
letters if taken by his Subjects in arms against Him should be discovered to the World though without any those dresses or popular captations which some of them use in their speeches and expressions 82. Unquiet Subjects many times take Armes against a just prudent and innocent King into whose most retired thoughts if they could by any means have a clear sight they might discover how they are divided between the love and care He hath not more to preserve his own Rights than to procure their Peace and Happiness and an extreme grief to see them both deceived and destroyed 83. No man can blame a King that by all fair and just correspondencies endeavours to avoid the pressures of his Enemies though his own Subjects 84. Some mens design like Absoloms is by enormous actions to widen differences between a King and his Subjects and exasperate all sides to such distances as may make all Reconciliation desperate 85. A King under the misfortune of having his letters taken by Subjects in Armes against Him hath much quiet and satisfaction within Himself when the integrity of his intentions is not jealous of any injury his Expressions can do them For 86. Although the confidence of privacy may admit of greater freedom in writing letters which may be liable to envious exceptions yet it is best for a King when the Innocence of his chief purposes cannot be so stained or misinterpreted by his Enemies as not to let all men see That He wisheth nothing more than a happy composure of differences with Justice and Honour not more to his own than his Peoples content who have any sparks of love or loyalty left in them 87. It repaireth somewhat a King's misfortune that his private letters being taken by his Subjects in armes against Him cannot gratifie their malice further than to let them see his constancy to his Wife the Lawes and right Religion he professeth as likewise to convince them that He can both mind and act his own and his Kingdoms affairs so as becomes a Prince especially if his Enemies have before been very loath it should be believed of Him as if He were wholly confined to the Dictates and Directions of others whom they please to brand with the names of Evil Counsellours 88. It is the policy of Rebels to seek by all means to smother and extinguish all sparkes of Love Respect and Loyalty of the People to their King that they may never kindle again so as to recover His the Lawes and the Kingdoms Liberties which they seek to overthrow 89. God's unerring and impartial Justice can and will over-rule the most perverse wills and designs of men He is able and will turn even the worst of an innocent King's Enemies thoughts and actions to his good 90. Civility and Humanity most become such as pretend to Religion which they ought to pay to all men beside that respect and honour they owe to their King 91. They who do but remember how God blest the modest respect and filial tenderness which Noah's sons bare to their Father can never expect the divine approbation of any their undecent actions toward their King 92. Their malicious intentions can never be either excusable or prosperous who think by any unhandsome means to expose their King to the highest reproach and contempt of his People forgetting that duty of modest concealment which they owe to the Father of their Countrey in case they should discover any real uncomeliness 93. They who by publishing their King 's private letters think to render Him as a vile Person not fit to be trusted or considered under any Notion of Majesty will see themselves mistaken when God makes him as he did David more respected in the hearts of many who become better satisfied by knowing what He writ than by learning what they maliciously interpret and report 94. Although God gives Kingdoms yet sometimes his Providence permits that the King hath not any place left in them where he may with safety and honour rest his head Shewing him that Himself is the safest Refuge and the strongest Tower of defence in which he may put his Trust 95. A King in extremities should look not to man so much as to God who will have it so that he may wholly cast himself and his distressed affairs upon God's mercy who hath both hearts and hands of all men in his dispose 96. Necessity may sometimes command a King to withdraw from his chiefest strength and adventure upon their Loyalty who first began his Troubles whom God happily may make a means honourably to compose them 97. When Necessity constrains a King to cast Himself upon them who though they besiege Him in his Garrison and encounter Him in the field yet profess They fight not against Him but for Him He puts Himself to resolve the riddle of their Loyalty and gives them opportunity to let the World see they mean not what they do but what they say 98. God sees it sometimes not enough to desert a King of all Military power to defend himself but to put him upon using their power who seem to fight against him yet ought in duty to defend him 99. When a King finds it necessary to leave those that have adhered to Him He may hope such a method of Peace may be more prosperous than that of War both to stop the effusion of blood and the wounds that were made before 100. A King should never trust any nation of his Subjects further than to men that if they betray Him He may justifie to all the World they have not deceiv'd Him and if they sell Him at any dear rate He should be only sorry that his price should be so much above his Saviours The Tenth Century 1. GOD sometimes sees t is fit to deprive a King of Wife Children Army Friends and Freedom that He may be wholy his who alone is all 2. A King should never permit them who have got his person to gain his consent against his conscience 3. A King's denial of unjust demands made by Subjects in armes against Him which they call obstinacy He may know God acounts honest constancy which Reason and Religion as well a Honour forbid Him to recede 4. It is evident sometimes that Subjects who pretend to fight against evil Counsellours with their King fight indeed against a good Conscience within Him And whatsoever they may say of course intend not to bring Him to his Parliament till they have brought his mind to their obedience 5. After-times may see what the blindness of that Age will not wherein is both practis'd and countenanced Subjects fighting against their Soveraign whom if they have a good King God may at length shew that he chuseth rather to suffer for them than with them 6. When Providence is pleased to deprive a King of all other civil comforts and secular attendants the absence of them all may best be supplied by the attendance of such his Chaplains whom for their functions He reverenceth
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
do nor the least evill they prevent 18. The King against whom all advantages will be taken by persons disaffected to Him should take heed where He comes that no eminent disorder or damage befall any Man by any person of his Train or under his protection 19. Where a Party of People have shewed themselves eminently loyal to their King the fullest testimony of his affection to them and to the peace of their County may be this to pass over the considerations of Honour and Reproach and not permit a provocation to provoke Him to make that place be the seat of his War 20. No honest man can imagine that his King will ever sit down under a bold and unexcusable Treason 21. A King wholly cast upon the affections of his People having no hope but in the blessing and assistance of God the justness of his Cause and the love of his Subjects to recover what is taken from Him and Them may expect a good issue the rather in that they are equal losers with Him 22. When a King desires nothing of his People but what is necessary to be done for the preservation of God's true Religion the Lawes of the Land the Liberty of the Subject and the very being of his Kingdom He has reason to look for a speedy and effectual compliance with his demands 23. A King has no reason to suspect the Courage and Resolution of those his Subjects whose Conscience and Loyalty have brought them to Him to fight for their Religion their King and the Lawes of their Land especially when they are to meet with no Enemies but Traytors Schismaticks and Atheïsts such as desire to destroy both Church and State and who have before condemned them to ruine for being loyal to their King 24. It gives courage to the Soldier when his King satisfies Him that the cause is just wherein He means to make use of his valour 25. If the time of War and the great necessity and straits a King is driven to beget any violation of those Lawes to which He hath consented He may hope it shall be imputed by God and Man to the Authors of the War and not to Him if so He hath earnestly laboured for the preservation of the Peace of his Kingdom 26. The Residence of an Army is not usually pleasant to any place and that of a distressed King caries more fear with it who it may be thought must only live upon the aid and relief of his people 27. It is not prudence in loyal Subjects to suffer a good Cause to be lost for want of supplying their King with that which will be taken from them by those who pursue Him with violence 28. Whilst ill men sacrifice their