obscurity 6. They who seek to gain reputation with the vulgar for their extraordinary parts and piety must needs undo whatever was formerly setled never so well and wisely 7. I could never see any reason why any Christian should abhor or be forbidden to use the same forms of Prayer since he prayes to the same God believes in the same Saviour professeth the same Truths reads the same Scriptures hath the same Duties upon him and feels the same daily wants for the most part both inward and outward which are common to the whole Church 8. A serious sense of that inconvenience in the Church which unavoidably followes every mans several maner of officiating no doubt first occasioned the wisdom and piety of the ancient Churches to remedy those mischiefs by the use of constant Liturgies of publick composure 9. It was either the tumultuariness of People or the factiousness and pride of Presbyters or the covetousness of some States and Princes that of late years gave occasion to some mens wits to invent new models of Church-government and proposed them under the specious titles of Christs Government Scepter and Kingdom the better to serve their turns to whom the change was beneficial 10. As the full and constant Testimony of all Histories may sufficiently convince unbiased men That the Primitive Churches were undoubtedly governed by the Apostles and their immediate Successours the first and best Bishops so it cannot in reason or charity be supposed that all Churches in the world should either be ignorant of the rule by them prescribed or so soon deviate from their divine and holy pattern 11. Since the first Age for 1500 years not one Example can be produced of any setled Church wherein were many Ministers and Congrations which had not some Bishop above them under whose jurisdiction and government they were 12. Use is the great Arbitratour of words and Master of language 13. Not only in Religion but also in right Reason and the true nature of Governments it cannot be thought that an orderly Subordination among Presbyters or Ministers should be any more against Christianity than it is in all secular and civil Governments where Parity breeds Confusion and Faction 14. I can no more believe that such order is inconsistent with true Religion than good features are with beauty or numbers with harmony 15. It is not likely that God who appointed several orders and a Prelacy in the Government of his Church among the Jewish Priests should abhor or forbid them among Christian Ministers who have as much of the Principles of Schism and Division as other men 16. I conceive it was not the favour of Princes or ambition of Presbyters but the wisdom and piety of the Apostles that first setled Bishops in the Church which Authority they constantly used and injoyed in those times which were purest for Religion though sharpest for Persecution 17. Tyranny becomes no Christians least of all Churchmen 18. The late Reformed Churches whose examples are obtruded for not retaining Bishops the necessity of times and affairs rather excuseth than commendeth for their inconformity to all Antiquity 19. I could never see any reason why Churches orderly reformed and governed by Bishops should be forced to conform to those few rather than to the Catholick example of all Ancient Churches which needed no Reformation 20. It is no point of wisdom or charity where Christians differ as many do in some points there to widen the differences and at once to give all the Christian World except a handfull of some Protestants so great a scandal in point of Church-Government as to change it whom though you may convince of their Errours in some points of Doctrine yet you shall never perswade them that to compleat their Reformation they must necessarily desert and wholly cast off that Government which they and all before them have ever owned as Catholick Primitive and Apostolical 21. Never Schismaticks nor Hereticks except the Arians have strayed from the Unity and Conformity of the Church in point of Government ever having Bishops above Presbyters 22. Among those that have endeavoured or effected a change in the Government of the Church such as have rendred themselves guilty of inconstancy cause a great prejudice against their novelty in the opinion of their King whose consent they would have 23. Their facility and levity is never to be excused whose learning or integrity cannot in charity be so far doubted as if they understood not what before they did or as if they conformed to Episcopal Government contrary to their consciences and yet the same men before ever the point had any free and impartial debate contrary to their former Oaths and practice against their obedience to their Lawes in force and against their Kings consent have not only quite cried down the Government by Bishops but have approved and encouraged the violent and most illegal stripping Bishops and other Churchmen of all their due Authority and revenues the selling away and utter alienation of those Church Lands from any Ecclesiastical uses 24. The Desertors of Episcopacy will at last appear the greatest Enemies to and betrayers of their own interest whose folly will become a punishment unto it self for 25. Presbytery is never so considerable or effectual as when it is joyned to and crowned with Episcopacy 26. Those secular additamenâ—â— and ornaments of Authority Civil Honour and Estate which Christian Princes in all Countryes have annexed to Bishops and Church men are to be lookt upon but as just rewardâ— of their learning and piety who are fit to be in any degree of Church-Government also enablements to works of Charity and Hospitality meet strenthnings of their Authority in point of respect and observance 27. I would have such men Bishops as are most worthy of those encouragements and be ablest to use them 28. A Kings good intention whose judgment faild at any time makes his errour venial 29. It is neither just for Subjects nor pious for Christians by violents and indignities with servile restraints to seek to force their King and Soveraign against the well-laid gounds of his judgment to consent to any their weak and divided novelties touching the Government of the Church 30. I could never see any probable shew in true Reason and in Scripture for the Government of the Church otherwise than by Bishops the greatest Pretenders of a different sense either contenting themselves with the examples of some Churches in their infancy and solitude when one Presbyter might serve one Congregation in a City or Countrey or else denying these most evident Truths 1. That the Apostles were Bishops over those Presbyters they ordained as well as over the Churches they planted 2. That Government being necessary for the Churches wellbeing when multiplied and sociated must also necessarily descend from the Apostles to others after the example of that power and Superiority they had above others which could not end with their persons since the use and ends of such Government still
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
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
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
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
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
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