Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	earth_n	heaven_n	life_n	8,760	5	4.3162	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78780	Effata regalia. Aphorismes [brace] 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.	Charles I, King of England, 1600-1649.; Watson, Richard, 1612-1685.	1661 (1661)	Wing C2302; Thomason E1843_1; ESTC R204018	121,126	500

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 P●●●● cannot want enemies who ab●●●● 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 distr●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

as an Act of Justice done by Subjects upon their Soveraign who know that no Law of God or Man invests them with any power of Judicature without him much less against him and who being sworn and bound by all that is sacred before God and man to endeavour his preservation must pretend justice to cover their perjury 78. It is a sad fate for any man to have his enemies to be Accusers Parties and Judges but most desperate when this is acted by the insolence of Subjects against their Soveraign wherein those who have had the chiefest hand and are most guilty of contriving the publick Troubles must by shedding his bloud seem to wash their own hands of that innocent bloud whereof they are most evidently guilty before God and Man if not in their own Consciences too while they carry on unreasonable demands first by Tumults after by Armies 79. Nothing makes mean spirits more cowardly cruel in managing their usurped power against their lawfull Superiours than the guilt of their unjust usurpation 80. Specious and popular pretensions of Justice against Delinquents are applyed only to disguize at first the monstrousness of their designs who despair of possessing the power and profits of the Vineyard till the heir whose right it is be cast out and slain 81. It may be accounted by Rebels a Kings greatest fault that he will not either destroy himself with the Church and State by his word or not suffer them to do in unresisted by the sword whose covetous Ambition no Concessions of his can either satisfie or abate 82. Some men think that Kingdom of brambles which they seek to erect not likely to thrive till watered with the Royal bloud of those whose right the Kingdom is 83. A King's Innocency will find him both his Protector and his Advocate who is his only Judg. 84. The greatest Patrons of Law Justice Order and Religion on earth are exposed to as many dangers as there be either Men or Devils which love confusion 85. God will not suffer men long to prosper in their Babel who build it with the bones and cement it with the bloud of their Kings 86. A King destin'd to death by Rebels may be confident they will find avengers of it among themselves and that the injuries he hath sustained from them shall be first punished by them who agreed in nothing so much as in opposing him 87. The impatience of Rebels to bear the loud cry of their Kings bloud will make them think no way better to expiate it than by shedding theirs who with them most thirsted after his 88. God will not suffer them to go unpunished whose confoederacy in sin was their only security 89. A King 's greatest conquest of Death is from the power of the love of Christ who hath swallowed up Death in the Victory of his Resurrection and the Glory of his Ascension 90. Royal Charity is the noblest revenge upon and victory over a King's Destroyers 91. The will of Rebels and Regicides seems to be their only rule their power the measure and their success the Exactor of what they please to call Justice while they flatter themselves with the fancy of their own safety by the Kings danger and the security of their lives-designs by his death forgetting that the greatest temptations to sin are wrapped up in seeming prosperities so the severest vengeances of God are then most accomplished when men are suffered to complete their wicked purposes 92. When the will of God hath confined and concluded that of a devoted King he shall have the pleasure of dying without any pleasure of desired vengeance 93. The glory attending the death of a King sacrificed to the will of his revolted Subjects surpasseth all he could enjoy or conceive in life 94. The sharp and necessary Tyrany of King-destroyers sufficiently confute the calumnies of Tyranny against him 95. Subjects ought to know how to excuse their Soveraign's failings as a man and yet to retain and pay their duty to him as their King there being no religious necessity binding any Subjects by pretending to punish infinitely to exceed the faults and errours of their Princes 96. Rebels may often see the proportions of their evil dealings against their King in the measure of Gods retaliations upon them who cannot hope long to enjoy their own thumbs and to●s having under pretense of paring his nails been so cruel as to cut off his chiefest strength 97. The punishment of the more insolent and obstinate Rebels may be like Korah and his Complices at once mutining against both Prince and Priest in such a method of divine Justice as is not ordinary the earth of the lowest and meanest people opening upon them and swallowing them up in a just disdain of their ill-gotten and worse-used Authority upon whose support and strength they chiefly depended for their building and establishing their designs against their King the Church and State 98. It is a fallacy in them who from worldly success rather like Sophisters than sound Christians draw those popular conclusions for Gods approbation of their actions whose wise prudence oft permits many events which his revealed Word the only clear safe and fixed rule of good actions and good conveniences in no sort approves 99. A good King may be confident that the justice of his Cause and clearness of his Conscience before God and toward his people will carry him as much above Rebels in Gods decision as their successes may have lifted them above him in the Vulgar opinion 100. Many times those undertakings of men are lifted up to Heaven in the prosperity and applause of the World whose rise is from Hell as to the injuriousness and oppression of the design The Seventh Century 1. THe prosperous winds which oft fill the Sails of Pirates doth not justifie their piracy and rapine 2. The prayers and patience of a King's friends and loving Subjects coutribute much to the sweetning of that bitter cup given him by them whose hands are unjustly and barbarously lifted up against him 3. As to the last event a murther'd King may seem to owe more to his Enemies than his Friends while those put a period to the sins and sorrows attending this miserable life wherewith these desire he might still contend 4. If a good King suffer's a violent death with his Saviour it is but Mortality crowned with Martyrdom where the debt of death which he owes for sin to Nature shall be raised as a gift of faith and patience offered to God 5. The Trophees of a King's charity will be more glorious and durable over Rebels than their ill-managed victories over him 6. They whose sin is prosperous had need be penitent that they may be pardoned 7. We are to look upon the temporal destruction of the greatest King as farre less deprecable than the eternal damnation of the meanest Subject 8. It is very strange that Mariners can find no other means to appease the storm themselves have raised but by drowning their

