Flores Regij. OR, PROVERBES AND APHORISMES, DIVINE AND MORALL. As they were at seuerall times vpon sundry occasions, Spoken by his Most Excellent MAIESTIE, IAMES, of famous Memory King of Great-Brittaine.

Collected by J. L. S.

LONDON, Printed by B. A. and T. F. for Ben: Fisher. 1627.


1. WORDES are not the diffe­rence of good men and bad, [Page 2]for euery man speakes, therefore how noble a thing is Vertue; when no man dares professe any thing.

2. I loue not one that will neuer bee Angry: For as hee that is without Sorrow, is without Gladnesse: so hee that is without [Page 3] Anger, is without Loue.

3. There are De­grees of men in re­spect of one ano­ther, in respect of GOD all are e­quall, all are to vse like Dutie, like Reuerence, to­wards him: All are alike beggers at Gods doore.

4. Wee are depar­ted noe further from the Church of Rome, then they from their first IESVS.

5. Giue mee the heart of a Man, and out of that all other his deeds shall bee accep­table.

6. In Cloathes, I would haue a fa­shion should chuse a man, and not a man the fashion.

7. It is one of the miseries of Man, that when hee is full of dayes, and neere his end, that then hee should Loue life most.

8. It hath like o­peration, to make Women Learned, as to make Foxes tame, which tea­cheth them onely to steale more cun­ningly. The pos­sibilitie is not e­quall, for where it doth one good it doth twentie harme.

9. Parents may for­bid their Children an vnfit match, but they may not force their consent to a fit.

10. No Countrie can be called Rich wherein there is Warre; As in the Low-Countries, there is much money, [Page 8]but the Souldiers haue it in Pay from the Gouer­nours, the Boores haue it for victuals of the Soldiers, the Gouernours haue it from them a­gaine in taxes: So there is no Cen­ter, no Honour.

11. No man gaines by Warre, but hee [Page 9]that hath not wherewith to Liue in Peace.

12. God accepts the intent before the deed, for if a Man doe Iustice because he would bee Counted just, and not for Gods glorie, not because hee stands answe­rable to GOD, if [Page 10]hee doe otherwise, or if hee punish a man rightly, but withall satisfie his owne mallice; both these are a­bominable: if hee giue Almes onely for his reputation sake, this is a wicked Deed, be­cause there is Nul­lum medium, what­soeuer is not of [Page 11]Faith is sinne.

13. No man shall doe ill, that thinks ere he vndertakes, what the end will bee, not what his passion would haue it to be.

14. Time is the es­sence of manie Lawes, so that a King may do well [Page 12]at diuers times, both in making and abrogating the same Law.

15. I should thinke it a signe that GOD loues mee not, if I should kill a man by chance, I would most vnwillingly doe that ill, which it lyes not in my [Page 13]power to amend.

16. I doe not thinke the greatest Clerkes are nearest Hea­uen, much of their knowledge is su­perfluous; For BELLARMINE makes 400. questi­ons of Faith, and not tenne of them which toucheth [Page 14]our Saluation to vnderstand.

17. Many haue at­tempted to make Glasse malleable, and so Gold arti­ficiall, but both in vaine; for GOD doth euer crosse the inuenti­on of Man, least hee should reioyce in his owne worke.

18. The persons of all men are to be alike. Equall to vs, and our Hate or Loue, should onely goe accor­ding to their Ver­tues or Vices. These bonds of kindred should onely com­maund vs in all Ciuill duties, but not our iudge­ments. [Page 16]And par­ticuler iniuries should onely make vs hate that par­ticuler deede, but not the Doer in generall.

19. Men of high vnderstanding as they doe many things aboue the Common straine: So they often fall [Page 17]into greater er­rours, then those of meaner Capa­citie, which in all their Actions, will rather doe nothing faultie, then any thing extraordina­ry being of a tem­per better mixt then the former.

20. The Deuill al­waies auoydes the [Page 18]meane, and waites vpon extremities; So hath he sought to deuide the world betwixt Athisme, and Superstition.

21. All extremities come round to one end, the sim­ple obedience of the Papist, and the no obedience of the Puritaine, [Page 19]the one breeds Confusion, the o­ther, Ignorance and Securitie.

22. The end of the Lawe, is to punish sinne when it is Committed, But to keepe it from being Committed it cannot; As the Pope which thinks by allowing Forni­cation [Page 20]to auoyd Adulterie.

23. The wisedome of a King is chiefe­ly seene in the e­lection of his Of­ficers, as in places which require a peculiar sufficien­cie, not to chuse them that hee af­fects most, but to vse euery man ac­cording [Page 21]to his pro­per fitnes.

