may soon prove violent Oppositions if once they gain to be necessary Impositions upon the Regal Authority 65. No man seeks to limit and confine his King in reason who hath not a secret aim to share with him or usurpe upon him in Power and Dominion 66. Nature Law Reason and Religion bind a King in the first place to preserve himself without which 't is impossible to preserve his people according to his place 67. Factions in the State and Schismes in the Church get confidence by vulgar Clamours and assistance to demand not only Tolerations of themselves but also abolition of the lawes against them and a total extirpation of that Government whose Rights they made 68. Some moderate Propositions are by cunning Demanders used like waste paper wherein their unreasonable ones are wrapped up to present them somewhat more handsomely 69. There is nothing so monstrous which some fancies are not prone to long for 70. They abuse themselves who believe all good which is guilded with shews of Zeal and Reformation 71. Popular Clamours and Tumults serve to give life and strength to the infinite activity of those men who study with all diligence and policy to improve present distractions to their innovating designs 72. Armies of propositions having little of Judgment Reason Justice and Religion taking their rise from Tumult and Faction must be backt and seconded with Armies of Souldiers 73. A King is to weigh the reason and justice not regard the number and power of contesting Subjects 74. Tumults can be no other then the hounds that attend the cry and hollow of those men who hunt after factions and private designs to the ruine of the Church and State 75. If the straitness of a Kings Conscience will not give him leave to swallow down such camels as others do of Sacriledg and Jnjustice both to God and man they have no more cause to quarrel with him then for this that his throat is not so wide as theirs 76. Nothing of passion or peevishness or list to contradict or vanity to shew a negative power should have any byas upon the judgment of a King to make him gratifie his will by denying any thing which his Reason and Conscience commands him not 77. A King should not consent to more than Reason Justice Honour and Religion perswade him to be for Gods glory the Church's good his Peoples welfare and his own peace 78. Although many mens Loyalty and Prudence be terrified from giving their King that true and faithfull Councell which they are able and willing to impart and he may want yet none can hinder him from craving the Councel of that mighty Councellor who can both suggest what is best and incline his heart stedfastly to follow it 79. It is no news for some Subjects to fight not only without their Kings Commission but against his Command and Person too yet all the while to pretend they fight by his Authority and for his safety 80. Rebels do alwayes this honour to their King to think moderate Injuries not proportionate to him nor competent Tryals either of his Patience under them or his Pardon of them 81. Some with exquisite malice mix the gall and vinegar of falsity and contempt with the Cup of their Kings affliction charging him not only with untruths but such as wherein he hath the greatest share of loss and dishonour by what is committed 82. That King is a Cyclopick monster whom nothing will serve to eat and drink but the flesh and bloud of his own Subjects 83. Some think they cannot do well but in evil times nor so cunningly as in laying the Odium of those sad events on others wherewith themselves are most pleased and whereof they have been not the least occasion 84. Preposterous rigour and unreasonable severity may be not the least incentive that kindles and blowes up into horrid slames the sparks of discontent which want not predisposed fewel for Rebellion where dispair being added to former discontents and the fear of utter extirpation to wonted oppressions it is easie to provoke to an open Rebellion a people prone to break out to all exorbitant violence by some principles of their Religion and the natural desires of liberty 85. Some men of covetous zeal and uncharitable fury think it a great argument of the truth of their Religion to endure no other but their own 86. It is preposterous and unevangelical zeal to chuse rather to use all extremities which may drive men to desperate obstinacy than to apply moderate remedies 87. Some kind of zeal counts all mercifull moderation lukewarmness and had rather be cruel than counted cold and is not seldome more greedy to kill the Bear for his skin than for any harm he hath done 88. The confiscation of mens Estates pleaseth some better as being more beneficial than the charity of saving their lives or reforming their errours 89. Some men have better skill to let bloud than to stanch it 90. Men prepared to misconstrue the actions of their Soveraign have more credulity to what is false and evill than love or charity to what is true and good 91. A King hath no judge but God above him 92. God doth not therefore deny a Kings innocence because he is pleased so farre to try his patience as he did his servant Jobs 93. Swarms of reproaches issue out of some mens mouths and hearts as easily as smoke or sparks do out of a furnace 94. Men conscious of their own depth of wickedness are loath to believe any man not to be as bad as themselves 95. It is kingly to do well and hear ill 96. A King ought to look upon the effusion of his Subjects bloud as exhausted out of his own veins 97. Royal bounty emboldens some men to ask and act beyond all bounds of modesty and gratitude 98. A King should not let any mans ingratitude or inconstancy make him repent of what he granted for the Publick good 99. Where violence is used for innovation in Religion many feel the misery of the means before they reap the benefit of the end 100. It can not but seem either passion or some self-seeking more than true zeal and pious discresion for any forraign State or Church to prescribe such medicine only to others which themselves have used rather successfully than commendably The Third Century 1 THe same Physick in different Constitutions will have different opperations That may kill one which doth but cure another 2. It is not so proper to hew out religious Reformations by the Sword as to polish them by fair and equal disputations among those that are most concern'd in the differences whom not force but reason ought to convince 3. Mens Consciences can receive little satisfaction in those points which are maintained rather by Souldiers fighting in the field than Scholars disputing in free and learned Synods 4. In matters of Religion those truths gain most on mens judgments and consciences which are least urged with secular violence 5.
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
to cover their irreligious deformities whereto they are conscious by a severity of censuring other mens opinions or actions 8. A King ought to take heed of abetting any factions or applying to any publick discriminations in matters of Religion contrary to what is in his judgment and the Church well setled 9. A King 's partial adhering as head to any one side gains him not so great advantages in some mens hearts who are prone to be of their Kings Religion as it loseth them in others who think themselves and their profession first despised than persecuted by him 10. A King should take such a course as may either with calmness and charity quite remove seeming differeces in Religion and offenses by impartiality or to order affairs in point of Power that he shall not need to fear or flatter any Faction 11. If a King stand in need of any Faction he may have flatterrd that affects him not or must stand to their courtesie he is undone The Serpent will devour the Dove 12. A King may never expect less of loyalty justice or humanity than from those who engage into Religious Rebellion 13. Religious Rebels make their interest alwayes Gods 14. Ambitious Policies march under the colours of Piety not only with greatest security but applause as to the populacy 15. A King may hear Jacobs voice from such religious Reformers but he will feel they have Esau's hands 16. As ill humors fall to the disaffected part which causeth inflammations so all affectors of novelties adhere to that side which hath the most remarkable and specious note of difference in point of Religion 17. Nothing ought to seem little or despicable to a King in matters which concern Religion and the Church's peace so as to neglect a speedy reformation and effectual suppression 18. Errors and Schismes which seem at first but as a hand-breadth by seditious spirits as by strong winds are soon made to cover and darken the whole heaven 19. A King should never charge his head with such a Crown as shall by its heaviness oppress the whole body the weakness of whose parts cannot return any thing of strength honour or safety to the head but a necessary debilitation and ruine 20. A Kings Prerogative is best shewed and exercised in remitting rather than exacting the rigour of the Lawes there being nothing worse than legal Tyranny 21. Tumults Armies and Prisons are not the best arguments to convince the testimony of a King's conscience 22. It is not safe for a King to gratifie any Faction with the perturbation of the Lawes in which is wrap't up the publick Interest and the good of the Community 23. A King should never repose so much upon any mans single counsel fidelity and discretion in managing affairs of the first magnitude that is matters of Religion and Justice as to create in himself or others a difference of his own judgment which is likely to be alwayes more constant and impartial to the interests of his Crown and Kingdom than any mans 24. A King should beware of exasperating any Factions by the crossness and â—â—â—â—erity of some mens passions humors or private opinions imployed by him grounded only upon the differences in lesser matters which are but the skirts and suburbs of Religion 25. A Charitable connivence and Christian toleration often dissipates the strength of Factions which rougher opposition fortifies and puts the despised and opressed party into such combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commiseration which attends all that are said to suffer under the notion of Religion 26. A King is not to connive at or tolerate any faction that amounts to an insolent opposition of Lawes and Government or Religion established as to the essentials of them such â—â—â—tions and minings are intolerabâ—e 27. A King must alwayes keep up solid Piety and those fundamental Truths which mend both hearts and lives of men with impartial favour and justice 28. A King must take heed that outward circumstances and formalities of Religion devour not all or the best encouragements of Learning industry and piety 29. A King ought with an equal eye and impartial hand to distribute favours and rewards to all men as he finds them for their real goodness both in abilities and fidelities worthy and capable of them 30. A King by rewarding men of best deserts shall be sure to gain himself the hearts of the best and the most too who though they be not good themselves yet are glad to see the severer wayes of vertue at any time sweetned by temporal rewards 31. Combinâ—â—â—â—actions have no sooner by force subdued what they counted their common enemy and are secured from that fear but they are divided to so high a rivalry as sets them more at defiance against each other than against their first Antagonists 32. Time will dissipate all Factions when once the rough horns of private mens covetous and ambitious designs shall discover themselves which were at first wrapt up and hidden under the soft and smooth pretensions of Religion Reformation and Liberty 33. As the Wolfe is not less cruel so he will be more justly hated when he shall appear no better than a Wolfe under Sheeps clothing 34. To undeceive the seduced Vulgar who in simplicity follow disguises as a King needs no palliations if he study really to exceed in true and constâ—â—â— demonstrations of goodness piety and virtue towards the People even all those men that make the greatest noise and ostentations of Religion so shall he neither fear any detection as they do who have but the face and mask of goodness nor shall he frustrate the just expectations of his people who cannot in reason promise themselves so much good from any Subjects novelties as from the virtuous constancy of their King 35. None are greater Oppressours of Vulgar Estates Liberties and Consciences than those men that entitle themselves the Patrons and Vindicators of them only to usurpe power over them 36. No Passion should betray a Prince to any study of revenge upon those whose own sin and folly will sufficiently punish them in due time 37. So soon as the forked arrow of factious emulations is drawn out use all princely arts and clemency to heal the wounds that the smart of the cure may not equal the anguish of the hurt 38. Acts of Indempnity and Oblivion when desired and accepted are to be granted not only as Acts of State-policy and necessity but of Christian charity and choise 39. They that deprive a King of all cannot of a power to forgive them and to have a heart to do it is a greater argument of Gods love to him than any prosperity can be 40. None will be more loyal and faithfull to an injur'd King than those Subjects who sensible of their errours and his sufferings will feell in their own souls most vehement motives to repentance and earnest desires to make
