His People a Fortunate Prince the whole STATE fares the better for Him His Virtues purifie his own Heart and bless a Nation Aug. lib. 1. Confes cap. 11. Nescit virtus mensuram sed vult Cumulare Virtue doth know no measure but it heaps up Welfare This is the Latitude of success that doth come by a good Prince's Reign The best Omen to a State is to have such an one placed in Authority for what can a People desire more then to be generally happy Liv. Decad. 4. lib. 6. Communis utilitas est societatis maximum vinculum Common Profit is the greatest Bond of Society Raul in 4. Serm. Parva vasa contemnuntur Little empty Vessels which hold but a small quantity are contemned but every one love those Vessels which are brim-full of State-Privileges A good King doth desire to exceed all his Predecessours in Princely Favours and to write a fairer Hand then all his Predecessours in Royal Bounty Thus He doth sign His Grants or if ye will this is his Court-Hand He would have none to match him in these Throne-Characters as Philip told Philo the Theban Plut. Apoph Nunquam beneficiis victus fuissem I never knew my self overcome in Benefits Taxiles the King of India thought this to be a Prince's Emulation and Ambition to out-vy all his Fellow-Rulers in Courtesie Q. Curtius Si sis me inferior accipe beneficium Si sis me superior redde beneficium If thou be'st Inferiour to me take a benefit if thou be'st Superiour to me bestow a benefit As if Superiours must be beneficial with an Eminency for this is to imitate God who being the Objective Perfection of all he doth account them to come nighest to him who do give the most compleat Perfection or to the most that being the truest good which is most communicative where there is not onely the greatest inherence of Goodness but the most influence He is the Conspicuous Prince which is a Derivative Prince which doth not keep all his Perfections to himself but his People have them by Redundancy That King doth make good his Institution for wherefore is a King Ordained but in commune bonum for the common good These worthy Rulers therefore have their Authority reach as far as their Dominion and the Fruits of their Prudence as the Extents of their Dominions They are National Triumphs Common-Wealth Rhapsodies the effect of their prudent Government doth gladden a whole State But by a man of Vnderstanding and Knowledge the state thereof Application I. First this doth shew That that Kingdom is stript of her Ornaments which is deprived of the State thereof For what is a Kingdom without State when it doth want either Power to defend it self or free execution of Justice for every one to enjoy his Propriety or degrees of Honour to make a distinction betwixt Noble and Ignoble or liberty of Traffick whereby the Wealth and Dignity of a Nation might be preserved No a Kingdom thus abased is like unto a Vessel wherein is no pleasure Jer. 48.38 like an Oak whose Leafe fadeth Es 2.30 like a Lamp put out in obscure darkness Prov. 20.20 like choice Beauties which have Dung spread upon their Faces Mal. 2. â— Such are said to have their Horn cut off their Heels made bare broken from being a People the Worm is spread upon them and the Line of Confusion stretched over them Athen. Deonis lib. 6. cap. 7. they are like the Chians which once lived in all manner of Liberty and afterwards had their Hands bound by their own Servants There is nothing of Honour in that Nation but there is onely the Bran Parings Fragments Cinders Snuffs Tatters Fins and Skins of their former Dignity And were not we lately brought unto this disaster Was not this all the Glory of the Nation Were not our hands bound by our own Countrey-men and by many the meanest and contemptiblest of the Nation Were we secure in the safest place of the Land No we were much like Aristotle Plut. who durst not stay at Athens lest they which had killed Socrates should kill him also What Stumps of the English Glory were there then to be seen No we were much like the State of Rome Sigon lib. 14. Occid Imp. that when Odoacer had conquered Augustulus it is said that All Imperial Dignity ceased What Power had we to defend our selves when we were so disarmed that we had not a Weapon to preserve our Lives but were in danger to have our Throats cut by every braving Enemy What free execution of Justice was there when the Tribunals were filled with such Judges that there was little Right to be had but for the Saints of the Cause What Degrees of Honour were there when every Mechanick would insult upon a Noble as if he were the better Peer What Liberty of Traffic when Artificers were driven to those Exigents that they were ready to turn Vagabonds Not a Meeting there could be but it was suspected to be