24. Vertue is easier then Vice, for the essentiall difference betwixt Vice and Vertue, is Truth and Falshood: And it is easier and lesse paines to tell truth then a lye: And for vices of the sences, Custome is [Page 22]all in all; for to one that hath liued honestly, it is as­much paine to Commit sinne, as for another to ab­staine

25. It is likely that the people will imitate the King in good, but it is sure they will fol­low him in ill.

26. I haue beene often deceiued, yet will I neuer leaue to trust; neither shall the falsehood of some, make me think there is none honest.

27. All that euer writ of CHRIST, said, hee was an ho­nest man, they had [Page 22] [...] [Page 23] [...] [Page 24]so much naturall sight as to see his Ciuill goodnesse, but they wanted the supernaturall to perceiue his God­head.

28. The same sen­tence with diuers Relations may be both Holy and Diuelish.

29. I wonder not so much that Wo­men paint them­selues, as that when they are painted men can Loue them.

30. Of all the num­bers of men, that haue beene slaine in the Warre, not the tenth part haue [Page 26]beene fighting but flying.

31. PARSONS erres in his resolution, in making the diffi­cultie of our Sal­uation, to lye in the hardnes to finde Gods mercy; when indeed, it consists onely in the right seeking of it; for then the [Page 27]other is sure.

32. God hath destri­buted his benefits so equally, that there is no Coun­trie which excel­leth not all other in some thing, so that as it bor­roweth so it len­deth: So in men, there is no one excelleth so in [Page 28]one thing, but hath neede of ano­thers wit in some other; From these two proceeds all Traffique and So­cietie.

33. The Art of Phi­sicions is very im­perfect, for I doubt not but for euery Disease, there is in Nature a seue­rall [Page 29] simple, if they could finde it out: So that their Com­pounds doe ra­ther showe their ignorance, then their knowledge.

34. The Deuill where hee cannot haue the whole, seekes euer to get one part of the Soule, either the Will or [Page 30]the Vnderstanding, which hee may come easiest by; as in Protestants the the Will, in Papists the Vnderstanding: A learned Papist and an ignorant, are of two Reli­gions.

35. The Papists Re­ligion is like HO­MERS Illiades of [Page 31]the seige of Troy, or VIRGILS Aeneods of the beginning of Rome, both of them had a foundation of truth, so had the Papists the Bible: But they haue all added so much, that the first Truth is al­most lost.

36. GOD neuer [Page 32]failes of his word, but where hee threateneth ill to Man, as in punish­ing Niniuie, but alwayes performes where hee pro­miseth good, that, or better, as hee promised to A­BRAHAM and his seede, euer­lasting earthly bles­sednesse, and in [Page 33]stead of that, gaue them Heauenly.

37. Not onely the Deliuerance of the Iewes, till they came to the Land of Promise, but euen their Dayly preseruation was miraculous: for, there was neuer a­ny noted Plague in Ierusalem, though [Page 34]it stood in a hot Climate, which had it beene, would haue endangered the whole Nation, it beeing to as­semble thither twise euery yeare of necessitie.

38. Men are often in arguing, carried by the force of wordes further a [Page 35]sunder, then their question was at first, like two Ships going out of the same hauen, their Iournies end is many times whole Countries distant.

39. Cowardize is the mother of Crueltie; It was onely Feare, that made Tyrants [Page 36]put so many to death, to secure themselues.

40. That fashion a­mong the Romaines of killing them­selues, was falsely called Fortitude, for, it was onely to preuent the power of Fortune; when indeed, Ver­tue lies within [Page 37]quite out of her reach. Nor can any man be ouercome but of himselfe: And so most true­ly were they, when they fled to Death for a refuge against Death.

41. It is easier to re­claime a man from any Heresie, then to Conuert an A­thiest [Page 38]to the Truth: For to beleeue, is the first Degree Common to all Religions: And an Athiest is to bee brought so farre, before he come to chusing.

42. All Gods mira­cles are aboue Na­ture, but neuer a­gainst Nature, for [Page 39]that were to de­stroy his owne worke, which he cannot doe, but he may excell it: ther­fore the miracle of the Papists Trans substantiation being against Nature, is false.

43. Types are the I­mages of the mind, which God allow­ed [Page 40]the Iewes to keepe them from Images of the sence, and to shew them, that his worship was to be in Spirit and Truth.

44. The Church at Rome, fell at first from her puritie into Infirmities, then into Corruptions, then into Errours; [Page 41]and lastly, into a­bominations. GOD still punishing Sin with sinne.

45. Most Heresies haue proceeded, from mingling Phi­losophie with Reli­gion; from that and pollicie, haue all the Papist er­rours risen: when CHRIST tels [Page 42]them, that flesh and blood cannot inherite the king­dome of Hea­uen.

46. Wee cannot conceiue Eternitie but by Faith, wee cannot vnderstand what GOD is; and of that igno­rance comes all sinne, for surely [Page 43]if wee knew him, wee would not of­fend him.

47. Men as often fall out about small things as great, because after the first contradiction, they mainetaine themselues not the thing.

