Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	bless_v	lord_n	name_n	9,330	5	6.2154	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78780	Effata regalia. Aphorismes [brace] divine, moral, politick. Scattered in the books, speeches, letters, &c. of Charles the First, King of Great Brittain, &c. / Now faithfully collected and published by Richard Watson, fellow of Gonvile and Caius Colledge in Cambridge.	Charles I, King of England, 1600-1649.; Watson, Richard, 1612-1685.	1661 (1661)	Wing C2302; Thomason E1843_1; ESTC R204018	121,126	500

Piety to the King in loyalty and to one another in charity 6. In quenching the flames and withdrawing the fewel of Civil Wars 7. In blessing King and People with the freedom of Publick Councels and delivering the Honour of Parliament from the insolency of the vulgar 8. In keeping the King from the great offence of exacting any thing against his Conscience and especially from consenting to sacrilegious rapines and spoilings of God's Church 9. In restoring him to a capacity to glorifie God in doing good both to the Church and State 10. In bringing him again with peace safety and honour to his chiefest City and Parliament if chased from them 11. In putting again the sword of Justice into his hand to punish and protect 1. The Soul of the said King ought to praise God and magnifie his name before his People 2. To hold God's glory dearer to him than his Crowns 3. To make the advancement of true Religion both in purity and power to be his chiefest care 4. To rule his People with justice and his Kingdoms with equity 5. To own ever to God's more immediate hand as the rightfull succession so the mercifull restauration of his Kingdoms and the glory of them 6. To make all the World see this and his very Enemies enjoy the benefit hereof 78. A restored King as he should freely pardon for Christ's sake those that have offended him in any kind so his hand should never be against any man to revenge what is past in regard of any particular injury done to him 79. When a King and People have been mutually punished in their unnatural divisions the King should for God's sake and for the love of his Redeemer purpose this in his heart That he will use all means in the wayes of amnesty and indempnity which may most fully remove all fears and bury all jealousies in forgetfullness 80. As a King's resolutions of Truth and Peace are toward his People so may he expect God's mercies to be toward him and his 81. God will hear the King's prayer which goeth not out of feigned lips 82. If a King commit the way of his Soul to the Lord and trust in him he shall bring his desire to pass 83. A King ought not to charge God foolishly who will not restore him and his but to bless his Name who hath given and taken away praying to God that his People and the Church may be happy if not by him yet without him 84. God who is perfect Unity in a Sacred Trinity will in mercy behold King and People whom his Justice may have divided 85. They who at any time have agreed to fight against their King may as much need his prayers and pity as he deliverance from their strivings when ready to fight against one another to the continuance of the distractions of his Kingdoms 86. The wayes of Peace consist not in the divided wills of Parties but in the point and due observation of the Lawes 87. A King should be willing to go whither God will lead him by his Providence desiring God to be ever with him that he may see God's constancy in the Worlds variety and changes 88. The King whom God makes such as he would have him may at last enjoy the safety and tranquillity which God alone can give him 89. God's heavy wrath hangs justly over those populous Cities whose plenty addes fewel to their luxury whose wealth makes them wanton whose multitudes tempt them to security and their security exposeth them to unexpected miseries 90. To whom God gives not eyes to see hearts to consider nor wills to embrace and courage to act those things which belong to his glory and the publick Peace their calamity comes upon them as an armed man 91. Rebellious Cities and P●●●● cannot want enemies who ab●●●● in sin nor shall they be long undisarmed and undestroyed who with a high hand persisting to fight against God and the clear convictions of their own Consciences fight more against themselves than ever they did against thier King their sins exposing them to Gods Justice their riches to others injuries their number to Tumults and their Tumults to Confusion 92. A depressed King should have so much charity as to pray That his fall be not their ruine who have with much forwardness helped to destroy him 93. An injur'd King should not so much consider either what Rebellious People have done or he hath suffered as to forget to imitate his crucified Redeemer to plead their ignorance for their pardon and in his dying extremities to pray to God his father to forgive them who know not what they did 94. They who have denied tears to their King in his saddest condition may need his prayers for God's grace to bestow them upon themselves who the less they weep for him the more cause they have to weep for themselves 95. A King should pray that his bloud may not be upon them and their children whom the fraud and faction of some not the malice of all have excited to crucifie him 96. God can and will both exalt and perfect