Money Plate and utmost Industry to destroy the Commonwealth good men should be no less liberal to preserve it 29. When it hath pleased God to bless a King with success in a War He should remember the Assistance every particular man gave Him to his advantage 30. However a King succeeds in his Wars it will be honour and comfort to his loyal Subjects that with some charge and trouble to themselves they did their part to support their King and preserve the Kingdom 31. The People that have been awed by a Rebellious Army will be more prone to express their affections to their King with that courage which becomes them when his Residence shall be so near that his Power shall have an influence upon the Country for their protection 32. No man should have more power to fright People from their Loyalty than their King have to restore them to it 33. Loyal Subjects in assisting their King defend themselves who may be sure the Sword which is drawn against Him will destroy them if He defend them not 34. It will be a shame for People to venture nothing for their King who ventures his life for them 35. In a Civil War whatsoever good People shall be willing freely to contribute their King should take kindly from them and whatsoever they lend Him he should having passed the word of a King see justly repayed to them 36. A King should take especial notice of such who are backward to contribute in a time of visible necessity 37. When a King considers the publick interests and concernments of his Parliament in the happiness and honour of the Nation and their particular sufferings in a Rebellion for their affection and Loyalty unto Him He must look upon them as the most competent Considerers and Counsellours how to manage and improve the condition all are in his and their condition being so equall that the same violence hath oppress'd them all 38. It will be in vain for them who have informed the World by divers set Battels against their King to boast how tender they have been for the safety of his Person 39. It will be hard for a King who is to struggle with many defects and necessities to keep a strict discipline among his Soldiers 40. Guilt and Despair make Rebels sometimes more wicked than they at first intended to be 41. A King should have no greater sadness for those who are his ill Subjects than He hath joy and comfort in their affections and fidelities who are his good 42. License and Disorder in an Army will discredit and may destroy the best cause 43. Subjects ought to remember That moneys are the nerves of War and accordingly expedite supplies to their King when He needs them 44. There is no profession a King hath made for the defence and maintenance of right Religion Lawes and Liberties which He should not inviolably observe 45. A King's Opinion wherein He differs from his Subjects in Parliament should not be like the Lawes of the Medes and Persians unalterable being not infallible 46. Nothing should so much afflict a King as the sense-and feeling He has of the sufferings of his Subjects and the miseries that hang over his Kingdoms when drawn upon them by those who upon pretenses of good violently pursue their own interests and ends 47. Such men may be supposed most apt and likely to maintain their power by blood and rapine who have only got it by Oppression and Injustice 48. Civil Dissentions that are desperate may encourage and invite a foreign Enemy to make a prey of the whole Nation where they are 49. Plague Pestilence and Famine will be the inevitable attendants of unnatural Contentions between a King and his People 50. A Kingdom being infested with Civil War so general a habit of uncharitableness and cruelty is contracted throughout that even Peace it self will not restore the Peace to their old temper and security 51. In the time of a Civil War the King should be so deeply sensible of the miseries and calamities of his Kingdom and the grievous sufferings of his Subjects as most earnestly to desire that some expedient may be found out which by the blessing of God may prevent the further effusion of blood and restore the Nation to Peace
their disloyalty abroad who for a time may avoid their own King's justice at home 81. In time of Civil War such who have by weakness and misunderstanding or through fear and apprehension of danger been so far transported as to contribute and consent to horrid intestine dissentions should by their free and liberal assistance of their King express That their former errours proceeded from weakness not from malice 82. The experience Subjects have of their King's Religion Justice and Love of his People should not suffer them to believe any horrid scandals laid upon Him And their Affection Loyalty and Jealousie of his Honour should disdain to be made instruments to oppress their Native Soveraign by assisting an odious Rebellion 83. A King's obligation is both in Conscience and Honour neither to abandon God's Cause injure his Successours nor forsake his Friends 84. A King so distressed in Civil Wars as He cannot flatter Himself with expectation of good success may rest satisfied in this to end his dayes with Honour and a good Conscience which obligeth Him to continue his endeavours in not despairing that God may in due time avenge his own Cause 85. A King in extremity is not to be deserted by his friends though He that stayes with Him must expect and resolve either to dye for a good cause or which is worse to live as miserable in maintaining it as the violence of insulting Rebels can make him 86. As the best foundation of Loyalty is Christianity so true Christianity teaches perfect Loyalty for without this reciprocation neither is truly what they pretend to be 87. A King should chuse such Commissioners for any Treaty with Rebels as will neither be threatned nor disputed from the grounds He hath given them 88. Wherein Rebels strain to justifie their breaking off Treaties with their King bare asseverations without proofs cannot I am sure satisfie any judicious Reader 89. The Penners of seditious Pamphlets to justifie the cause of Rebels seek more to take the ears of the ignorant multitude with big words and bold Assertions than to satisfie rational men with real proofs or true arguments 90. Bare Asseverations which bold Rebels often make even against what they see will not get credit with any but such who abandon their judgments to an implicit Faith 91. The determinations of all the Parliaments in the World cannot make a thing just or necessary if it be not so of it self 92. When the reasons upon which the laying by of a King's authority is grounded are not particularly mentioned for the Worlds satisfaction if possible but involved in general big words it seems that it is their force of armes who do it more than that of Reason which they trust to for procuring of obedience to their determinations or belief to what they say 93. It is evident that the demands of bold Rebels have alwayes increased with their good fortune 94. A King must in no extremity howsoever pressed to it by Rebels resolve to live in quiet without honour and to give his people peace without safety by abandoning them to an arbitrary unlimited power 95. Reason will hardly maintain those who are afraid of her 96. Indifferent men may often judge of a King's innocency by their way of accusation who rebel against Him For those who lay such high crimes to his charge as the breach of Oathes Vowes Protestations and Imprecations would not spare to bring their proofs if they had any 97. It is a wrong to a King's Innocency to seek to clear Him of such slanders for which there are no proofs alledged for Malice being once detected is best answered with neglect and silence 98. Although Affection should not so blind one as to say that his King never erred yet as when a just debt is paid Bonds ought to be cancelled so Grievances be they never so just being once redressed ought no more to be objected as Errours And it is no Paradox to affirm That Truths this way told are no better than slanders 99. It is most certain by experience That they who make no conscience of Rebelling will make less of Lying when it is for their advantage 100. It is the artifice of Rebels not only to endeavour to make Fables pass for currant coin but likewise to seek to blind mens judgements with false inferences upon some truths The Twelfth Century 1. IT cannot be warranted by Justice that any man should be slandred yet denyed the sight thereof and so far from being permitted to answer that if he have erred there should be no way left him to acknowledg or mend it 2. It cannot be made appear that our Saviour and the Apostles did so leave the Church at liberty as they might totally alter or change the Church Government at their pleasure 3. Mens conjectures can breed but a humane faith 4. The Post-scripts of St. Paul's Epistles though we lay no great weight upon them yet they are to be held of great antiquity and therefore such as in question of fact where there appears no strong evidence to weaken their belief ought not to be lightly rejected 5. Although Faith as it is an assent unto Truth supernatural or of Divine Revelation reacheth no further than the Scriptures yet in matters of fact humane testimonies may beget a Faith though humane yet