48. Before CHRIST [Page 44]came, it was e­nough for the Fa­thers to beleeue on­ly, since they must beleeue and vnder­stand both.

49. Those Princes, which seeke to se­cure themselues by blood; shall finde, that the more they kill, the more they haue needs to kill.

50. The Church is to bee beleeued, in the interpretation of the Scripture, but not directly against it; for when it dif­fers from that, it is no longer the Church.

51. There are three kindes of Wisedomes that vse to bee in [Page 46] Kings, A sanctified Wisedome, A Wise­dome which often­times straines it selfe to a lesse euill, so to auoyde a greater, and a Wisedome of false­hood; the first, is both lawfull and necessarie; the second, is lawfull, but not necessarie; the third, neither.

52. All Gouerne­ments howsoeuer in their Constitu­tions, in their practize tend to a Monarchie; And wheresoeuer the better sort of the people beare rule, there is al­wayes some one that resembleth a King amongst [Page 48]them: yea? though in the State of Ve­nice, the Duke is but as it were a dead name; yet were it impossi­ble, that their Common-wealth should long vp­hold it selfe, with­out him.

53. The preseruati­on of the Bible, is [Page 49]miraculous, that it should remaine pure, and intyre, after it had passed the hands of Infi­dels which sought to destroy it, of Heritiques which sought to peruert it, to their owne aduantage.

54. No indifferent gesture, is so sel­dome [Page 50]dome done with­out sinne, as laugh­ing; for, it is com­monly raised vp­on things to bee pittied; And there­fore Man onely can laugh, and he onely can sinne.

55. GOD made one part of Man of earth, the basest element, to teach [Page 51]him Humilitie, his Soule proceeded from the bosome of himselfe, to teach him Good­nes: So that if hee looke downe­ward, nothing is viler: if hee cast his eyes to Hea­uen, hee is of a mat­ter more excellent then the Angells; the former part, [Page 52]was a type of A­DAM; the second, of CHRIST, which giues life to that, which was dead in it selfe.

56. Much money makes a Countrie poore, for it sets a dearer price vp­on euery thing.

57. At what time the Gospell did flourish, all kinde of Learning did e­uen abound, and vpon the decay thereof, there came alwayes a vaile of darkenes vpon the face of the earth: The reason is a part of Reli­gion, but Errour [Page 54]and Superstition, is the safer by Ig­norance.

58. A lye of errour, is a fault of Cre­dulitie, not of false­hood; But a pre­sumptuous lye, is that which a man makes, as GOD made the world of nothing.

59. All Gods Acti­ons are for our good, either Spi­ritually, or Tem­porally although wee cannot com­prehend them at euery time.

60. There is not that thing vpon the earth, (that well examined) [Page 56]yeilds not some­what worthie of knowledge; That Diuine Ar [...]izan that made them, neuer fashioned any thing vnprofitably, nor euer set forth a­ny of his worke­manshippe with­out some inward Vertue.

61. The guifts of [Page 57]the minde are not easily obtained, you must practise them with great paine, and diffi­cultie, and good reason; for it were pittie such preti­ousnes, might be had for the ta­king.

62. It must needes shew the Papists [Page 58]Religion to be ill, that they would plant it by Liber­tie and Warre; whereas the true Catholique Religion, rose by Fasting and Prayer.

63. Whatsoeuer is spent in earthly vanities, they ei­ther dye before vs, or shortly follow [Page 59]after vs, for all pleasures that are sensuall, and haue not reference to the maine end of mans Creation, (which is the ser­uice of GOD) are vaine and of no importance, but meere foolerie.

64. When GOD destinates a man [Page 60]to doe good, hee makes euery opor­tunitie and occasi­on (though it seem neuer so harsh in mans eyes) to turne to his good and GODS glorie; But when GOD leaues man to himselfe, hee makes more oportunities then hee findes, and without occasion [Page 61]takes occasion to worke his owne ruine to his owne shame.

65. It is good to propound a man Fame, Greatnes, Ho­nor, and Estimation, for wading to find these, hee may happily meete with Honestie, Temporance, Fortitude and Pati­ence, [Page 62]And many times they that will not vnder­goe Actions for Vertues sake, will for Ambition.

66. An ill name may be free from Dishonestie, but not from some follie; we should not onely be free from sinne, but [Page 63]from suspition, for it is not enough to bee well Liued, but well repor­ted, and often­times weightie matters are asmuch carried by repu­tation as substance.

67. Misfortunes are not acceptable in any kinde, yet [Page 64]those are indured with most ease, that come rather by destinie, then by deseruing.

68. In expence it is good to bee nei­ther pinching nor prodigall, yet if meanes allowe it, rather thought a little profuse then too sparing, but [Page 65]the best way is, to make abilitie (which must al­wayes bee measu­red, by the iust Rule of our pro­per Reuenue) our compasse, to saile, and lyne, to walke by, And for ex­traordinary expen­ces, wee must li­mit them by the worth of the oc­casion, [Page 66]for in matters that re­turne not, wee may bee more magnificent.

