Apophthegmata aurea, regia, Carolina apophthegms, I. Theological, II. Moral, III. Political / collected out of the imcomparable Eikōn basilikē of His Most Glorious Majestie King Charls [sic] the First. — Eikon basilike. Selections.

Apophthegmata aurea, regia, Carolina apophthegms, I. Theological, II. Moral, III. Political / collected out of the imcomparable Eikōn basilikē of His Most Glorious Majestie King Charls [sic] the First. — Eikon basilike. Selections.

Table of contents

Title page

Apophthegmata Carolina. I. THEOLOGICAL.

Apophthegmata Carolina. II. MORAL.

Apophthegmata Carolina. III. POLITICAL.

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APOPHTHEGMATA Aurea, Regia, CAROLINA.

APOPHTHEGMS

I. Theological.

II. Moral.

III. Political.

Collected out of the Incomparable [...]. OF His most glorious Majestie King CHARLS the First.

Vincit qui patitur. Fortior est qui se quàm qui fortissima— [...]. Hebr. 11. 4.

LONDON, Printed by William Du-gard for Francis Eglesfield at the Marigold in St Paul's Church-yard, 1649.

Apophthegmata Carolina. I. THEOLOGICAL.

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WHen our sins are ripe, it is just with God to reap that Glorie in our Calamities, which wee robb'd Him of in our Prosperitie. pag. 4. line 5.

Bare Resolutions of future reforming do not alwaies satisfie God's justice, nor prevent vengeance for former miscarriages. p. 4. 10.

Wee ought to depend on God's Mercies to forgive, not on our purposes to amend. p. 4. 15.

God vindicate's his Glorie by his Judgments; and shew's us how unsafe it is to offend him, upon presumptions afterward to pleas him▪ p. 4. 17.

For want of timely repentance of our sins, God giveth us caus to repent of those remedies wee too late [...]pplie. p. 4. 23.

Miseries upon persons or Nations are the just effects of God's displeasure: and yet may bee, through God's Mercie, preparatives to future blessings, and better hearts to enjoie them. p. 4. 29.

Then shall wee dare to account our afflictions not [Page] the strokes of an enemie, but a father, when God giveth us those humble affections, and that measure of patience, which becom's his children. pag. 5. line 8.

God's Grace is infinitely better with our Sufferings, then our Peace could bee with our sins. p. 5. 19.

As our sins turn Antidotes into poison, so God's Grace turn's poison into Antidotes. p. 5. 22.

No man who will avoid inconveniences of State, by Acts of so high injustice, as no pulick convenience can expiate, or compensate, is worthie to bear the name and place of GOD on earth. p. 7. 20.

It is a bad exchange to wound a man's own conscience thereby to salv State-sores: to calm the storms of popular discontents, by stirring up a tempest in a man's own bosom. p. 7. 25.

An upright Magistrate is more afraid to take away anie man's life unjustly, then to lose his own. p. 10. 24.

Justice, which is the will of God, ought to bee preferred before all contrarie Clamors, which are but the discoveries of men's injurious wills. p. 11. 22.

A Prince ought not for anie reason of State, to go against the reason of his Conscience: which is highly to sin against the God of Reason, and Judg of Conscience. p. 11, 27.

The Spirit of God subject's the Will of a Prince to none but the light of Reason, Justice and Religion, which shine's in his Soul. p. 12. 4.

No present importunitie, or popular vindications will bee subterfuge sufficient to rescue men guiltie of evil machinations from the exact tribunals of God and their consciences. p. 15. 3.

In obstructions of of Justice among men, wee must religiously appeal to God and men's own Consciences, as beeing an argument to us Christians of that afterunavoidable judgment which shal re-judg, what among men is but corruptly decided or not at all. p. 15. 7.

[Page]Afflictions cannot bee esteemed (with wise and godly men) anie argument of sin in an innocent person, more then the Impunitie of wicked men is, among good men, anie sure token of their innocencie. pag. 16. li. 9.

As it is one of the most convinceing arguments that there is a God, while his power sett's bounds to the raging of the Sea: so 'tis no less, that Hee restrein's the madness of the people. Nor doth anie thing portend more God's displeasure against a Nation then when Hee suffer's the confluence and clamors of the Vulgar to pass all boundaries of Laws, and reverence to Autorie. p. 17. 7.

Good men had rather want anie thing they most desire, for the publick good, then obtein it by unlawful and irreligious means. p. 19. 7.

The just Avenger of all disorders often make's men see their sin in the glass of their punishment. 'Tis more then an even-lay, that guiltie men may one day see themselvs punished by that way they offended. p. 22. 29.

God order's our disorders: and magnifie's his wisdom and mercie, when our follies and miseries are most discovered. p. 23. 30

Our sins are the Tumults of our Souls against our God. p. 24. 10.

What man cannot, or will not repress, the Omnipotent Justice can and will. p. 21. 30.

Reason sett's bounds to our Passions, Truth to Errors, Laws duly executed to Sedition, Charitie to Schisms. p. 25. 4.

A man that know's the sinceritie and uprightness of his own heart, although hee may seem less a Politician to men, yet hee need's no secret distinctions or evasions before God. p. 30. 9.

As manie Kingdoms as the Devil shewed our Saviour, and the Glorie of them (if they could bee at once enjoied) are not worth the gaining by the waies of sinful [Page] ingratitude and dishonor, which hazard's a Soul worth more worlds, then this hath kingdoms. p. 30. 9.

God's All discerning Justice see's through all the disguises of men's pretensions, and deceitful darknesses of their hearts. pag. 31. li. 12.

Grace will teach us wisely to enjoy as well the frustratings, as the fulfillings of our best hopes, and most specious desires. p. 31. 23.

The Comfort of God's Mercies often raiseth the greatest Sufferers to bee the most glorious Saints. p. 32. 26.

I will rather chuse to wear a crown of Thorns with My Saviour, then to exchange that of Gold (which is due to Mee) for one of lead, whose embased flexibleness shall bee forced to bend and complie to the various, and oft-contrarie dictates of anie factions. p. 38. 14.

I know no resolutions more worthie a Christian King, then to prefer his Conscience before his Kingdoms. p. 38. 24.

It is God's will that wee should maintein our Native, Rational and Religious freedom. p. 38. 29.

Though God doth require us to submit our understandings and wills to His, whose wisdom and goodness can neither err, nor misguide us, and so far to denie our carnal reason, in order to his sacred mysteries and commands, that wee should believ and obeie, rather then dispute them: yet doth hee exspect from us onely such a reasonable service of him, as not to do anie thing for him against our consciences. p. 39. 1.

A good Christian ought to bee willing to suffer the greatest indignities and injuries, rather then commit the least sin against his conscience. p 39. 30.

A Christian King ought not to subject his Reason to other men's Passions and designs, which seem unreasonable, unjust and irreligous. So shall hee serv God in truth and uprightness of heart, though hee cannot satissie som men. p. 40. 8.

[Page]Truth and Justice will bring a man at last to peace and happiness with God, though hee hath much trouble among men. pag. 40. line 18.

The scandal of Subjects, who profess the same Religion with their Sovereign, may be an hindrance to the love of Truth, and hardning others in Error. p. 45. 3.

Constancie in Religion the best Antidote against the poison of ill example. p. 45. 9.

The experience of the vanitie and uncertaintie of all humane Glorie and Greatness should make us the more ambitious to bee invested in those durable Honors and perfections, which are onely to bee found in GOD, and obteined through JESUS Christ. p. 45. 29.

I desire alwaies more to remember I am a Christian then a King: for what the Majestie of one might justly abhor, the Charitie of the other is willing to bear: what the hight of a King tempteth to revenge, the humilitie of a Christian teacheth to forgive; keeping in compass all those impotent Passions, whose excess injure's a man more then his greatest enemies can. For these give their malice a full impression on our souls, which otherwise cannot reach verie far, nor do us much hurt. p. 47. 25.

No punishment so stain's a man's honor as wilful perpetrations of unworthie actions; which, besides the conscience of the sin, brand's with most indelible characters of infamie the name and memorie to posteritie; who, not, engaged in the factions of the times, have the most impartial reflections on the actions. p. 51. 1.

My outward strength, God know's, is little, or none at all: but I have a soul invincible through God's grace enabling Mee: here I am sure to bee Conqueror, if God will give Mee such a measure of constancie, as to fear Him more than Man; and to love the inward peace of My Conscience, before anie outward tranquillitie. p. 53. 14.

[Page]The least sin hath in it more evil, then the greatest affliction. pag 59. line 8.