a Conspiracie Not a Conference but a Spy was at hand to take Notes of the Discourse Those which were not slain in the Field were thrust into Gaols The Land after it was Plundered in despight of all Articles Covenants and an Act of Oblivion was Decimated Was not the best Cap of Maintainance a Steel-Bonnet and the best Robe of Honour a Buff-Coat What was there to be seen in the Nation but Warrants and Examinations Committees and High-Courts of Justice Chains and Gibbets Friends durst scarcely salute one another Every one was amazed at his Neighbour We durst not complain openly of our Oppressions No we were so danted that like the enslaved Subjects of Dionysius the Tyrant we durst scarcely groan concerning them Our Birth-Rights were taken away and yet we were commanded to reckon from the first Year of The English Liberty restored We were Slaves and yet we must call our selves the Free-born People of England Nothing but Schisms and Heresies in the Church and yet we must stile our selves the most Refined and Reformed Protestants Nothing but Designs to ruine Churches and Vniversities and to Sequester and Silence the most accomplished Teachers of the Land and yet people must be taught to cry up this Age as the Blessed Season for the Propagation of the GOSPEL Oh! sorrows that We might yet feel with Convulsion-Fits Oh! miseries that We might yet think on with an Agony Where was then the Majesty of the NATION Where was the STATE No This was rather a Stitch then State a Fate then a State Oh! Sin not against GOD to drive him once more to take down the Rod. Revive not your old Errours lest ye renew your old Judgments Consider what Corruptions ye have mortified what Abominations ye have taken away from the sight of GOD's jealous Eyes Recount with your selves whether the late Potion hath throughly purged you whether it hath cleansed your Members from Vncleanness your Throats from Riots your Lips from Blasphemies your Hands from
of the Lords anointed Nay if they cannot question their Princes actions they will his intentions or if they cannot make him criminal they will lay his servants exorbitances to his charge So apt is the age to make Invectives against Authority and to be Libellers against the Throne every one will be examining a Princes foot-prints and spying out staines in the Robe of Majesty That though the Scripture saith and what is Scripture to them with it under their armes and upon their tongues ends that we must not speak evil of Dignities or curse the King in our thoughts yet there are men which will defame and deprave carpe and curse yea they are not more violent and virulent against any then Princes But oh search your own consciences and be not too searching into Princes lives they are subject to many temptations which never assaulted thee the Court hath a thousand inticements which the Country do want Aliud sceptrum aliud plectrum The Scepter is one thing the Minstrels instrument is another thing There is a great difference between a Princely life and a private life If thy Prince therefore be not absolutely vicious apparently idolatrous bear with common errours How canst thou expect him to be innocent when thou thy self must deprecate the curse of thy daily trespasses Be a candid Interpreter therefore of thy Princes actions he is a Prince he is no Cherubin he may erre he is but a Man But by a Man 4. Fourthly This doth shew that government doth belong to Princes thou art not to be the Ruler no he is the man What shall the Mariners limit the Pilot the Soldiers prescribe Laws to the General There can be no quiet state Scire imperare ferre imperium Plut. where some do not know how to rule and others to submit to Authority as Agis said Aelian l. 2. var. Hist Bruson l. 3. c. 11. Niph in vit Nero. If subjects take upon them to control their superiours what is Soveraignty but nobilis servitus a noble kinde of slavery as Antigonus said Then that of Saturninus will be verified quantum mali sit imperare What a great mischief would it be to be a chief Magistrate There is a genetal confusion where omnia licent omnibus as Fronto said all things are left to the liberty of a general determining The wearing of a Crown should doubtlesse carry more majesty with it the golden reines of Authority should carry a more restraining power with them Doth not Scripture enjoyn so yes I advertise thee to take heed to the Kings Commandement Eccl. 8.2 Be subject to principalities and powers Tit. 3.1 ye must be subject not onely for wrath but conscience sake Rom. 13.5 Aug. de op Monarch Quid iniquius quam velle se obtemperari à minoribus nolle obtemperare majoribus what more unjust then that men would be obeyed of their inferiours and will not obey their superiours