AN IMPERFECT POURTRAICTURE OF HIS SACRED MAJESTY CHARLES the II.  
BY THE GRACE OF GOD KING Of Great BRITAIN, FRANCE, and IRELAND, Defender of the Faith, etc.  
Written by a Loyal Subject, who most Religiously affirms,  
Se non diversas spes, sed incolumitatem  
Caesaris simpliciter spectare.  
LONDON, Printed for Henry Herringman, at the Sign of the Anchor in the Lower Walk of the New-Exchange. 1661.   


Carolus. 2 d. D: G: Rex Ang: Scot Franc: & Hid: etc. Aetatis suae 31. 1661.   portrait of Charles II   

AN Imperfect Portrait OF His Sacred MAJESTY.  
SENECA the Rhetorician reports a misfortune that befell his dear Friend, Porcius Latro (whom nevertheless he calls Declamatoriae Virtutis unicum Exemplum) which was, that brought from the shady Schools to Plead in public, in defence of Rusticus Porcius, a near kinsman of His; He was so surprised with a fit of extreme bashfulness, that he began with a Solecism, and fell into confusion. So hard is it for one bred up in obscurity, and accustomed only to private Exercises of his Wit, to conserve the serenity of his Understanding, and faithfulness of his Memory, when he comes to struggle with Arguments of public use and importance.  
This man's Example may be my Excuse, and I take liberty to lay hold of his failing then, to extenuate my own failing now. For, if He, who was so great a Master in the Art of Speaking well, and of so prodigious Abilities both Native and Acquired, found himself at a loss in the delivery of his Conceptions in a matter common and ordinary: well may I, a person of mean parts, and obscure conversation, find the like disorder in my Faculties, in my present Attempt. Nay, more favour is due to my Astonishment, than was to his. Our occasions, indeed, are different; but the disadvantage is greater on my side. His business at that time, was to vindicate a private man, his Equal: I have proposed to myself to adumbrate the Excellencies of a Prince, one as much Superior to all others in the divine Endowments of his Mind, as in the Height of his Condition. His Argument low, and familiar: Mine such, that, Divinity itself only excepted, nothing is more noble, nothing more sublime. Philosophers teach, and Experience confirms, that Objects too strong and excellent hurt and weaken the outward Senses: and the same holds good also of the Internal, the Mind sometimes encountering Objects, whose exceeding Brightness doth so much the more dazzle her Eye of Reason, by how much the more she dares to look upon them. No wonder, therefore, if so weak an Understanding as mine is, addressing itself to contemplate the resplendent Glories of a King (whom Providence Divine seems to have sent into the World on purpose to refine the Age by his Example) be forced to confess its dimness and incompetency. The Difficulties I meet with, are many and great. When I consider, How many things occur to be spoken of, and how few words I ought to use: my trouble is not so much, what I should mention, as what I should pretermit; nor is it easy to make a choice, where all parts of my Subject are equally transcendent. Here, Copiousness of matter, which in all other occasions is a Help, proves my Impediment: and I am reduced to this straight, either to be Sacrilegious in omitting Some particulars, or Profane in attempting to describe All. Besides, all Language must come as far short of this King's Perfections, as they exceed others Imitation: nor is it less difficult to advance Words agreeable to His Merits, than it is for Envy to Eclipse them. This considered, I deny not, but what Seneca said concerning the Divine Being, Deum colit, qui novit, he worships God best, who most contemplates and admires the superexcellent Proprieties of His Nature; may be true likewise if accommodated to this Vicegerent of God, His Sacred MAJESTY, and it may be well enough said, Regem colit, qui novit, that man doth best celebrate the King's Goodness, who by Reverence, Love, and Obedience, shows himself most sensible of it. And, therefore, I accordingly confess, that Silence and Admiration are the most proper Expressions Subjects can use, to testify their Veneration of so Incomparable a Prince.  