certain and infallible 6. It is not to be conceived that the accessions or additions granted by the favour of Princes for the enlarging of the power or priviledges of Bishops have made or indeed can make the Government really and substantially to differ from what formerly it was no more than the addition of Armes or Ornaments can make a body really and substantially to differ from it self naked or divested of the same nor can it be thought either necessary or yet expedient that the elections of the Bishops and some other circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under persecution 7. It is well worthy the studies and endeavours of Divines of both opinions laying aside emulation and private interests to reduce Episcopacy and Presbytery into such a well proportioned form of superiority and subordination as may best resemble the Apostolical and Primitive times so far forth as the different condition of the times and the exigents of all considerable circumstances will admit so as the power of Church-Government in the particular of Ordination which is meerly spiritual may remain authoritative in the Bishop but that power not to be exercised without the concurrence or assistance of the Presbytery 8. Other powers of Government which belong to jurisdiction though they are in the Bishops yet the outward exercise of them may be ordered and disposed or limited by the Soveraign power to which by the lawes of the place and the acknowledgment of the Clergy they are subordinate 9. The Succession of Bishops is the best clue the most certain and ready way
by which to find out their Original 10. It hath been often sound that mutual returns of long answers and replies have rather multiplied disputes by starting new questions than informed the Conscience by removing former scruples 11. In former times under Pagan Princes the Church was a distinct Body of it self divided from the Common-wealth and so was to be governed by its own rules and Rulers The Bishops therefore of those times though they had no outward coercive power over mens persons or estates yet in as much as every Christian man when he became a Member of the Church did ipso facto and by that his own voluntary act put himself under their government they exercised a very large power of jurisdictionâ— in spiritualibus in making Ecclesiastical Canons receiving accusations conventing the accused examining of witnesses judging of crimes excluding such as they found guilty of scandalous offences from the Lord's Supper enjoyning penances upon them casting them out of the Church receiving them again upon their repentance c. And all this they exercised as well over Presbyters as others but after that the Church under Christian Princes began to be incorporated into the Common-wealth whereupon there must of necessity follow a complication of the Civil and Ecclesiastical powers the jurisdiction of Bishops in the outward exercise of it was subordinate unto and limited by the Supreme Civil power 12. Although there be no cause to dislike their opinion who derive the Episcopal power originally from Christ himself without whose warrant the Apostles would not either have exercised it themselvs or derived it to others yet for that the practise in them is so clear and evident and the warrant from him expressed but in general terms As my Father sent me so send I you and the like we may chuse rather to fix the claim of the power upon that practise as the more evidential way than upon the warrant which by reason of the generality of expression would bear more dispute 13. Arguments drawn from Names and Words and conjectural Expositions of Scripture are subject to such frailties as in debate will give little satisfaction to his judgment and conscience that requites it 14. The testimonies of so many writers ancient and modern as have been produced for the Scripture-Original of Bishops may be conceived of so great importance in a question of this nature that we are bound both in charity and reason to believe That so many men of such quality would not have asserted the same with so much confidence but upon very good ground 15. One witness for the affirmative ought to be of more value than ten for the negative and the testimony of one person that is not interessed than of an hundred that are 16. A Prince to shew the greatness of his mind is rather to conquer his enemies by pardoning than by punishing 17. A King may expect not to be ceusur'd for having parted with too much of his right when the price and commodity is so great such as security to Himself and peace to his People 18. A prudent Parliament ought to remember how usefull a King's power is to a Peoples liberty 19. A Prince is never to affect more greatness or prerogative than what is really and intrinsecally for the good of his Subjects not satisfaction of Favourites 20. A Prince that so useth his Prerogative will never want means to be a Father to all and a bountifull Prince to any he would be extraordinarily gracious unto 21. All men trust their treasure where it returns them interest 22. If Princes like the Sea receive and repay all the fresh streams and rivers trust them with they will not grudge but pride themselves to make them up an Ocean 23. Subjects who have learnt that Victories over their Princes are but triumphs over themselves will be more unwilling to hearken to changes afterward 24. A distressed King may best learn to own Himself by retiring into Himself and therefore can the better digest what befalls Him not doubting but God can restrain his Enemies malice and turn their fierceness unto his praise 25. If God give an injur'd King success against Rebels He ought to use it humbly and far from revenge 26. If God restore an exil'd King to his right upon hard conditions whatsoever He promiseth He ought to keep 27. Those men who have forced Lawes which they were bound to observe will find their triumphs full of troubles 28. A Prince is not to think any thing in this world worth obtaining by foul and unjust means 29. No Earthly power can justly call a King in question as a Delinquent 30. A good King will not without shewing a reason seek to impose a belief upon his Subjects 31. There is no proceeding just against any man but what is warranted either by God's Lawes or the municipal Lawes of the Country where he lives 32. The true Liberty of Subjects consists not in the power of Government but in living under such Lawes such a Government as may give themselves the best assurance of their lives and propriety of their goods 33. The King who has a Trust committed to Him by God by old and lawfull descent must not betray it to answer to a new unlawfull Authority 34. It is a great sin for Subjects to withstand lawfull Authority as it is to submit to an Authority Tyrannical or any other wayes unlawfull 35. A hasty sentence once past may be sooner repented than recalled 36. It is in vain for a King to be a Sceptick by denying the power Rebels have when greater than He can resist 37. A hasty Judgment passed upon the Life of a King may bring on that trouble and perpetual inconveniency to a Kingdom that the child which is then unborn may repent it 38. God many times does pay Justice by an unjust Sentence 39. Conquest is never just except there be a good just cause either for matter of wrong of just Title and then they that go beyond it the first quarrel that they have to it is it that makes unjust at the end what was just at first 40. Sole matter of Conquest is a great Robbery 41. Those Magistrates or Officers will never be right nor will God ever prosper them who give not God his due their King his due and the People their due 42. The regulating a Church rightly according to Holy Scripture is To give God his due A National Synod freely called freely debating among themselves must settle the Church if out of order when that every Opinion is freely and clearly heard 43. A Subject and a Soveraign are clean different things and a share in Government is nothing pertaining to the People FINIS To the Reader Friend THis Century may be complete and others added when more of His Sacred Majesty's Writings shall be Published Which advertisement I pray take with you as you proceed to the other Titles under which you may apprehend the like defect at the end Icon Animae Basilicae
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