the abatement of mens sins not the desolating of Nations he will command the Sword of Civil Wars to sheath it self 76. A King of divers Nations may incurre the the censure or misconstruction of one while he gratifies the active spirits among them of the other so far as that he seems to many to prefer the desires of that party before his own interest and honour 77. Religion and Liberty are common and vulgar flourishes to disguise an other errand of that Army which invades their own Kings territories to make him and his Church to write after them and theirs though it were in bloudy characters 78. Presbytery seeks to suppress and render odious under the names of Sects Schisms or Heresies several Parties which if they can get but numbers strength and opportunity may according to Presbyteries opinion and pattern set up their wayes by the like methods of violence representing a wonderful necessity thereof to avoid the further miseries of War which they may first begin and engage themselves to continue until they obtain their end 79. When God hath first taken us off from the folly of our opinions and fury of our passion he hath many wayes to teach us those rules of true Reason and peaceable Wisdome which is from above tending most to his glory and his Church's good 80. They that have any true touches of Conscience will not endeavour to carry on the best designs much less such as are and will be daily more apparently factious and ambitious by any unlawfull means under the title of a Covenant 81. Ties by Leagues and Covenants are either superfluous and vain when men were sufficiently tied before or fraudulent and injurious if by such after-ligaments they find the Imposers really ayming to dissolve or suspend their former just and necessary obligations 82. Factious men to whom it is enough if they get but the reputation of a seeming encrease to their Party little romember That God is not mocked 83. Against the Church the King or the Publick Peace no mans lawfull Calling can engage him 84. The soâ—â— and servile temper of some Divines dispose them in alterations of Religion and Government to sudden acting and compliance contrary to their former judgments profession and practise 85. No man should be more forward than a King himself to carry on all due Reformation with mature judgment and a good Conscience in what things he shall after impartial advice be by God's Word and right reason convinced to be amiss 86. Crowns and Kingdoms have a period with the life of their King but Reputation and Honour may survive to a glorious kind of Immortality when he is dead and gone 87. A King should never permit the malice of his enemies to deprive him of that comfort which his confidence in the generality of his people gives him 88. What a King may bear from foreign enemies he cannot so well from his own Subjects who next his children are dear unto him 89. Nothing could give a King more cause to suspect and search his own Innocency than when he observes many who made great professions of singular piety forward to engage against him 90. When many Professours of singular Piety engage with persons that take arms against their King it gives to vulgar minds so bad a reflection upon Him and his Cause as if it had been impossible to adhere to Him and not with all part from God to think or speak well of Him and not to blaspheme God 91. Truly Learned and Religious men will endeavour to be so well satisfied in the Cause of their injur'd King's sufferings as that they may chose rather to suffer with Him than forsake Him 92. When Popular Preachers though but in hypocrisie and falshood urge Religious pretensions against their King it is not strange that the same to many well-minded men should be a great temptation to oppose Him 93. When a King useth the assistance of Subjects of a different profession from Him they are most ready to interpret it a sighting against Religion who least of all men care whom they imploy or what they say and do so they may prevail 94. So eager are some men in giving their Soveraign better counsel than what they pretend he hath before heark'ned to that they will not give Him leave to take it with freedom as a Man nor honour as a King 95. No men should be more willing to complain than the King be to redress what he sees in Reason to have been either done or advis'd amiss 96. They who of pretended Sufferers become zealous Actors in persecution deprive themselves of the comfort and reward whatsoever they before expected 97. The noise and ostentation of Liberty is the design and artifice some men use to withdraw the peoples affections from their King 98. A good King should be so far from desiring to oppress as not to envy his Subjects that liberty which is all he ought desire to enjoy himself viz. To will nothing but according to Reason Lawes and Religion 99. Lords and Gentlemen which assist their King in a Civil War would not be so prodigal of their Liberties if they suspected he would infringe them as with their Lives and Fortunes to help on the inslaving of themseves and their Posterities 100. As to civil Importunities none but such as desire to drive on their ambitious and covetous design over the ruines of Church and State Prince Peers and People will ever desire greater Freedom than good Lawes allow The ninth Century 1. SUch men as thirst after Novelties or despair to relieve the necessities of their fortunes or satisfie their Ambition in peaceable times become principal impulsives to popular Commotions 2. Rebels will blast the best Government of the best King with all the odious reproaches which impotent malice can invent and expose Him to all those contempts which may most diminish the Majesty of a King and encrease the ungratefull insolencies of his People 3. A King who is well assured that his Innocency is clear before God in point of any calumnies rebellious Subjects do object may prophesie That his reputation shall like the Sun after Owles and Bats have had their freedom in the night and darker times rise and recover it self to such a degree of spendour as those feral birds shall be grieved to behold and unable to bear 4. A King cannot so much suffer in point of honour by rude and scandalous pamphlets as those men do who having power and pretending to so much piety are so forgetfull of their duty to God and him as not to vindicate the Majesty of their King against any of those who contrary to the precept of God and precedents of Angels speak evil of dignities and bring railing accusations against those who are honoured with the name of Gods 5. They will easily contemn such shadows of God as Kings are who reverence not that Supreme and adorable Majesty in comparison of whom all the glory of Men and Angels is but
letters if taken by his Subjects in arms against Him should be discovered to the World though without any those dresses or popular captations which some of them use in their speeches and expressions 82. Unquiet Subjects many times take Armes against a just prudent and innocent King into whose most retired thoughts if they could by any means have a clear sight they might discover how they are divided between the love and care He hath not more to preserve his own Rights than to procure their Peace and Happiness and an extreme grief to see them both deceived and destroyed 83. No man can blame a King that by all fair and just correspondencies endeavours to avoid the pressures of his Enemies though his own Subjects 84. Some mens design like Absoloms is by enormous actions to widen differences between a King and his Subjects and exasperate all sides to such distances as may make all Reconciliation desperate 85. A King under the misfortune of having his letters taken by Subjects in Armes against Him hath much quiet and satisfaction within Himself when the integrity of his intentions is not jealous of any injury his Expressions can do them For 86. Although the confidence of privacy may admit of greater freedom in writing letters which may be liable to envious exceptions yet it is best for a King when the Innocence of his chief purposes cannot be so stained or misinterpreted by his Enemies as not to let all men see That He wisheth nothing more than a happy composure of differences with Justice and Honour not more to his own than his Peoples content who have any sparks of love or loyalty left in them 87. It repaireth somewhat a King's misfortune that his private letters being taken by his Subjects in armes against Him cannot gratifie their malice further than to let them see his constancy to his Wife the Lawes and right Religion he professeth as likewise to convince them that He can both mind and act his own and his Kingdoms affairs so as becomes a Prince especially if his Enemies have before been very loath it should be believed of Him as if He were wholly confined to the Dictates and Directions of others whom they please to brand with the names of Evil Counsellours 88. It is the policy of Rebels to seek by all means to smother and extinguish all sparkes of Love Respect and Loyalty of the People to their King that they may never kindle again so as to recover His the Lawes and the Kingdoms Liberties which they seek to overthrow 89. God's unerring and impartial Justice can and will over-rule the most perverse wills and designs of men He is able and will turn even the worst of an innocent King's Enemies thoughts and actions to his good 90. Civility and Humanity most become such as pretend to Religion which they ought to pay to all men beside that respect and honour they owe to their King 91. They who do but remember how God blest the modest respect and filial tenderness which Noah's sons bare to their Father can never expect the divine approbation of any their undecent actions toward their King 92. Their malicious intentions can never be either excusable or prosperous who think by any unhandsome means to expose their King to the highest reproach and contempt of his People forgetting that duty of modest concealment which they owe to the Father of their Countrey in case they should discover any real uncomeliness 93. They who by publishing their King 's private letters think to render Him as a vile Person not fit to be trusted or considered under any Notion of Majesty will see themselves mistaken when God makes him as he did David more respected in the hearts of many who become better satisfied by knowing what He writ than by learning what they maliciously interpret and report 94. Although God gives Kingdoms yet sometimes his Providence permits that the King hath not any place left in them where he may with safety and honour rest his head Shewing him that Himself is the safest Refuge and the strongest Tower of defence in which he may put his Trust 95. A King in extremities should look not to man so much as to God who will have it so that he may wholly cast himself and his distressed affairs upon God's mercy who hath both hearts and hands of all men in his dispose 96. Necessity may sometimes command a King to withdraw from his chiefest strength and adventure upon their Loyalty who first began his Troubles whom God happily may make a means honourably to compose them 97. When Necessity constrains a King to cast Himself upon them who though they besiege Him in his Garrison and encounter Him in the field yet profess They fight not against Him but for Him He puts Himself to resolve the riddle of their Loyalty and gives them opportunity to let the World see they mean not what they do but what they say 98. God sees it sometimes not enough to desert a King of all Military power to defend himself but to put him upon using their power who seem to fight against him yet ought in duty to defend him 99. When a King finds it necessary to leave those that have adhered to Him He may hope such a method of Peace may be more prosperous than that of War both to stop the effusion of blood and the wounds that were made before 100. A King should never trust any nation of his Subjects further than to men that if they betray Him He may justifie to all the World they have not deceiv'd Him and if they sell Him at any dear rate He should be only sorry that his price should be so much above his Saviours The Tenth Century 1. GOD sometimes sees t is fit to deprive a King of Wife Children Army Friends and Freedom that He may be wholy his who alone is all 2. A King should never permit them who have got his person to gain his consent against his conscience 3. A King's denial of unjust demands made by Subjects in armes against Him which they call obstinacy He may know God acounts honest constancy which Reason and Religion as well a Honour forbid Him to recede 4. It is evident sometimes that Subjects who pretend to fight against evil Counsellours with their King fight indeed against a good Conscience within Him And whatsoever they may say of course intend not to bring Him to his Parliament till they have brought his mind to their obedience 5. After-times may see what the blindness of that Age will not wherein is both practis'd and countenanced Subjects fighting against their Soveraign whom if they have a good King God may at length shew that he chuseth rather to suffer for them than with them 6. When Providence is pleased to deprive a King of all other civil comforts and secular attendants the absence of them all may best be supplied by the attendance of such his Chaplains whom for their functions He reverenceth