Art thou to try Masteries with Princes or to plucke Kings by the throat to contest with their Laws or to strive that thy will might be rather obeyed then their Mandates This is for thee to give them onely the Chaire of State but to assume all Authority to thy self or for thee to allow them the title of Rulers but to take upon thy self to be Lord Paramount in all thy designes This is a strange oath of allegiance where no fealty and loyalty is exhibited would any Lord of a Mannour be contented with such homage that is a strange stooping before a Prince where the knee doth bow and the heart doth strive for superiority would any Father be satisfied with such a prostration from his child what is this but to make Kings painted Giants or to lead them up and down as Bearewards do their beasts of terrour yet how common a thing is it to see Liegemen act the Prince they swear obedience to them but all their subjection is in laying their hands upon a book They will have their own desires or else they will fright him and fight with him torment him and vex the whole Nation haughty aspiring refractary ambitious contumacious spirits know ye not your station are the best of you compeers with Princes doth he not stand upon upper ground doth not his calling exceed yours in stature by many cubits yes Kings are higher then Agag Numb 24.7 The Mountains of Israel Ezekiel 36.1 Therefore do not onely give Tributes or pay him his Customes but give fear to whom fear belongeth and honour to whom honour belongeth Rom. 13.7 The best Subsidie thou canst send in to thy Prince is thy obedience this the privy diet whereby he doth maintain his Table or the Array whereby he doth defend his person He doth prefer the Loyalty of his people above the Jewells of his Crown and esteem their subjection above the Rents and Revenues of his Crown-land Then doth he Reign when his Dignity is acknowledged otherwise how is he a Soveraign how is he Diademed Therefore know thy Ruler a Grandure doth attend upon Princes they are the Cedars amongst all the Trees of the Forrest their eminency doth reach as high as the heavens I have said ye are Gods are ye then to affect a Deity no there is but one Numen in a Nation ye are then to be obsequious and officious he is to prescribe and be Imperial there cannot be many Ruling men where the Dominion doth belong but to one There is but a Man and he is the Man But by a Man 5. Fifthly this should exhort people to reject all devised Forms of Government and onely admit and to admire Monarchy I have described the utility necessity and excellency of Monarchy before but what is all Theory without practise I have then preached up a King effectually amongst you when I have made you all Royalists what therefore have I not yet convinced you cured your State Gangreen are ye still thirsting for your popular Governments no let others if they will eat Swines flesh but know ye how to distinguish between the clean and unclean For mine own part I do dislike Polyarchy in Government as ill as I doe Polygamy in Marriage let not us multiply Soveraignty where God hath limited it will ye be more regular then the divine square or wiser then inspiration had we not better have that Government which God hath ordained then one of our own devising yes or else as Aaron in stead of a God brought forth a Calf so we instead of a just Government will bring forth but a Brute of our own invention All other forms are so incongruous to the peace welfare and honour of a Nation that ye have heard how the light of nature hath condemned them yet let me speak what I can and bring the wisest that were in the world to confirm the equity and necessity of this Government yet the malady doth go on the age is sick of a Plurisie In stead of this one God which holy Writ hath appointed to
you who had honour and greatnesse in his eye and to ascend this Mount he did not care what craggy places he did climb He would get the best of men as esteem made them to countenance his drifts but he never troubled himself to have the worst of men known so to be to be Actors in them Saints or Miscreants it was all one to him if they would serre pedem Virgil. lend a foot to stir about his projects Oh from what a mean beginning did he raise himself to that sublime celsitude He once purposed to have drained in the Fennes but the Flag of defiance being hung out he sought for booty in the Up-lands from the wasting himself into a Spend-thrift he fought himself into a Prince after the decocting of three Mannors he cast three Kingdomes into the Cauldron to boil toothsome diet for his greedy and insatiable appetite And to attain to this what loftinesse did he express how did he set up his crests was there ever a poor Abject more turgid and supercilious Claud. in â—rat Levantibus altè Intumuit rebus Who was his companion who was his compeer No he was not onely disdainfull but defying not onely proud but prodigious Quas gerit ore minas quanto premit omnia fastu Stat. 1. Theb. He had a blazing beacon in his forehead his face flamed like Mount Aetna he had lightning in his eyes and thunderbolts in his lips And what rare Artificers had he Virgil. 