a good King by his sufferings which have more in them of God's mercy than of man's cruelty or God's own justice 97. God that is King of Kings who filleth Heaven and Earth who is the fountain of eternal life in whom is no shadow of death is both the just afflicter of death upon us and the mercifull Saviour of us in it and from it 98. It is better for us to be dead to our selves and live in God than by living in our selves to be deprived of God 99. God can make the many bitter aggravations of a Soveraign's violent death as a Man and a King the opportunities and advantages of his special graces and comforts in his Soul as a Christian 100. If God will be with the King he shall neither fear nor feel any evil though he walk through the valley of the shadow of death The Fourth Century 1. TO contend with Death is the work of a weak and mortal man to overcome it is the grace of him alone who is the Almighty and immortal God 2. Our Saviour who knowes what it is to dye with a King as a Man can make the King to know what it is to pass through death to life with him his God 3. Let a distressed King say Though I dye yet I know that thou my Redeemer livest for ever though thou slayest me yet thou hast encouraged me to trust in thee for eternal life 4. God's favour is better to a distressed King than life 5. As God's Omniscience discovers so his Omnipotence can defeat the designs of those who have or shall conspire the destruction of their King 6. God can shew an injur'd King the goodness of his will through the wickedness of theirs that would destroy him 7. God gives a distr●ssed King leave as a man to pray that the cup of death may pass from him but he has taught him as a Christian by

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

of Aegypt break under the hand of him that leans on them yet the Rock of Israel will be an everlasting stay and defence 26. When a King retires to God he most enjoyes himself which he loseth while he lets out his hopes to others 27. Solitude and Captivity gives a King leisure enough to study the Worlds vanity and inconstancy 28. A King need not care much to be reckoned among the unfortunate if he be not in the black List of irreligious and sacrilegious Princes 29. No restraint should ensnare a Kings soul in sin nor gain that of him which may make his Enemies more insolent his friends ashamed or his name accursed 30. They have no great cause to triumph that have got a King's person into their power whose soul remains his own 31. Should a King grant what unreasonable men desire he should be such as they wish him not more a King and far less both man and Christian 32. Restraint ought not to obtain that of a King which Tumults and Armes could not wherein though there be little safety yet it hath not more of danger 33. The fear of men should never be a Kings snare nor should the love of any liberty entangle his Soul 34. Better others betray a King than himself and that the price of his liberty should be his Conscience 35. The greatest injuries a King's enemies seek to inflict upon him cannot be without his own consent 36. While a King can deny with Reason he shall defeat the greatest impressions of Rebels malice who neither know how to use worthily what is already granted nor what to require more of him but this That he would seem willing to help then to destroy himself and his 37. Although Rebels should destroy a King yet let him give them no cause to despise him 38. Neither Liberty nor Life are so dear to a King as the peace of his Conscience the honour of his Crownes and the welfare of his People 39. A King's word may more injure his People than a War while he gratifies a few to oppress all 40. Lawes may by God's blessing revive with the Loyalty of Subjects if a distressed King bury them not by his consent and cover them not in the grave of dishonour and injustice which some mens violence may have digged for them 41. If Captivity or Death must be the price of the Lawes redemption a King should not grudge to pay it 42. No condition can make a King miserable which carieth not with it his Souls his Peoples and Posterities thraldom 43. A Monarch should rather hazard the ruine of one King than confirm many Tyrants over his people 44 A distressed King may by the learning piety and prayers of his Chaplains be either better enabled to sustain the want of all other enjoyments or better sitted for the recovery and use of them in God's good time 45. A King may reap by the pious help of his Chaplains a spiritual harvest of grace amidst the thornes and after the plowings of temporal crosses 46. When Rebels confine their King to solitude they adde a Wilderness of Temptations especialy if they obtrude company upon him more sad than solitude it self 47. The evil policy of men forbids all just restitution lest they should confess an injurous usurpation 48. Though the justice of the Law deprive Prisoners of worldly comforts yet the mercy of Religion allowes them the benefit of their Clergy as not aiming at once to destroy their Bodies and to damn their Souls 49. To deny a King the Ghostly comfort of his Chaplains seems a greater rigour and barbarity than is used to the meanest Prisoners and greatest Malefactors 50. A Kings agony may be relieved by the presence of one good Angel such as is a learned godly and discreet Divine 51. Rebels that envy the being a