But, since His MAJESTY so often speaks to Us in Blessings, it were an Ingratitude unpardonable in Us, never to answer Him, at least in our Acknowledgements. To Good and Pious Kings there are owing as well Offerings of affectionate Loyalty, as Tributes of Duty; and God hath given them as great a right to the Homage of the Heart, as to that of the Knee of every Subject. Reflecting upon this, together with the infatuation of some Evill-minded men (either so obdurate, as not to feel; or so depraved, as to contemn their own great Happiness in being under His MAJESTY's blessed Government) who by their impious breath seek at once to slain the Honour of the Head, and re-enkindle the coals of Sedition and Rebellion in the Body of the State: I hope, I shall not offend, if I suffer myself to be so far transported by the devote Respects I bear to His MAJESTY's Fame, and the just Zeal I have for the Peace and Prosperity of my Country, as briefly to acknowledge the admirable Virtues of the One, and so the high Felicity of the Other. I say, to Acknowledge; because to Commend, or Ascribe, is impossible; it being the prerogative of His Virtues, that they are Endowments, not Attributes. I am not so ignorant, as not to understand, that among all Good Men His Majesty's Honour is as highly Sacred, so impregnably Secure, and above all necessity of Vindication; nor so vain, as to expect aught I can say should be of such force, as to convert those unhappy Wretches, upon whom the more powerful influence of His Mercy and Goodness hath hitherto been lost. All the Design of this Paper, therefore, is to be a Free Oblation brought by a Loyal Heart to the Altar of His MAJESTY'S most illustrious Name; and all its Hopes are, so to be accepted.  
This being premised to clear the Readers Eyesight, I shall now adventure to set before him an imperfect Pourtraicture of His most Excellent MAJESTY, in some few of His Royal Virtues and Graces, those especially which have a more immediate influence upon His Government, and chief import the welfare and happiness of all who live under it. And well may I call it an Imperfect Portrait, since it was taken by an unskilful hand, at an halflight, and at great distance; and since it is drawn, as in too small a Model, so likewise in faint and dead Colours; and therefore comes as much short of the inimitable Beauty of the Original, as a Sun painted doth of the true one. However, thus much of Resemblance there is in it, that it contains nothing which is not plainly visible in His Majesty's Actions: so that every judicious Eye might soon have discerned whose Image it bears, though the Front had wanted the Ornament of His Glorious Name; and I am obliged to believe, that every ingenious person hath such lively sentiments of his Goodness imprinted upon his Heart, as amount to a Representation in most things agreeable to this. So that were I as well secured from being condemned of Disparagement, as I am from being accused of Flattery, I should think my Errors much more Venial than now they are.  
Before we can look upon this inestimable Jewel, our Eyes are arrested by the correspondent Goodliness of the Cabinet wherein 'tis lodged. For His MAJESTY's PERSON, therefore, if it be true (as doubtless it is) that Masculine Beauty doth consist rather in the due Shape and Symmetry of parts, than in Colour; and that the most charming Amiableness of the Body results chief from a decent vivacity and gracefulness of Motion: then, certainly, may we give credit to our sight, which assures us, His MAJESTY is one of the Comeliest Personages of the Age. Which yet I mention not out of an opinion, that Eminent Virtue always chooseth the fairest Tenements of flesh to dwell in; for, that's no general Rule to judge by: but, because it is most certain, that her loveliness is most conspicuous in a Body that is Comely, though not of delicate Features, and which hath rather Dignity of Presence, than Beauty of Aspect; like a rich Stone, which is then set to most advantage of its lustre, when it is set plain. All men allow, there is a very near Affinity and Consent betwixt the Body and its Inmate, the Mind; and as Nature, when she erreth in the Fabric of the one, is seldom observed to compensate that defect with extraordinary Qualities of the other: so contrariwise, where She is exact in the one, She as seldom fails to give proportionate perfection to the other. As is eminently Exemplified in His MAJESTY, betwixt the several Accomplishments of whose Body and Mind there is so rare a Harmony, that they reciprocally grace each other.  