69. Hee is not wor­thie to Command others, that cannot gouerne his owne affections and vn­reasonable appe­tites.

70. No text of Law can be so certaine; wherein, the cir­cumstances will not make a varia­tion.

71. Iustice should bee blinde, and friendlesse, it is not by it, that, those that are in authori­tie, should Reward [Page 68]their friends, or Crosse their ene­mies.

72. Though out­ward Peace bee a great blessing, yet it is farre in­feriour to Peace within, as Ciuill warres are more cruell and vnnatu­rall then warres abroad.

73. All Vertues turne to Vices, when they become the seruants of impi­etie.

74. All Complai­ners bee natu­rally giuen to ex­agerate their owne griefes and mul­tiplyes thereupon, As Papists doe [Page 70]in England.

75. As a thing which is good ought not therefore to bee abused, so ought not the Lawfulnes of a good thing be forborne, because of the abuse therof.

76. Euery Man ought to discerne wisely and truely of euery [Page 71] Vertue and Vice, ac­cording to the true qualities thereof, and not according to the vaine con­ceits of men.

77. Indifferent things if they be necessary, as food, sleepe, and such like, in the qualities or forme of v­sing thē, may smell of Vertue or Vice, [Page 72]and bee great fur­therers to any of them.

78. If our whole life were deuided into foure parts, three of them would bee found to bee consumed, on Meate, Drinke, Sleepe, and vnne­cessarie imploy­ments.

79. There is great Difference betwixt Iustice and Equitie, for Iustice by the Law, giueth euery Man his owne, and Equitie in things Arbitriall, that which is mee­test for him.

80. Drunkennesse is a beastly Vice, and [Page 74]hath this proper­tie, that it is one of those Vices that increaseth with age.

81. Medecine hath that Vertue, that it neuer leaues a Man in that state wherein it findes him.

82. Wee should [Page 75]presse to winne GOD by impor­tunitie; if wee ob­taine not at the first, and if wee bee not heard, should thinke, that that which wee seeke is not for our good.

83. A small sinne wilfully commit­ted, is farre more [Page 76]grieuous before GOD, then a grea­ter committed in a suddaine passion, when Conscience is a sleepe.

84. The thing one­ly which without intermission, wee are bidden to doe, is to Pray: For as for other things they haue their [Page 77]owne time, but Prayer is neuer out of season.

85. Wee should not bee like the Puri­taines in our pray­ers, who speake to GOD as to their fellowes: and sit at CHRISTS table, as with their Companions, Let vs ioyne reuerence [Page 78]with the sweete confidence wee haue in GODS Loue.

86. Bread without the staffe of bread, which is Gods bles­sing, is no bread; For without this, euen although it be in our mouthes, wee shall die for Hunger, like the mi­serable [Page 79]rich man, that in his grea­test abundance of all things, dyed for want.

87. Wee pray in vaine, GOD to saue vs, from temptation, if at euery occasion we runne vnto it: Like one who volunta­rily stickes in the [Page 80]dirt, and cryes for helpe from those that passe by.

88. How can wee paint Gods face, when MOSES, the man that euer was most familiar with GOD, ne­uer saw but his backe parts.

89. Put case, the [Page 81] Crosse had a Ver­tue of doing mira­cles; as PETERS shadow had, yet doth it not follow, that it is lawfull to worship it, which PETER would neuer accept of.

90. If the Pope may erre a as Man, but not as a Pope, I [Page 82]would know why the Pope doth not instruct or reforme the Man, or wherefore the Man doth not require the Popes instru­ctions.

91. They are fooles, who because it is said, Examine your selues, and come, will not commu­nicate [Page 83]till they bee as they thinke perfect; forgetting that CHRIST came into the world, not for the healthfull but sicke, and that we come vnto that Table, to bee refreshed with that Spirituall foode, bringing nothing with vs but a [Page 84]purpose to amend.

92. Many doe de­ceiue themselues, in saying, they care not for the Father or Mothers Curse (so they deserue it not;) But be­ware, you must not inuert the order of Nature, in iudging your [Page 85]Superiours, chiefe­ly in your owne particuler; For e­uer, the blessing or curse of the Pa­rents, hath a Profitique power ioyned with it.

93. Beware of swea­ring and lying, though but in ieast; For oathes, are but an vse, [Page 86]vse and a sinne cloathed with no delight or gaine: and therefore, the more vnexcusable euen before men.