and for their fidelity may have cause to love 7. As a King never needs so He should never desire more the service and assistance of Clergy-men judiciously pious and soberly devout than when by misfortune sequesterd from civil comforts and secular attendants 8. A distressed King cannot think some Divines though He respects them for that worth and piety which may be in them proper to be his present Comforters and Physicions who have had a great influence in occasioning the publick calamities in his Kingdoms and inflicting the wounds He hath upon Himself 9. The spirits of those Divines whose judgments stand at a distance from their King or in jealousie of Him or in opposition against Him cannot so harmoniously accord with his or his with theirs either in Prayer or other holy duties as is meet and most comfortable whose golden rule and bond of perfection consists in that of mutual Love and Charity 10. The King who is much a friend to all Church-men that have any thing in them beseeming that sacred function will if there be cause hazard his own interest upon Conscience and Constancy to maintain their Rights 11. Such Clergy-men who so unhandsomely requite their King as to desert Him in his calamity when their Loyalty and Constancy is most required may live to repent no less for his sufferings than their own ungratefull errours and that injurious contempt and meanness which they bring upon their calling and persons 12. An afflicted King though he pities all Clergy-men that desert Him and despiseth none of a different opinion from his yet sure He may take leave to make choise of some for his special Attendants who are best approved in his judgment and most sutable to his affection 13. A King imprisoned by his Subjects to whom they will not permit the attendance of his Chaplains can make no more charitable construction of their denial than that they esteem Him sufficient Himself to discharge his duty to God as a Priest though not to Men as a Prince 14. I think both Offices Regal and Sacerdotal might well become the same Person as anciently they were under one name and the united rights of primogeniture 15. A King cannot follow better presidents if He be able than those two eminent David and Solemon not more famous for their Scepter and Crowns than one was for devout Psalms and Prayers the other for his divine Parables and Preaching whence the one merited and assumed the name of a Prophet the other a Preacher Titles of greater honour where rightly placed than any of those the Roman Emperours affected from the Nations they subdued But 16. Since the order of God's Wisdome and Providence hath for the most part alwayes distinguished the gifts and offices of Kings and Priests of Princes and Preachers both in the Jewish and Christian Churches an imprisoned King may be sorry to find Himself reduced to the necessity of being both or injoying neither 17. As a Soveraign owes his Clergy the protection of a Christian King so He should desire to enjoy from them the benefit of their gifts and prayers 18. However as the spiritual Government by which the devout Soul is subject to Christ and through his merits daily offers it self and its services to God every private believer is a King and Priest invested with the honour of a Royal Priesthood yet he is not thereby constituted Priest or Preacher as to the outward polity of the Church 19. A King's consciousness to his spiritual defects may make him more prize and desire those pious assistances which especially in any his exigencies holy and good Ministers either Bishops or Presbyters may afford him 20. The King is reduced to great extremities to whom by God's pleasure and permission to his Subjects nothing is left but his life for them to take from Him and nothing more to desire of them which might little seem to provoke their jealousies and offence to deny Him as some have done than this of having some means afforded Him for his souls comfort and support 21. When a King reduced to extremity by his Subjects makes choice of Chaplains to assist Him that are men no way scandalous and every way eminent for their learning and piety no less than for their Loyalty no exceptions imaginable can be made against them but only this That they may seem too able and too well affected toward him and his service 22. A King should count his misfortunes the greater by far when they light also upon the young Prince his son and any others whom he may have cause to love so well as Himself and of whose unmerited sufferings He should have a greater sense than of his own 23. The different education of Princes hath different success when they come to exercise their Government the evidence of which Holy Writ affords us in the contemplation of David and Rehoboam The one prepared by many afflictions for a flourishing Kingdom The other softned by the unparallel'd prosperity of Solomon's Court and so by flatteries corrupted to the great diminution both of Peace Honour and Kingdom 24. A distressed King may trust that God will graciously direct all the black lines of Affliction which he pleaseth to draw on him to the Centre of true happiness if by them he be drawn neerer of God 25. When a yong Prince shall attain the Crown whereof his Father was injuriously devested He ought first to do justice to God his own Soul and his Church in the profession and prosecution both of truth and unity in Religion the next main hinge on which his prosperity will depend and move being that of Civil Justice He is to administer to his People 26. When a good King is persecuted by his own Subjects for the preservation of a right Religion and just Lawes established he may without vanity turn the reproach of his Sufferings as to the World's censure into the honour of a kind of Martyrdome as to the testimony of his own Conscience 27. Since a distressed King knowes not how God will deal with Him as to a removal of the pressures and indignities which his justice even by the very unjust hands of some of his own Subjects may have been pleased to lay upon Him He should not be much solicitous what wrong He suffers from man while He retains in his soul what He believes is right before God 28. In civil dissentions between King and Subjects though He offer all for Reformation and safely that in Reason Honour and Conscience He can yet he must reserve whatsoever He cannot consent unto without an irreparable injury to his own Soul the Chruch and his People and the next undoubted Heir of his Kingdoms 29. No difficulties are insuperable to divine Providence 30. When a yong Prince after his Fathers decease comes to the government of Kingdoms which Tumults and Civil Wars had put into disorder He ought seriously to consider the former real or objected miscariages which might occasion his troubles that so he
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
undeceive his people and to draw to Him the Nobility and Gentry of his Kingdom 83. When a great sedition is raised in one Kingdom the King may not imprudently resolve at adventure to put Himself freely and cleerly on the love and affections of his Subjects in any other the honour and safety whereof lies nearly at the Stake 84. In Rebellious or Seditious times the King may justly expect support from the Loyal part of his Subjects till the common safety be secured 85. When People of one Kingdom invade their King in his other two things are chiefly considerable by his Great Councel for the safety and security thereof 1. The chasing out the Rebels 2. His satisfying the just grievances of those that adhere unto Him wherein He should promise to concur heartily and clearly with them that all the World may see his intentions have ever been and will be to make that a glorious and flourishing Kingdom 86. The dishonour and mischief must needs be great if for want of mony a King's Army be disbanded before the Rebels be put out of his Kingdom they invaded 87. Some men more moliciously than ignorantly will put no difference between Reformation and alteration of Government 88. What part soever of a King's Revenue is found illegal or heavy to the Subjects a King should be willing to lay down trusting in their affections 89. It is not fit for a King to argue the business of High Treason which toucheth his principal Minister of State though his Parliament countenance it if in his Conscience He cannot condemn him Nor is a Parliament to expect that a positive Doctrine should best become the mouth of a Prince 90. If a King cannot condemn as a Parliament would have Him his Minister of State of High Treason yet cannot say He can clear Him of misdemeanours the said Parliament may find out a way to satisfie Justice and their own fears and not press his Conscience 91. Although a King to satisfie the People would do great matters yet in that of Conscience so tender a thing is it neither fear nor any other respect whatsoever should ever make Him go against it 92. A King should omit no occasion whereby he may shew that affection to his people which He desires his people would shew to Him 93. It is but the mark of a King's confidence to put himself wholly upon the love and affection of his People for his subsistence 94. A King should never have other design but to win the affections of his People by his justice in his government 95. A good King can do nothing with more cheerfullness than to give his people a general satisfaction not offering to endeer himself unto them by word which should not be his way but by Acts of setling their Religion and just Liberties before he proceeds to any other 96. It is no prejudice for a King a little to misreckon in time if not deceived in his end to settle an unquiet Nation of his Subjects 97. A King ought to seek his Peoples happiness their flourishing being his greatest glory and their affections his greatest strength 98. A Soveraign ought to take that care of his Son which shall justifie Him to God as a Father and to his Dominions as a King 99. A King ought to assure upon his honour that He has no thought but Peace and Justice to his People which He should by all fair means seek to preserve and maintain relying upon the goodness and providence of God for the preservation of Himself and Rights 100. In ambiguous Times a Kings fears should be greater for the Religion He professeth his People and Lawes than for his own Rights and safety The Eleventh Century 1. IT is a high thing to tax a King with breach of promise 2. A Parliament may have worse informations than the King Counsels against which they except 3. The King of whom the Militia is demanded by his Parliament is not to part with it for an hourâ— Nor should that be demanded of a King wherewith his wife and children are not to be trusted 4. A King is not to punish or discourage his People for petitioning to Him in an humble way though the Subject do not agree with his sense 5. A King sometimes cannot satisfie his People in a debt due to the Country when all the Water goes not to the right Mill. 6. When Lawes are altered by any other Authority than that by which they were made the foundations of the Peoples happiness are destroyed 7. When the King is oppressed and his just Kights taken from Him it is impossible for the Subjects Liberties and properties to be preserved 8. Errours and mistakes among Loyal Subjects proceeding from misinformation are removed with more satisfaction and ease to them than they were received 9. A King should hold it a piece of his duty to take the utmost pains He can fully to inform and undeceive his People and rather to prevent crimes than to punish them 10. Persons of ill dispositions take as great pains to do mischief and to bring confusion as good men should for peace and happiness in a Kingdom 11. When a good King sends such Propositions of Peace and Accommodation to his Parliament that contested with Him as to which He may expect they should with alacrity submit if the unexcusable enemies of Peace be not strong enough to prevail He may reasonably hope to have no other use of his Loyal Peoples affections but in their prayers not needing their assistance when He requireth nothing that with more justice can be denied Him than his Crown or Life be taken from Him 12. When the Religion Liberty-Lawes which are good Subjects priviledg and protection become the quarrel between a King and any his People in Rebellion the taking his Towns Ships Armies and money from Him should not dishearten Him the concurrence and affection of his people with God's blessing will supply and recover all 13. In time of Rebellion when any Country or Province have shewed much forwardness and made great expressions of their affections to the King He should never be satisfied with Himself till He have found some way to fix a mark of favour and estimation upon the same which may tell Posterity how good Subjects and how much Gentlemen they have been 14. The memory of any signal Loyalty shewed by Persons or Provinces to the Royal Father should grow up in a just acknowledgment with his Sons 15. In times of distraction unquiet Spirits will be abroad and every day throw in new accidents to disturb and confound the publick Peace 16. Rebellion that at first but fortifies it self in a Town will at length rise to that insolence as not to be any longer confined within the Walls but make sallies out to exercise murder cruelty and rapine upon the persons and possessions of good Subjects 17. The sad effects of counterfeit Fears and Jealousies in a Parliament are such as no men can tell the least good they