What is Religious and Apostolical, and so verie sacred and divine, is not to bee dispensed with, or destroied. p. 59. 30

Praiers and Tears the chiefest Arms, which the Antient Christians were wont to use against their Persecutors, may serv a good man's turn, if not to conquer as a Souldier, yet to suffer as a Martyr. p. 67. 6.

The manie and sore oppressions of My people griev Mee: I am above Mine own: what I want in the hands of force and power, I have in the wings of faith and praier. p. 67. 25.

The Sword and Militia are but weak defenses against the strokes of Divine Vengeance, which will overtake; or of men's own consciences, which alwaies attend injurious perpetrations. p. 72. 6.

I do not think I can want any thing which Providential Necessitie is pleased to take from Mee, in order to My people's tranquillitie, and God's glorie, whose protection is sufficient for Mee; and Hee is able by His beeing with Mee, abundantly to compensate to Mee as Hee did to Job, whatever Honor, Power, or Libertie, the Chaldeans, the Sabeans, or the Devil himself can deprive Mee of. p. 72. 12.

Though Men take all temporarie defenses from Mee; yet cannot they deprive Mee of my own innocencie, or God's mercie; nor obstruct My waie to heaven. p. 72. 28.

When I have declared that I cannot yield to somthings propounded, without violateing My conscience, 'tis strange there can bee no method of peace, but by making war upon my Soul. p. 75. 12.

Nothing can repair or requite the loss of the incommunicable jewel of a good conscience. p. 75. 24.

The love of My people's peace hath great influence upon Mee; but the love of truth and inward peace hath more. p. 76. 6.

[Page]The inward quiet of My Conscience ought to bee, is, and ever shall bee (by God's grace) dearer to Mee then My Kingdoms. pag. 76. line 11.

In want of free and faithful counsel, which others are able and willing to impart, none can hinder us from craving of the Counsel of that mightie Counsellor, who can both suggest what is best, and incline our hearts stedfastly to follow it. p. 86. 17.

I cannot pleas all, I care not to pleas SOM MEN: if I may bee happie to pleas God, I need not fear whom I displeas. p. 87. 38.

God can as well bless honest errors, as blast fraudulent counsels. p. 88. 25.

Though pressures are grievous, and peace verie pleasing; yet wee ought not to avoid the one, or purchase the other with the least expens or waste of Conscience, whereof God onely is deservedly more master then our selvs. p. 89. 5.

SOM MEN, out of a covetous Zeal, and uncharitable furie, think it a great Argument of the Truth of their Religion to endure no other but their own. p. 92. 7.

Som kinde of Zeal count's all merciful moderation luke warmness; and had rather bee cruel then counted cold; and is not seldom more greedie to kill the Bear for his skin, then for any harm hee hath don. p. 94. 14.

God doth not therefore denie our innocence, becaus Hee is so far to trie our patience, as hee did his Servant Job's. p. 96. 3.

Hee that look's well to his own Conscience and the faithful discharge of his Trust, hath scarce leisure to consider those swarms of reproaches, which issue out of SOM MEN'S mouths and hearts, as easily as smoak or sparks do out of a fornace, much less to make prolix Apologies, as might give those men satisfaction, who conscious to their own depth of wickedness are [Page] loath to believ anie man not to bee as bad themselvs. pag. 96. line 7.

Crueltie among Christians acted under the Color of Religion, as if wee could not bee Christians unless wee crucifie one another, an horrid sin. p. 97. 15.

It is not so proper to hew out religious Reformations by the Sword, as to polish them by fair and equal disputations among those that are most concerned in the differences: whom not Force, but Reason ought to convince. p. 102. 9.

Conscience can receiv little satisfaction in those points, which are mainteined rather by Souldiers fighting in the fields, then Scholars disputing in free and learned Synods. p. 102. 24.

In matters of Religion, those Truths gain most on men's judgments and consciences, which are least urged with secular violence, which weaken's Truth with prejudices: and is unreasonable to bee used, till such means of Rational conviction have been applied, as, leaving no excuse for ignorance condemn's men's obstinacie to deserved penalties. p. 102. 29.

If Presbyterie in such a supremacie bee an institution of Christ, sure it differ's from all others: and is the first and onely point of Christianitie, that was to bee planted and watered with so much Christian blood; whose effusion run's in a stream so contrarie to that of the Primitive Planters both of Christianitie and Episcopacie, which was with patient shedding of their own blood, not violent drawing other men's. Sure there is too much of man in it to have much of Christ. p. 104. 4.

Wise and learned men think, that nothing hath more marks of Schism and Sectarism then this Presbyterian waie of Government. p. 105. 5.

The Repealing of Church-Laws and Constitutions ought to bee grounded upon more Rational aud Religious [Page] Motives then Souldiers use to carrie in their knapsacks pag. 105. lin. 12.

I esteem the Church above the State; the Glorie of Christ above Mine own; and the salvation of men's Souls above the preservation of their Bodies and Estates. p. 105. 25.

Violent motions, wch are neither Manlie, Christian, nor Loial, ought not to shake or unsettle the Religion of anie man, who know's what Religion mean's. 106. 8.

The proper engine of all Faction is Force, the arbitrator of beasts, not of reasonable men, much less of humble Christians and Loial Subjects, in matters of Religion. p. 106. 12.

Men prone to have high conceits of themselvs care not what cost they lay out upon their opinons. 106. 17.

God's justice and Man's follie will at length bee discovered, through all the films and pretensions of Religion, in which Politicians wrap up their designs. 108. 3.

The less caus wee have to trust to men, the more wee have to trust to God. p. 108. 24.

Pious simplicite is the best policie. p. 108. 30.

In things which are of no cleer moral necessitie, but disputable and controverted among learned and godly men, Oaths can hardly bee made and enjoined with that judgment and certaintie in ones self, or that charitie and candor to others of different opinion, as Religion require's. p. 111. 9.

Religion never refuse's fair and equable deliberations; yea, and dissentings too in matters onely probable. p. 111. 16.

The enjoining of Oaths upon people, must needs in things doubtful bee dangerous; as in things unlawful, damnable; and no less superfluous, where former religious and legal engagements bound men sufficiently to all necssarie duties. p. 111. 19.

None, that have once true touches of Conscience, [Page] will endeavor to carrie on the best designs (much less such as are apparently factious and ambitious) by any unlawful means. pag. 112. line 28.

Wee ought not to prefer ambiguous, dangerous, and un-autorized Novelties before known and sworn duties, which are indispensable both to God and the Prince. p. 113. 3.

Later Vows, Oaths, or Leagues can never blot out those former gravings and characters which by just and lawful Ooaths were made upon their Souls. p. 113. 10.

Confederations, by waie of solemn Leagues and Covenants, are the more to bee suspected, becaus they are the common road used in all factions and powerful perturbations of State and Church. p. 113. 14.

Formalities of extraordinarie zeal and pietie are never more studied and elaborate, then when Politicians most agitate desperate designs against all that is settled or sacred in Religion or Laws. p. 113. 19.

Every man soon grow's his own Pope, and easily absolv's himself of those ties which not the commands of God's Word, or the Laws of the Land, but onely the subtiltie or terror of a Partie cast's upon him. p. 114. li. 2.

No man's Lawful Calling can engage him against the Church, the Prince, or the Publick peace. p. 116. 3.

A pious Prince ought to bee forward to carrie on all due Reformations, with mature judgment, and a good conscience, in what things hee shall, after impartial advice, bee, by God's Word, and right reason, convinced to bee amiss. p. 116. 21.

Bishops and Church-men, with their Lands and Revenues, as the fattest Deer, must bee destroied; the other Rascal-Herd of Schisms, Heresies, &c. beeing lean, may enjoy the benefit of a Toleration. p. 117. 5.

I see, while the breath of Religion fill's the sails, Profit is the Compass, by which factious men steer [Page] their cours in all seditious commotions. pag. 117. lin. 11.

Pharaoh's Divinitie, and Joseph's true pietie abhorr'd to sell the Priest's Lands. p. 118. lin. 2.

I esteem it My greatest Title to bee called, and My chiefest Glorie to bee the Defendor of the Church, both in its true Faith, and its just Fruitions; equally abhorring Sacrilege and Apostasie. p. 118. 11.

I had rather live, as My Predecessor Henrie the third somtimes did, on the Churche's Alms, then violently take the bread out of Bishops and Ministers mouths. p. 118. 16.

I think it no less then a mocking and tempting of God, to desire him to hinder those mischiefs, whose occasions and remedies are in our own powers: it beeing every man's sin not to avoid the one, and not to use the other. p. 119. 10.

There are waies enough to repair the breaches of the State, without the ruins of the Church. p. 119. 16.

No Pretensions of Pietie and Reformation are sufficient to absolv Subjects from the observation of those just, moral, and indispensable bonds, which God's Word, and the Laws of the Kingdom have laid upon their Consciences, nor engage them to any contrarie practices. p. 120. 2.