95. The King's footsteps will slip whose goings God holds not up in his paths 96. A King favoured by God is kept as the apple of his eye and hid under the shadow of his wings 97. God has marveilous loving kindness to shew and a right hand by which to save a King that puts his trust in him from those that rise up against him from the wicked that oppress him from his deadly enemies that compass him about 98. The path of life leads to God's presence where is fullness of joy and at his right hand are pleasures for evermore 99. God is the first and eternal Reason whose wisdom is fortified with omnipotency 100. God's method of Grace to a King his servant is first to furnish him with clear discoveries of Truth Reason and Justice in his Understanding then so to confirm his will and resolution to adhere to them that no terrours injuries or oppressions of his Enemies may ever inforce him against those rules which God by them hath planted in his Conscience The Second Century 1. GOd never made a King that should be less than a Man and not dare to say Yea or Nay as he sees cause which freedom is not denied to the meanest creature that hath the use of reason and liberty of speech 2. That cannot be blameable in a King which is commendable veracity and constancy in others 3. It is open partiality and injustice for seditious Subjects to deny that freedom to their King which God hath given to all men and which themselves pertinaciously challenge to themselves 4. God can guide a distressed King by an unerring rule through the perplexed Lubyrinths of his own thoughts and other mens proposals which he may have some cause to suspect are purposely cast as snares that by his granting or denying them he might be more entangled in those difficulties wherewith they lye in wait to afflict him 5. A Kings own sinfull passions may cloud or divert Gods sacred suggestions 6. A King should propund to himself Gods Glory for his end Gods Word for his rule and then resign himself to Gods Will. 7. A King can hardly please all he need not care to please some men If he may be happy to please God he need not fear whom he displeaseth 8. God maketh the wisdom of the World foolishness and taketh in their own devises such as are wise in their own conceits 9. A King made wise by God's Truth for God's honour his Kingdoms general good and his own Souls salvation need not much regard the Worlds opinion or diminution of him 10. The less wisdom ill-affected Subjects are willing to impute to their King the more they shall be convinced of God's wisdom directing him while he denies nothing sit to be granted out of crossness or humor nor grants any thing which is to be denied out of any fear or flattery of men 11. A King ought to take care he become not guilty or unhappy by willing or inconsiderate advancing any mens designs which are injurious to the publick good while he confirms them by his consent Nor must he be any occasion to hinder or defraud the publick of what is best by any morose or perverse dissentings 12. A King ought to be so humbly charitable as to follow their advice when it appears to be for the publick good of whose affections to him he may have but few evidences to assure him 13. God can as well bless honest errours as blast fraudulent counsels 14. Since Kings themselves must give an account of every evil and idle word in private at God's Tribunal they ought to be much more caresull of those solemn Declarations of their mind which are like to have the greatest influence upon the Publick either for woe or weal. 15. The less unreasonable Subjects consider what they ask the more solicitous should a King be what he answers 16. In time of Civil War though a King 's own and his People's pressures are grievous and peace would be very pleasing yet should he not avoid the one nor purchase the other with the least expence or wast of his Conscience whereof God alone is deservedly more Master than himself 17. So much cruelty among Christians is acted under the colour of Religion as if we could not be Christians unless we crucifie one another 18. If a King and his People love not God's Truth as they ought and practise it in charity God may justly suffer a Spirit of errour and bitterness of mutual and mortal hatred to rise among them 19. God who forgives wherein we sin may sanctifie what we suffer 20. Repentance must be our recovery by God's mercy when our great sins have been our ruine 21. The miseries a King and his Kingdom have suffered being great they may desire God so to account them but withal that their sins may appear to then Consciences as they are represented in the glass of God's judgments for God never punisheth small failings with severe afflictions 22. They should farther desire that their sins may be ever more grievous to them than God's judgments and be more willing to repent than to be relieved first asking of God the peace of penitent Consciences and then the tranquillity of united Kingdoms 23. God can drown the sins of a King and People at Civil Wars in the Sea of our Saviours bloud and through the Red Sea of their own bloud bring them at last to a State of Piety Peace and Plenty 24. A King 's publick relations to all make him share in all his Subjects sufferings of which he ought to have such a pious sense as becomes a Christian King and a loving Father of his People 25. God can make the scandalous and unjust reproaches cast upon a good King be as a breath more to kindle his compassion and give him grace to heap charitable coles of fire upon their heads to melt them whose malice or cruel zeal hath kindled or hindred the quenching of those flames which may have much wasted his Kingdomes 26. Ignorance or Errour may sill men with rebellious and destructive Principles which they act under an opinion That they do God good service For these a King ought to pray God to lead them in the wayes of his saving Truths 27. A King may pray for the hand of God's justice to be against those who maliciously and despightfully have raised or fomented cruel and desperate Wars against him 28. God is far from destroying the innocent with the guilty and erronious with the malicious 29. God that had pity on Nineveh for the many children that were therein will not easily give over the whole stock of a populous and seduced Nation to the wrath of those whose covetousness makes them cruel nor to their anger which is too fierce and therefore justly cursed 30. God many times is pleased in the midst of the furnace of his severe justice to preserve a Posterity which may praise him for his mercy 31. God will not deal with his
King according to man's unjust reproaches but according to the iunocency of his hands in his sight 32. If a King have desired or delighted in the wofull day of his Kingdomes calamities If he have not earnestly studied and faithfully endeavoured the preventing and composing of the bloudy distractions in his Kingdome It is just that God's hand be against him and his fathers house 33. A King that hath enemies enough of men if his Conscience do witness his integrity may conditionally dare to imprecate God's curse upon him and his to gain the World's opinion of his innocency which God himself knowes right well provided that he trust not to his own merit but Gods mercies 34. When the troubles of a King's Soul are enlarged it is the Lord that must bring him out of his distress 35. Pious simpliciy is the best policy in a King 36. They who have too much of the Serpents subtilty forget the Doves innocency 37. Though hand joyn in hand a King by Gods assistance should never let them prevail against his Soul to the betraying of his Conscience and Honour 38. God having turn'd the hearts of the men of Judah and Israel they restored David with as much loyal zeal as they did with inconstancy and eargerness pursue him 39. A depressed King in whom God preserves the love of his truth and uprightness need not despair of his Subjects affections returning towards him 40. God can soon cause the overflowing Seas to ebbe and retire back again to the bounds which he has appointed for them 41. He can as soon make them ashamed who trangress without a cause and turn them back that persecute the Soul of their King 42. Integrity and uprightness will preserve a King in distress that waits upon the Lord. 43. From just moral and indispensable bonds which God's Word in the Lawes of a Kingdom have laid upon the Consciences of men no pretensions of Piety and Reformation are sufficient to absolve them or engage them to any contrary practises 44. Nothing violent and injurious can be religious 45. God allowes no mans committing Sacriledg under the zeal of abhorring Idols 46. Sacrilegious designs have sometimes the countenance of religious ties 47. The wisest of Kings hath taught all his Successours That it is a snare to take things that are holy and after vowes to make enquiry 48. A King ought never to consent to perjurious and sacriligious rapines which set upon him the brand and curse to all posterity of robbing God and his Church of what his divine bounty had given and his clemency had accepted wherewith to encourage Learning and Religion 49. Though a King's Treasures be exhausted his Revenues diminished and his debts increased yet should he never be tempted to use prophane Reparations least a coal from God's Altar set such a fire on his Throne and Conscience as will be hardly quenched 50. Though the State recover by God's blessing of peace yet the Church is not likely in times where the Charity of most men is grown cold and their Religion illiberal 51. When God continues to those that serve him and his Church all those incouragements which by the will of pious Donors and the justice of the Lawes are due unto them they ought to deserve and use them aright to God's glory and the relief of the poor That his Priests may be cloathed with righteousness and the poor may be satisfied with bread 52. Rather than holy things should be given to Swine or the Church's bread to Dogs Let them go about the City grin like a Dog and grudg that they are not satisfied 53. Let those sacred morsels which some men have by violence devoured neither digest