Rules to know a Royall King, from a disloyall Subject.
A King is our Father which is on earth, in that he is the Father of his Countrey, and made Gods Vice-gerent by that All-giving Power, Our Father which is in heaven. This being allowed, we are the Kings Children, (as he is King, and we good Subjects) in that we are his Countrey: And (according to this sense) none but a Traytor can be illegitimate.
There is this neere affinity betwixt a Royall King and a naturall Father; they have both a like power ascribed by Divine Ordinance, and but one word to expresse that power; Honour thy Father and Mother, likewise Honour the King; and I may joyn the sequell of the first to them both, That thy dayes may be long in the land, (I pray heaven we turn not this blessing to a curse, and shorten our own dayes) There is such a sympathie in their equall power, & our filiall obedience, that I conclude he cannot truly honour his Father and Mother, that doth not honour the King: I am so confident of it, that were I the father of a knowing son, I should guesse how much his duty were to me, by his observation of this command, Honour the King. Grace must take precedencie of Nature, though (according to Creation) to the last we are most lenitive. And since we are commanded one form of obedience to our King and Father, Father and King, I have some assurance [Page 2] there is an unity in their forme of government. First, in Iustice, a Father and a King have equall power to correct offences, and mercie to remit: They both make Precepts, and (according to their piety) are themselves Examples: They assimulate in the way of Providence; As a father is master of a Family, and protecteth the least member of it; so doth a King protect his Family, (which is his Country) surrounding it with Fortifications to prevent all barbarous invasions; which if it cannot be effected by his owne proper charges, it is no more then duty the son should help the father. As no wise father will destroy his owne houshold; so no right royall King will ruine his owne Countrey. With bowing reverence I record the words of Jesus Christ, or what man is there of you whom if his sonne aske bread will give him a stone? or if he aske fish will give him a Serpent? This is one perfect rule to know a Royall King from a disloyall Subject. Honour and obey him in his Laws. He cannot be a Royall King, that lets a Subject rule him. His royalty consisteth in your obedience, or in suppressing your disobedience: in which the King still appeares Royall, and the Subject disloyall.
As it is inhumane, and startles Nature it selfe to see a sonne draw weapons against the father; so it should doe in the opposition of a Subject to his King: And because the Lord would secure him, fore-knowing the wickednes of the people, (who constantly rebell against their Maker) he gave them this strong and most infallible Prohibition in these words,
That is, doe not assault the King, nor his Orthodox Divines. This sense is thus expounded. Some still-standing Neuter will answer me very seemingly honest, He will obey that Text; heaven defend that he should lift a hand against his Soveraigne. But let me justly informe him, He is as guilty in standing stil to see another doe it. He that doth no good, (where his ability can maintain it, and the cause require it) doth harme; and he that proceedeth not in that good, (having begun it) goeth backwards. He is no honest man that is a coward, and he must needs be a coward that is a Neuter, (a Iohn-indifferent) who would peaceably live in the Truth; but in case of necessity, when the cause requires it, he dares not hazard his life & fortunes for the protection of this Truth, there lies the cowardize, and (consequently) the dishonesty. Is it not strange a man dares not weare a sword for feare of being beaten? it hath beene a cowards policie, who hath liv'd secure upon the valour of his adversary; and his word is, I hope you will not strike a disarmed man: he shall never be John for the King Ile warrant him, therefore Ile leave him.
The Royalty of a King doth mightily consist in the loyalty of a Subject: True Princes will not be injured: The great unquestioned power that made the Universe, did make a King, but evill Subjects first made him a Tyrant. (A Lyon will not be roughly handled) A Princes anger to a Subject should be received as wool embraceth flint, or any ponderous substance [Page 4] cast upon it. This is my fixt resolution, Who loveth not truly a pious Prince, and such a one is our most gracious Soveraign Lord King Charles, I will scarce beleeve that he can love his Maker. If any man be offended with it, let him doe his pleasure; as he useth me, he would doe my Master, for whom Ile lay my life downe.
Wipe your eyes cleare, and I will shew you the Jewels which illustrate and illuminate the Crowne of England.
1. THe first you fixe your eyes upon, is the Jewel Innocence; so cleere, that Chrystal would be a spot in it. The vertue is this, It darkens others eyes, but can it selfe receive no blemish; it is no colour, but a lustre.
2. The next Jewel is Fortitude, a round stone, the vertue lyes within; where if you look you shall see to your thinking the beauty of a glorious creature crowned, and armed capape with many stout Commanders; the Banners bearing this Motto in them, Vive le Roy: a stone of most unvalued price, and worth your seeing.
3. The third Jewel is Patience, a stone that can cure the disease of a whole Nation, if it be not abused by too much handling.
4. The fourth Jewel is Peace, a Jewel not for every eye to look on, for it hath made some blind; in it selfe glorious, and of much vertue.
5. The fift Jewel is Love, a stone very scarce, but in the Diadem, and some few other Coronets. He that can truly view it, shall find it work upon [Page 5] the soule; it is the onely thing in the earth to cure a man corrupted with idle jealousies.
6. The sixt Jewel is termed Royall Anger, a stone that shews a cleare flame, yet appears burning and dangerous. It is not to be touched, but discerned at a distance. As you stand and look on it, it looks flaming; when you kneel, the fire seems to vanish.
7. The next Jewel to this, is the Jewel Justice; a stone foure-square: you can stand no way, but it seems to be in your eye, and appears square, which way soever you turne it. It is a stone so full of glory, many are afraid to look on it; yet they that have good eyes, may view it freely. Let any Traitor look upon it, his eyes will presently be bloud-shot: therefore it is called by some, A touchstone for a Traitor. I would not have a Brownist look on it, for feare of spoiling his eyes.
8. The eighth and last Jewel is called Mercy, a stone of a most delicious colour, and pleaseth every eye; It preserveth good eyes, and cureth sore eyes, if they be not too dangerous. It contenteth a good nature, but many times makes a bad one worse. I have now shewn you the Treasury of the Regall Diadem: if these please your eye, next Ile content your eare with a Sonet:
God save the King.