2. Aeneid Ille dolis instructus arte Pelasga he could weep when he intended to devour pray when he meant to sacrifice men's lives seek God as he called it when he resolved to engage with the Devil And by these policies and hypocritical impostures what a woefull government was there under him there was nothing to be seen but Taxes sessments confinements confiscations depopulations decimations chains dungeons halters bloud-axes Ye may know him by his kindred Consorts Confidents Counsellors Collegues Chapmen Chaplains Secretaries Emissaries Judges Guards and Life guards except it be in the bottomlesse pit where can there be found such a swarm of Locusts And for his manners setting aside a few inchantments of pretended holinesse can ye imagine a man almost more stupendiously evil Tarquin the proud was not more arrogant Nero the cruel not more mercilesse Caligula the shamelesse not more impudent a greater enemy to Orthodox men then to the Blasphemers of the faith and a greater friend to the Iewes then Christians a man very tender of an oath and yet maligned them that would not be perjured an hater of Popery and yet a bosome-Friend to the most Jesuited person in the world One wholly composed of ambition and insolence fraud and fury subtilty and savagenesse so bent upon his own will and inflexible in what he had resolved upon that at last he became violent in his designes and desperate in his attempts vexatious at home quarrelsome abroad a Firebrand to his Countreymen a Fiend to his neighbours the great Boutefeau and incendiary of the whole earth how did he rage in the Baltick sea in the Streights upon the coasts of Barbary and in the Atlantick Ocean No honours or Titles were sufficient for him he would have been Emperour of the British Isles and had a Navy floating to go fish for new Isles as far as the Bay of Mexico A man that at last was so severe to his enemies and bitter to his friends and jealous and suspicious of all that he become a general odium for he was flattered but by a few hated of most dreaded of all The onely comfort of the Nation was this that the Land in a short time was rid of him and after all his vauntings and rantings violences violations vexations and victories inexorabile fatum Virg. 2. Georg. Subjecit Manibus Irae Thyeston exitio gravi stravere Hor. 1. Car. Ode 16. He breathed out his turbulent spirit and proved mortal How he dyed is a doubt what became of him after death is a great secret I confesse I heard that he was Canonized at his Funeral and seen very nigh to the elbow of Christ but I question whether that Preacher were a true Seer I cannot tell whether every Peter hath the Keys of heaven to let in Saints I believe the whirlwind was a truer Prophet to foretell whither he was carried Gone he is and his name is not worth the recording nor his Skin the owning Exiit Tremebundus who doth follow next After him follow another Prince who had in him no great bane nor no great benefit who had not time enough to do evil nor wit enough to do good which did only talk and make offers and drink healths and promise a golden age with leaden feet but alas he was bliteus infrunitus saplesse and senselesse uselesse and giftlesse he had in him more pretence then prudence or courtesie then courage Quicunque aspiciunt mente carete putant Ovid. 1. Fast He knew not how to rule nor how to bring in another to rule perhaps well-minded but his drifts ill-managed he could neither shake off his fetters suppresse mutinies order his Councel discipline his Army confirm his interests countenance his adherents apprehend overtures lay hold on opportunities hear them which gave him faithfull advice be true to them to whom he had plighted his faith stand by them which had promised to live and die with him A man not master of his own word nor commander of his own sword but fickle and mutable timorous and pusillanimous false and faultring And so like a man shaken in the brain and brest he sealed away his own authority leaving as little power to himself to preserve his person as money to pay his debts and went out as the fable of the Age and in stead of a Prince turned Petitioner 4. After him came a stern Prince indeed a limme of the old Giant not the Giant but the Giant 's Elf Minume Durgen There wanted something of the magnitude