some reparations for their former defects 41. As the quality of a King sets him beyond a Duel with any Subject so the Nobleness of his mind must raise him above the meditating any revenge or executing his anger upon the many 42. The more conscious a King shall be to his own merits upon his people the more prone he will be to expect all love and loyalty from them and to inflict no punishment upon them for former miscariages 43. An injur'd King will have more inward complacency in pardoning one than in punishing a thousand 44. We cannot merit of God but by his own mercy 45. Counterfeit and disorderly zeal ought not to abate a King's value and esteem of true piety both of them are to be known by their fruits 46. The sweetness of the Vine and Figtree is not to be despised though the Brambles and Thornes should pretend to bear Figs and Grapes thereby to rule over the Trees 47. The publick interest consists in the mutual and common good both of Prince and People 48. We must not sterve our selves because some men have surfeited of wholsom food 49. God sometimes punisheth Rebellious Subjects with continuance in their sin and suffers them to be deluded with the prosperity of their wickedness 53. Gods grace may teach and enable an injur'd King to want as well as to wear a Crown which is not worth taking up or enjoying upon sordid dishonourable and irreligious termes 51. Let a King keep himself to true principles of piety vertue and honour He shall never want a Kingdom 52. It is a principal point of honour in a yong King to deferre all respect love and pretection to the Queen Dowager his mother especially if with magnanimity and patience she hath sufferr'd for and with his Royal Father and himself 53. A Captive King in the midst of Rebellious Subjects may be wrapt up and fortified in his own innocency and God's grace 54. The bloud of a King destroy'd by Rebels will cry aloud for vengeance to Heaven and they who shed it will have inward horrour for their first Tormenter and not escape exemplary judgments 55. They that repent of any defects in their duty toward the Royal Father may be found truly zealous to repay with interest the loyalty and love which was due to him unto their King his son 56. The mask of Religion on the face of Rebellion will not long serve to hide the men's deformities that use it 57. Mislead Subjects may learn by their miseries That Religion to their God and Loyalty to their King cannot be parted without both their sin and their infelicity 58. God may honour a King not only with the Scepter and government of Realms but also with the suffering many indignities and an untimely death for them while he studies to preserve the rights of the Church the power of his Lawes the honour of his Crown the priviledges of Parliaments the liberties of his People and his own Conscience which is dearer to him than a thousand Kingdoms 59. A Captive King hath as much cause as leisure to meditate upon and prepare for his death there being but few steps between the Prisons and Graves of Princes 60. It is Gods indulgence which gives him the space but mans cruelty that gives him the sad occasions for those thoughts 61. A King in the hands of Rebels besides the common burthen of mortality which lies upon him as a man bears the heavy load of other mens ambitions fears jealousies and cruel passions whose envy or enmity against him makes their own lives seem deadly to them while he enjoyes any part of his 62. A Kings prosperity should not make him a stranger to the contemplations of mortality 63. The thoughts of death are never unseasonable since prosperity alwayes is uncertain 64. Death is an Eclipse which oft hapneth as well in clear as clowdy dayes 65. A King by long and sharp adversity may have so reconciled within himself those natural Antipathies between Life and Death which are in all men that the common terrours of the later may be dispelled and the special horrour of it much allayed 66. A King to whom a violent death approaching is represented by the policy of cruel and implacable enemies with all terrible aggravations may look upon those things as unpoysonous though sharp since his Redeemer hath either pulled them out or given him the antidote of his death against them which as to the immaturity unjustice shame scorn and cruelty of it exceeded whatever a threatned King can fear 67. A pious King never finds so much the life of Religion the feast of a good Conscience and the brazen wall of a judicious integrity and constancy as when he comes to a close conflict with the thoughts of Death 68. Though a King be not so old as to be weary of life it is happy for him if he be not so bad as to be either afraid to dye or asham'd to live 69. It is the greatest glory of a Christians life to dye dayly in conquering by a lively faith and patient hope of a better life those partial and quotidian deaths which kill by piece-meals and make men over-live their own fates while we are deprived of health honour liberty power credit safety or estate and those other comforts of dearest relations which are as the life of our lives 70. A King lives in nothing temporal so much as in the love and good will of his people 71. A King should not think that life too long or tedious wherein God gives him any opportunities if not to do yet to suffer with such Christian patience and magnanimity in a good cause as are the greatest honour of his life and the best improvement of his death 72. In point of true Christian valour it argues pusillanimity to desire to dye out of weariness of life and a want of that heroike greatness of spirit which becomes a Christian in the patient and generous sustaining those afflictions which as shadowes necessarily attend us while we are in this body and which are less'ned or enlarged as the Sun of our prosperity moves higher or lower whose total absence is best recompensed with the Dew of Heaven 73. The assaults of affliction may be terrible like Sampson's Lyon but they yield much sweetness to those that dare encounter and overcome them who know how to over-live the witherings of their Gourds without discontent or peevishness while they may yet converse with God 74. The life of a pious King is the Object of the Devils and wicked mens malice but yet under God's sole custody and disposal 75. We must not by seeming prepared to dye think to flatter God for longer life 76. Triumphing Enemies who are solemnely cruel adde as those did who crucified Christ the mockery of justice to the cruelty of malice 77. That a King may be destroyed as with greater pomp and artifice so with less pity it is but a necessary policy to make his death appear

continue 31. Ignorance Superstition A●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

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

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 ●im That though they may have d●served yet that they may not rece●ve damnation to themselves 14. God that made his Son a Saviour to many that crucifi●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 p●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