Nothing violent and injurious can bee Religious. p. 120. 6.

God allow's no man's committing Sacrilege under the zeal of abhorring idols. p. 120. 7.

Sacrilegious designs ought not to have the countenance of Religious Ties. p. 120. 9.

It is hard for a man, that hath not innocencie and God's protection, to stand out against those stratagems and conflicts of malice, which by falsities seek to oppress the Truth, and by jealousies to supplie the defect of Real causes. p. 122. 6.

Popular Preachers think it no sin to lie for God, and [Page] what they pleas to call God's Caus. pag. 127. line 15.

Differences of persuasion in matters of Religion may easily fall out, where there is the sameness of dutie, allegiance, and subjection. p. 129. 10.

Different professions in point of Religion cannot take away the communitie of Relations either to parents, or to Princes. p. 129. 16.

A truly-humble Christian will so highly prize his persecutions, as rather not to bee relieved, then bee revenged, so as to to bee bereaved of that Crown of Christian patience, which attend's humble and injured Sufferers. p. 132 4.

A crown of Christian Patience attend's humble and injured Sufferers. p. 132. 7.

God is the onely King of men's Consciences. 133. 27

It is no newes to have all Innovations ushered in with the name of Reformation. p. 138. 5.

Praier and devotion is the Soul's more immediate convers with the Divine majestie. p. 138. 15.

The Liturgie was exactly conformed to the doctrine of the Church of England: and this by all reformed Churches is confessed to bee most sound and Orthodox. p. 139. 15.

Constancie abate's nothing of the excellencie and usefulness of a wel-composed Liturgie. p. 139. 29.

In the use of constant Forms, not the words but men's hearts are too blame. p. 141. 2.

A man may bee verie formal in the most extemporarie varietie; and verie fervently-devout in the most wonted expressions. p. 141. 4.

Constant Forms of Praier are not more likely to flat and hinder the Spirit of Praier and devotion, then unpremeditated and confused varietie to distract and lose it.

It is impossible for a Prince to preserv the State in quiet, unless hee hath such an influence upon Churchmen, [Page] and they such a dependence on Him, as may best restrein the seditious exorbitancies of Minister's tongues; who, with the keies of heaven, have so far the keies of the people's hearts, as they prevail much by their Oratorie to let in, or shut out both Peace and Loialtie. pag. 147. line 26.

I never thought anie Bishop worthie to sit in the Hous of Peers, who would not vote according to his Conscience. p. 148. 16.

The Government of the Church by Bishops hath of all other the fullest Scripture-Grounds, and also the constant practice of all Christian Churches. p. 148. 24.

The want of Government the Church can no more dispens with, in point of well-beeing, then the want of the Word and Sacraments in point of beeing. 150. 1.

Proud usurpers against true Episcopacie by Popular heaps of weak, light and unlearned Teachers seek to over-laie and smother the pregnancie and autoritie of that power of Episcopal Government, which, beyond all equivocation and vulgar fallacie of names, is most convinceingly set forth, both by Scripture, and all after-Histories of the Church. p. 152. 8.

In Religion, Scripture is the best Rule, and the Churches universal Practice the best Commentarie. p. 152. 30.

Not onely in Religion, but also in right Reason and the true nature of Government, it cannot bee thought that an Orderlie Subordination among Presbyters and Ministers should bee anie more against Christianitie, then it is in all Secular and Civil Governments, where p. 153. 3.

Paritie breed's Confusion and Faction. p. 153. 8.

Good Order is no more inconsistent with true Religion, then good features are with beautie, or numbers with harmonie. p. 153. 10.

Ministers have as much of the principles of [Page] Schism and division, as other men. pag. 153. line 19.

It was not the favor of Princes, or ambition of Presbyters, but the wisdom and pietie of the Apostles that first settled Bishops in the Church. p. 153. 27

Tyrannie becom's no Christians, lest of all Churchmen. p. 154. 10.

The whole stream of examples and practice of the Church, or Testimonies of Histories run's so for Episcopacie, that there is not the least rivulet for anie other. p. 155. 5.

The necessitie of times and affairs rather excuseth then commendeth som late Reformed Churches for their incomformitie to all Antiquitie. p. 155. 12.

It is no point of wisdom nor Charitie, where Christians differ, to widen the differences. p. 155. 27.

The Desertors of Episcopacie will appear the greatest enemies to, and betraiers of their own interest pag. 157. l. 14.

Presbyterie is never so considerable, or effectual, as when it is joined to, and crowned with Episcopacie. p. 157. l. 16.

All Ministers will finde as great a difference, in point of thriveing, between the favor of the people and of Princes, as plants do between beeing watered by hand, and by the sweet and liberal dews of heaven. p. 157. 19.

The tenuitie and contempt of Clergie-men wil soon let them see what a poor carcass they are, when parted from the influence of that head, to whose Supremacie they have been sworn. p. 157. 24.

SOM MEN's zeal for Bishop's Lands, Houses, and Revenues hath set them on work to eat up Episcopacie: which is no less sin then sacrilege or robberie of God of that portion which devout mindes have thankfully given again to him, in giveing it to his Church and Prophets. p. 160. 23.

The abuses of Episcopacie deserv to bee exstirpated, [Page] as much as the use reteined. pag. 164. line 13.

The Revenues of the Church becom the object of secular envie, which seek's to rob it of all the encouragements of Learning and Religion. p. 165. 8.

I would rather with Constantins cover the errors of the fathers of the Church with silence, and reform with meekness then expose their Persons and sacred Functions to vulgar contempt. p. 166. 5.

The Counsels of unreasonable men have brought forth and continue violent confusions, by a precipitant destroying the antient boundaries of the Churche's peace; thereby letting in all manner of Errors, Schism and disorders. p. 166. 11.

Our Sins somtimes prevail against the justice of our Caus. p. 173. 6.

Personal and private sins may oft-times over-balance the justice of Publick engagements; nor doth God account every Gallant man (in the worlds esteem) a fit instrument to assert, in the way of War, a righteous Caus. The more men are prone to arrogate to their own skill, valor and strength, the less doth God ordinarily work by them for his own Glorie. p. 173. 15.

The event or success can never state the justice of anie Caus, nor the peace of men's Consciences, nor the eternal welfare of their Souls. p. 173. 24.

A Godlie Prince desire's that all his Subjects may join true Pietie with the sens of their Loialtie: and bee as faithful to God and their own souls, as they are to their Prince: that the defects of the one may not blast the endeavors of the other. p. 176. 23.

Different events are but the Methods of Divine justice by contrarie windes to winnow us: that, by punishing our sins, hee might purge them from us; and deferring peace hee might prepare us more to prize, and better to use so great a blessing. p. 178. 3.

The inevitable fate of our sins was (no doubt) such, [Page] as would no longer suffer the Divine Justice to bee quiet: wee, having conquered his patience, are condemned by mutual conquerings, to destroie one another. p. 178. 29.

Those Victories are still miserable, that leav our sins un-subdued; flushing our pride, and animateing to continue injuries. p. 179. 8.

God, somtimes, for the sins of our Peace bring's upon us the miseries of War; and for the sins of War denie's us the blessing of Peace. p. 181. 5.

The good Laws established, and the Religion settled ought to bee the first Rule and standard of Reforming. p. 182. 12.

Where the Scripture is not so clear and punctual in precepts, there the constant and universal practice of the Church in things not contrarie to Reason, Faith, good manners, or anie positive command, is the best Rule that Christians can follow. p. 184. 19.

The specious and popular Title of Christ's government, Throne, Scepter, and Kingdom (which certainly is not divided, nor hath two faces, as their Parties now have at least,) also the nois of a thorough-Reformation, these may as easily bee fixed on new models, as fair colors may bee put to ill-favored figures. p. 185. 14.

Publick Reformers had need first act in private, and practise that on their own hearts, which they purpose to trie on others: for Deformities within will soon betraie the Pretenders of Publick Reformations to such private designs as must needs hinder the Publick good. p. 187. 23.

The right method of reforming the Church cannot consist with that of perturbing the Civil State: nor can Religion bee justly advanced by depressing Loialtie, which is one of the chiefest Ingredients and Ornaments of true Religion: for next to Fear God, is, Honor the King. p. 187. 30.

[Page]Christ's Kingdom may bee set up without pulling down the temporal Kingdom of Princes; nor will anie men in impartial times appear good Christians, that approve not themselvs good Subjects. pag. 188. line 7.

Christ's Government confirm's the Kings, doth not overthrow it. p. 188. 13.

Christian Patience know's how to serv God in Honor and dishonor, in good report, or evil. p. 196. 20.