94. The Deuill ne­uer assailes a man, except hee finde him eyther voyde of knowledge, or of the feare of GOD.

95. If a Man shall once take vpon him, to call that light, which GOD calls heauie, that sinne Veniall, which GOD cals Grieuous, measuring any one sinne by the mea­sures of his lust and appetite, and not of his Consci­ence, what shall [Page 88]let him to doe with the next, that his affections stirre him to, the like reason seruing for all, and so goe forward till hee place his whole corrupted affecti­ons in (GODS) roome.

96. As none can bee Schollers in a [Page 89]Schoole, and not bee subiect to the Maister thereof, so none can studie or put in practise the Circles and art of Magicke, with­out Committing any horrible do­section from GOD.

97. Treasurers and Vshers, are Com­monly [Page 90]hated in Court; because of necessity, they must giue Denialls and Disgraces.

98. The Honour of a King, stands in the multitude of the People, and his strength and safetie, in the Loue of his Subiects.

99. They are not fit for the Court, that are eyther ob­stinate in Opinion, or vncourteous in Carriage, where­fore, the noble minde is most fit; For they are al­wayes more cour­teous, to take things in good part, then the [Page 92]baser sort.

100. Euery age breeds some exorbitant Spirits, who turne the edge of their owne sufficiencie, vpon whatsoeuer they can Deuoure in their ambitious apprehensions, see­king rather a great then a good Fame, and holding it the [Page 93]chiefest Honour to bee thought the wonder of their times, which if they attaine vnto, is but in the Con­dition of Mon­sters, that are ge­nerally much ad­mired, but more abhorred.

101. Friendship is of that nature, as it [Page 94]alwayes desires to bee entertained with mutuall good offices, therefore we must not suf­fer it to growe cold, for coldnes is a Degree of Deadnes.

102. They that are to make demaunds or requests to their Friends, must re­gard [Page 95]how the same may stand with the safetie of their Friends, that their motions and re­quests may stand with their honour and suretie to ac­cord vnto it.

103. The cause of Assembling all Par­liaments, are two, for Lawes, or Mo­ney; [Page 96]The one be­ing the sinewes of Peace, the other of Warre.

104. Good purposes, aswell in Princes as priuate Men, haue many hinderers; therefore, when the Cōmoditie or Dis­commodities of ta­king or refusing are once throughly [Page 97]weighed, a speedie resolutiō is the best to cut off such in­conueniences, that delay of time com­monly bringeth.

105. As the Naturall bodie is delighted in Change, so is also the Politique bo­die greedie of Alte­ration.

106. As a whole man meanely able, may doe as much as a halfe man better able; So an inferi­our wit bent and Conuersant vpon one subiect, shall many times with patience and medi­tation, dissolue and vndoe many of those knots and [Page 99]doubts, which a greater wit (distra­cted with many matters) would ra­ther Cut in two, then vnknit.

107. Such as are bent to hold with the Difficulties of ef­fecting any thing, are Commonly a­gainst it.

108. Many neglect the wisdome to maine­taine themselues, that GOD hath be­stowed vpon them, and so worthily suffer by their own follie.

109. In Ciuill Actions hee is the greater and deeper Poli­tick, that can make [Page 101]other men the in­struments of his will and ends, and yet neuer acquaint them with his pur­pose; So as they shall doe it, and yet not knowe what they doe; Then he that imparteth his meaning to those that hee imploy­eth.

110. GOD made An­gels pure mindes bodylesse, Beastes bodyes mindelesse, but Man both bo­die and minde the Horizon betweene both.

111. Errours by mis­taking should not bee too rigorously censured, but er­rours [Page 103]that bee wil­full, should not bee spared.

112. The dutie of a Magistrate, consi­steth in three espe­ciall points, in Ru­ling, Teaching, and Iudging, that he be Wise to Gouerne, Ver­tuous to giue Exam­ple, and Impartiall to Iudge.

113. It is not fit that any thing should succeed well with the wicked, for it is a punishment of his fault.

114. As it is a princi­ple of Nature, that Putrifaction is more contagious before maturitie then af­ter, so it is a positi­on [Page 105]of Morall Philo­sophie, that men a­bandoned to vice, doe not so much corrupt manners, as those that are halfe good & halfe euill.

115. The end of mans Creation is not for the slaughter nor e­ducation of Armes, to make men cast­awayes.

116. Vertuous Men will vse their edu­cation military, as wise-men doe their weapons, for or­nament amongst their Freinds, a­gainst their Eni­mies for Defence.

117. Those Actions that are intended for Opinion, are car­ried [Page 107]with more ce­remonie, then or­dinarie.

118. Dolus versatur in generalibus, Gene­rals dwel too much in the ayre; there­fore, hee that will not bee deceiued must descend to particulers.

119. When IVPITER [Page 108]speakes, hee vses to Ioyne Thunder to it; So a King should not speake, except hee main­taine it by Action.

120. CHRIST recom­mends vnto vs, the wisedome of Ser­pents, not thereby to Deceiue or be­tray others, but to arme our selues a­gainst [Page 109]the Deceit and treason of Hy­pocrites.