but nothing of the mischief of the old Sire Had this Prince continued long what rents and ruines would there have been the age found him grimme enough for the time the old dragge-net was cast to catch leveys the old forge was at work for new State-rules and the old Gibbet was setting up to dispatch persons ill-affected yea there would have been not onely laying men in chains of iron but hanging them up in chains of gold a most black and bloudy raign there would have been if hirtus hispidus this rough-skin'd Prince had been long-liv'd but this high-metalld Ruler because he would command Commanders in modelling a new Army brought the old Army to draw upon him and to drive him far enough Farewell for a time another Prince must take the chair of State 5. And who was that One all clad in steel armed cap-a-pe who being in bright harnesse kept a fearfull ratling and clattering for a while Mars was then the predominant Planet
reign over him In the mean time true Majesty is a Monarchy yea Monarchy is the Protarchy the first and best government One Iesus in spiritual matters one King in civil affairs Did the government of the World begin in one father of the family and till the reign of Kings was it confirmed in one Moses one Ioshua one Iudge and when Kings were set up in their splendour was there but one individual person designed to exercise Soveraignty and supream Authority from the beginning of Kingly Government to the end of the Macchabees reign Do Heathens Mahometans the wild Tartarians and the wise Persians and Chaldees allow but of the government by One Is there but one King amongst Beasts Birds Fishes Devils And shall neither the Moral Law nor Positive Law the light of Nature nor instinct of Nature the order upon Earth nor the order of Hell dired us to know what is expedient and necessary lawful and laudable in the Architectonicall point of Government Read all Authours and see if the generality of writers do not terminate Government to one yes they agreed for the most part in one person though that person was represented to the world under severall names Ios l. 1. c. Appion Herod l. 6. c 29 Ioh. Mesellus Huit l. 3. c. 21. Cato in fragmentis p. Diaâ— l. 3. de long c. 8. Herod l. 3. Amongst the Iewes a chief Ruler was called Hyscus amongst the Egyptians Piromis amongst the Iaponians Voon amongst the Tartarians Caan or Can amongst the Hetrurians Larts or Larthes amongst the Longobards Autharis or Flavius amongst the Servians at this day Despots amongst the Transilvanians Valachians Moldavians Vayvods yet though the Denominations or appellative terms be several yet they all accord in signification that Government is to be limited to one Indeed I do finde Ottanes disputing hard for Democracy and Megabisus as earnestly for Aristocracy but wiser heathens have been wholly for Monarchy Aristot l. 8. Ethic. Aristotle saith that the best form of Government is a kingdome and the worst is a Common-wealth Plato in Dial. c. 10. polit Plato saith the best and mildest Government is by a King Isoc in Nicocle Isocrates saith that Monarchy is the supereminenâ— Government Plut. in 7. Sap. con Plutarch saith that if free choise were given to a people to choose what Government they would a Monarch should be preferred before all they which will read Volateran l. 36. Philo tit de polit Alcinous c. 33. F. Patricius lib. 1. Philostratus de optima reip forma Sigon de Antiq. jure civ Rom. l. 1. shall finde this most judiciously and abundantly confirmed namely that Monarchical Government doth excell all what combustions in votes litigations in designs altercations tumults rents ruptures in dividing Authority have there been where any kind of popular Governments have been erected The contests have been so bitter that to appease these commotions the best tempered States have been driven to the election of one single Magistrate was there not for this end amongst the Lacedemonians an Harmosta amongst the Thessalians an Archus amongst the Mitileneans an Azimneta and amongst the Romanes a Dictatour If they could choose One to quiet differences at last why not at first to avoid them preventing Physick is the best Physick Aelian Polycletus must not onely have a moving Image that turn it which way soever he would it should please the people but if he would be a right workman he must have a standing piece as his Master-piece that might please wise men and skilful Artists So though popular Governments be very acceptable to the multitude yet we must not have such a voluble Government as is pleasing to the people but a true standing fixed Government that is agreeable to Art the highest Art even Divine inspiration and where I pray you in the whole Scripture did God constitute