do nor the least evill they prevent 18. The King against whom all advantages will be taken by persons disaffected to Him should take heed where He comes that no eminent disorder or damage befall any Man by any person of his Train or under his protection 19. Where a Party of People have shewed themselves eminently loyal to their King the fullest testimony of his affection to them and to the peace of their County may be this to pass over the considerations of Honour and Reproach and not permit a provocation to provoke Him to make that place be the seat of his War 20. No honest man can imagine that his King will ever sit down under a bold and unexcusable Treason 21. A King wholly cast upon the affections of his People having no hope but in the blessing and assistance of God the justness of his Cause and the love of his Subjects to recover what is taken from Him and Them may expect a good issue the rather in that they are equal losers with Him 22. When a King desires nothing of his People but what is necessary to be done for the preservation of God's true Religion the Lawes of the Land the Liberty of the Subject and the very being of his Kingdom He has reason to look for a speedy and effectual compliance with his demands 23. A King has no reason to suspect the Courage and Resolution of those his Subjects whose Conscience and Loyalty have brought them to Him to fight for their Religion their King and the Lawes of their Land especially when they are to meet with no Enemies but Traytors Schismaticks and Atheïsts such as desire to destroy both Church and State and who have before condemned them to ruine for being loyal to their King 24. It gives courage to the Soldier when his King satisfies Him that the cause is just wherein He means to make use of his valour 25. If the time of War and the great necessity and straits a King is driven to beget any violation of those Lawes to which He hath consented He may hope it shall be imputed by God and Man to the Authors of the War and not to Him if so He hath earnestly laboured for the preservation of the Peace of his Kingdom 26. The Residence of an Army is not usually pleasant to any place and that of a distressed King caries more fear with it who it may be thought must only live upon the aid and relief of his people 27. It is not prudence in loyal Subjects to suffer a good Cause to be lost for want of supplying their King with that which will be taken from them by those who pursue Him with violence 28. Whilst ill men sacrifice their Money Plate and utmost Industry to destroy the Commonwealth good men should be no less liberal to preserve it 29. When it hath pleased God to bless a King with success in a War He should remember the Assistance every particular man gave Him to his advantage 30. However a King succeeds in his Wars it will be honour and comfort to his loyal Subjects that with some charge and trouble to themselves they did their part to support their King and preserve the Kingdom 31. The People that have been awed by a Rebellious Army will be more prone to express their affections to their King with that courage which becomes them when his Residence shall be so near that his Power shall have an influence upon the Country for their protection 32. No man should have more power to fright People from their Loyalty than their King have to restore them to it 33. Loyal Subjects in assisting their King defend themselves who may be sure the Sword which is drawn against Him will destroy them if He defend them not 34. It will be a shame for People to venture nothing for their King who ventures his life for them 35. In a Civil War whatsoever good People shall be willing freely to contribute their King should take kindly from them and whatsoever they lend Him he should having passed the word of a King see justly repayed to them 36. A King should take especial notice of such who are backward to contribute in a time of visible necessity 37. When a King considers the publick interests and concernments of his Parliament in the happiness and honour of the Nation and their particular sufferings in a Rebellion for their affection and Loyalty unto Him He must look upon them as the most competent Considerers and Counsellours how to manage and improve the condition all are in his and their condition being so equall that the same violence hath oppress'd them all 38. It will be in vain for them who have informed the World by divers set Battels against their King to boast how tender they have been for the safety of his Person 39. It will be hard for a King who is to struggle with many defects and necessities to keep a strict discipline among his Soldiers 40. Guilt and Despair make Rebels sometimes more wicked than they at first intended to be 41. A King should have no greater sadness for those who are his ill Subjects than He hath joy and comfort in their affections and fidelities who are his good 42. License and Disorder in an Army will discredit and may destroy the best cause 43. Subjects ought to remember That moneys are the nerves of War and accordingly expedite supplies to their King when He needs them 44. There is no profession a King hath made for the defence and maintenance of right Religion Lawes and Liberties which He should not inviolably observe 45. A King's Opinion wherein He differs from his Subjects in Parliament should not be like the Lawes of the Medes and Persians unalterable being not infallible 46. Nothing should so much afflict a King as the sense-and feeling He has of the sufferings of his Subjects and the miseries that hang over his Kingdoms when drawn upon them by those who upon pretenses of good violently pursue their own interests and ends 47. Such men may be supposed most apt and likely to maintain their power by blood and rapine who have only got it by Oppression and Injustice 48. Civil Dissentions that are desperate may encourage and invite a foreign Enemy to make a prey of the whole Nation where they are 49. Plague Pestilence and Famine will be the inevitable attendants of unnatural Contentions between a King and his People 50. A Kingdom being infested with Civil War so general a habit of uncharitableness and cruelty is contracted throughout that even Peace it self will not restore the Peace to their old temper and security 51. In the time of a Civil War the King should be so deeply sensible of the miseries and calamities of his Kingdom and the grievous sufferings of his Subjects as most earnestly to desire that some expedient may be found out which by the blessing of God may prevent the further effusion of blood and restore the Nation to Peace
subject to the will of others 69 No man can think it other then the badge and method of slavery by savage rudenesse and importunate obtrusions of violence to have the mist of his error and passion dispelled which is a shadow of reason and must serve those that are destitute of the substance 70 That man cannot be blamable to God or man who seriously endeavours to see the best reason of things and faithfully followes what he takes for reason 71 The uprightness of intentions will excuse the possible fallings of understanding 72 If a Pilot at sea cannot see the Pole-Star it can be no fault in him to steere his Course by such Starres as do best appeare to him 73 It argues those men to be concious of their defects of reason and convincing arguments who call in the assistance of meer force to carry on the weakness of their counsels and proposals 74 Nothing should please a King more then when his judgment so concurres with that of his prudent subjects as he may with a good conscience consent unto them 75 Where no absolute and moral necessity of reason but temporary convenience in point of honour is to be considered a King may chuse rather to deny himself then his Councel as preferring that which they think necessary for his People before what he sees but convenient for himselfe 76 A King should permit no man to gain his consent to that wherein his heart gives his tongue or hand the lie 77 A King should rather chuse to wear a crown of thorns with his saviour then to exchange that of Gold for one of lead whose embased flexibleness shall be forced to bend and complie to the various and oft contrary dictates of any factions 78. No resolution more worthy a Christian King then to preferre his Conscience before his Kingdomes 79. The meits of a deserving Lady wil be her better protection from the barbaritie of Savage Indians then from the subtiltie of some malicious Christians 80. All justice so well as affection commands a King to study the securitie of his vertuous Queen who is onely in danger for his sake 81. A King can perish but halfe if his Queen be preserved 82. A King in his Queenes memory and their hopefull posterity may survive the malice of his enemies should be satiated with his bloud 83 As God is able to punish the faults of Princes so no less severely to revenge the injuries done to them by those who ought to have made good that safety which the Lawes chiefly provide for them 84 Common civility is in vain expected from those that dispute their loyalty 85 It cannot be safe to a King to tarry among them who are shaking hands with their allegeance under pretence of laying faster hold on their religion 86 'T is pity the noble and peaceful foul of a Queen should see much more suffer the rudenesse of those who must make up their want of justice with inhumanity and impudence 87 The sympathy of a Queen in the afflictions of her King will make her vertues shine with greater lustre as Starres in the darkest nights and assure the envious World that she loves him not his fortunes 88 Kings need not much to blame the unkindness of the generality and vulgar when those who have eaten of their bread been enriched with their bounty have scornfully lift up themselvs against them and those of their own houshold are become their enemies 89 Some think to satisfie all obligations to duty by their Corban of Religion and can less endure to see then to sin against their benefactors as wel as their Soveraigns 90 No malice can banish a beloved Queen from her Kings heart 91 A Kings enemies may envy but they can never deprive him of the enjoiment of her vertues while he enjoyes himself 92 It is among the wicked maximes of bold and disloyal undertakers that bad actions must alwayes be seconded by worse rather not be begun then not carried on for they think the retreat more dangerous then the assault and hate repentance more then perseverance in the fault 93 It is the best policie with patience to bear what one cannot remedy 94 To be transported with no disdaine or emotion of passion in greatest injuries is the temper that best becomes a Christian as coming nearest to the great example of Christ 95 Better for a Monarch to remember he is a Christian then a King 96 What the height of a King tempteth to revenge the humility of a Christian teacheth to forgive 97 What the Majesty of a King might justly abhor the charity of a Christian is willing to forbear 98 The excess of impotent passions injures a man more then his greatest enemies can 99 Apostacy unto Loyalty some men account the most unpardonable sin 100 The superstitious sowrness which some men pretend to in matters of Religion so darkens their judgment that they cannot see any thing of sinne and rebellion in the meanes they use with intents to reform The Second Century 1 SOme men think all is gold of piety which doth but glister with a shew of zeale and fervencie 2 Down-right temptations of ambition have no cloak or cheat of religion to impose upon themselves or other 3 Clemency is a debt which Kings ought to pay to those that crave it when they have cause to believe they wil not after abuse it 4 God suffers us not to pay any thing for his mercy but only prayrs and promises 5 The rude demeanor of a subject toward his Soveraign carries alwaies its own vengeance as an unseparable shadow with it 6 Those oft prove the most fatal and implacable executioners of vengeance who were the first imployers in Rebellion 7 No punishment so stains a mans honor as wilful perpetrations of unworthy actions 8 Posterity not engaged in the sactions of present times have the most impartial reflections on the actions 9 A rebellious Army is but tumults listed and enrolled to a better order but as bad an end 10 A Kings recess from tumultuous subjects gives them considence that he may be conquered 11 A King having a soul invincible is sure through Gods grace to become conqueror when constant to fear him more than man 12. They will oppose by force who have not reason to convince 13. They confess their own weakness as to truth and justice who chuse rather to contend by Armies then by Arguments 14 A King may be made glorious if no other way by his sufferings 15 It is a hard and disputable choice for a King that loves his people and desires their love either to kill his own Subjects or to be killed by them 16 The hazards and miseries of civil War are but sad fruits for a King to reap after a long just peaceable plenteous and religious reign 17 The hazards of War are equal nor doth the cannon know any respect of persons 18 A Kings person is in vaine excepted by a parenthesis of words when many hands are