God is a Christian's chiefest Guard: and his Conscience both his Counsellor and Comforter. p. 198. 5.

The integritie of Conscience is the onely jewel worth keeping. p. 200. 1.

A man lose's himself, while hee let's out his hopes to others. p. 201. 26.

I care not much to bee reckoned among the UNFORTUNATE, if I bee not in the Black List of IRRELIGIOUS and SACRILEGIOUS PRINCES. p. 202. 4.

The Golden Rule and bond of perfection in Praier, and other holie duties consist's in that of mutual Love and Charitie. p. 208. 16.

I hold it beeter to seem undevout, and to hear no men's praiers, then to bee forced, or seem to complie 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▪ p. 209. 19.

In Devotions, I love neither profane boldness, nor pious non-sens: but such an humble and judicious gravitie, as shew's the speaker to bee at once confiderate of God's Majestie, the Churche's Honor, and his own vileness; both knowing what things God allow's him to ask, and in what manner it becom's a Sinner to supplicate the Divine Mercie for himself, or others. p. 209. 26.

I am equally scandalized with all praiers that sound either imperiously, or rudely, or passionately; as either [Page] wanting humilitie to God, or charitie to men, or respect to the dutie. pag. 210. line 5.

The light of understanding and the fervencie of affection, I hold the main and most necessarie requisites both in constant and occasional, solitarie and social devotions. p. 210. 23.

I had rather bee condemned to the wo of Vae soli, then to that of Vae vobis hypocritae, by seeming to pray what I do not approve. p. 211. 16.

It is infinitely more glorious to convert souls to God's Church by the Word, then to conquer men to a subjection by the Sword. p. 212. 8.

Confusion in Religion will as certainly follow every man's turning Priest or Preacher, as it will in the State where every one affect's to rule as King. p. 213. 14.

In the enforced (not neglected) want of ordinarie means, God is wont to afford extraordinarie supplies of his gifts and graces. p. 214. 20.

Former sins may bee seen in the glass of the present terrors and distractions. p. 225. 14.

See the hand of Divine Justice: they, that by Tumults first occasioned the raising of Armies, must now be chastned by their own Armie for new Tumults. 225. 16.

Hardly can men bee content with one sin, but add sin to sin, till the later punish the former. p. 225. 22.

Whom the Laws cannot, God will punish by their own crimes and hands. p. 227. 1.

Fatal blindness frequently attend's and punishe's wilful. p. 227. 21.

Men shal not bee able at last to prevent their sorrows, who would not timely repent of their sins. p. 227. 23.

God's constancie is seen in the world's varietie and changes. p. 229. 20.

They cannot want enemies who abound in sin, nor shall they bee long undisarmed, and undestroied, who with an high hand persist to fight against God, and the [Page] clear convictions of their own consciences. p. 230. 6.

God can and will exalt and perfect a true Christian by his sufferings, which have more in them of God's Mercie, then of man's crueltie, or his Justice. p. 231. 3.

Pietie will make a Prince prosperous: at least it will keep him from beeing miserable: nor is hee much a loser, who loseth all, yet saveth his own soul at last. 233. 27.

The cup of afflictions wee must look upon as Gods physick, having that in healthfulness which it want's in pleasure. p. 234. 7.

A Prince ought to bee well grounded and settled in Religion, that it may bee judiciously his own, and not other men's custom or tradition which hee professe's. p. 234. l. 18.

The fixation of the Prince, in matters of Religion, will not bee more necessarie for his Soul's then his Kingdom's peace. p, 234. 20.

The Devil of Rebellion doth commonly turn himself into an Angel of Reformation. p. 234. 29.

Unless a Prince bee settled in Religion, hee shall never want temptations to destroie Him and His, under pretension of Reforming matters of Religion. p. 235. 7.

Religion seem's even to the worst of men as the best & most auspicious begining of their worst designs. 235. 11.

Everie one hath affectation, by seeming forward to an outward Reformation of Religion, to bee thought zealous hopeing to cover those irreligious deformities, whereto, they are conscious, by a severitie of censuring other men's opinions or actions. p. 235. 15.

A Prince must take heed of abetting anie Factions, or applying to anie publick Discriminations in matters of Religion, contrarie to what is, in His judgment and the Churche's, well settled. p. 235. 22.

The King's partial adhereing, as Head, to anie one side, gain's Him not so great advantages in som men's hearts (who are prone to bee of their King's Religion) [Page] as it loseth him in others, who think themselvs and their profession first despised, then persecuted by Him. p. 235. 26.

Nothing ought to seem little or despicable to You in matters which concern Religion and the Churche's peace, so as to neglect a speedie Reforming and effectual suppressing errors and Schisms: What seem at first but as an hand-breadth, by Seditious Spirits, as by strong windes, are soon made to cover and darken the whole Heaven. pag. 237. line 11.

A true Christian is not much solicitous what wrong hee suffer's from men, while hee retein's in his soul what hee believ's is right before God. p. 239. 12.

A Prince ought alwaies to keep up solid Pietie, and those fundamental Truths, which mend both hearts and lives of men with impartial favor and Justice. p. 241. 1.

A Prince ought to take heed that Outward circumstances and formalities of Religion devour not all, or the best encouragements of learning, industrie, and pietie. p. 241. 5.

As the Wo [...] is not less cruel, so hee will bee more justly hated, when hee shall appear no better then a wolf under sheep's-cloathing. p. 242. 6.

A Power to forgive My enemies is a greater Argument of God's love to Mee, then anie prosperitie can bee. p. 243. 29.

The true Religion established in the Church of England is the best in the world, not onely in the Communitie as Christians; but also in the special notion, as Reformed: keeping the middle waie between the pomp of superstitious Tyrannie, and the meanness of fantastick Anarchie. p. 245. 22.

The Protestant-Religion established in England, neither give's such Rules, nor ever before set such examples, as the late War against the Church, the Laws, and the Prince. p. 246. 15.

[Page]Counterfeit and disorderlie Zeal ought not to abate our value and esteem of true Pietie, both of them are known by their fruits: the sweetness of the vine and figtree is not to bee despised, though the brambles and thorns should pretend to bear figgs and grapes, thereby to rule over the Trees. p. 246. 24.

God somtimes punishe's a people with continuance in their sin, and suffer's them to bee deluded with the prosperitie of their wickedness. p. 247. 30.

Keep You to true Principles of Pietie, Virtue, and Honor; You shall never want a Kingdom. p. 248. 8.

My Conscience, I thank God, is dearer to Mee then a thousand Kingdoms. p. 251. 2.

In Prosperitie wee should not bee wholly strangers to the contemplations of Mortalitie: those are never unseasonable, since this is alwaies uncertain: Death beeing an Eclips, which oft happeneth as well in clear as cloudie daies. p. 252. 5.

It is the greatest glorie of a Christian's life to die daily, in conquering, by a lively faith, and patient hope of a better life, those partial and quotidian deaths, which kill us as it were by piece-mea [...] ▪ and make us over-live our own fates. p. 253. 9.

A Christian ought not to think that life too long, or tedious, wherein God give's him anie opportunities, if not to do, yet to suffer with such Christian patience and magnanimitie in a good Caus, as are the greatest honor of our lives, and the best improovment of our deaths. p. 254. 6.

In point of true Christian valor, it argue's pusillanimitie to desire to die, out of weariness of life; and a want of that Heroïck greatness of spirit which becom's a Christian in the patient and generous susteining those afflictions, which as shadows necessarily attend us, while wee are in this bodie; and which are lessened or enlarged as the Sun of our prosperitie move's [Page] higher, or lower: whose total absence is best recompensed with the Dew of Heaven. p. 254. 13.

The assaults of Affliction may bee terrible, like Sampsons Lion, but they yield much sweetness to those that dare to encounter and overcom them; who know how to over-live the witherings of their Gourds without discontent or peevishness, while they may yet convers with God. p. 254. 24.

Our greatest conquest of death is from the power and love of Christ, who hath swallow'd up death in the victorie of his Refurrection, and the glorie of his Asscension. p. 258. 20.

Charitie is the noblest Revenge upon, and victorie over My Destroiers. p. 258. 28.

As the greatest temptations to sin are wrapped up in seeming prosperities: so the severest vengeances of God are them most accomplished, when men are suffered to complete their wicked purposes. p. 259. 13.

God's Mercie will more then infinitely recompens what ever by man's injustice Hee is pleased to deprive us off. p. 260. 2.

God's righteous judgment will confute their fallacie, who from worldlie success (rather like Sophisters then sound Christians) draw those popular conclusions for God's approbation of their actions. p. 261. 30.