121. There is a Hea­uen and a Hell, Prae­mium & Paena, for the Elect and the Reprobate; but how many other roomes there bee, we are not on Gods Counsell.

122. Prayer, is one of the worthiest Acti­ons wee doe; for wee speake with GOD, and as it were enter in a rea­soning with him, it brings downe GOD from Hea­uen, & makes him to grant our will, and dwell with vs and wee with him [Page 111]Eternally.

123. Of Temporall goods, wee should pray only for those that are necessarie, for our being; or at least wel-being, and not for those things, that are for Luxurie and Super­fluitie; for such, are commonly baites to sinne: But if [Page 112]GOD grant vs al­so these, we should be thankefull, and soberly vse them according to our calling.

124. It was neuer found, that blood and too much seue­ritie, did good in matters of Religion; GOD neuer Lo­uing to plant the [Page 113]Church by vio­lence and blood­shed.

125. The whole Scrip­ture, chiefely con­taineth two things, a Command, and a Prohibition, to doe such thinges, and to abstaine from the contrarie; it is our Dutie to obey in both.

126. It becomes euery Officer and Com­mander, to know what belongs to his place, & not to encroach vpon his Superiors, so shall good order be best kept in a great Fa­milie.

127. In two Degrees standeth the whole [Page 115]seruice of GOD by Man, interiour vp­ward by Prayer, ex­teriour or downe­ward by Workes flowing ther-from, before the world.

128. Hee that nouri­sheth a faction be­tween his seruants in his owne family, doth nothing else, but helpe to set his [Page 114] [...] [Page 115] [...] [Page 116]owne house on fire.

129. Although a wic­ked King is sent by GOD for a Curse to his people, and plague for their sinnes; yet, it is not lawfull for them to shake off that Curse at their owne pleasures, that GOD hath laid vpon them.

130. The safest guard a King can haue, is the Loue of his sub­iects, his greatest honour, their pros­peritie.

131. As Law is to a well gouerned Cō ­mon wealth, so are good orders in household gouern­ment, without [Page 118]which, no house­hold can stand.

132. Heauen is gouer­ned by order, & all good Angels there; nay, Hell it selfe, could not well sub­sist without some order: and the ve­ry Deuils are deui­ded into Legions, and haue their Cap­taines; how can a­ny [Page 119]Societie then vpon earth, subsist without order or Degrees.

133. Though MO­SES were instruc­ted, inspired, and Conducted, by Al­mighty GOD him­selfe: yet, he refu­sed not the good Councell of IE­THRO for the [Page 120]manner of his go­uerment, which al­so Almightie GOD allowed in him.

134. It is a certaine rule in all darke Prophesies, that they are neuer clearely vnderstood til they be accomplished.

135. Many respects may Lawfully let [Page 121]in Admission, that will not be suffici­ent causes of Depri­uation.

136. No wise man can think him a fit man to Counsell him, or to gouern vnder him, that cānot go­uerne himselfe, and his owne Familie; and therefore, BA­SILIVS aduised his [Page 122]Sonne to take such Counsellors, who had giuen proofe and experience of their wisedome in the good Conduct and Direction of their owne affaires.

137. Emulation is the baite of Vertue, for looking into the sweetnes of the Re­ward, men vnder­takes [Page 123]takes the Labour.

138. It is lesse difficult for persons of in­different estates, to make their choise of Friends, then for Great men; yet, on­ly safe to Pouertie; For there hee must bee in Loue with himselfe, or no­thing.

139. Better it is that matters be not stir­red at all, then after they be once a foot and in motion, to giue the Truth leaue to lye gasping and sprangling vnder the violence of a Forraine faction.

140. Sometimes there is as good vse, to be [Page 125]made of dishonest, as honest Friends; for Poysons are as necessarie as whol­some Simples, if they bee in a hand able to prepare them.

141. Suggestions are needlesse from a­broad, when the mischiefe is felt at home.

142. Although parti­cular men of all profession of Reli­gion, haue beene some theeues, some murtherers, some traitors; yet euer, when they came to their end and iust punishment, they cōfessed their fault to be in their Na­ture, and not in [Page 127]their profession; the Romaine Catholiques onely excepted.

143. The friends of a priuate Fortune, are lesse dangerous; in greater, there is more gaine, and so more losse: He that stands without, stands naked, and subiect to euery storme: who vn­derpropped [Page 128]so long safe; but no sooner loosened, but rui­ned.

144. To answere an improbable imagi­nation, is to fight against a vanishing shadow.

145. It is a true saying, that alleaged kind­nesse vpon noble [Page 129]mindes, doth euer worke much.

146. Too much sus­pition begets trea­cherie, and an ob­stinate Beliefe is dangerous follie.

147. For a little mo­ney, a man may haue more from the Pope, then euer GOD promised by [Page 130]his grace to grant; a remission of all sinnes past and to come.