King will encline to lothe his being a Christian and while they seek to deprive him of all things else will be afraid he should save his Soul 52. Some remedies are worse than the disease and some comforters more miserable than misery it self when like Jobs friends they seek not to fortifie one's mind with patience but perswade a man by betraying his own Innocency to despair of God's mercy and by justifying their injuries to strengthen the hands and harden the hearts of insolent Enemies 53. A King looking upon Clergy-men as Orphans and under the sacrilegious eyes of many cruel and rapacious Reformers ought in duty to appear as a Father and a Patron of them and the Church 54. It is better to seem undevout and to hear no mens prayers than to be forced or seem to comply with those petitions to which the heart cannot consent nor the tongue say Amen without contradicting a man's own understanding or belying his own Soul 55. In publick devotions a King should countenance neither prophane boldness nor pious non-sense but such an humble and judicious gravity as shewes the speaker to be at once consideate both of God's Majesty the Church's honor and his own vileness both knowing what things God allowes him to ask and in what maner it becomes a Sinner to supplicate the divine mercy for himself and others 56. A King should equally be scandaliz'd with all prayers that sound either imperiously or rudely and passionately as either wanting humility to God or charity to men or respect to the duty 57. A King should better be pleased as with studied and premeditated Sermons so with such publick forms of Prayer as are fitted to the Church's and every Christian's daily and common necessities because he is better assured what he may joyn his heart unto than he can be of any man's extemporary sufficiency 58. Extemporary sufficiency as it need not wholely be excluded from publick occasions so is it to be allow'd its just liberty and use in private and devout retirements where neither the solemnity of the duty nor the modest regard to others do require so great exactness as to the outward maner of performance 59. The light of understanding and the fervency of affection are the main and most necessary requisites both in constant and occasional solitary and social devotions 60. A great part of some mens piety hangs upon the popular pin of railing against and contemning the Liturgy of a Church 61. A King should rather be condemned to the woe of Vae soli than to that of Vae vobis Hypocritis by seeming to pray what he does not approve 62. It is infinitely more glorious to convert Souls to Gods Church by the Word than to conquer men to a subjection by the Sword 63. The gifts and prayers of the Clergy are to be look't upon as more praevalent than a King 's or other men's by how much they flow from minds more enlightned and affections less distracted than those which are encombred with secular affairs 64. A greater blessing and acceptableness attends those duties which are rightly perform'd as proper to and within the limits of that calling to which

God and the Church have especially designed and consecrated some men 65. Confusion in Religion will as certainly follow every man's turning Priest or Preacher as it will in the State where every man affects to rule as King 66. A King may bear with more grief and impatience the want of his Chaplains than of any other his servants and next if not beyond in some things to the being sequestred from his Wife and Children since from these indeed more of humane and temporary affections but from those more of heavenly and eternal improvements may be expected 67. In the inforced not neglected want of ordinary means God is wont to afford extraordinary supplies of his gifts and graces 68. A King that in solitude has Gods Spirit to teach him and help his infirmities in prayer reading and meditation will need no other either Oratour or Instructer 69. Some little practise wil serve that man who only seeks to represent a part of honesty and honour 70. A King cannot be so low but He is considerable adding weight to that Party where he appears 71. When the excentrique and irregular motion of the Times cannot well be resisted nor quieted Better swim down such a stream than in vain to strive against it 72. Impossible it is for lines to be drawn from the center and not to divide from each other so much the wider by how much they go farther from the point of union 73. Professed Patrons for the Peoples Liberties cannot be utterly against the Liberty of their King what they demand for their own Conscience they cannot in reason deny to his 74. Novel Injunctions cannot well be stamped with the authority of Lawes without the Kings consent 75. Men are hardly content with one sin but adde sin to sin til the later punish the former 76. Power is above all Rule Order and Law where men look more to present Advantages than their Consciences and the unchangeable rules of Justice while they are Judges of others they are forced to condemn themselves 77. Vengeance oft pursues and overtakes them that thought to have escaped and fortified themselves most impregnably against it both by their multitude and compliance 78. Whom the Lawes cannot God will punish by their own crimes and hands 79. Fatal blindness frequently attends and punisheth wilfullness so that men shall not be able at