God's wise providence oft permit's manie events, which His revealed Word (the onely clear, safe, and fixed rule of good Actions and good Consciences) in no sort approv's. p. 262. 5.

I shall bee more then Conqueror through Christ's enabling Mee; for whom I have hitherto suffered, as hee is the Autor of Truth, Order, and Peace; for all which I have been forced to contend, against Error, Faction, and Confusion. p. 263. 16.

If I must suffer a violent death, with My Saviour, it is but Mortalitie crowned with Martyrdom: where the [Page] debt of death, which I ow for sin to nature, shall bee raised as a gift of faith & patience offered to God. p. 263. 22.

The trophees of My Charitie will bee more glorious and durable over them, then their ill-managed victories over Mee. p. 264. 6.

I look upon the temporal destruction of the greatest King as far less deprecable, then the eternal damnation of the meanest Subject. p. 264. 15.

It is better for us to bee dead to our selvs, and live in God; then by living in our selvs to bee deprived of God. p. 265. 16.

To contend with death is the work of a weak and mortal man; to overcom it, is the Grace of God alone, who is Almightie, and Immortal. p. 265. 26.

Apophthegmata Carolina. II. MORAL.

IT is no strange thing for men, left to their own Passions, either to do much evil themselvs, or abuse the overmuch goodness of others, whereof an ungrateful surfet is the most desperate and incureable diseas. p. 30. 29.

Unjust hatred and jealousies are able to pervert Acts of greatest Indulgence. p. 32. 8.

Manie men are seldom of one minde: and oftentimes the major part are not in the right. p. 34. 4.

Sure it cease's to bee Counsel, when not Reason is used, as to men, to perswade; but Force and terror, as to beasts, to drive and compel men to assent to whatever tumultuarie patrons shall project. Hee deserv's to bee a slave without pitie, or redemption, that is content to have the rational Soveraigntie of his soul, and libertie of his will and words so captivated. p. 34. 18.

I do not think My Kingdoms so considerable, as to [Page] preserv them with the forfeiture of that freedom, which cannot bee denied Mee as a King, becaus it belong's to Mee, as a man, and a Christian; owning the dictates of none, but God, to bee above Mee, as obligeing Mee to consent. Better for Mee to die enjoying this Empire of My soul, which Subject's Mee onely to God, so far as by Reason or Religion hee direct's Mee, then live with the title of a King if it should carrie such a vassalage with it, as not to suffer Mee to use My reason & Conscience, in what I declare as a King, to like or dislike. p. 34. 27.

I shall never think My self conscientiously tied to go as oft against My Conscience, as I should consent to such new proposals, which My Reason, in Justice, Honor, and Religion bid's Mee denie. p. 35. 30.

Error and Passion is a shadow of Reason, and must serv those that are destitute of the Substance. p. 36. 25.

Sure that man cannot bee blameable to God or Man, who seriously endevour's to see the best reason of things and faithfully follow's what hee take's for reason: the uprightness of his intentions will excuse the possible failing of his understanding: If a Pilot at sea cannot see the Pole-star, it can bee no fault in him to steer his coursby such stars as do best appear to him. It argue's rather those men to bee conscious of their defects of Reason, and convincing arguments, who call in the assistance of meer force to carrie on the weakness of their Counsels and proposals. p. 36. 28.

I can bee content to recede much from My own Interests, and Personal Rights, of which I conceiv My self to bee Master: But in what concern's truth, justice, the rights of the Church and My Crown, together with the general good of My Kingdoms; (which I am bound to preserv as much as morally lie's in Mee) here I am, and ever shall bee fix't and resolute, nor shall anie man gain My consent to that, wherein My heart give's My tongue or hand the lie; nor will I bee brought to [Page] affirm that to men, which in My conscience I denie before God. pag. 37. 30.

The merits of a deserving Ladie would serv her for a protection among the savage Indians: while their rudeness and barbaritie know's not so perfectly to hate all virtues, as SOM MEN'S subtiltie doth. p. 41. 27.

This comfort I shal enjoie by the safetie of My Queen in the midst of My personal dangers, that I can perish but half, if Shee bee preserved. p. 42. 12.

Common Civilitie is in vain exspected from those that dispute their Loialtie. p. 42. 27.

It cannot bee safe for anie Relation to a King to tarrie among them, who are shakeing hands with their Allegiance, under pretens of laying faster hold on their Religion. p. 42. 29.

Such is the rudeness of SOM MEN towards their Superiors, that they make up their want of justice with in humanitie and impudence. p. 43. 4.

Afflictions make virtues shine with greater lustre, as stars in the darkest nights. p. 43. 7.

A True wife love's her husband, not his fortunes & bear's a sympathie wth him in his Afflictions. p. 43. 7.

Such is the ingratitude of SOM MEN, that they▪ scornfully lift up themselvs against those, of whose bread they have eaten, and been enriched with their bountie. p. 43. 16.

SOM think to satisfie all obligations to dutie, by their Corban of Religion: and can less endure to see, then to sin against their Benefactors as well as their Sovereigns. p. 43. 22.

It was a policie necessarie to som men's designs to drive the Queen out of the Kingdom, lest by the influence of her example, eminent for love, as a Wife, and Loyaltie as a Subject, Shee should have converted to, or reteined in their love and Loialtie, all those whom they had a purpose to pervert. p. 43. 29.

[Page]It is the most glorious victorie, when no disdain nor emotion of passion transport's us by the indignitie of ill carriage, to do or saie anie thing unbeseeming our selvs, or unsuteable to that temper, which, in greatest injuries, best becom's a Christian, as coming nearest to the great example of Christ. pag. 47. line 18.

Clemencie is a debt, which wee ought to paie to those that crave it, when wee have caus to believ they would not after abuse it: since God himself suffer's us not to paie anie thing for his Mercie but onely praiers and praises. p. 50. 13.

They confess their known weakness, as to Truth and Justice, who choos rather to contend by Armies then by Arguments. p. 53. 25.

To binde a man's self to a general and implicit consent to whatever shal bee desired or propounded, were such a latitude of blinde obedience, as never was exspected from anie freeman: not fit to bee required of anie man, much less of a King by his own subjects. p. 76. 21.

The goodness of men's intentions wil not excuse the scandal and contagion of their examples. p. 90. 19.

Som kinde of Zeal count's all merciful moderation Lukewarmness: and had rather bee cruel then counted cold; and is not seldom more greedie to kill the Bear for his skin then for anie harm hee hath don. The confiscation of men's estates beeing more beneficial then the charitie of saving their souls, or reforming their Errors. p. 94. 14.

Misconstructions of Actions are prone to finde more credulitie in men to what it fals and evil, then love and charitie to what is true and good. p. 95, 27.

Hee that is conscious to his own depth of wickedness, is loth to believ anie man not to bee so bad as himself. p. 96. 14.

'Tis Kinglie to do well, and hear ill. If I can but act the one, I shall not much regard to bear the other. p. 96. 17.

[Page]Roial bountie embolden's som Men to ask and act beyond all bounds of modestie and gratitude. p. 100. 16.

I thank God, I never found but My pitie was above My Anger. p. 123. 14.

Between the malice of My enemies, and other men's mistakes, I put as great a difference, as between an ordinarie Ague and the Plague; or the itch of Noveltie, and the leprosie of disloialtie. p. 125. 25.

As Liars need have good memories, so Malitious persons good inventions. p. 125. 30.

My patience will better serv Mee to bear, and My charitie to forgive, then My leisure to answer the manie fals asspersions which som men have cast upon Mee. p. 126. 5.

Libertie, in the Popular sens, is to do what everie man liketh best. p. 132. 11.

I wish repentance may bee the onely punishment of evil-doers. p. 145. 21.

God's Mercies are full of varietie, and yet of constancie. p. 145. 30.

Gods spiritual perfections are such, that hee is neither to bee pleased with affected Novelties for matter, or manner, nor offended with the pious constancie of our Petitions in them both. p. 146. 10.

That Constancie is the Caus of formalitie, is a fallacie. p. 147. 1.

A little moderation may prevent great mischiefs. p. 157. 29.

Pride attend's prosperous, and repineings follow disastrous events. p. 180. 4.

'Tis a pious ambition to overcom each other with Reason, Moderation, and self-denial. p. 180. 29.

Monuments and Inscriptions of the dead serv but to put posteritie in minde to thank God for that clearer light wherein they live. p. 185. 25.

The greatest experiments of Virtue and Nobleness [Page] are discovered in the greatest advantages against an enemie: and the greatest obligations are those, which are put upon us by them, from whom wee could least have exspected them. p. 190. 14.

The freedom and secresie of private papers command's a civilitie from all men, not wholy barbarous: nor is there anie thing more inhumane then to expose them to publick view. p. 190. 21.