148. Present crosses, are but preparatiues to them wee may feele.

149. Let no man thinke that hee may frame and make his wife as he pleaseth, that [Page 131]ued SALOMON, the wisest King that e­uer was.

150. Although we are not stockes nor stones, not to feele Calamities; yet, we should not suffer the feeling of them, so to ouer-rule and astonish our rea­son, as it may stay vs from taking the [Page 132]best resolution, and vsing thereof for remedie that can be found out.

151. Age is venerable, not in respect of the apparance, but in respect of the annexion; because, Wisedome com­monly accompa­nies such a pre­sence.

152. The Deuils are like the Pest, which smites those surest, which flies it fur­thest & apprehends deepliest the perill thereof.

153. ALEXANDER was not thanked & commended for Conquering the World, but for do­ing [Page 134]it before Thir­tie yeares old.

154. It is the greatest decay to Youth, ey­ther not to indure good aduice, or not to beleeue it, vntill their perill and ouerthrow make them see it to their shame.

155. It is no power in­herent [Page 135]in the Cir­cles, or in the holi­nesse of names of GOD vsed blasphe­mously, nor in whatsoeuer rites or ceremonies, that ei­ther can raise any infernall Spirit, or limit him perforce, within or without such and such Cir­cles; but it is the craft of the Deuill, [Page 136]the father of lyes, who hauing first of all prescribed that forme of do­ing, faining him­selfe to bee cōman­ded, and restrained thereby, will bee loath to passe the bounds of those in­iunctions.

156. Continuall expe­rience proues, that [Page 137] Idlenesse, is euer the greatest spurre to Lecherie.

157. Man being Com­pounded of all the foure Complexions (whose father are the Elements) al­though there bee a mixture of them all in all the parts of the Body, yet must the diuers parts of [Page 138]this Microcosme or little world of ours, bee diuersly more inclined, some to one some to ano­ther complexion, according to the diuersitie of their vses: that of those Discords a perfect harmony may bee made vp, for the maintenance of the whole body.

158. He is said rightly to serue his Coun­trey, whose body executeth what his wisdome plotteth.

159. Common affabi­litie is commenda­ble and not to bee misliked, so it re­serue the state of the partie; other­wise, it is not Hu­militie [Page 140]but Base­nesse.

160. Sauces, are more like medicines then meate, & they serue onely for pleasing of the taste: and not for satisfying of the necessitie of nature.

161. Wee owe all men Salutation and a [Page 141]cappe, but not fa­miliaritie; For, ex­cept wee bee sure, their worthines de­serues it, we betray our selues.

162. Whatsoeuer GOD doth by a Medium, must know an end; what immediately, belongs to eternity.

163. The Slaunderer, [Page 142]and he that desires to heare lyes, are whelpes of a litter; the one hath a De­uill in his tongue, and the other in his eares.

164. Fortune hath no power ouer Wis­dome, but of sensua­litie, and of liues that swimme and Nauigate without [Page 143]the loadstone of discretion & judge­ment.

165. The disposition of wicked men are peruerse, Coaction must force them to goodnes, and Corre­ction restraine them from wickednes.

166. Mans happines doth rest in the ma­naging [Page 144]of his owne time, so that euery man may be blest and rich in perfe­ction, if his owne dissolutenesse, and vnthriftinesse, in­curres not the con­trarie.

167. All qualities with­out the direction of Vertue; profit not, but ouerthrow [Page 145]their possessors.

168. When the mouth of LAZARVS was shut, his soares spoke for him; so when wee cannot vse our hands in defence of our Country, we should lift them vp for our Princes protection.

169. If he be to be pi­tied, [Page 146]that bestowes halfe his patrimo­ny in Hobbie-hor­ses; thē much more they, who hauing but a little time dedicate halfe to Sleepe and Idlenes.

170. As Troubles come for exercise of Ver­tue, and increase of Merit, so Affliction sends many to pray­er [Page 147]and fasting, and few men seldome doe well, except necessitie inforce them; for Hunger & Pouertie makes men industrious, & the Lawes make them good.

171. As the seruants of GOD are known by Humilitie and Charitie, so the ser­uants [Page 148]of the Deuill are knowne by Pride and Crueltie.

172. The Confession of our sinnes doe no lesse honour GOD, then his glo­ry is blemished by Commission.

173. Suspition is no where so conuer­sant and powerfull [Page 149]as among Princes, vnto whom to say rightly, it rightly belongs: For how­soeuer they are, they haue enemies; if Good, enuious, if Euill, some that lay hold vpon that oc­casion; yea, euen their friends are doubtfull, not be­ing easie to be dis­cerned, whether lo­uers [Page 150]of themselues or of their For­tunes.

174. To pray to the Lord with the lips for any Corporall benefit, and yet to haue the heart fixed in confidence of a­ny natural meanes, is a kind of spiritu­tuall Adulterie.