Nor is it fit we should proceed, without a glance of Reverence upon the Memory of that refulgent Rock from whence this Gem was taken; I mean His MAJESTY'S Royal FATHER, who, by the Confession of even His Enemies (yet those were savage Beasts in Human shape) well deserved to be enroled in the Eternal Registers of Fame, the Greatest, Wisest, most Pious, most Christian King of the Age in which he lived. A Prince, into whose truly Heroical breast Divinity had infused a Soul so pure and white, that not with sufficient caution reflecting upon the great depravity of the Times, and corruption of men's Manners, He as freely confided in the faith of Others, as His own Uprightness and Sincerity suggested to Him, they ought to have confided in His: nor was He capable of being deceived, otherwise than through His own exceeding Goodness. A Prince so Just, He scarce knew Wrong, but what He suffered: nor is it easy for Malice to find wherein He ever did an Injury, unless in conferring upon some Men Benefits so great, they understood not how to use them as they ought. Hanc unam, Caesar, habeo à Te injuriam; effecisti ut viverem, & morerer ingratus, was Furnius his Compliment to Augustus, for pardoning his Father, who had been in Arms against him: and there were, who returned the same to This Good King, though in the worst sense; abusing the power and trust they had received from Him to His ruin, and by the destruction of the Benefactor, cancelling those Obligations, which were too great to be requited. So dangerous even to their Fountain are the Streams of Favour and Bounty, where they flow upon persons, in whom Ambition is confederate with Ingratitude. In a word, He was a Prince, who lived Innocently, ruled Justly, and died Holily: being, after sundry Afflictions (and those so sharp ones too, as no Patience but His could have conquered them) restored to Heaven by a most glorious Martyrdom, inflicted by the barbarous hands of most accursed Traitors and Regicides. And, certainly, the Virtues of such a Father cannot but be derived to His MAJESTY by the right of Nature, the Inheritance of His Royal Blood. Besides, The Memory of a Good and Merciful Prince deceased, doth always highly endear His Progeny, and redouble upon His Son, who succeeds Him, the Fidelity and Affections of His People.  
Among all the Characters of the Deity, that remain impressed upon Man's Soul, the most excellent, and that by which she doth best testify her Original, is that which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Humanitas, and we Goodness of Nature; being a certain inherent disposition of the Mind to affect and desire the weal of all Mankind, and answering that highest of Theological Virtues, Charity. This Virtue His MAJESTY hath as well in the Habit, as in the Inclination, in so full a measure, that it seems the Master Ingredient in His Composition. Insomuch that it is harder for Him to be offended, than to pardon; more agreeable to His nature to confer Benefits, than to resent Injuries. He is Gracious even to Strangers; which shows, that though His Dominions be an Island separate from the rest of the World, yet His generous Heart is none, but a vast Continent joined to all Lands: nor is it more His Care of His Subjects (though that also be greater for them than for Himself) than His Kindness to them, which by so strong a Title denominates Him the FATHER of His Country. All we, who are His Subjects, with joy acknowledge ourselves strictly bound to Him, by His Laws, and our Allegiance: but by His courteous stooping beneath His Height, and Majesty not hard to be approached, even such find and confess themselves more strictly bound, who otherwise are most Freevill So Universal is the Sovereignty of His Goodness, that Princes have wished themselves under His Command: and Ambassadors not willingly return home to their Masters; finding Here, if not more of Protection, yet more of Encouragement and honourable Hopes, than in their own Countries. The just and equitable desires of His People, He doth rather anticipate, than expect, but never delay: and whomsoever, Strangers or Natives, Fame inviteth to behold the Magnificence of His Court, His Affability most gratefully admits; nor do they ever departed from His Presence sad, unless it be because they are to departed. For, what Horace said to Augustus Caesar, is more due to His MAJESTY, 
Instar veris enim, vultus ubi Tuus  
Affulsit, populo gratior it dies,  
Et soles melius nitent.  