Secret impressions of shame and dishonor attend all unworthie actions, have they never so much of publick flatterie, and Popular countenance. p. 194. 18.

God blest the modest respect and filial tenderness which Noahs sons bare to their father: nor did his open infirmitie justifie Cham's impudencie, nor exempt him from that curs of beeing servant of servants; which curs must needs bee on them, who seek, by dishonorable actions to pleas the Vulgar, and confirm by ignoble acts their dependance upon the People. p. 194. 24.

Reason is the divinest Power; I shall never think My self weak'ned, while I may make full and free use of that; No eclips of outward fortune shall rob Mee of that light: what God hath denied of outward strength, his Grace, I hope, will supplie with inward Resolutions, not morosely to denie what is fit to bee granted; but not to grant anie thing, which Reason and Religion bid Mee denie. p. 199. 21.

No restraint shall ensnare My Soul in sin; nor gain that of Mee, which may make My enemies more insolent, My Friends ashamed, or My Name accursed. p. 202. 7.

They have no great caus to triumph, that they have got My Person into their Power, since My Soul is still Mine own: Nor shall they ever gain My consent against My Conscience. p. 202. 11.

What they call Obstinacie, I know God account's honest Constancie. p. 202. 16.

[Page]Should I grant what som men desire I should bee such as they wish Mee: not more a King, and far less both Man and Christian. pag. 202. lin. 26.

The fear of men shall never bee my snare: nor shall the love of anie Libertie entangle My soul: better others betraie Mee then My self; and that the price of My Libertie should bee My Conscience: the greatest injuries My enemies seek to inflict upon Mee cannot bee without My own consent. p. 203. 3.

Neither libertie nor life are so dear to Mee as the Peace of My Conscience, the Honor of My Crowns, and the welfare of My people; which My word may injure more then anie war can do, while I gratifie a few to oppress all. p. 203. 19.

Companie obtruded is more sad then anie solitude can bee. p. 206. 26.

Though the justice of the Law deprive's Prisoners and Malefactors of worldlie comforts: yet the Mercie of Religion allow's them the benefit of their Clergie; as not aiming at once to destroie their bodies, and to damn their souls. p. 207. 8.

My Agonie must not bee relieved with the presence of anie one good Angel; for such I account a learned, godlie and discreet Divine. p. 207. 14.

They that envie My beeing a King, are loth I should bee a Christian: while they seek to deprive Mee of all things els, they are affraid I should save My soul. p. 207. 19.

Som remedies are wors then the diseas: and som comforters more miserable then miserie it self. p 208. 20.

Brethren in iniquitie are not far from becoming insolent enemies. p. 227. 28.

There is nothing harder then to keep ill men long in one minde. p. 228. 1

Plentie is prone to add fewel to the luxuries of populous Cities: their wealth to make them wanton; [Page] their multitudes tempting them to securitie: and their securitie exposing them to unexspected miseries. p. 229. 27.

The most, though they bee not good themselvs, yet are glad to see the severer waies of virtue at anie time sweetned by temporal rewards. p. 241. 15.

As the qualitie of a Prince sett's him beyond anie Duel with anie Subject: so the nobleness of his minde must rais him above the meditateing anie Revenge, or executing His anger upon the MANIE. p. 244. 12.

More inward complacencie to a Prince in pardoning one, then in punishing a thousand. p. 244. 22.

Apophthegmata Carolina. III. POLITICAL.

[Page]

THe right waie of Parliaments is most safe for the Crown as best pleasing to the people. pag. 1. line 17.

A good Prince ought to resolv to give all just satisfaction to modest and sober desires, and to redress all publick grievances in Church and State. p. 1. l. 24. and by the weight of reason counterpoiz the over-balancings of Factions. p. 2. 3.

His own, and His Children's Interests are obligations to a Prince to seek and preserv the love and welfare of his Subjects. p. 2. 23.

The onely temporal blessing that is left to the ambition of just Monarchs, as their greatest honor and safetie, next God's protection, is to seek and preserv the love and welfare of their Subjects. p. 2. 25.

Princes can bee no losers by lessening themselvs in som things of their just Prerogative, if they may but gain a recompens in their Subject's affections. p. 2. 29.

Rigor or remissness of Ministers in Church and State, contract upon Government odium and offences. p. 3. 9.

[Page]It concern's Princes both in Pietie and Policie to see Religion settled and preserved in Truth, Unitie and Order, as knowing, that no flames of civil dissentions are more dangerous then those which make Religious pretenses to bee the ground of Factions. pag 3. line 15.

Great abilities in a Minister of State may make a Prince rather afraid then ashamed to emploie him in the greatest affairs. p. 6. 17.

Great abilities are prone to creäte, in a Minister of State, great confidence of undertakings: and great emploiments are like enough to betraie him to great errors and manie enemies. p. 6. 10.

States-men, who move in an high sphere and with a vigorous lustre, must needs (as the Sun) rais manie envious exhalations, which, condensed by a popular Odium, are capable to cast a cloud upon the brightest merit and integritie. p. 6. 15.

The importunitie of Som people may somtimes necessitate a Prince, though unsatisfied in his own conscience, to chuse rather what is safe then what seem's just: and to prefer the outward peace of his Kingdoms with men before that inward exactness of Conscience with God. p. 7. 4.

Better one man perish (though unjustly) then the people bee displeased, is a fallacious Maxim. p. 8. 1.

The best rule of Policie is to prefer the doing of justice before all enjoyments: and the peace of My Conscience before the preservation of My Kingdoms. p. 8. 28.

Strong probabilities are sufficient to rais jealousies in anie Kings heart, who is not wholy stupid and neglective of the publick peace. p. 13. 16.

Popular tumults are not like a storm at Sea, (which yet want's not its terror) but like an Earth-quake, shakeing the verie foundations of all, then which nothing in the world hath more of horror. p. 17. 2.

[Page]Nothing is more to bee feared and less to bee used by wise men then tumultuarie confluxes of mean und rude people, who are taught first to petition, then to protect; then to dictate, at last to command and over-aw the Parliament. p. 18. 1.

The midwiferie of Tumults is used by those, who have a minde to bring ruin upon the Church and State. p. 18. 23.

Men's passions and God's directions seldom agree: violent designs and motions must have sutable engines: Such as too much attend their own endes, seldom confine themselvs to God's means. Force must croud in what Reason will not lead. p. 19. 10.

As it is no strange thing for the Sea to rage when strong windes blow upon it: so neither for multitudes to becom insolent, when they have men of som reputation for parts and pietie to set them on. p. 19. 24.

Such is the petulancie of som men, that they joy to see their betters out-raged and abused, knowing their onely securitie consist's in vulgar flatterie. p. 20. 8.

Som may interpret it as an effect of Pusillanimitie for anie man for Popular terrors to desert his Publick Station. But I think it an hardiness, beyond true valor, for a wise man to set himself against the breaking in of a sea: which to resist, at present, threaten's imminent danger; but to withdraw, give's it space to spend its furie, and gain's a fitter time to repair the breach. Certainly a gallant man had rather fight, to great disadvantages for number and place in the field, in an orderly waie, then scuffle with an undisciplin'd rabble. p. 21. 10.

Som are prone to insult most, when they have objects and opportunitie most capable of their rudeness and petulancie. p. 22. 19.

As swine are to gardens and orderly plantations, so are Tumults to Parliaments; and Plebeian concourses to [Page] publick Councils, turning all into disorders and sordid confusions. p. 23. 15.

Som men occasion more work, then they finde to do, by undoing so much as they finde well don to their hands. Such is Som men's activitie, that they will needs make work rather then want it, and chuse to bee doing amiss, rather then do nothing. p. 26. 2.

Good Subjects will never think it just or fit that their Sovereign's condition should bee wors by His bettering theirs. pag. 26. line 29.

The Common-wealth is kept in tune by preserving the Laws in their due execution and vigor: wherein the Princes interest lie's more then anie man's. p. 27. 7.

More then the Law give's, a just Prince disire's not to have; and less the meanest Subject should not. p. 27. 12.

I still counted My self undiminish'd by My largest Concessions, if by them I might gain and confirm the love of My people. p. 27. 21.

Som men's ambition will not give their fellow-subjects leav to enjoie what their Prince intend's for their good. p. 27. 3.

A Prince is easily persuaded, that hee cannot grant too much, or distrust too little to men, who beeing professedly his subjects, pretend singular pietie and religious strictness. p. 28. 14.

A Prince's suffering som men to go up to the pinnacle of the temple, is a temptation to them to cast him down headlong. p. 30. 14.

Better it is to bee forced to sea by a storm, though unprovided of tackling and victual, then venture splitting, or sinking on a Lee shore. p. 33. 8.