with them nor theirs Let them be as Naboth's Vineyard to Ahab gall in their mouths rottenness to their names a moth to their Families and a sting to their Consciences 54. Break in sunder ô Lord all violent and sacrilegious Confederations to do wickedly and injuriously 55. Divide their hearts and tongues who have bandyed together against the Church and State that the folly of such may be manifest to all men and proceed no farther 56. A King whose righteous dealing is favoured by God in the mercies of the most High never shall miscary 57. A King who is made the object of popular reproach has his soul among Lions among them that are set on fire even the sons of men whose teeth are spears and arrowes and their tongue a sharp sword 58. Those sons of men that turn their Kings glory into shame love vanity and seek after lies 59. When wicked men on every side are set to reproach their King if God hold his peace the Kings Enemies will prevail against him and lay his honour in the dust 60. God shall destroy them that speak lies against their King and will abhor both the bloud-thirsty and deceitfull men 61. God can make the Kings righteousness appear as the light and his innocency to shine forth as the Sun at noon-day 62. A good King should pray that God would not suffer his silence to betray his innocence nor his displeasure his patience but that after his Saviour's example being reviled he may not revile again and being cursed by his enemies he may bless them 63. God would not suffer Shemei's tongue to go unpunished whose judgments on David might seem to justifie his disdainfull reproaches 64. Hot burning coals of eternal fire should be the reward of false and lying tongues against their King 65. A King's prayer and patience should be as water to cool and quench their tongues who are set on fire with the fire of Hell and tormented with those malicious flames 66. The King is happy that can refute and put to silence mens evil speaking by well-doing praying that they may not enjoy the fruit of their lips but of his prayer for their repentance and God's pardon 67. A King ought to learn David's patience and Hezekia's devotion that he may look to God's mercy through mens malice and see his justice in their sin 68. Even Sheba's seditious speeches Rabshekah's railing and Shemei's cursing may provoke as a King 's humble prayer to God so God's renewed blessing toward him 69. Though men curse God may bless and the afflicted King shall be blessed and made a blessing to his people and so the stone which some builders refuse may become the head-stone of the corner 70. If God look not down from heaven and save the reproach of some men would swallow up their King 71. God can hide the King in the secret of his Presence from the pride of men and keep him from the strife of tongues 72. God's mercies are full of variety and yet of constancy 73. God denieth us not a new and fresh sense of our old and daily wants nor despiseth renewed affections joined to constant expressions 74. The matters of our prayers ought to be agreeable to God's Will which is alwayes the same and the fervency of our spirits to the motions
of his holy Spirit in us 75. God's Spiritual perfections are such as he is neither to be pleased with affected Novelties for matter or manner nor offended with the pious constancy of our petitions in them both 76. A pious moderation of mens judgments is most commendable in matters of Religion that their ignorance may not offend others nor their opinion of their own abilities tempt them to deprive others of what they may lawfully and devoutly use to help their infirmities 77. The advantage of Errour consists in novelty and variety as of Truth in unity and constancy 78. The Church is sometimes pest'red with errours and deformed with undecencies in God's service nnder the pretense of variety and novelty as deprived of truth unity and order under this fallacy That Constancy is the cause of formality 79. If God keep us from formal Hypocrisie in our hearts we know that praying to him or praising of him with David and other holy men in the same formes cannot hurt us 80. If God gives us wisdom to amend what is amiss within us there will be less to amend without us 81. The effects of blind zeal and over-bold devotion are such as God evermore defend and deliver his Church from them 82. Such should be the uprightness and tenderness of a King whom God hath set to be a Defender of the Faith and a Protector of his Church as by no violence to be overborn against his Conscience 83. The Deformation of the Church as to that Government which derived from the Apostles had been retained in purest and primitive times began when the Revenues of the Church became the object of secular envy which still seeks to rob it of the incouragements of Learning and Religion 84. A Christian King should be as the good Samaritan compassionate and helpfull to God's afflicted Church which when some men have wounded and robbed others pass by without regard either to pity or relieve 85. As the Kings power is from God so should he use it for God 86. Though a Soveraign be not suffered to be Master of his other rights as a King yet should he preserve that liberty of Reason love of Religion and the Churches welfare which are fixed in his Conscience as a Christian 87. Sacriledg invades those temporal blessings which God's Providence hath bestowed on his Church for his glory 88. Some mens sins and errours deserve God's just permission to let in the wild Boar and the subtile Foxes to wast and deform his Vineyard which his right hand hath planted and the dew of heaven so long watered a happy and flourishing estate 89. His memory is cursed who bears the infamous brand to all Posterity of being the first Christian King in his Kingdom who consented to the oppression of God's Church and the Fathers of it whose errours he should rather like Constantine cover with silence and reform with meekness than expose their persons and sacred functions to vulgar contempt 90. Their Counsels bring forth and continue violent Confusions by a precipitant destroying the ancient boundaries of the Churches Peace who mean to let in all manner of errours schismes and disorders 91. The God of Order and of Truth doth in his own good time abate the malice asswage the rage and confound all the mischievous devices of his the King 's and his Churches enemies 92. The God of Reason and of Peace disdains not to treat with sinners preventing them with offers of atonement and beseeching them to be reconciled with himself abounding in mercy to save them whom he wants not power or justice to destroy 93. When God softens our hearts by the bloud of our Redeemer and perswades us to accept of peace with him then as Men and Christians are we enclied to procure and preserve peace among our selves 94. A King should be content to be overcome when God will have it so 95. The noblest victory is over a man's self and his enemies by Patience which was Christ's conquest and may well become a Christian King 96. God between both his Hands the right sometimes supporting and the left afflicting fashioneth us to that frame of Piety he liketh best 97. Whe had need ask God forgiveness for the Pride that attends our prosperous and the repinings which follow our disastrous events 98. When we go forth in our own strength God withdraws his and goes not forth with our Armies 99. Let God be all when we are something and when we are nothing that he may have the glory when we are in a victorious or inglorious condition 100. It is hard measure for a King to suffer evil from his Subjects to whom he intends nothing but good and he cannot but suffer in those evils which they compel him to inflict upon them punishing himself in their punishments The Third Century 1. A King against whom his Subjects take up armes both in conquering and being conquered is still a sufferer in which case he needs a double portion of God's Spirit which only can be sufficient for him 2. A King in time of Civil War as he is most afflicted so ought he to be most reformed that he may be not only happy to see an end of the civil distractions but a chief instrument to restore and establish a firm and blessed Peace to his Kingdoms 3. The pious ambitions of all divided Parties should be to overcome each other with reason moderation and such self denial as becomes those who consider that their mutual divisions are their common distractions and the Union of all is every good mans chiefest interest 4. God for the sins of our peace brings upon us the miseries of Civil War and for the sins of War sometimes thinks fit to deny us the blessing of peace so keeping us in a circulation of miseries yet even then he gives the King if his servant and all Loyal though afflicted Subjects to enjoy that peace which the World can neither give to them nor take from them 5. God will not impute to a good King the bloud of his own Subjects which with infinite unwillingness and grief may have been shed by him in his just and necessary defence but will wash him in that pretious bloud which hath been shed for him by his great Peace-maker Jesus Christ who will redeem him out of all his troubles For 6. The triumphing of the Wicked is but short and the joy of Hypocrites is but for a moment 7. God who alone can give us beauty for ashes and Truth for Hypocrisie will not suffer us to be miserably deluded with Pharisaical washings instead of Christian reformings 8. Our great deformities being within we ought to be the severest Censurers and first Reformers of our own Souls 9. Rash and cruel Reformers bring deformities upon Church and State 10. Factions kindle fires under the pretense of Reforming 11. God shewes the World by some mens divisions and confusions what is the pravity of their intentions and weakeness of their judgments 12. They whom God's