The lustre of His Royal sight  
Makes the day pass with more delight,  
And Suns to shine more bright.  So powerful in their operation upon the Affections of even the vulgar, are the beams of MAJESTY, when mitigated by a gracious Aspect, and conjoined with the Emanations of a Benignity diffusive upon all. But, this makes but one Twist in that manifold Chord, by which our Hearts are fastened to His MAJESTY's Footstool. For,  
He is, moreover, a KING of so Mild, and withal so Great a Spirit, that His Severity (if He hath any) is concealed, but Clemency visible to all. Whence it comes, that He punisheth but rarely, never with Rigour; being better pleased with Atonement made by Tears, than Expiation by Blood. For Offences against His sacred Person, He yet hath punished none: for offences against His Laws, very few; and those Villains of desperate contumacy, such as appeared to have made a Vow, never to repent, never to be innocent. Nor did He punish These, but (like the impartial Law) that by their Example others might be deterred from committing the like horrid Crimes, and that the Good might live in more security, the Bad being taken away. ●osmus Duke of Florence had a desperate saying, That we are commanded to forgive our Enemies, but no where commanded to forgive our Friends; intimating, that Wrongs from a Friend are unpardonable. But His MAJESTY shows His Spirit to be of a more Christian temper, detesting such unchristian Policy; For He hath pardoned as well Secret, as Professed Enemies, and extended His Mercy not only to the Weaknesses of His Friends, but even to their Neglects and Perfidiousness. Which seems to be a chief reason, why the wounds of our State heal so fast; that otherwise might have remained long green, and perhaps have festered. In a word; His MAJESTY's Fortune is so Sublime, He cannot want the Solace of Revenge; His Mind so Generous, He cannot be delighted with it: well remembering, that it is a Prince's part to remit offences; and as well understanding, that no Ornament is more worthy and becoming the Head of a King, than that Civic Crown, with this Inscription, FOR SUBJECTS SAVED.  
He is a KING, whom God hath endowed with that Perspicacity of Wit, and a Judgement so discerning; and (what is most happy in a King) brought up and exercised from His Childhood, in those various encounters of adverse Fortune, in Exile, Travels, Cares, Hardships, Wants, and continual Dangers: that we may safely prophesy, that hereafter no Disafter shall occur to disturb the Peace of His Reign, that can be inscrutable to His Wisdom, or insuperable to His Fortitude.  
For the Latter of these two Virtues; certainly, no man ever gave clearer proof of it in himself, than His MAJESTY hath done: The greatest part of His Life hitherto having been no other but a continued Triumph over the sharpest Afflictions and Calamities; in all which He hath born Himself with such undaunted Courage, & bravery of Resolution, as if he had at once Fragilitatem Hominis, & Securitatem Dei. Which the Stoics themselves allow to be the highest command over Nature, and most Heroical pitch of Magnanimity, of which Mortality is capable. Of his Active Valour likewise, other Nations besides this have had more than sufficient Experience: and He hath more than once demonstrated, that of all the Passions, His Breast is least capable of that of Fear, unless of doing Evil. Insomuch that those of His Followers, who had the Honour to attend Him upon a Charge, have found it a harder task, to withhold Him from too far endangering His Sacred Person, than to beat the Enemy.  
And as for the Former, viz. His Wisdom; though that be as plainly visible in His MAJESTY's so speedy and dextrous Composure of the many and great Distractions of these Nations, since His most happy Restitution; as our Madness, in forcing Him so long to remain in foreign Countries, was in the extreme Miseries we suffered the while: yet I ask leave to instance it in one or two Particulars, which being the proper Effects, may well be alleged as certain Signs of great Wisdom and Sagacity in a Prince. First, then, Principis est virtus maxima, nosse suos; it is an infallible Oracle of Time, that nothing doth more demonstrate and commend the judgement of Princes, than their Election of Grand Officers, and public Ministers, of eminent parts and singular abilities in their several Functions; such as may not only comport with the dignity of their Places, but also increase and illustrate it. And it is in vain for Rulers to take counsel concerning Matters, if they take no counsel likewise concerning Persons fit to manage them: Matters being as dead Images, and the life of the Execution of Affairs wholly resting in the good choice of Individuals. Now, if we reduce all men more immediately entrusted by Princes, to four Orders or Degrees; viz. Participes curarum, such upon whom the Sovereign dischargeth the greatest weight of his affairs of State; Deuces Militiae, principal Captains or Leaders of His Forces; Gratiosos, Favourites, such as are a solace to Himself, and harmless to the People; and Negotiis Pares, such as hold great Places, and execute them with sufficiency: and then reflect upon the admirable choice His MAJESTY hath at present made in all these; we shall soon be convinced, that His natural Abilities are improved to a high degree of Perfection by Observation and Experience, and that He is deeply read in the Natures and dispositions of Men; one of the most important points in the Art of Government.  