any Government but Monarchical or that which is correspondent to it The Government of many is so pernicious that the Government of two hath ever been held dangerous Nulla fides sociis regni omnisque potestas Impatiens consortis erit Lucan There is no trust to be put in Companions of Government all power is impatient of consortship Did not Romulus kill Remus his partner in Government upon a slight discontenâ— were Caesar and Pompey Augustus and Antony ever quiet when the Government was divided was not Eucratides killed by his own son whom he had made equal in Government with him when he returned with a great victory over the Indians Iustin l. 11. Iustin l. 1. Sueton. Plin. de vir illust did not Cambyses for this kill his brother Smerdes Domitian as many think his good brother Titus Aemilius Numitor Etheocles Polynices Bassianus Geta And can it be expected but that a divided Government should have these divided spirits in it is there any thing almost to prevent it Herodian l. 2. 4. Herod l. 2. No Herodotus I remember hath a famous history that when Sethon the King of Aegypt was dead the people constituted twelve Kings as Governours they at the beginning of their reign to prevent all emulation and envy took an oath one of another that one should not conspire against another for disturbance or deposition but going to the Oracle to know what should be the end of this Government they received answer that whosoever did sacrifice in the temple of Vulcan in an iron vial he should reign over them all they having heard that Psammeticus had done this they Banished him and his children into the Fens where they lived a slavish fordid life for a while but at last Psammeticus being helped by the Ionians for all his oath came in an armed way against the eleven Governours fought with them subdued them and cut their throats So that no obligations or oaths will restrain men that have joint Authority from being Competitours to strive for obtaining the sole power into their hands Nunquam aut vix aut parvo tempore divisum imperium sine pugna aut invidia Oros Orosius saw it so apparently that he pronounceth that it was never known or scarcely or but for a small time that a divided Government was without strife and envy But some will say that under Monarchy outrages have been often committed what then do not ' Democracy outvy them both for number and horrour oh the bloody factions that have been in Rome Athens Carthage c Was there ever any man much lesse any calling free from errour since the first fall Is every thing that hath imperfections in it to be rejected then how should the world soone be without a man and the Church without a Saint I had then lost my ministery for I finde imperfections enough in my self and I believe that many others must be degraded with me and be called my sliding brethren yea many great Saints might be put into the sinners Catalogue with me Archives and Diptyckes Synodical and Select Congregations might have
forth to bid to the Banquet Prov. 9.3 Christ chose his own Apostles the Apostles their own Fellow-Labourers and shall we have Gospel-Work done now by them which have not an Apostolical Institution to Authorise them no let the Church-Guardian look to that seeing then that the External Regiment of the Church is annexed to the Crown it being one of the greatest Honours of a King to be High-Chamberlain to the Spouse of Christ how highly doth it concern Him that none wait upon Her above Stairs but they which have their Patents Sealed to keep out those which come in at the Window and wear a Linnen Ephod not being of the Priests true Race this is his Church-Skill and in this Heavenly thing a part of His Vnderstanding is seen Fourthly In preserving in the Land a pure Conversation A King that sitteth in the Throne of Judgement chaseth away all evil with His eyes Prov. 20.8 A King next to His Personal Graces doth look to His Peoples Virtue 's and therefore it is that Aristotle saith Arist 1. Polit. Melius est civitatem regi a viro optimo quam a lege optima It is better for a City to be Governed by the best Man then by the best Law because a King doth more Reform a Nation then by all the Statutes of the Land A true Prince doth think with Zeno that a Kingdom is more beautified Virtutibus inhabitantium quam pretiosis ornamentis with the Virtues of the Inhabitants then with all pretious Ornaments Aug. l. 1. de Trin. Potestas non datur nisi contra vitium Power is not given but against Vice a good Prince doth exercise his Authority against the sins of the Times He is as ready to fight as Alphonsus said Panorm l. 4. De rebus gestis Alph. against a wicked liver as against a Publick Enemy Yea He is more awakened with the Reigning Corruptions