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
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
subject to the will of others 69 No man can think it other then the badge and method of slavery by savage rudenesse and importunate obtrusions of violence to have the mist of his error and passion dispelled which is a shadow of reason and must serve those that are destitute of the substance 70 That man cannot be blamable to God or man who seriously endeavours to see the best reason of things and faithfully followes what he takes for reason 71 The uprightness of intentions will excuse the possible fallings of understanding 72 If a Pilot at sea cannot see the Pole-Star it can be no fault in him to steere his Course by such Starres as do best appeare to him 73 It argues those men to be concious of their defects of reason and convincing arguments who call in the assistance of meer force to carry on the weakness of their counsels and proposals 74 Nothing should please a King more then when his judgment so concurres with that of his prudent subjects as he may with a good conscience consent unto them 75 Where no absolute and moral necessity of reason but temporary convenience in point of honour is to be considered a King may chuse rather to deny himself then his Councel as preferring that which they think necessary for his People before what he sees but convenient for himselfe 76 A King should permit no man to gain his consent to that wherein his heart gives his tongue or hand the lie 77 A King should rather chuse to wear a crown of thorns with his saviour then to exchange that of Gold for one of lead whose embased flexibleness shall be forced to bend and complie to the various and oft contrary dictates of any factions 78. No resolution more worthy a Christian King then to preferre his Conscience before his Kingdomes 79. The meits of a deserving Lady wil be her better protection from the barbaritie of Savage Indians then from the subtiltie of some malicious Christians 80. All justice so well as affection commands a King to study the securitie of his vertuous Queen who is onely in danger for his sake 81. A King can perish but halfe if his Queen be preserved 82. A King in his Queenes memory and their hopefull posterity may survive the malice of his enemies should be satiated with his bloud 83 As God is able to punish the faults of Princes so no less severely to revenge the injuries done to them by those who ought to have made good that safety which the Lawes chiefly provide for them 84 Common civility is in vain expected from those that dispute their loyalty 85 It cannot be safe to a King to tarry among them who are shaking hands with their allegeance under pretence of laying faster hold on their religion 86 'T is pity the noble and peaceful foul of a Queen should see much more suffer the rudenesse of those who must make up their want of justice with inhumanity and impudence 87 The sympathy of a Queen in the afflictions of her King will make her vertues shine with greater lustre as Starres in the darkest nights and assure the envious World that she loves him not his fortunes 88 Kings need not much to blame the unkindness of the generality and vulgar when those who have eaten of their bread been enriched with their bounty have scornfully lift up themselvs against them and those of their own houshold are become their enemies 89 Some think to satisfie all obligations to duty by their Corban of Religion and can less endure to see then to sin against their benefactors as wel as their Soveraigns 90 No malice can banish a beloved Queen from her Kings heart 91 A Kings enemies may envy but they can never deprive him of the enjoiment of her vertues while he enjoyes himself 92 It is among the wicked maximes of bold and disloyal undertakers that bad actions must alwayes be seconded by worse rather not be begun then not carried on for they think the retreat more dangerous then the assault and hate repentance more then perseverance in the fault 93 It is the best policie with patience to bear what one cannot remedy 94 To be transported with no disdaine or emotion of passion in greatest injuries is the temper that best becomes a Christian as coming nearest to the great example of Christ 95 Better for a Monarch to remember he is a Christian then a King 96 What the height of a King tempteth to revenge the humility of a Christian teacheth to forgive 97 What the Majesty of a King might justly abhor the charity of a Christian is willing to forbear 98 The excess of impotent passions injures a man more then his greatest enemies can 99 Apostacy unto Loyalty some men account the most unpardonable sin 100 The superstitious sowrness which some men pretend to in matters of Religion so darkens their judgment that they cannot see any thing of sinne and rebellion in the meanes they use with intents to reform The Second Century 1 SOme men think all is gold of piety which doth but glister with a shew of zeale and fervencie 2 Down-right temptations of ambition have no cloak or cheat of religion to impose upon themselves or other 3 Clemency is a debt which Kings ought to pay to those that crave it when they have cause to believe they wil not after abuse it 4 God suffers us not to pay any thing for his mercy but only prayrs and promises 5 The rude demeanor of a subject toward his Soveraign carries alwaies its own vengeance as an unseparable shadow with it 6 Those oft prove the most fatal and implacable executioners of vengeance who were the first imployers in Rebellion 7 No punishment so stains a mans honor as wilful perpetrations of unworthy actions 8 Posterity not engaged in the sactions of present times have the most impartial reflections on the actions 9 A rebellious Army is but tumults listed and enrolled to a better order but as bad an end 10 A Kings recess from tumultuous subjects gives them considence that he may be conquered 11 A King having a soul invincible is sure through Gods grace to become conqueror when constant to fear him more than man 12. They will oppose by force who have not reason to convince 13. They confess their own weakness as to truth and justice who chuse rather to contend by Armies then by Arguments 14 A King may be made glorious if no other way by his sufferings 15 It is a hard and disputable choice for a King that loves his people and desires their love either to kill his own Subjects or to be killed by them 16 The hazards and miseries of civil War are but sad fruits for a King to reap after a long just peaceable plenteous and religious reign 17 The hazards of War are equal nor doth the cannon know any respect of persons 18 A Kings person is in vaine excepted by a parenthesis of words when many hands are
knowing he had hard measure and such as they would be very loth should be repeted to themselves 11. The tenderness and regret the King may find in his soul for having had any hand though very unwillingly in shedding one man's bloud unjustly though under the colour and formalities of Justice and pretenses of avoyding publick mischief may be hop'd to be some evidence before God and Man to all Posterity that he is far from bearing justly the vast load and guilt of all the bloud shed in an unhappy Civil War as his Rebels charge upon him To overawe the freedom of the Houses of Parliament or to weaken their just Authority by any violent impressions upon them is a design unworthy of the King who shall not need so rough assistance if he have Justice and Reason on his side 13. Popular Tumults are not the best removers of obstructions in Parliaments which rather infringe all freedome or differing in Votes and debating matters with reason and candor 14. When the obstinacy of Men in Parliament resolved to discharge their Consciences must be subdued by Tumults it may be feared that by the same all factious seditious and scismatical proposals against Government Ecclesiastical or Civil will be backed and abetted till they prevail 15. The riot and impatience of popular Tumults is such that they will not stay the ripening and season of Counsels or fair production of Acts in the order gravity and deliberateness besitting a Parliament but will rip up with barbarous cruelty and forcibly cut out abortive Votes such as their Inviters and Incouragers most fancy 16. When Tumults are become so insolent that there is no securing of the King's freedom in Parliament nor of his very person in the streets he is not bound by his presence to provoke them to higher boldness and contempts 17. When and only when Parliaments in their first Election and Constitution sit full and free as in all reason honour and Religion they ought to be things may be so