Tumults resolv to take the boldness to demand anie thing, and not leav their Governors the libertie of their reason and conscience to denie them anie thing. 33. 14.

[Page]A Prince is not bound further to agree with the Votes of his Council, then hee see's them agree with the will of God, with his just rights, as a King, and the general good of his People. pag. 33. lin. 30.

Though a Prince bee desirous to give all just content to his People, yet SOM MENS hydropick insatiableness hath learned to thirst the more, by how much the more they drink: whom no fountain of roial bountie is able to overcom: so resolved they seem either utterlie to exhaust it, or barbarously to obstruct it. p. 34. 8.

As to the desires of men, God enjoineth us to trie all things by the touchstone of Reason and Laws, which are the Rules of Civil Justice, and to declare our consents to that onely which our judgments approve. p. 39. 9.

The unthankful importunities and tumultuarie violence of SOM MENS immoderate demands, ought not to betraie a resolved Prince to that degenerous and unmanly slaverie, which should make him strengthen them by his consent in those things which hee think's in his conscience to bee against the Glorie of God, the good of his subjects, and the discharge of his own dutie in Reason and Justice. p. 39. 23.

'Tis among the wicked Maxims of bold and disloial undertakers, That bab actions must alwaies bee seconded with wors; and rather not bee begun, then not carried on; for they think the retreat more dangerous then the assault; and hate repentance more then perseverance in a fault. p. 47. 1.

'Tis the best policie with patience to bear what wee cannot remedie. p. 47. 15.

Apostasie unto Loialtie som men count the most unpardonable sin. p. 48. 30.

Superstitious sourness in matters of Religion so darken's the judgment, that they cannot see anie thing of sin and Rebellion in those means they use with intents [Page] to reform to their Models what they call Religion; who think all is gold of pietie, which doth but glister with a shew of Zeal and fervencie. p. 49. 22.

Sir John Hotham a notable monument of unprosperous disloialtie; teaching the world by so sad and unfortunate a spectacle, that the rude carriage of a subject towards his Sovereign carrie's alwaies its own vengeance as an unseparable shadow with it; and those oft prove the most fatal and implacable executioners of it, who were the first imploiers in the service. p. 50. 20.

Is there no waie left to make Mee a glorious King, but by My sufferings? p. 54. 1.

It is a hard and disputable chois for a King that love's his people, and desires their love, either to kill his own Subjects, or to bee killed by them. p. 54. 4.

Miscarriages in Government may escape, rather through ill Counsel of som men driving on their private ends, or the peevishness of others envying the Publick should bee managed without them, or the hidden and insuperable necessities of State, then anie propensitie a Prince hath of himself either to injuriousness, or oppression. p. 54. 15.

The hazards of war are equal; nor doth the Cannon know anie respect of persons. p 54. 29.

Unnatural motions seem to manie men rather the production of a surfet of Peace, and wantonness of mindes, or of private discontents, Ambition and Faction (which easilie finde or make causses of quarrel) then anie real obstruction of Justice, or Parliamentarie privilege. p. 55. 8.

The sole exposeing a man to the publick odium is enough to ruine anie man, before his caus bee heard or tried. p. 56. 17.

The greatest guilt of those which were voted and demanded as delinquents was this, that they would not suffer themselvs to bee over-aw'd with tumults and [Page] their patrons; nor compelled to abet, by their suffrages or presence, the designes of those men, who agitated innovations, and ruin both in Church and State. p 57. 5.

Sovereign Power in Subjects seldom agreeth with the stomaches of fellow-Subjects. p. 68. 21.

I desire not to bee safer, then I wish My People. p. 69. 5.

They who are conscious to their own evil merits and designes, will needs perswade the world, that none but Wolvs are fit to bee trusted with the custodie of the Shepherd and his flock. p. 69. 13.

Factious distractions must needs follow the manieheaded Hydra of Government, which, as it make's a shew to the people to have more eies to foresee; so, they will finde, it hath more mouths too, which must bee satisfied; and at best, hath rather a monstrositie, then anie thing of perfection, beyond that of right Monarchie; where counsel may bee in manie as the senses: but the Supreme Power can bee but in one as the Head. p. 70. 25.

The Hearts of Subjects the greatest Treasure; and best Ammunition of a King. p. 72. 26.

I cannot buy My peoples peace, and My own safetie at too dear a rate, save onely with the parting with My conscience and honor. p. 75. 1.

Som things, which a King might approve, yet in honor and policie are at som time to bee denied to som men, lest hee should seem not to dare to denie anie thing; and give too much encouragement to unreasonable demands or importunities. p. 76 15.

No man seek's to limit and confine his King in reason, who hath not a secret aim to share with him, or usurp upon him in power and dominion. p. 78 5.

A just Prince ought not so much to look at number and power, as to weigh Reason and Justice. p. 83. 17.

[Page]Tumults are the Hounds that attend the crie, and hollaw of those Men, who hunt after factions and private designs, to the ruine of Church and State. pag. 83. 22.

Sudden and vast desires of change must bee imputed to those few, who armed themselvs with the manieheaded and manie-handed Tumults. p. 85. 15.

It is the resolution of a good Prince, that nothing of Passion, or Peevishness, or List to contradict, or vanitie to shew his Negative power shall have anie Biass upon his judgment, to make him gratifie his will, by denying anie thing, which reason and conscience command's him not: Nor on the other side to consent to more then Reason, Justice, Honor, and Religion persuade Him, to bee for God's glorie, the Churche's good, His people's welfare, and His own peace. p, 85. 28.

A good Prince will studie to satisfie his People: but will never for fear or flatterie gratifie anie Faction how potent soever: for this were to nourish the diseas, and oppress the bodie. p. 86. 10.

The Interest of a Prince lie's as much in the common welfare of His Subjects, as som men's doth in their perturbations, who think they cannot do well but in evil times. p 91▪ 11.

A pious Prince look's upon the effusion of his Subject's blood, as exhausted out of his own veins. p 96. 30.

It cannot but seem either passion or som self-seeking, more then true zeal and pious discretion, for anie forreign State or Church to prescribe such medicines onely for others, which themselvs have used, rather successfully then commendably; not considering that the same physick on different constitutions will have different operations; that may kill one which doth but cure another. p. 101. 26.

Men jealous of the justifiableness of their doings and [Page] designs before God never think they have humane strength enough to carrie their work on, seem it never so plausible to the people: what cannot bee justified in Law and Religion had need to bee fortified with Power. pag. 107. line 4.

Inconstancie attend's all mindes engaged in violent motions. p. 107. 11.

In vain do men think to build their Pietie on the ruines of Loialtie. Nor can those confederations bee durable, when subjects make bankrupt of their Allegiance under pretens of setting up a quicker trade for Religion. 108. 6.

All Reason and true policie will teach subjects, that their chiefest interest consist's in their fidelitie to the Crown, not in their serviceableness to anie Partie. p. 108. 18.

Som men have so much of the serpent's subtiltie, that they forget the Doves simplicitie. p. 109. 2.

Ambitious mindes never think they have laid snares and gins enough to catch and hold the vulgar credulitie: for, by such politick and seemingly-pious stratagems they think to keep the populacie fast to their Parties under the terror of perjurie. p. 112. 1.

No after-Contracts, devised and imposed by a few men in a declared Partie, without the consent of the Prince, and without anie like power or precedent from God's or Man's Law, can bee ever thought by judicious men sufficient either to absolv or slacken those moral and eternal bonds of dutie, which lie upon all subject's consciences both to God and their Prince. p. 112. 11.

Illegal waies seldom, or never, intend the engageing men more to duties, but onely to Parties. Therefore it is not regarded how they keep their Covenants in point of Pietie pretended, provided they adhere firmly to the Partie and design intended. p. 114. 13.

[Page]Unjust it is, both in the eie of Reason and Religion, to deprive the most sacred emploiment of all due encouragements. p. 118. 3.

The worst effects of open hostilitie com short of the designs of the stratagems and conflicts of Malice, which by falsities seek to oppress the Truth, and by jealousies to supplie the defect of real causses. p. 122. 13.

A good King can more willingly lose his Crowns then his Credit: nor are his Kingdoms so dear to him as his Reputation and Honor. Those must have a period with his life: but these may survive to a glorious kinde of immortalitie, when hee is dead and gon: a good name beeing the embalming of Princes, and a sweet consecrating of them to an eternitie of love and gratitude among Posteritie. p. 122. 15.

When our eies are blinded with the mists of suspicions, wee are soon misled into the percipices of actions. p. 123. 4.

A Good Prince is too conscious to his own affections toward the generalitie of his people, to suspect theirs to him. p. 124. 7.