of His Nation then if an Herald at Arms should denounce War at His Court-Gate for He knoweth that if He had never such compleat Armies to defend His Kingdom yet these secret Conspiratours would expose it to danger Sins will shake in pieces States and make Thrones to totter therefore He will make wicked men to fear Him if they will not obey him if they will not imitate His Virtues yet they shall dread His Justice He thinketh Himself never to be Secure so long as these are prevalent nor free from Vengeance so long as these are unpunished He accounteth them His Grief and Shame and feareth that they may be His Curse Had He no Errours of His own yet their Impiety and Incorrigibleness may make Him Weep and Bleed How many a Righteous King hath been ruined by the iniquity of His People Their perverse and presumptuous sins have undermined States and kindled consuming Flames to destroy both King and Kingdom If ye do wickedly ye shall perish both ye and your King How necessary therefore is it for a King to cast all the filth of His Nation into the sink with the Nitre of His Justice to scowre out these spots and to crush these Cockatrice's Eggs in the nest The Wicked are the King 's evil Spirits which haunt His Nation but the Godly are the good Angels which protect and defend it Holy men are His best Courtiers yea the Life-Guard to His Royal Person A pious King doth take delight in none but Religious Persons He seek for them He embraceth them He blesseth Himself in them these He doth esteem the Lustres of His Palace and the Mirrours of His Kingdom these He doth call His true Subjects and the Keepers of His Crown Their Knees shall make all His enemies to bend their Vows shall free Him from those which have entered into a League against Him their Teares shall appease Divine Indignation their Innocent Lives shall draw God to look upon Him and His People with a propitious and a preserving Eye How can God shoot an Arrow against that Land where there is so much Innocency or not bend his Shield and Target to that Nation where an Army of Saints doth Camp where there is not onely the Pure Faith but the Power of Godliness not onely a Reformed Church but a Reformed Life No saith God here dwell my Sanctified Ones the People of my Holiness the seed of the Blessed those which Excell upon Earth the partakers of the Divine Nature such as have fled from the corruptions that are in the World which have not defiled their garments therefore these shall dwell between my Shoulders I will be a little Sanctuary to them upon all the Glory shall be a defence A King doth choose out these for His true Favourites and solace Himself with these till He can converse with Angels To prize these He doth account it the discretion of His Religion yea His purified Vnderstanding A King then is not to Reign onely by Title but by Prudence not onely by Power but by Vnderstanding But by a man of Vnderstanding Thus much for His Vnderstanding in Heavenly things Now let us come to His Knowledg in Temporal things A King is not onely to Govern a Church but a State therefore as His Understanding must be busied in Celestial things so His Knowledg must have experience in Civil things He must be bonus vir bonus Civis a good man and a good Citizen a good Church-man as it were and a good States-man now a Kings Political Knowledg is to be shewn in these things First In preserving of His own Rights What is a King if His Regalia be infringed if the Cap of Maintenance be every where defended how tender ought a King to be of His Crown Lipsius Principis Majestatem ubique servandam esse The Majesty of a Prince is every where to be kept Chrys in Ps 144. Aliud est arrogantia aliud magnitudo animi Arrogance is one thing but Greatness of mind is another thing It is not Pride in a King but Magnanimity of spirit which is a true Vertue to defend His just Honours If a King be not Supreme he hath nothing lofty in Him but solium excelsum an high Throne if He doth lose his Prerogative He is but a kind of Commoner Why then should not a King defend His Majesty as well as His Title yes Moses the meekest man upon Earth was not very meek but resolute when he came to be affronted by the seditious Nehemiah the humble was not very humble but Heroical when Sanballat threatned him and Shemaiah disheartned him Valentinian when the people came to encroach upon his Royalty he was Royal Rigid Repressing Repulsing enough What! saith he do you seek to Command your Emperour no Res administrare non vestrum sed nostrum est vos imperata facere me quod facta opus est curare decet Niceph. lib. 11. cap. 1. To Govern is not yours but mine it becometh you to perform Commands and me to enjoyn them The great heart of a Prince should not suffer