Secondly, it is a sound Maxim in Politics, That in difficult and corrupt times, one of the most effectual Antidotes against the Contagion of popular Discontentment's and Seditions, is for a Prince to nourish Hopes, and so to order matters, as that unquiet and tumultuous Spirits may be calmed by Expectation, where they cannot presently be laid by Satisfaction. And of this Preservative His MAJESTY, like a skilful Esculapius of the State, hath made good use, since God so miraculously brought Him to the Execution of His Kingly Office. For, observing the diversity of Factions, and multitude of Exorbitant and Malcontented Spirits swarming in His Kingdoms; and finding it not only unsafe to the public, but also impossible, at once to gratify Interests manifestly repugnant each to other, and to content men who were so immodest and unreasonable, as to make themselves Judges of what was fit for Him to grant, and measure the equitableness of their Desires by no other Rule but that of their own and their Parties advantage: He hath had most timely recourse to this Expedient, and handled things in so prudent a manner, that no Evil, either present, or impendent, hath appeared so peremptory, but that it still hath had some outlet of Hope; thereby leaving no party to shipwreck themselves upon the Rock of Despair, and most wisely imitating Epimetheus, who when Griefs and Evils of all sorts flew abroad out of Pandora's Box to infect Mankind, at last shut the lid, and kept Hope in the bottom. Now, This, as it shows the Universality of His MAJESTY's Care, and His willingness to include all men in the Circle of His Providence: so doth it show likewise the profoundness of His Judgement, in that He estimates His Concessions rather by the real Utility, than the Importunity of Suitors; and that He is not forgetful of that Saying of Seneca (2 de Benef.) Sunt quaedam nocitura impetrantibus, quae non dare, sed negare, beneficium est.  
To these may be added a Third Instance of His MAJESTY's extraordinary Sufficiency in the Sacred Mysteries of Empire; and that is, His great Preparations to improve the principal Dowry of this His Kingdom of Great Britain, the Vantage of Strength by Sea, that Nature hath given it. The daily increase of His Royal Navy speaks Him to be of that opinion, which Cicero (in Epist. ad Atticum) ascribes to Pompey the Great, where he saith, Consilium Pompeii plane Themistocleum est, putat enim, qui Mari potitur, eum Rerum etiam poti●i: Which, doubtless, is true, the vast excess of Power His MAJESTY hath in that particular above all Princes and States of Europe, duly considered: as well because he that is Master of the Sea, is at liberty to begin or end a War, where, when, and upon what Terms He pleaseth; as because the Wealth of both Indies seems in great part but an Accessary to the Sovereignty of the Seas. But, why do I single out Particular testimonies of that Prudence, which is in itself General, and runs in full streams through all His MAJESTY's Counsels and proceed? Especially when it is already visible to the world, that in Nature nothing is so Sublime, But it may be comprehended by His MAJESTY's vast Understanding; nothing so Mean, as to escape His Curiosity. Wherefore, as the sacred Scripture saith of the wisest King, that his Heart was as the sands of the Sea; which, though one of the largest bodies in the bulk or mass, is yet made up of the smallest particles: so may I say of His MAJESTY, to whom God hath given an Intellect so exceeding capacious, as it seems able to comprehend the Greatest matters, and to apprehend the Smallest, and not to suffer them to escape His Observation.  