carried as will give no less content to all good men than they wish or expect 18. It may prove unhappy to convene a Parliament where the Place affords the greatest Confluence of various and vitious humours 19. The King when he calls a Parliament should purpose to contribute what in Justice Reason Honour and Conscience he can to the happy success of it nor should it have any other design in him but the General good of his Kingdoms 20. Triennial Parliaments in a Kingdom as gentle and seasonable Physick might if well applied prevent any distempers from getting head or prevailing especially if the remedy prove not a disease beyond all remedy 21. Some men when they meet in Parliament occasion more work than they find to do by undoing so much as they find well done to their hands 22. The perpetuating a Parliament is an Act of highest confidence whereby a King hopes to shut out and lock the dore upon all present jealousies and future mistakes but intends not thereby to exclude himself as some may requite him 23. Those Subjects are unworthy of an indulgent King who deceive his extreme confidence by ill using any Act of Grace wherein he declares so much to trust them as to deny himself in a high point of his Prerogative 24. A continual Parliament by preserving Lawes in their due execution and vigour but no otherwise may be thought until Experiment shew a fallacy the best means to keep the Commonweal in tune 25. The agreeing Votes of the major part in both Houses of Parliament are not by any Law or Reason conclusive to the judgment of their King nor do they carry with them his consent whom they in no kind represent 26. The King is not further bound to agree with the Votes of both Houses then he sees them agree with the will of God with his just Rights as a King and the general good of his People 27. The Members of Parliament as many men are seldom of one mind and it is oft seen that the major part of them are not the right 28. The Majesty of the Crown of England is not bound by any Coronation Oath to consent to whatever its Subjects in Parliament shall require 29. The Coronation Oath is discharged by the King 's governing by such Lawes as his People with the House of Peers have chosen and himself hath consented unto 30. The King should give no ear to the importunity of his Parliament when instead of Reason and Publick concernments they obtrude nothing but what makes for the interest of parties and flowes from the partialities of private wills and passions 31. Every Subject is bound to stand to the sentence of Parliament according to Law 32. Where an orderly guard is granted unto the Parliament no account in reason can be given for the not suppressing Tumults but only to oppress both the King 's and the Two Houses freedom of declaring and voting according to every mans Conscience 33. The King should not by power protect any against the Justice of Parliament 34. It is justifiable for men in Parliament to withdraw who fear the partiality of their trial warned by any sad president while the Vulgar threaten to be their Oppressours and Judgers of their Judges 35. When Factious Tumults overbear not the Freedom and Honour of the two Houses but they assert their Justice against them and make the way open for all the Members quietly to come and declare their Consciences no man should be so dear unto their King as whom he should have the least inclination to advise either to withdraw himself or deny appearing upon their summons 36. Though the King may approve in some cases mens generous constancy and cautiousness yet further than that he should never allow any mans refractoriness against the Priviledges and Orders of the Houses to whom he ought to wish nothing more than Safety Fullness and Freedom 37. Those men that despair in fair and Parliamentary wayes by free deliberations and Votes to gain the concurrence of the Major part of Lords and Commons betake themselves when they have interest by the desperate activity of factious Tumults to sift and terrifie away all those Members whom they see to be of contrary minds to their purposes 28. Bishops ought to enjoy their Ancient places and undoubted Priviledges in the House of Peers 39. Bills in Parliament are not to be brought on by tumultuary clamours and schismatical Terrours and passed when both Houses are sufficiently thinned and over-awed 40. The King beside the grounds he may have in his own judgment has also a most strickt and indispensable Oath upon his Conscience to preserve the Order of Bishops and the Rights of the Church to which most Sacrilegious and abhorred Perjury most unbeseeming a Christian King should he ever by giving his Consent be betrayed he might account it infinitely greater misery than any had or could befall him 41. The King puts much to the adventure who by satisfying the fears and
importunities of unquiet Subjects both to secure his friends and overcome his Enemies to gain the peace of all deprives himself of a sole power to help or hurt any yielding the Militia to be disposed of as the two Houses shall think sit 42. The Militia is the King 's undoubted right no less than the Crown 43. The King should not desire to be safer than he wisheth the Parliament and his People 44. The new modelling of Soveraignty and Kingship makes the Majesty of the Kings of England hang like Mahomet's Tomb by a magnetique Charme between the power and priviledges of the two Houses in an ayery imagination of Regality 45. The Body of Parliament as the Moon from the Sun receiveth its chiefest light from the King 46. Parliament-men may remember that they sit there as their Kings Subjects not Superiours called to be his Counsellors not Dictatours Their summons extends to recommend their advice not to command his duty 47. When the two Houses have once been in the Wardship of Tumults their Propositions are not to be hearkned to until they shall have sued out their livery and effectually redeem'd themselves 48. When the King's judgment tells him that any propositions sent to him are the results of the Major part of their votes who exercise their freedom as well as they have right to sit in Parliament and not before he may expect his own judgment for not speedily and fully concurring with every one of them 49. The King cannot allow the Wisdom of his Parliament such a completeness and inerrability as to exclude himself 50. A Parliament without the concurrent reason of the King cannot beget or bring forth any one complete and authoritative Act of publick Wisdom which makes the Lawes 51. A King may satisfie his Parliament and his People but for fear or flattery to gratifie any Faction how potent soever were to nourish the disease and oppress the body 52. The end of calling a Parliament being to use their advice that sit the King ought to have charity enough to think there are wise men among them and humility enough to think it fit he should in some things hearken to them whose counsel he may want 53. The Suns influence is not more necessary in all Natures productions then the King's concurrence in all Lawes 54. We are to take heed of and beware the old leaven of Innovations masked under the name of Reformation which heaved at and sometime threatned both Prince and Parliament in Queen Elizabeth's and King James's dayes 55. Reason Honour and Safety both of Church and State command the King to chew such morsels as a factious Parliament may present him with before he lets them down 56. The King hath not any ground of credulity to induce him fully to submit to all the desires of those men who will not admit or do refuse and neglect to vindicate the freedom of their own and others sitting and voting in Parliament 57. I know not any such tough and malignant humours in the constitution of the English Church which gentler Applications than those of an Army raised by their Scotch fellow Subjects might not easily remove 58. If the Scotch sole Presbytery were proved to be the only Institution of Jesus Christ yet were it hard to prove that Christ had given Subjects commission by the Sword to set it up in any Kingdom without the Soveraigns consent 59. If Presbytery in the Supremacy of Subjects be an Institution of Christ it is the first and onely point of Christianity that was to be planted and watered with Christian bloud 60. The many learned and pious Churchmen in England who have been alwayes bred up in and conformable to the Government of Episcopacy cannot so soon renounce both their former opinion and practise only because a Party of the Scots will needs by force assist a like Party of English either to drive all Ministers as sheep into the common fold of â—resbytery or destroy them at least fleece them by depriving them of the benefit of their flock 61. What respect and obedience Christ and his Apostles payd to the chief Governours of States where they lived is very clear in the Gospel but that He or they ever commanded to set such a parity of Presbyters and in such a way as some Scots endeavour is not very disputable 62. The Effusions of blood shed for the advancement of Scotch Presbitery runs in a stream contrary to that of the Primitive Planters both of Christianity and Episcopacy which was with patient sheding of their own bloud not violent drawing other mens 63. Wise