least to prevent their sorrowes who would not timely repent of their sins nor shall they be suffered to enjoy the comforts who securely neglect the counsels belonging to their peace 80. Brethren in Iniquity are not far from becoming insolent enemies there being nothing harder than to keep ill men long in one mind 81. It is not possible to gain a ●air period for those motions which go rather in a round and circle of fancy than in a right line of reason tending to the Law the only center of publick consistency 82. Men are much more happy when subject to known Lawes than to the various wills of any men seem they never so plausible at first 83. Vulgar compliance with any illegal and extravagant wayes like violent motions in nature soon growes weary of it self and ends in a refractory fullenness 84. Peoples rebounds are oft in their faces who first put them upon those violent strokes 85. A King may so far esteem the valour and gallantry some time shewed by an Army which hath fought against him as to concur toward a just satisfying their demands of pay and indemnity and to wish he may never want such men to maintain himself his Lawes and Kingdome in such a peace as wherein they may enjoy their share and proportion so much as any men 86. It is some kind of deceiving and lessening the injury of a Kings long restraint when he finds his leisure and solitude have produced something worthy of himself and usefull to his Successour 87. In Civil Warres a Kings cause is not to be measured by the success nor his judgment of things by his misfortunes 88. It is an advantage of wisdom to a young Prince to have begun spent some years of discretion in the experience of troubles and exercise of patience 89. In troubles Piety and all Virtues both Moral and Political are commonly better planted to a thriving as Trees set in winter than in the warmth and serenity of times 90. The delights which usually attend Princes Courts in time of Peace and Plenty are prone either to root up all Plants of true Virtue and Honor or to be contented only with some leaves and withering formalities of them 91. Princes should alwayes remember they are born and by Providence designed to the publick good 92. Flatteries are as unseparable from prosperous Princes as Flies ate from fruit in Summer whom adversity like cold weather drives away 93. Charles le Bon a more glorious name for a Prince than le Grand Better for him and his people he be good than great 94. The early exercise of Gods graces and gifts bestowed upon Princes may best weed out all vicious inclinations and dispose them to such Princely endowments and imployments which will most gain the love and intend the welfare of those over whom God may place them 95. A Prince ought to begin and end with God who is King of Kings the Soveraign disposer of the Kingdomes of the World 96. The best Government and highest Soveraignty a Prince can attain to is to be subject to God that the Scepter of his Word and Spirit may rule in his heart 97. The true glory of Princes consists in advancing Gods Glory in the maintenance of true Religion and the Church's good Also in the dispensation of civil Power with Justice and Honour to the publick Peace 98. Piety will make a Prince prosperous at least it will keep him from being miserable 99. He is not much a loser that loseth all yet saveth his own soul at last 100. A Kings affliction is Gods Physick having that in healthfulness which it wants in pleasure The Sixth Century 1. A Prince at mature age ought if satisfied in his own Judgment and Reason seal to that sacred bond which education hath written that it may be judiciously his own Religion and not other mens custom or tradition which he professeth 2. A Princes fixation in matters of Religion is not more necessary for his souls than his Kingdoms peace 3. The Devil of Rebellion doth commonly turn himself into an Angel of Reformation and the old Serpent can pretent new lights 4. When some mens Consciences accuse them for sedition and faction they stop its mouth with the name and noise of Religion When Piety pleads for peace and patience they cry out zeal 5. Unless a King in point of Religion be well setled he shall never want temptations to destroy him and his under pretensions of Reforming 6. Reforming matters of Religion seems even to the worst men as the best and most auspicious beginning of their worst desfgns 7. Some Reformers of Religion hope

THE POURTRAITURE OF A ROYAL SOUL Drawn from The Transcendent MEDITATIONS OF King CHARLES I. By RICHARD WATSON Habebat perfectum animum ad summam sui adductus supra quam nihil est nis● mens Dei ex qua pars in hoc pectus mortale de fluxit quod nunquam magis divinum est quàm ubi mortalitatem suam cogitat scit in hoc natum hominem ut vitâ defungeretur Senec. Epist 120. London Printed for Robert Horn 1661. To the Reader Friend PHilo the Jew tels us That Tharra among the Hebrews and Socrates among the Greeks were men so noted for meditation and retirement within themselves that whosoever in aftertime by such a reflex knowledge could give an exact Character of his Soul had that name as a title of hon●r in each Nation If you do right to this Piece apart presented unto your view you must needs acknowledg that not any of our Britannike Kings ha's done a Design by which he merited to have his name transmitted to posterity with that