As Wisdom appears to direct His Counsels, so doth JUSTICE to regulate His Power; which accordingly he useth to no other end, but the vindication of Right, and suppression of Wrong. If, with Moralists and Civil Lawyers, we understand Justice to be Constans & perpetua voluntas jus suum cuique tribuendi, a constant and unalterable Will of giving to every man what is his due; and grant that the Precepts, or (rather) duties of a man perfectly just, are all comprehended in these Three, Honestè vivere, Alterum non laedere, Suum cuique tribuere: then may we safely conclude His MAJESTY to be strictly Just. For, He lives uprightly, doth injury to none, gives every man his due: as is evident from hence, that in so short (and, as he might have made it, to Himself so advantageous) a time, no Prince ever took more care, or made better provision to redress public Wrongs and Oppressions, than He hath done; and from hence, that even in matters appertaining to His Royal Prerogative, He still hath referred Himself to the Determination of the Law, which, as it is in itself the Rule of Justice, so doth He make it the Rule of His Will; in all deliberations keeping His Eye rather upon the Equity, than the Utility of the thing proposed. Plato, I remember, in his Dialogue betwixt Euthryphro and Socrates, concerning Sanctity, brings in the Former speaking to the Latter in these words; Justi partem, O Socrates, sanctum & pium esse reor; quae scilicet circa Deorum curam versatur; eam verò quae ad Hominum curam pertinet, reliquam esse justitiae partem: plainly importing, that Justice hath Two main Branches, one that points upwards, and contains a due care of the Worship of God; another that shoots forth in a straight line, and extends itself to a care of the good and welfare of Men in Societies. Now if we reflect upon what His MAJESTY hath already done in both these Respects, we cannot but acknowledge Him to be a Just Prince, also according to this Opinion of Plato. For,  
As to the First; He is a KING, to whom no Interest is so dear, no Care so constant, as that of RELIGION, and the true Worship of God. Which (that I may omit His interior Piety, and impregnable Constancy in the Faith, in which He was educated) is unquestionably evident in this, that though it be not long since Providence Divine restored Him to the Throne of His Royal Progenitors; yet hath He already restored God to His Country, to God his Temples, to Temples their Sacred Things, to Sacred Things Reverend Prelates, to Prelates their Dignities with security: and this by a Zeal most noble, a Prudence admirable, and a Felicity not only to Posterity, but even to Us, who are at this day blest therewith, well nigh incredible. Nor doth it seem, that Reason of State, or a consideration of the near Sympathy that always is between the State Civil, and the State Ecclesiastical, (which even the Scripture intimates in that saying, translato Sacerdotio, necesse est ut & Legis flat translatio) alone induced His MAJESTY to the restitution of Episcopacy: but rather a judicious Piety, grounded upon a strong assurance, that of all Orders in the Church, none is more Ancient, none more Sacred and Venerable, none more beneficial to the peace and unity of it, than that of Bishops. Moreover, what by gentle Counsels, what by convincing Arguments, what by His own great Example; His MAJESTY hath reduced to their Wits again, and almost to Conformity with both the Doctrine and Discipline of Holy Church, no small number of fanatics: a most refractory Sect of People, who so make themselves Arbiters of Religion and Governors, that they measure their Duties to Both, not by the rule of Precepts Divine, not by their Country's Laws and Rites; but only by their own delusive Dreams, which, like Furies, drive them headlong upon all the absurdities and extravagances of a distracted Superstition. Yea, (what is yet more horrid) they seem to outvie the Devil h●mself in Blasphemy. For, He said, I will ascend, and be like the Highest: but they personate God, and bring Him in saying, I will descend, and be like the Prince of Darkness; in that they pretend the inspiration of His Holy Spirit, to justify their cruel and execrable actions of taking up Arms against their Sovereign, murdering their fellow Subjects, and attempting to subvert Government.  