175. He that is not a Philosopher, gouerns by guesse, and will proue a dangerous statesman, for whē vncontrouled affe­ctions meete with high Fortune, they commonly begin Tyrannie and Oppres­sion.

176. The difference [Page 152]betweene the god­ly and vngodly, is, that GOD doth vi­sit the vngodly by punishmēts, names of Plagues, Curses, and Destructions, as the Plague of E­gypt, the Curse of CAINE, the Destru­ction of Sodome; but the righteous, when he doth visit them, his punish­ments, [Page 153]corrections, chastisements and roddes, which pro­ceed from Instru­ction not Destru­ction, to purge them, not to de­stroy them.

177. It is not sufficient for him, that al­ready hath enough to defend him frō Basenesse and want, [Page 154]onely to eate, and drinke, and make an euen reckoning at the yeares end: for, that is baser then basenesse, no? Let him doe his Country seruice, & purchase honour to his House; for wee are not in the world for fruition, but for Action.

178. There is no dif­ference betweene comon Louers, and common Whores, they both flatter, and make the name of Loue their Bauds, to serue their parti­culer pleasures.

179. As Mans nature is not only to striue against a present [Page 156]smart, but to re­uenge a passed in­iurie; So wee see, that Malice hath a longer life then ey­ther Lioue or Thank­fulnesse hath: For, as alwayes we take more care, to put off paine, then to enioy pleasure, be­cause, the one hath intermission, and with the other wee [Page 157]are satisfied; So it is in the smart of iniuries, and the memorie of good turnes; Wrongs are written in marble, Benefits are some­times acknowled­ged, requited rare­ly.

180. Almesdeeds me­rit nothing at Gods hands, yet they [Page 158]make him our deb­tor according to his gracious pro­mise.

181. Presumption is euer apt to drawe comfort, from the vast ocean of appe­tite; But Discreti­on, from the sweet springs of oportu­nitie.

182. Hee Councells best, that preferres the cause of GOD, before any particu­ler.

183. Where Good-men are afraid, to call a Vice by the proper name, it is a signe that the vice is common, and that great persons (whō [Page 160]it is not safe to an­ger) are infected therewith.

184. He that knowes not the true grounds of an euill cannot helpe it but by change, which is a Dangerous guide of a Com­mon wealth.

185. Conscience, not groūded on know­ledge, is either an ignorant Phanta­sie, or an arro­gant Vanitie; in one extremitie the Papists erre, in the other the Anabap­tists.

186. Correction with­our instruction, is [Page 162]meere Tyrannie.

187. GOD which is the great Lawma­ker, by his Lawes preuents sinnes; to the end, that pu­nishments may be inflicted on it iust­ly, as to auoyd I­dolatrie, hee forbid­deth making of Images; Hee that cannot liue Chaste let [Page 163]him Marry, &c.

188. False Miracles and lying newes, are the foode of Su­perstition, which by credulitie De­ludes ignorant peo­ple.

189. GOD who cals his Elect vnto him­selfe, to make them enioy Hea­uen, [Page 164]compels none to make defecti­on from himselfe: Nam perditio tua, ex te Israell.

190. Time the Mo­ther, will bring foorth Veritie her Daughter, in due season to perfecti­on.

191. Riches are desi­red [Page 165]of wise men, onely to keepe them from base­nesse, and to ex­ercise Charitie.

192. A good Pastor is the Phisition of the Soule, and ought to apply his Doctrine ac­cording to the ten­dernesse or hard­nesse of the Con­science, [Page 166]for want of which Discretion, some mons zeale hath done hurt.

193. It is a point of wisdome to main­tayne the Truth with as little Dis­putation as may bee, loast a good Cause bee mar­red with ill hand­ling.

194. The best Lawes are made out of those good Cu­stomes, where­unto the people is naturally inclined.

195. Grosse and bru­tish errours, are sooner reformed, then meaner e­scapes, for so much as the one cannot [Page 168]bee defended with­out Impudencie, whereas the other admits some Co­lour for excuse.

196. It is not law­full to vse vnlaw­full instruments, were it neuer for so good a pur­pose; for that Ax­iome in Diuinitie is most certaine and [Page 169]infallible, Non est faciendum malum, [...]vt bonum inde eueniet.

197. Valour is ouer­come by weake­nesse, but being too much prized, it turneth to vn­bridled furie.

198. To bestow be­nefites of the Bad maketh them [Page 170]worse, and vili­fieth the reward of the Vertuous.

199. Clemencie is a Di­uine instinct, and worketh Superna­turall effects.

200. By the Deuils meanes, Deuils can nouer bee cast out; and therefore they are fooles, who [Page 171]to cure a Disease cast on by a Witch, seeke the helpe of some other Witch, whereas Prayer & amendment of life is the onely Cure.



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