advantage as Charles the First who in a time of such distraction when most of his Subjects acted by a very uncertain light some of them mistook themselves and others took great pains to disguise and lay counterfeit colours upon their Conscience drew so exquisite a Pourtraicture of a pious and prudent Prince as it appears most evident He then took not first the pencil in hand to practise but began to exercise in the very dawn of his Reason what skill He perfected in the glory and luster of his Reign though He copied it not for his Royal Successours and Religious Subjects until the approaching twilight or setting of his Sun in bloud The Picture is not here exposed to be onely lookt upon by a curious eye to have the hand commended and then the curtain drawn What more is mean't will best be known by such as seriously intend to imitate and have a devout ambition by a like looking into their Souls and meditating on their duties in their several capacities to deserve the honour of that great name which ought to be held venerable among us in all succeeding ages Of which number I wish you one and my self likewise Your humble servant RICHARD WATSON Cent. 1 beginneth Pag. 217 Cent. 2 beginneth Pag. 241 Cent. 3 beginneth Pag. 265 Cent. 4 beginneth Pag. 294 ERRATA The Reader is desired to mend the following Escapes and whomsoever he censures to impute neither mistake nor negligence to the Collectour Title page read Basilicae Epistle Dedicatory Page 1 r. recognize p. 24 r. i● after some few years revolution c. Effata Regalia Century 1. num 2. r. allay n 6 r the grounds n 30 r stupidity n 73 r conscious n 77 r Saviour n 79 r merits n 82 r though they should be satiated n 86 r soul of a Queen Century 2. n ● r praie●● n 28 r ●ay serve n 49 r propound n 75 r streightness n 90 r false evil Century 3 n 5 r with prejud●ces n 20 r considerations nor designs n 81 r oblequie Cent. 4 n 31 r upon functions n 89 r to Christs rule Cent. 5 n 22 r not ●orosely Cent. 6 n 10 r differences in Religion and offences by c. n 23 r a di●●●dence o● his own judgment n 66 r aggravations n 91 r that as the greatest temptations c. Cent. 7 n 8 r their Pilot. n 71 r who will avoid Cent. 8. n 32 r from their pr●reption n 49 r Philistims n 55 r portends Cent. 9 n 11 r congregations n 35 r he shall be forced to consent c. n 73 r fixed on new models Cent. 10 n 3 r from which reason c. Cent. 11 n 7 r Rights n 50 r will not restore the people c. Icon Auimae Basilicae Century 2. num 64 ● shall be n 88 r to a happy c n 93 ● inclined n 97 ● We ●ad need c Cent. 3 n 54 r the handful of ●eal Cent. 4 n 18 ● findeth Monita c Britannica Cent. 1. n 13 r of differing c. n 35 r unto the King n 48 r he may suspect n 81 r spirit of prayer n 91 r lest being n 941 of sound Cent. 2 n 22 r the draught Icon Animae Basilicae THE POUR TRAICTURE OF A ROYAL SOUL The First Century 1. REsolutions of future Reforming do not alwayes satisfie Gods Justice nor prevent his Vengeance for former miscariages 2. When out Sins have overlai'd our Hopes we are taught to depend on Gods mercies to forgive not on our purpose to amend 3. God often vindicates his glory by his judgments and shews us how unsafe it is to offend him upon presumptions afterwards to please him 4. For want of timely repentance of our sins God gives us cause to repent of those remedies we too late apply 5. When God gives us the benefit of our afflictions and his chastisements we may dare account them the strokes not of an Enemy but a Father whose rod as well as his staf may comfort us 6. Gods grace is infinitely better with our sufferings than our peace could be with our sins 7. When God that over-rules our Counsels over-rules also our hearts the worse things we suffer by his Justice the better we may be by his Mercy 8. Sin may turn our Antidotes into Poyson and Grace return our Poyson into Antidotes 9. An act of sinful compliance hath greater aggravations in a King than any man especially when without the least temptation of envy or malice he consents to the destruction of a Peer or meaner Subject whom by his place he ought to have preserved 10. God sees the contradiction between a King's heart and his hand against whom the sin is more immediate when he signs any man's death unsatisfied that he hath deserved it 11. A King may learn Righteousness by God's Judgments and see his own frailty in God's justice 12. A King ought to prefer Justice which is the will of God before all contrary clamours which do but discover the injurious will of man 13. It is once too much that a King has once been overcome to please his Subjects by displeasing of God 14. A King by divine permission going against his Reason of Conscience for any Reason of State highly sins against the God of Reason and Judg of Consciences 15. God's free Spirit supports the Will of a King and subjects it to none but the divine light of Reason Justice and Religion which shine in his Soul 16. God desireth Truth in the inward parts of Kings and Integrity in their outward expressions 17. When God hears the voyce of our Saviour's bloud before the cry of others undeservedly shed he speaks to King and People in the voice of Joy and Gladness which makes the bones he had broken rejoyce in his Salvation 18. A King purposing violence or oppression against the Innocent may expect the Enemy to persecute his Soul to tread his life to the