As to the Other; His MAJESTY is a KING, who hath as it were by His very Presence, brought present Remedy to the inveterate and otherwise incurable Distempers of Great Britain: and like Jupiter the Preserver, as it were in a moment recomposed His Country, almost torn in pieces by Civil Discords and Factions. Nine months are not yet fully passed, when we beheld before our eyes the Image of a Commonwealth most sad and deplorable, when all things appeared doleful, troubled and confused; and when we complained, that to complete our Calamities nothing remained, but the total Extirpation of Three famous Nations: and yet at this thrice happy day, so hath His MAJESTY changed the condition of His three Kingdoms, that all things are not only in a deep Quiet, but also in Prosperity; the Laws are so religiously observed, that we find ourselves in the arms of a most delightful Peace; nor can we imagine what is wanting to our highest Liberty, unless it be the Licence of destroying ourselves.  
Jam Fides, et Pax, et Honour, Pudorque  
Priscus, et neglecta redire Virtus  
Audet, apparetque beata pleno  
Copia cornu.  
Now Faith, and Peace, and Shame begin  
To rise again, as from the dead:  
Now ancient Virtue dares come in,  
And show her long-neglected head:  
And blessed Plenty, with her load,  
Appears abroad.  
Under His Majesty's Administration of the State, now doth deep and rich Security thrive; Right thrives, placed above all Injury; the Studies of Learning thrive, and the Honours of those Studies: and All His sober and ingenuous Subjects are ready to make this twofold grateful Confession, that they are Happy, and that to these Blessings nothing can be added, unless that they may be Perpetual.  
These are Great things, You'll say: and yet, truly, they make but a part of the inestimable Benefits we have received from His MAJESTY; while He, (as if observing the precepts of that Platonique Justice, which of all others described by Men, seems to be the most Perfect and Difficult) dividing His Cares betwixt our Spiritual and Temporal Good, hath been so wonderfully successful in them, that it must be wholly our own fault, if we be wanting in either.  
In fine, He is a KING, in whom Clemency and Justice, Piety and Fortitude, Modesty and Magnanimity, (Virtues that seldom cohabit in one breast) are with so perfect an Union married together: that they conspire to give more lustre to His Crown, than that can to His Royal Head; that Men are compelled to place their Veneration, rather upon His Person and Divine Endowments of Mind, than upon His Fortune; that He is become at once the Glory and Envy of Kings; that supreme Sovereignty is his due, as much by Merit, as by Fate; and (in a word) that no man can propose to His MAJESTY an Example more worthy His imitation in the future, than that of Himself in the present. To conclude, therefore; as Astronomers observe, that when three of the Superior Luminaries meet in Conjunction, that Aspect always produceth Effects singularly good and happy to Mankind: so may we, upon more certain grounds, be confident, that this great Conjunction of so many Godlike Virtues and Graces, that like stars of the first magnitude, shine together in the firmament of His Majesty's Royal Mind, cannot but have so benign an influence upon His Government, as to make it highly Glorious to Himself, and perfectly Happy to His People.  
His Majesty's vast Goodness, and therein our own great Happiness thus considered; what can we do less than to Love, Honour and Obey Him? Gratitude obligeth us to acknolwedge Him to be the Preserver of Great Britain, Hope of Europe, supporter of the Faith truly Apostolic, Example of Princes, and the Love and Delight of all Good Men. And our own Interest, as well as Loyalty, obligeth us to endeavour His defence and preservation to the utmost of our power; and withal, to make it our daily Prayer to God Almighty, that He would be pleased to establish and preserve His Most Excellent MAJESTY in the Rule of these His Kingdoms, which by His Virtue begin to recover that Glory and Felicity they so long enjoyed under the Sceptres of His Royal Ancestors; to make His Renown immortal by the greatness of His Actions and Achievements; and after a long and prosperous Reign, to put Him in possession of a Celestial Crown, in the same instant He shall see good to translate Him from His Terrestrial one. And to this Prayer, I am well assured, there are none, who are not Enemies to God, to Government, to the Peace of their Country, to Themselves; but will, with all sincerity of Devotion, and fervency of spirit, say, Amen.  Tyrannorum caede, & clementis Principis succedentis imperio nihil jucundius, nihil uti●ius subditis accidere potest. Herodian. Lib. 2. 
FINIS.