armed against him with swords 19. Unnatural motions are often the productions of a surfeit of peace wantonness of minds or private discontents 20. Ambition and Faction easily find or make causes of quarrell 21. What seems just to one man may not seem so to another 22. There is an instinct in all creatures to preserve themselves 23. It hath been esteem'd delinquency in some prudent men not to be over-aw'd with Tumu'ts and their Patrons nor compell'd to abâ—â— by their suffrages or presence the designs of those men who agitate innovations and ruine both in Church and State 24 The least hath more evil in it then the greatest affliction 25. What is Religious Apostolical so very sacred Divine is not to be dispensed with or destroyed when what is only of Civil favour and priviledg of honor granted to men of holy Order may with their consent who are concerned in it be annulled 26 The noise and shew of piety and heat for Reformation and Religion may easily so fil men with prejudice that all equality and clearnesse of judgement may be obstructed 27 A Kings innocency and unpreparedness to assert his rights and honours makes him the more guilty in the esteem of disloyal subjects 28 Prayers and tears the chiefest armies of the ancient Christians may setve a good mans turn if not to conquer as a Souldier yet to suffer as a Martyr 29 He that made the greedy Ravens to be Elias Caterers may also make Rebells surprisall of outward force and defence an opportunity to shew their King the speciall support of his power and protection 30 What a pious King wants in the hands of force and power he hath in the wings of faith and prayer 31 The surfeit of too much power which some men greedily seize on may make a Commonwealth sick both of it and them when they cannot well digest it 32 Soveraigne power in subjects seldom agrees with the stomachs of fellow-subjects 33 A King having the sole actual disposing of the Militia can not protect his people further then they protect him and themselves 34 The use of the Militia is mutuall betweene King and People 35. Such is the violence and fraud of some men that being conscious to their own evill merits and designes they will needs perswade the World that none but Wolves are fit to be trusted with the custody of the Shepheard and his flock 36. It can be secure neither for King nor Subject if both be not in such a way as the law hath entrusted the publick safety and wellfare 37. All Law is at last resolved to the just and necessary rights of the Crown in point of Power while thereby it is best protected 38. The honour and justice due to a Kings successours forbid him to yeild to an alienation of power from them 39. Although a King may be content to eclipse his own beames to satisfie their feares who think they must needs be scorched or blinded if he should shine in the full lustre of Kingly power yet he ought never to consent to put out the Sun of Soveraignty to all posterity and succeeding Kings 40. The many-headed Hydra of Government as it makes a shew to the people to have more eyes to foresee so they will find it hath more mouths too which must be satisfied 41. In a right Monarchy counsell may be in many as the senses but the supreme power can be but in one as the head 42. Those men are guilty of enforced perjury who compell their King to take a new and strange way of discharging his trust by seeming to desert it of protecting his Subjects by exposing himselfe to danger or dishonour for their safety and quiet 43. The Sword and Militia are but weake defenses against the stroakes of divine vengeance which will overtake or of mens own consciences which alwaies attend injurious perpetrations 44. God is able by his being with a King abundantly to compensate to him as he did to Job what ever honour power or liberty the Caldeans the Sabeans or the devil himselfe can deprive him of 45 The hearts of Subjects are the greatest Treasure and best ammunition of a King 46 Rebels that disarme their King and study to rob him of his Subjects love cannot deprive him of his innocence or Gods mercy nor obstruct his way to heaven 47 A King cannot buy his own safety and his peoples peace at too deare a rate unlesse by parting with Conscience and Honour 48 A King rather than part with his Conscience and Honour ought to chuse to be as miserable and inglorious as his enemies can make or wish him 49. Whatsoever Subjects propund unto their King ought not to be obtruded with the point of the Sword nor urged with the injuries of War 50. When a King declares unto his Subjects he cannot yield to them without violating his Conscience there may be some better method of Peace than by making War upon his Soul 51. When Subjects require any thing of their King they ought to offer somewhat by way of gratefull exchange of honour or requital of those favours he hath or may yet grant them 52. It is more Princely and Divine to be on the giving part 53. The Jewel of Conscience is incommunicable whose loss nothing can repair or requite 54. A Kings yielding too much makes Subjects over-confident he will deny nothing 55. The love of truth and inward tranquillity ought to have more influence upon a King than the love he hath of his Peoples peace 56. Inward quiet of Conscience ought to be dearer to a King then his Kingdome 57. Some things which a King might approve yet in honour and policy are at some time to be denied to some men least he should seem not to daâ—e to deny any thing and give too much encouragement to unreasonable demands or importunities 58. For a King to bind himself to a general and implicite consent to whatever Subjects shall desire or propound were a latitude of blind obedience never expected of any freeman not fit to be required of any man much less of a King 59. A King may possibly exceed any of his own Subjects as much in wisdome as he doth in place and power 60. For a King to yield implicite consent to all were as if Sampson should have consented not only to bind his own hands and cut off his hair but to put out his own eyes that the Philistines might with the more safety mock and abuse him 61. To exclude all power of denial seems an arrogancy ill-becoming them that pretend addresses by petition 62. It were very foolish and absurd to ask what another having not liberty to deny neither hath power to grant 63. It can be no other then extreme injury to confine a Kings reason to a necessity of granting all Subjects have a mind to ask whose minds may be different from the Soverain's both in Reason and Honour as may be their aims and are their qualities 64. Subjects Propositions
Secular violence weakens truth which prejudices and is unreasonable to be used till such means of rational conviction hath been applied as leaving no excuse for ignorance condemns mens obstinacy to deserved penalties 6. There is too much of Man to have much of Christ when his pretended institutions are caried on or begun with the temptations of Covetousness or Ambition 7. Wise and Learned men think that nothing hath more marks of Schisme and Sectarisme than the Presbyterian way 8. A King is not to repeal the Laws constitutions of the Church till he sees more rational and Religious motives than Soldiers use to carry in their knapsacks 9. A King ought to esteem the Church above the State the glory of Christ above his own and the salvation of mens Souls above the preservation of their Bodies and Estates 10. No men may without sin and presumption forcibly endeavour to cast the Churches under their Kings care and tuition into the moulds they have fancied and fashioned to their designs till they have first gained his consent and resolved both his and other mens consciences by the strength of their reasons 11. Violent motions which are neither Manly Christian nor Loyall should neither â—â—ake nor settle the Religion of King or Subject who knowes what Religion means 12. The proper engine of Faction is Force 13. Force is the Arbitratour of Beasts not of reasonable Men much less of humble Christians and Loyal Subjects in matter of Religion 14. Men are prone to have such high conceits of themselves that they care not what cost they lay out upon their opinions especially those that have some temptation of gain to recompence their losses and hazards 15. Men jealous of the justifiableness of their doings and designs before God never think they have humane strength enough to carry their work on seem it never so plausible to the people 16. What can not be justified in Law or Religion had need be fortified with power 17. Such is the inconstancy that attends all minds engaged in violent motion that whom some of them one while earnestly invite to come into their assistance others of them soon after are weary of and with nauseating cast them out 18. Much of Gods Justice and mans folly will at length be discovered through all the filmes and pretensions of Religion in which Politicians wrap up their designs 19. In vain do men hope to build their Piety on the ruins of Loyalty 20. Neither those considerations nor disigns can be durable when Subjects make bankrupt of their Allegeance under pretence of setting up a quicker trade for Religion 21. All Reason and Policy will teach That the chief interest of Subjects consist's in their fidelity to the Crown not in their serviceableness to any Party of the People to the neglect and betraying of their Kings safety and honour for their own advantages 22. The less cause a King hath to trust men the more should he apply himself to God 23. It is hard for men to be engaged by no less than swearing for or against those things which are of no clear morall necessity but very disputable 24. In points disputable the application of oaths can hardly be made and enjoined with that judgment and certainty in one's self or that charity and candour to others of different opinion as Religion requires 25. Religion never refuses fair and aequable deliberations yea and dissentions too in matters only probable 26. The enjoining of Oaths upon People must needs in things doubtfull be dangerous as in things unlawfull damnable and no less superfluous where former religious and legal Engagements bound men sufficiently to all necessary duties 27. Ambitious minds never think they have laid snares and ginnes enough to catch and hold the vulgar credulity 28. By politick and seemingly pious stratagems of oaths ambitious minds think to keep the populacy fast to their party under the terrour of perjury 29. After-contracts devised and imposed by a few men in a declared Party without the Kings consent without power or precedent from God's or man's Lawes can never be thought by judicious men sufficient either to absolve or slacken the moral and eternal bonds of duty which lye upon all Subjects Consciences both to God and their King 30. Ambiguous dangerous and authorized novelties are not to be preferred before known and sworn duties which are dispensable both to God and King 31. Later Vowes Oaths or Leagues can never blot out the former gravings and characters which by just and lawfull Oaths have been made upon the souls of men 32. Considerations by way of Solemn Leagues and Covenants are the common roads used in all factious and powerfull perturbations of State or Church 33. Formalities of extraordinary zeal and piety are never more studied ond elaborate than when Politicians most agitate desperate designs against all that is setled or sacred in Religion and Lawes 34. Religion and Lawes with the scrues of cunning Politicians are wrested by secret steps and less sensible degrees from their known rule and wonted practise to comply with the humors of those men who aim to subdue all to their own will and power under the disguises of holy combinations 35. The cords and wit hs of Solemn Leagues and Covenants framed more out of Policy than Piety will hold mens consciences no longer than force attends and twists them 36. Every man soon growes his own Pope and easily absolves himself of those ties which not the Commands of God's Word or the Lawes of the Land but only the subtilty and terrour of a Party casts upon him 37. Illegall wayes of Covenanting seldom or never intend the engaging men more to Duties but to Parties 38. It is not regarded how men keep Covenants in point of Piety pretended provided they adhaere firmly to the Party and design intended 39. Imposers of politick Covenants make them like Manna agreable to every mans palate and rellish who will but swallow them 40. Naboth's Vineyard made him the only Blasphemer of his City and fit to dye 41. While the breath of Religion fills the Sails Profit is the Compass by which factious men steer their course in all seditious commotions 42. Church-Lands and Revenues issuing chiefly from the Crown are held of it and legally can revert only to the Crown with the Kings consent 43. No necessity should drive a King to invade or sell the Priests Lands which both Pharaohs Divinity and Josephs true Piety abhorr'd to do 44. It is unjust both in the eye of Reason and Religion to deprive the most sacred employment of all due incouragements and like hard-harted Pharaâ—h to withdraw the straw and increase the task 45. Some pursue the oppressed Church to the red Sea of a Civil War where nothing but a miracle can save it 46. A Christian King ought to esteem it his greatest title to be call'd and his chiefest glory to be The Defender of the Church both in its true Faith and its just fruitions equally abhorring Sacriledge