and learned men think that nothing hath more markes of Schism and Sectarism than the Presbyterian way 64. The Presbyterian Scots are not to be hired at the ordinary rate of Auxiliaries nothing will induce them to engage till those that call them in have pawned their Souls to them by a Solemn League and Covenant 65. Some pretenders of late to Reformation have intended mainly the abasing of Episcopacy into Presbytery and the robbing the Church of its Lands and Revenues 66. The Bishops and Church-men as the fattest Deer must be destroyed when the other Rascal-herd of Schisms Heresies c. being lean may by these men enjoy the benefit of Toleration 67. If the poverty of Scotland might yet the plenty of England cannot excuse the envy and rapine of the Churches Rights and Revenues 68. There is not any exception to which the best Kings may be so liable in the opinion of them who are resolved to oppose them as too great a fixedness in that Religion whose judicious and solid grounds both from Scripture and Antiquity will not give his Conscience leave to approve or consent to those many dangerous and divided Innovations which their bold Ignorance would needs obtrude upon Him and His People 69. There is not such an Oglio or medley of various Religions in the World again as those men entertain in their service who find most fault with the King that adheres to the establishment of the Church without any scruple as to the diversity of their Sects and Opinions 70. It hath been a foul and indeleble shame for such as would be counted Protestants to inforce their Lord and King a declared Protestant to a necessary use of Papists or any other who did but their duty to help Him to defend Himself 71. The Papists have had a greater sense of their Allegeance than many Protestant Professours who seem to have learned and to practise the worst principles of the worst Papists 72. The King is not to justifie beyond humane errours and frailties Himself or his Councellours who may have been subject to some miscarriages yet such as were far more reparable by second and better thoughts than those enormous extravagances wherewith some men have wildred and almost quite lost both Church and State 73. The event of things may make evident to the People That should the King follow the worst Counsels that his worst Counsellours might
in State-affairs so neither should He think any Bishops worthy to sit in the House of Peers who would not vote according to his Conscience 97. The King must in Charity be thought desirous to preserve that Government in its right constitution as a matter of Religion wherein his judgment is fully satisfied that it has of all other both the fullest Scripture-grounds and until the last Century the constant practise of all Christian Churches 98. The King that has no temptation to invite Him to alter the Government of Bishops that He may have a title to their Estates will not easily believe their pretended grounds to any new wayes who desire a change 99. Some there are who by popular heaps of weak light and unlearned Teachers seek to overlay and smother the pregnancy and authority of that power of Episcopal Government which beyond all equivocation and vulgar fallacy of names is most convincingly set forth both by Scripture and all after-Histories of the Church 100. The King should have fair grounds both from Scripture Canons and Ecclesiastical examples whereon to state his judgment for Episcopal Government and not permit any policy of State or obstinacy of Will or partiality of Affection either to the Men or their Function to fix Him The Second Century 1. ALL the Churches in the Christian World which Presbyterians or Independants can pretend to are by so much fewer than others governed by Bishops as those in my three Kingdoms will equalize I think if not exceed 2. Oppression will necessarily follow both the Presbyterian parity which makes all Ministers equal and the Independant inferiority which sets their Pastors below the People 3. The Britannike Bishops are as legally invested in their Estates as any who seek to deprive them and they having by no Law been convicted of those crimes which might forfeit their Estates and Livelihoods the King without many personal injustices to many worthy men can give up neither their Order nor Revenue 4. Those Subjects in vain pretend to tenderness of Conscience and Reformation who can at once tell the King That his Coronation-Oath binds Him to consent to whatsoever they shall propound to Him though contrary to all the Rational and Religious freedom which every man ought to preserve and at the same time perswade Him That He must and ought to dispense with and roundly break that part of his oath which binds Him â— agreeable to the best light of Reason and Religion He hath to maintain the Government and Legal Rights of the Church 5. It were strange the King's oath should be valid in that part which both Himself and all men in their own case esteem injurious and unreasonable as being against the very natural and essential liberty of their Souls yet it should be invalid and to be broken in another clause wherein He thinks Himself justly obliged both to God and Man 6. I cannot find that in any Reformed Churches whose patterns are so cryed up and obtruded upon the Churches under my Dominions that either Learning or Religion works of Piety or Charity have so flourished beyond what they have done in my Kingdoms by God's blessing which might make Me believe either Presbytery or Independancy have a more benign influence upon the Church and mens hearts and lives than Episcopacy in its right constitution 7. They who take part with the King in a Civil War have clearly and undoubtedly for their Justification the Word of God and the Lawes of the Land together with their own Oathes all requiring obedience to his just Commands but to none other under Heaven without Him or against Him in the point of raising Armes 8. The King should be well pleased with his Parliaments intentions to reform what the Indulgence of Times and corruption of Manners may have depraved 9. The King may be willing to grant or restore to Presbytery what with Reason or Discretion it can pretend to in a conjuncture with Episcopacy but for that wholly to invade the power and by the Sword to arrogate and quite abrogate the Authority of Episcopacy is neither just as to that ancient Order nor safe for Presbytery nor yet any way convenient for this Church or State 10. The contentions between the Presbyterians and Independants in the Britannike Churches have been the struglings of those twins which one womb enclosed the yonger striving to prevail against the elder What the Presbyterians hunted after the Independants sought and caught for themselves 11. That the Builders of Babel should from division fall to confusion is no wonder but for those that pretend to build Jerusalem to divide their tongues and hands is but an ill Omen and sounds too like the fury of those Zelots whose intestine bitterness and divisions were the greatest occasion of the last fatal destruction of that City 12. The Independants in this seemd more ingenuous than the Presbyterian rigour who sometimes complaining of exacting their conformity to lawes became the greatest exactors of other mens submission to their novel injunctions 13. The King should alwayes wish so well to Parliament and City that He should be sorry to see them do or suffer any thing unworthy such great and considerable bodies in this Kingdom 14. When such Bodies become restive and refractory against Soveraignty the King may be glad to see them scared and humbled by Tumults or otherwise but not broken by that shaking of whom He should never have so ill a thought as to despair of their Loyalty to Him which mistakes may eclipse but He should never believe Malice can quite put out 15. When Parliament or City are not only divided and separated from the King but brought to intestine confusion within themselves He should look upon them as Christ did sometime over Jerusalem as objects of his prayers and tears with compassionate grief as foreseeing those severer scatterings which will certainly befal such as wantonly refuse to be gathered to their duty 16. The best profession of Religion I have ever esteemed that of the Church of England as coming nearest to Gods Word for Doctrine and to the Primitive examples for Government with some little amendment which I have often offered though in vain 17. All the lesser Factions at first were officious servants to Presbytery their great Master till time and military success discovering to each their peculiar advantages invited them to part stakes and leaving the joynt stock of uniform Religion pretended each to drive for their Party the trade of profits and preferments to the breaking and undoing not only of the Church and State but even of Presbytery it self which seemed and hoped at first to have ingrossed all 18. In the administration of Justice the settled Lawes of the Britannike Kingdoms are the most excellent rules the King can govern by which by an admirable temperament give very much to Subjects industry liberty and happiness and yet reserve enough to the Majesty and Prerogative of any King who owns his People as Subjects not as Slaves