and Apostacy 47. A King ought rather to live on the Churches almes than violently to take the bread out of Bishops and Ministers mouths 48. They are but golden Calves that must be serv'd when Jeroboam consecrates the meanest of the people to be Priests 49. A King can not so much as pray God to prevent the sad consequences which will inevitably follow the Parity and Poverty of Ministers both in Church and State Because 50. It is no less than a moâ—â—ing and tempting of God to desire him to hinder those mischiefs whose occasions and remedies are in our own power 51. There are wayes enough to repair the breaches of the State without the ruins of the Church 52. As a King should be a Restorer of the State so not an Opressour of the Church under the pretence of publick debts 53. If a good King had not his own Innocency and God's Protection it were hard for him to stand out against those stratagems and conflicts of malice which by falsities seek to oppress the Truth and by jealousies to supply the defect of real causes which might seem to justifie unjust Engagements against him 54. The worst effects or open hostility come short of what is in disloyal close designs 55. A King should more willingly lose his Crown than his credit nor should his Kingdom be so dear to him as his reputation and honour 56. A good name is the embalming of Princes and a sweet consecrating of them to an eternity of love and gratitude among Posterity 57. Foul and false aspersions are secret engins employed against peoples love of their King that undermining their opinion and value of him his enemies and theirs may at once blow up their affections and batter down their Loyalty 58. The detriment of a Kings honor by calumnies should not be so afflictive to him as the sin and danger of his peoples souls 59. Peoples eyes once blinded with mists of suspitions are soon misled into the most desperate precipices of actions wherein they do not only not consider their sin and danger but glory in their zealous adventures 60. Mislead people imagine they then fear God most when they least honour their King and are most ambitious to merit the name of his destroyers 61. A King's pity ought to be above his anger 62. A King's passions should never prevail against himself as to exclude his most compassionate prayers for them whom devout errours more than their own malice have betrayed to a most religious Rebellion 63. It is a generous charity in a King to interpret that his Subjects in armes fight against his supposed errours not his person intending to mend him not to end him 64. It is somewhat above humanity in a King not more willingly to forgive the seductions in his Subjects which occasioned their Loyal injuries then to be ambitious by all Princely merits to redeem them from their just suspicions and reward them for their good intentions 65. A King should be too conscious to his own affections toward the generality of his People to suspect theirs to him 66. A King should never gratifie the spightfulness of a few with any sinister thoughts of their allegeance whom pious frauds have seduced 67. A King should never be perswaded to make so bad interpretatations of most of his Subjects actions as to judge otherwise than that possibly they may be erroneous but not haeretical in point of Loyalty 68. A King should have as sharp a sense of the injuries done to his Subjects as those done to himself their well fares being inseparable 69. Seduced Subjects in this suffer more than their King that they are animated to injure at once both themselves and him 70. A King sometimes hath such enemies among his Subjects as to whose malice it is not enough that he is afflicted unless by those whose prosperity he earnestly desires and whose seduction he heartily deplores 71. A King for restoring tranquility unto his people might willingly be the Jonah if he foresees not evidently that by the divided interest of theirs and his enemies as by contrary winds the storm of their miseries would be rather increased than allayed 72. A King should rather prevent his Peoples ruine than rule over them 73. A King should not be so ambitious of that Dominion which is but his right as of his peoples happiness if it could but expiate or countervail such a way of obtaining it by the highest injuries of Subjects committed against their Soveraign 74. A King should rather suffer all the miseries of life and dye many deaths than shamefully to desert or dishonourably to betray his own just Rights and Soveraignty thereby to gratifie the ambition or justifie the malice of his Enemies 75. A King ought to put as great a difference between the malice of his enemies and other mens mistakes as between an ordinary Ague and the Plague or the Itch of Novelty and the Leprosie of Disloyalty 76. As liars need have good memories so malicious persons need good inventions that their calumnies may fit every man's fancy and what their reproaches want of truth they may make up with number and shew 77. A King should have more patience to bear and charity to forgive than leisure to answer the many false aspersions which men may cast upon him 78. It gives mens malice too much pleasure for a King to take notice or remember what they say or object 79. When a King confutes calumnies it should be more for his Subjects satisfaction than his own vindication 80. Mens evil maners and seared consciences will soon enough confute and revenge the black and false scandals which they cast upon their King 81. Rebels credit and reputation may be blasted by the breath of that same furnace of popular obliquy and detraction which they study to heat and inflame to the highest degree of infamy and therein seek to cast and consume their King's name and honour 82. They are misperswaded who think these two utterly inconsistent to be at once loyal to their King and truly religious toward God 83. Some popular Preachers think it no sin to lye for God and what they call Gods Cause cursing all that will not curse with them 84. Such men look so much at and cry up the goodness of the end propounded that they consider not the lawfulness of the means used nor the depth of that mischief chiefly plotted and intended 85. The weakness of these mens judgments must be made up by their clamours and activity 86. It is a great part of some mens Religion to scandalize their King and his thinking theirs cannot be true if they cry not down his as false 87. A King fights not against his own Religion who imployes Subjects of different perswasions to maintain it 88. Differences of perswasion in matters of Religion may easily fall out where there is the sameness of Duty Allegeance and Subjection 79. When a King confutes calumnies it should be more for his Subjects satisfaction than
his own vindication 80. Mens evil maners and seared consciences will soon enough confute and revenge the black and false scandals which they cast upon their King 81. Rebels credit and reputation may be blasted by the breath of that same furnace of popular obliquy and detraction which they study to heat and inflame to the highest degree of infamy and therein seek to cast and consume their King's name and honour 82. They are misperswaded who think these two utterly inconsistent to be at once loyal to their King and truly religious toward God 83. Some popular Preachers think it no sin to lye for God and what they call Gods Cause cursing all that will not curse with them 84. Such men look so much at and cry up the goodness of the end propounded that they consider not the lawfulness of the means used nor the depth of that mischâ—ef chiefly plotted and intended 85. The weakness of these mens judgments must be made up by their clamours and activity 86. It is a great part of some mens Religion to scandalize their King and his thinking theirs cannot be true if they cry not down his as false 87. A King ights not against his own Religion who imployes Subjects of different perswasions to maintain it 88. Differences of perswasion in matters of Religion may easily fall out where there is the sameness of Duty Allegeance and Subjection 89. Different professions in point of Religion cannot take away the community of Relations either to Parents or to Princes 90. It is lawfull for a King in exigents to use the aid of any his Subjects of what perswasion soever 91. It were a very impertinent and unseasonable scruple in a King then to dispute the points of different beliefs in his Subjects when he is disputed with by swords points and when he needs the help of his Subjects as men no less than their prayers as Christians 92. The noise of a Kings evil Counsellers is a usefull device for those who are impatient any mens councels but their own should be followed in Church or State 93. Bold Subjects give counsels more like a drench that must be forced down than a draught which might be fairly and leisurely dranâ—â— if their King liked it 94. Moderate men are sorry to see their King prone to injure himself out of a zeal to relieve his Subjects 95. Truly humble Christians will so highly prize the reward of persecutions as rather not to be relieved than be revenged so as to be bereaved of that Crown of Christian patience which attends humble and injur'd sufferers 96. Men are not more prone to desire liberty than unapt to bear it in the popular sence which is to do what every man liketh best 97. The divinest liberty is to will what men should and to do what they so will according to Reason Lawes and Religion 98. Good men count the bounds of the Lawes their Ornament and Protection others their Manacles â—â— Oppression 99. It is not just that any man should expect the reward and benefit of the law who despiseth its rule and direction 100. He that seeks an unreasonable liberty justly loseth his safety The Fourth Century 1. THose men are the best preservers of their true liberty who allow themselves the least licentiousness against or beyond the Lawes 2. It is impossible chose men should be really tender of their fellow-subjects liberties who have the hardiness to use their King with severe restraints 3. A resolv'd King restrain'd by Subjects will rather perish thaâ— complain to those who want nothing to compleat their mirth and triumph but such musick 4. Conscientious tenderness attended with proud and arrogant activity seeks to hatch every egge of different opinion to a faction or schisme 5. Lawes and Scepters of Monarchs should not intrench on God's Soveraignty which is the only King of mens Consciences 6. God gives no men liberty to break the Law established further than with meekness and patience they are content to suffer the penalties annexed rather than perturb the publick peace 7. some men in the necessities of their fortunes distrust Gods providence as well as their own merits 8. Never were any Princes more glorious than those whom God hath suffer'd to be tried in the fornace of afflictions by their injurious Subjects 9. Some men speak against their King rather what they wish than what they believe or know 10. Rude and scandalous Pamphlets like fire in great conflagrations fly up and down to set all places on like flames 11. It is no wonder if men not fearing God should not honour their King 12. God hath graven such Characters of divine Authority and sacred Power upon Kings as none may without sin seek to blot them out 13. From God alone are all traditions of true Glory and Majesty that is in Kings 14. No news to have all Innovations ushered in with the name of Reformations in Church and State 15. The pride of those that study novelties can hardly allow any share or degree of wisdom or godliness to former times 16. For set and prescribed forms of publick prayer there is no doubt but that wholsome words being known and fitted to mens understandings are soonest received into their hearts and aptest to excite and carry along with them judicious and fervent affections 17. Constant forms of Prayers are not more likely to slat and hinder the Spirit of Prayer and Devotion than unpraemeditated and confused variety to distract and lose it 18. Slight and easie Legerdemain will serve to delude the Vulgar 19. No men are prone to be greater Tyrants and more rigorous exactors upon others to conform to their illegal novelties than such whose pride was formerly least disposed to the obedience of lawfull Constitutions and whose licentious humours most pretended Conscientious liberties 21. It is impossible for a Prince to preserve the State in quiet unless he hath such an influence upon Churchmen and they such a dependance on him as may best restrain the seditious exorbitancies of Ministers tongues who with the keyes of Heaven have so far the keyes of the Peoples hearts as they prevail much by the Oratory to let in or shut out both Peace and Loyalty 21. The want of Government is that which the Church can no more dispence with in point of well-being than the want of the Word and Sacrament in point of being 22. Scripture is the best rule and the Church's universal practise the best Commentary of Religion 23. No frame of Church-government is more agreable both to Reason and Religion than that which is Paternal not Magisterial 24. Faction and Confusion Emulations and Contempts are prone to arise among equals in power and function 25. Inconstancy is a great prejudice against Novelty 26. The stream of times and the prevalency of parties overpowreth the judgements of some men 27. Ministers may find as great a difference in point of thriving between the favour of the People and of Princes as Plants do between being watered
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
to their injur'd King or his Posterity as may fully compensate both the acts of his confidence in and his sufferings for them 93. It is the injury of all injuries wherewith some malicious people load their King while they calumniate him as a wilfull and resolved occasioner of his own and his Subjects miseries 94. A King ought not to repine at an establishment of his own making nor endeavour by force and open hostility to undo what by his Royal assent he hath done 95. A King may have a sense of injuries from his Subjects yet not such as to think them worth vindicating by a War 96. A King is compelled â—â— injure himâ—elf by his Subjects not using favours with the same candor wherewith they were conferred 97. Tumults are prone to threaten to abuse all Acts of grace and turn them into wantonness 98. Their own fears whose black arts raise up turbulent Spiritâ— may force them to conjure them down again 99. Though a King have iustly resented any indignities put upon him he may be in no capacity to take just revenge in a hostile and warlike way upon those whom he knowes to be well fortified in the love of the meaner sort of the people 100. A King should long for nothing more than that himself and his Subjects may quietly enjoy the fruâ—ts of his own condescendings The eighth Century 1. A King that knowes well the sincerity and uprightness of his own heart in passing from himself what may exceed the very thoughts of former times although he seem less a Politician to men yet may need no secret distinctions or evasions before God 2. Though a King may be content to recede much from his own interests and Personal rights of which he conceives himself to be Master yet in what concerns Truth Justice the Rights of the Church and his Crown together with the general good of his Kindoms all which he is bound to preserve as much as morally lies in him here he ought to be fixt and resolute 3. A King by no necessity should be brought to affirm that to men which in his conscience he denied before God 4. For Protestants to force their Queen because of the Romane Religion to withdraw for her safety as it will be little to the adorâ—ing of their profession so it may occasion a further alienation of mind and divorce of affections in her from it 5. An Afflicted King can give no better instance of a steady affection unto his Queen than by professing himself content to be tossed weather-beaten and shipwrackt so as she may be safe in Harbour 6. The policy of Rebels finds it sometimes necessary to their designs by scandalous articles and all irreverent demeanour to seek to drive their Queen out of the Kingdom lest by the influence of her example eminent for love as a wife and loyalty as a subject she should convert to or retein in their love and loyalty to their King all those whom they have a purpose to pervert 7. Some acts there are of so rude disloyalty that a King 's greatest enemies have scarce confidence enough to abet or own 8. Rebels that design the destruction of their King will first make overt essayes by possessing themselves of Towns how patiently he can bear the loss of his Kingdoms 9. A good King so injur'd will be more affected with shame and sorrow for others then with anger for himself nor will the affront done to him trouble him so much as their sin which admits no colour or excuse 10. They who have effrontery enough ro commit or countenance will hardly contein themselves within the compass of one unworthy act but the hand of that cloud will soon overspread the whole Kingdom and cast all into disorder and darkness 11. One act of publick Rebellion may give a wise King to see clearly through all the pious disguises and soft palliations of some men whose words though smoother than oyl will prove very swords 12. Against the Swords point is the defence of a good Conscience 13. Were it not that the excess of our impotent passions gave our enemies malice a full impression on our souls it could not reach very far nor do us much hurt 14. It is observable how God sometimes so pleades and avengeth the cause of an injur'd King in the eye of the world that the most willfully blind cannot avoid the displeasure to see it and with some remorse and fear to own it as a mutable stroke and prediction of divine vengeance 15. It hath been known that a leading Rebel unreproached unthreatned uncursed by any language or secret imprecation of the King only blasted with the conscience of his own wickedness and falling from one inconstancy to another noâ— long after has paid his own and his eldest sons heads as forfeitures of their disloyalty to those men from whom he might have expected another reward than so to divide their heads from their bodies whose hearts with them were divided from their King 16. A solitary vengeance will noâ— alwayes serve the turn The cutting off one head in a family is not enough to expiate the asfront done to the head of a Common weal. 17. The eldest son has been known to be involued in the punishment as he was infected with the sin of the Father against the Father of his Country Root and Branch God cuts off in one day 18. A King ought not to rejoyce in the ruine of any eminent Rebel though it were such as could give the greatest thirst for revenge a full draught as if executed by them who first employed him against his Soveraign but rather pity him especially if he thinks he acted against the light of his Conscience 19. Signal Rebels are not allwayes suffer'd to accomplish their repentance when they begin to have inclinations toward it and a reparation of their duty but fall unhapâ—ily sometimes into the hands of their Justice who first imployed them and not the Mercy of the King they have offended 20. It is no fault in a King to be as willing to forgive a Rebel as he can ask favour of him 21. That Gentleman is to be pitied even by the King he has offended that becomes a notable monument of unprosperous disloyalty a sad and unfortunate spectacle to the World 22. A King should love the inward peace of his Conscience before any outward tranquillity 23. Some miscariages in Government may escape rather through ill Counsel of some men driving on their private ends or the peevishness of others envying the publick should be managed without them or the hidden and insuperable necessities of State than any propensity of the King himself either to injuriousness or oppression 24. Those Rebels must have more confidence in their Cannon then in their Gause whom their King can freely ask whose innocent bloud during my Reign have I shed to satisfie my lust anger or covetousness What Widows or Orphans tears can witness against me the just cry of which must now be
effect of others sins as men both against God and Him yet as He may hope his own sins are so remitted that they shall be no ingredients to imbitter the cup of his death so should He desire God to pardon their sins who are most guilty of his destruction or that his temporal death unjustly inflicted by them may not be reveng'd by Godâ—s just inflicting eternal death upon them 55. An unfortunate King though us'd like Jonas should wish no other than the safe-bringing of the ship to shore when they have cast Him over-board 56. The cruelty of a devoted King's Enemies cannot prevent his preparation whose malice by God's mercy He may in this defeat that they shall not have the satisfaction to have destroyed his Soul with his body 57. Conversation is the chief joy or vexation of a King's life 58. The conversation a King has in his troubles can be no way satisfactory or usefull when some about Him are too wise others too foolish some too busie others too reserved many fantastick 59. A King much delighted with the conversation of his vertuous Queen is hard to be pleased by any else about Him when forced to part from her but not less to be pitied by her who is the only cure for that disease 60. A vertuous Queen's kindness is as necessary to comfort the heart of her King who is separated from her by his troubles or misfortunes as her assistance is for his affairs 61. A King full fraught with expectation need pray God to send him a good unlading especially when some blow of importance is to be given between his and the Rebels Army in the field 62. Although a King cannot brag of store of mony in his Wars yet a sharp sword alwayes hinders starving at least 63. In Civil Wars the King may make as good a shift with an empty purse as the Rebels 64. A generous Queen whose affection to her King is truly grounded will be in as much if not more trouble to find his Reputation as his Life in danger 65. When distractions in Religion arise amongst Rebels and General is set against General in point of command a Treaty with their King may be most desireable and not to be refused by Him when all means used to procure it shall be consistent with his Royal Honour and safety and all else unquestionably councelable considered 66. When Rebels confident of their power or obstinate in their purpose become somewhat difficult to be brought into a Treaty the sound of their King 's coming to them may have some force of popular Rhetorick to obtain it of if refused it may bring much prejudice to them and be advantageous to their King 67. When foolish or malicious Peope shall interpret their King's desire to treat with Rebels to proceed from fear or folly He is to joyn such conditions with the Proposition of it as may be found to be most of the chief ingredients of an honourable and safe Peace 68. A King may prudently yield to a Treaty with Rebels in their quarters so that the conditions save any aspersion of dishonour if factious Spirits about Him are likely to infuse their malignity in his own 69. When a King in some apprehension expresseth his inclination to treat with Rebels from whence false malicious rumours may give trouble to his absent Queen although He judge Himself secure in her thoughts from suspecting Him guilty of any baseness yet He may hold it necessary to send her some account to the end she may make others know as well as her self this which ought to be a certain truth That no danger of death or misery which He may think much worse should make Him do any thing unworthy of her love 70. In times of Rebellion when diverse men propose several recompences to themselves for their pains and hazard with their King the recovery of the company of a loyal and vertuous Queen may be the only reward the said King will expect and wish for Himself 71. A King in no extremity should make a peace with Rebels by abandoning his friends or such a one as will not stand with his honour and safety 72. Although a King cannot part with the patrimony of the Church yet whatsoever shall be offered for rectifying abuses if any hath crept in or yet for the ease of tender Consciences so that it endammage not the foundation He may be content to hear and should be ready to give a gracious answer thereunto 73. As it is the King's duty to protect the Church so it is the Churches to assist the King in the maintenance of his just authority 74. A King should be alwayes carefull to keep the dependency of his Clergy entirely upon his Crown without which it will scarcely sit fast upon his head 75. After Conscience the Militia is certainly the fittest Subject for a King's Quarrel the Kingly power without it being but as a shadow and therefore upon no means in any Treaty to be quitted 76. In the time of Civil War news at home may be too good to be told in the Court of a foreign Prince though a friend to the King attacqued by his Rebellious Subjects there being certainly as much dexterity in publishing of newes as in matters which at first sight may seem of greater difficulty For as the engaged King would not have his friends think that all assistance bestowed upon Him were in vainâ—â— so would He not have them believe that He needed no help least they should under hand assist any Rebels to keep the ballance of dissention amongst them equal 77. The good of ignorance of a friends danger by a storm is not known before certain assurance of his or her escape 78. It is not the least of a King's misfortunes that his vertuous Queen should run much hazard for his sake 79. Although a Queen have expressed so much love to her distressed King as he may think impossible to be repay'd by any thing He can do much less by words yet his Royal heart being full of affection for her admiration of her and impatient passion of gratitude unto her He ought to say something leaving the rest to be read by her out of her own noble heart 80. When Rebels have once found means to build credit on the peoples opinion they can proceed under pretence of Reformation of Religion to dissolve the Government of a Church 81. Politick Rebels under pretence of ill Ministers and Councellours of Estate know how to invade the Majesty of their Soveraign in the Prerogatives of his Crown and by pretending to remove them to invest in themselves the Domination of all Ministries of Estate withdraw their King's revenues into their own hands and confirm themselves in an absolute power of disposing all 82. A King by his Declarations setting forth the sinister proceedings of any faction against Him discovering their designs of innovating the Government and falsifying the scandals they had imputed to Him hath the advantage generally to
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
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
Providence shall entrust with so great good and necessary a work as is a Christian and Charitable Reformation ought to use such methods as wherein nothing of ambition revenge covetousness or sacriledg may have any influence upon their Counsels 13. Inward Piety may best teach King and people how to use the blessing of outward Peace 14. God whose wise and all-disposing Providence ordereth the greatest contingencies of humane affairs may make a King see the constancy of his mercies to him in the greatest advantages God seems to give the malice of a King's enemies against him 15. As God did blast the Counsel of Achitophel turning it to David's good and his own ruine so can he defeat their design who intend by publishing ought they intercept of their King 's nothing else but to render him more odious and contemptible to his people 16. God can make the evil men imagine and displeasure they intend against their King so to return on their own heads that they may be ashamed and covered with their own confusion as with a cloak 17. When the King's enemies use all means to cloud his honour to pervert his purposes and to slander the footsteps of God's Anointed God can give the King an heart content to be dishonoured for his sake and his Church's good 18. When a King hath a fixed purpose to honour God then God will honour him either by restoring to him the enjoyment of that power and Majesty which he had suffered some men to seek to deprive him of or by bestowing on him that Crown of Christian Patience which knowes how to serve him in honour or dishonour in good report or evil 19. If God who is the fountain of goodness and honour cloathed with excellent Majesty make the King to partake of his Excellency for Wisdome Justice and Mercy he shall not want that degree of Honour and Majesty which becomes the Place in which God hath set him who is the lifter up of his head and his salvation 20. When a King knowes not what to do his eyes must be toward God who is the Soveraign of our Souls and the only Commander of our Consciences to the protection of whose mercy he must still commend himself 21. God who hath preserved a King in the day of Battel can afterward shew his strength in his weakness 22. God will be to a good King in his darkest night a pillar of fire to enlighten and direct him in the day of his hottest affliction a pillar of cloud to overshadow and protect him he will be to him both a Sun and a Shield 23. A King must not by any perversness of will but through just perswasions of Honour Reason and Religion hazard his Person Peace and Safety against those that by force seek to wrest them from him 24. A King's resolutions should not abate with his outward Forces having a good Conscience to accompany him in his solitude and desertions 25. A King must not betray the powers of Reason and that fortress of his Soul which he is intrusted to keep for God 26. The King whom God leads in the paths of his righteousness he will shew his salvation 27. Whâ—n a Kings wayes please God God will make his enemies to be at peace with him 28. When God who is infinitely good and great is with the King his presence is better than life and his service is perfect freedom 29. The Soveraign whom God ownes for his servant shall never have cause to complain for want of that liberty which becometh a Man a Christian and a King 30. A Soveraign should desire to be blessed by God with Reason as a Man with Religion as a Christian and with constancy in justice as a King 31. Though God suffer a King to be stript of all outward ornaments yet he may preserve him ever in those enjoyments wherein he may enjoy himself and which cannot be taken from him against his will 32. No fire of affliction should boyl over a King's passion to any impatience or sordid fears 33. Though many say of an afflicted King There is no help for him yet if God lift up the light of his Countenance upon him he shall neither want safety liberty nor Majesty 34. When a King's strength is scattered his expectation from men defeated his person restrained if God be not far from him his enemies shall not prevail too much against him 35. When a King is become a wonder and a scorn to many God may be his Helper and Defender 36. When God shewes any token upon an injur'd King for good then they that hate him are ashamed because the Lord hath holpen and comforted him 37. When God establisheth a King with his free Spirit he may do and suffer God's Will as he would have him 38. God will be mercifull to that King whose Soul trusteth in him and who makes his refuge in the shadow of God's wings until all calamities be overpast 39. A good King though God kill him will trust in his mercy and his Saviours merits 40. So long as an afflicted King knoweth that his Redeemer liveth though God lead him through the vail and shadow of death yet shall he fear no ill 41. When a Captive King is restrained to solitary prayers what he wants of his Chaplains help God can supply with the more immediate assistances of his Spirit which alone will both enlighten his darkness and quicken his dulness 42. God who is the Sun of Righteousness the sacred fountain of heavenly light and heat can at once clear and warm the King's heart both by instructing of him and interceding for him 43. God is all fullness From God is all-sufficiency By God is all acceptance God is company enough and comfort enough God is King of the King God can be also his Prophet and his Priest Rule him teach him pray in him for him and be ever with him 44. The single wrestlings of Jacob prevailed with God in that sacred Duel when he had none to second him but God himself who did assist Jacob with power to overcome him and by a welcome violence to wrest a blessing from him The same assistance and success can God give as he pleaseth to the solitary prayers and devout contentions of a Captive King 45. The joint and sociated Devotions of others is a blessing unto a King their fervency inflaming the coldness of his affections towards God when they go up to or meet in God's House with the voice of joy and gladness worshiping God in the Unity of Spirits and with the Bond of Peace 46. A King ought to ask God forgiveness if guilty of neglect and not improving the happy opportunities he had to meet Priest and People in God's Church 47. A King sequester'd from the opportunities of publick worship and private assâ—stance of his Chaplains is as a Pelican in the Wilderness a Sparrow on the House top and as a coal scattered from all those pious glowings and devout reflections which might best
whose subjection as it preserves their property peace and safety so it will never diminish his Rights nor their ingenuous Liberties which consist in the injoyment of the fruits of their industry and the benefit of those Lawes to which themselves have consented 19. No Subjects can without an high degree of guilt and sin devest the King of those enjoyments which the Lawes have assigned to Him 20. The King in uncertain times is to require and entreat the Prince his Son as his Father and his King that He never suffer his heart to receive the least check against or disaffection from the true Religion established in the Church of England 21. After trial much search and many disputes I conclude the Religion of the Church of England to be the best in the World not only in the Community as Christian but also in the special notion as Reformed keeping the middle way between the pomp of superstitious Tyranny and the meanness of fantastick Anarchy 22. The drought being excellent as to the main both for Doctrine and Government in the Church of England some lines as in very good figures may happily need some sweetning or polishing which might have easily been done by a safe and gentle hand if some mens precipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportions of the whole 23. The King is not to entertain any aversation or dislike of Parliaments which in their right constitution with Freedom and Honour will never injure or diminish his greatness but will rather be as interchangings of love loyalty and confidence between a Prince and his People 24. The sad effects that have issued from the insolencies of popular dictates and tumultuary impressions should make Parliaments more cautious to preserve that Freedom and Honour which belong to such Assemblies 25. Nothing can be more happy for all than in fair grave and honourable wayes to contribute their Councels in Common enacting all things by publick consent without Tyranny or Tumults 26. After the storm of Civil dissension and War wherein the folly and wickedness of some men have so far ruined as to leave nothing intire in Church or State to the Crown the Nobility the Clergy or the Commons either as to Lawes Liberties Estates Order Honour Conscience or Lives the yong Prince that succeeds should be an Anchor or Harbour rather to the tossed and weather-beaten Kingdoms a Repairer of the ruines by his wisdom justice piety and valour 27. The King cannot in what extremity soever suffer any diminution of the Churches patrimony or alienation of it it being without paradventure Sacriledg and likewise contrary to his Coronation-Oath 28. The Government of the Church according to its constitution in England is a chief column and support to the Monarchy and Crown 29. The greatest means to make a Parliament happy is That the King on his part and the Members thereof on theirs lay aside all suspicion one of another 30. The Navy and Forts are the walls and defence of this Kingdom which if out of Order all men may easily judge what encouragement it will be to our Enemies and what disheartning to our Friends 31. The King can no way consent that the voyces of Bishops in Parliament should be taken away which they have enjoy'd since and before the Conquest and is one of the fundamental constitutions of this Kingdom 32. Often Parliaments is the fittest mean to keep correspondency between the King and his People 33. Neither Queen Elizabeth nor my Father King James did ever avow that any Priest in their time was executed meerly for Religion the inconveniences that by this severity may fall to the King's Subjects and other Protestants abroad ought to be considered by any Parliament that presses it 34. The Parliament that takes the Government all in pieces must do like a skillfull Watchmaker to make clean his Watch who takes it asunder puts it again together but leaves not out one pin if he means to have it go better 35. The Parliament ought not to wish more than they can shew the King the way how conveniently it may be done 36. It is the great expression of Trust the King has in the affections of his Parliament unto Him when before they do any thing for Him He puts a confidence in them by his gracious concessions 37. If any person durst be so impudent as to move the King to alter the Lawes He ought to put such a mark upon him as from which all posterity might know his intention was ever to govern by the Law and no otherwise 38. That Parliament is not to alledg against the King his deceiving their expectation in the time of his return having departed with their consent who as much and more have deceived Him in the condition for proceeding in his affairs 39. When the King sends a Serjeant at Armes to His Parliament He may expect obedience not a message 40. In cases of Treason no person hath a priviledg by being a Member of the Parliament 41. The King should alwayes be as tender of any thing which may advance the true Protestant Religion protect and preserve the Lawes of the Land and defend the just priviledg and freedom of Parliaments as of his Life or his Crown 42. When the King calls his Parliament together to be witnesses of his Actions and privy to his Intentions it may be certainly believed He has not the least thought disagreeing with the happiness and security of his Kingdom 43. A loyal Parliaments concurrence with the King it may be hoped will so far prevail over the hearts and understandings of the whole Kingdom who must look upon the Members as persons naturally and originally trusted by and for them that it will be above the reach and malice of those who sometimes have too great an influence upon the People to discredit the King 's most intire Actions and sincere Promises the Members being the best witnesses for the one and security for the other 44. When the King and his Parliament have both the same ends there will be no other differences in the way than what upon debate and right understanding will be easily adjusted 45. Let right Religion in which all are most nearly concerned and without care of which they must not look for God's blessing be vindicated and preserved Let the King's honour and Rights which have an inseparable relation with the Subjects interests be vindicated and if ravish'd from Him restored Let the Subjects Liberties Properties Priviledges without which a good man should not desire to be a King be secured and confirmed and there is nothing the Parliament can advise the King to wherein He should not meet them that together they may inform Posterity how much their trust and confidence in each other is a better expedient for the Peace and Preservation of the Kingdom than Fears and Jealousies 46. During any Session of Parliament the King may expect as most proper for the duty of Subjects that Propositions for the remedies of evils ought rather to come to Him than from Him yet such should be his Fatherly care of his People that He should rather lay by any particular respect of his own dignity than that any time should be lost for the preventing of those threatning evils which cannot admit the delayes of the ordinary proceedings in Parliament 47. That the Subjects cannot be obliged to obey an Act Order or Injunction of Parliament to which the King hath not given consent is the King 's known and unquestionable Priviledg and being so is a Priviledg of the Kingdoms 48. The Kings power is invested in Him by the Law and by that only He should desire to maintain it 49. The King that gives away the Militia parts with the power of the Sword entrusted to Him by God and the Lawes of the Land for the protection and government of his People thereby at once devesting Himself and dis-inheriting his Posterity of that right and Prerogative of the Crown which is absolutely necessary to the Kingly Office and so weakens Monarchy in his Kingdom that little more than the name and shadow of it will remain 50. For the abolishing Arch-Bishops Bishops c. a Britannike Soveraign cannot give his consent as He is a Christian and a King 51. The Britannike Kings have so inseparably woven the right of the Church into the liberties of the rest of the Subjects as the Government by Arch-Bishops and Bishops cannot be abolished 52. The King cannot consent to the alienation of Church-Lands because it cannot be denied to be a sin of the highest Sacriledg as also that it subverts the intentions of so many pious Donors who have laid a heavy curse upon all such prophane violations Beside which matter of Conscience it will be a prejudice to the publick good many of the Subjects having the benefit of renuing Leases at much easier Rates than if those possessions were in the hands of private men Nor is it to be omitted the discouragement which it will be to all learning and industry when such eminent rewards shall be taken away which now lye open to the Children of meanest persons 53. The exercise of mercy should be no more pleasing to the King than to see both Houses of Parliament consent for his sake that He should moderate the severity of the Law in an important case 54. No Free-born Subject of England can call Life or any thing he possesseth his own if Power without Right dayly make new and abrogate the old fundamental Law of the Land 55. I am confident no learned Lawyer will afirm that an impeachment can lye against the King all the Lawes going in his Name and one of their Maximes being that The King can do no wrong 56. The Commons of England was never a Court of Judicature Vid. H. Grot. ad cap. 1. Proverb 1. Lips Excerpt ex Comoed. Tragoed Graec.