The sens of the injuries don unto his subjects is as sharp, as those don to a Prince himself. p. 124. 20.

I had rather prevent My peoples ruine then rule over them; nor am I so ambitious of that Dominion, which is but My Right, as of their happiness. p. 125. 13.

I had rather suffer all the miseries of life, and die manie deaths, then shamefully to desert, or dishonorably to betraie My own just Rights & Sovereigntie. p. 125. 20.

Som look so much at the goodness of the end propounded, that they consider not the lawfulness of the means used, nor the depth of the mischief plotted and intended. p. 127. 29.

No men were more willing to complain, then I was to redress what I saw in reason was either don or advised amiss. p. 131. 18.

[Page]The nois and ostentation of Libertie, an usual artifice to withdraw peoples affections from their Prince to innovateing designs. p. 132. 9.

Libertie, in the popular sens, is, to do what everie man liketh best. p. 132. 13.

The divinest libertie is to will what men should, and to do what they so will, according to Reason, Laws, and Religion. p. 132. 15.

The bounds of the Laws good men count their Ornament and Protection: others their manacles and Oppression. p. 132. 30.

It is not just anie man should expect the reward and benefit of the Law, who despiseth it's rule and direction; loseing justly his safetie, while hee seek's an unreasonable Libertie. p. 133. 3.

They are the best preservers of true Liberties, who allow themselvs the least licentiousness against, or beyond the Laws. p. 133. 9.

It is impossible those men should bee really tender of their fellow-subjects Liberties, who have the hardiness to use their King with so severe restraints against all Laws both divine and humane. p. 133. 13.

Proud and arrogant activitie seek's to hatch everie egg of different opinion to a Faction, or schism. 133. 23.

Never were anie Princes more Glorious, then those, whom God hath suffered to bee tried in the fornace of Afflictions by their injurious Subjects. p. 134. 30.

'Tis no wonder, if men not fearing God should not honor their King. p. 135. 21.

God hath graven such characters of divine autoritie and Sacred Power upon Kings, as none may without sin seek to blot them out. p. 135. 27.

The pride of those that studie Novelties can hardly allow former times anie share or degree of wisdom or godliness. p. 138. 12.

[Page]Slight and easie is that Legerdemane, which will serv to delude the Vulgar. pag. 144. line 8.

No men are prone to bee greater Tyrants, and more rigorous exactors upon others to conform to their illegal novelties, then such, whose pride was formerly least disposed to the obedience of lawful Constitutions; and whose licentious humors most pretended conscientious Liberties. p. 144. 16.

The advantage of Error consist's in noveltie and varietie, as Truths in unitie and constancie. p. 146. 25.

A King is entrusted by God and the Laws with the good both of Church and State. 148. 5.

Use, the great arbitrator of words and master of language. p. 151. 5.

Faction and Confusion, Emulation and Contempts are prone to arise among equals in power and function. p. 154. 21.

Inconstancie a great prejudice against Noveltie. p. 156. 19.

It is a gross vulgar error to impute to, or revenge upon the Function the faults of times or Persons. p. 158. 6.

Secular additaments and ornaments of Autoritie, Civil Honor, and estate, which Christian Princes have annexed to Bishops and Church-men, are but as just rewards of their learning and pietie; enablements to works of Charitie and Hospitalitie: and meet strengthnings of their Autoritie in point of respect and observance. p. 158. 10.

Respect and observance in peaceful times is hardly paid to anie governors by the measure of their virtues, so much as by that of their estates. p. 158. 19.

Povertie and meanness exposeth Governors and their Autoritie to the contempt of licentious mindes and manners. p. 158. 23.

[Page]There is an innate principle of vitious opposition in all men against those that seem to reprove or restrain them. p. 159. 6.

What I think in My judgment best, I may not think so absolutely necessarie for all places, and at all times. p. 163. 12.

Far better it is to hold to Primitive and Uniform Antiquitie, then to complie with divided Noveltie. p. 164. 15.

The waie of Treaties is as a retiring from fighting like beasts to arguing like men, whose strength should bee more in their understandings, then in their limbs. p. 166. 27.

It is an office not onely of humanitie, rather to use reason then force; but also of Christianitie to seek peace and ensue it. p. 167. 12.

The events of all War by the sword are verie dubious; and of a Civil War uncomfortable; the end hardly recompensing, and late repairing the mischief of the means. p. 167. 18.

No success should enhance the price of Peace. p. 167. 22.

Jealousies are not so soon allaied, as they are raised. p. 168. 15.

Som men are more afraid to retreat from violent engagements, then to engage: what is wanting in equitie must bee made up in pertinacie. p. 168. 16.

Such as have little to enjoy in Peace or lose in War studie to render the verie name of Peace odious and suspected. p. 168. 19.

Som men have that hight, as to interpret all fair condiscendings as arguments of feebleness, and glorie most in an inflexible stiffness, when they see others most supple and inclinable to them. p. 170. 3.

The highest tide of success will not set a just Prince above a Treatie; nor the lowest ebb below a fight; [Page] though it is not anie sign of true valor to bee prodigal of men's lives, rather then to bee drawn to produce our own reasons, or to subscribe to other men's. pag. 170. line 27.

In the safetie and preservation of the Prince and the Laws all honest men think the welfare of their Countrie doth consist: for and with all which it is far more honorable and comfortable to suffer, then to prosper in their ruine and subversion. p. 176. 17.

Neither shews, nor truth of Pietie are sufficient to dispens with, or expiate the defects of Subject's Dutie and Loialtie to their Prince. p. 176. 29.

In War the most prosperous successes on either side impair the welfare of the whole. p. 179. 5.

Our mutual divisions are our common distractions, and the Union of all is everie good man's chiefest interest. p. 181. 2.

A great miscarriage it is, that popular clamors and furle should bee allowed the reputation of Zeal and the Publick sens. p. 183. 3.

The studie to pleas som Parties injure's all. p. 183. 6.

Freedom, Moderation, and Impartialitie are sure the best tempers of reforming Counsils and endeavors: what is acted by Factions cannot but offend more then it pleaseth. p. 183. 8.

The Vulgar are taken with Novelties, as Children with Babies verie much, but not verie long. p. 186. 18.

Good Princes, as they own their Kingdoms from God; so they desire to rule for his Glorie and his Churche's good. p. 188. 14.

As good ends cannot justifie evil means: so nor will evil beginings ever bring forth good conclusions, unless God, by a miracle of Mercie, creäte light out of darkness, Order out of Confusions, and Peace out of our Passions. p. 188. 21.

A good Prince wishe's his Subjects had a clear sight [Page] into his most retired thoughts, where they might discover how they are divided betwixt his love and care, not more to preserv his own Rights, then to procure their Peace and happiness: and extreme grief to see them both deceived and destroied. p. 191. 1.

Bees will gather honie, where the Spider suck's poison. p. 191. 13.

Subjects can hardly bee happie, if their Prince bee miserable, or enjoie their Peace and Liberties, while hee is oppressed. p. 191. 18.

Som men's design is like Absalom's, by enormous actions, to widen differences, and to exasperate all sides to such distances, as may make all Reconciliation desperate. p. 191. 22.

With the Vulgar, Prosperitie gain's the greatest esteem and applaus: as Adversitie exposeth to their greatest slighting and dis-respect: as if good fortune were alwaies the shadow of Virtue and Justice, and did not oftner attend vitious and injurious actions, as to this world. p. 193. 6.

No secular advantages seem sufficient to that Caus, which began with Tumults, and depend's chiefly upon the Reputation with the Vulgar. p. 193. 13.

The taking away of a Prince's Credit is but a necessarie preparation to the taking away of his life and his kingdoms. p. 193. 25.

What Providence denie's to Force, it may grant to Prudence. p. 197. 18.

Confidence of an enemie may disarm and overcom him. p. 197. 26.

So various are all humane affairs, and so necessitous may the State of Princes bee, that their greatest danger may bee in their supposed safetie, and their safetie in their supposed danger. p. 198. 21.

It is som skill in plaie to know when a game is lost; better fairly to give over, then to contest in vain. 199. 6.

[Page]

Restraint, though it hath as little of safetie to a Prince, yet it hath not more of danger. pag. 202. lin. 30.

If My captivitie, or death must bee the price of the Redemption of the Laws, I grudg not to paie it. 204. 1.

No condition can make a King miserable, which carrie's not with it his soul's, his people's, and Posteritie's thraldom. p. 204. 3.

I rather chuse to suffer for My Subjects, then with them. p. 204. 8.

I had rather hazard the ruine of one King, then confirm manie Tyrants over them, from whom I praie God deliver them, whatever becom's of Mee. p. 204. 11.

The evil policie of men forbid's all just restitution, lest they should confess an injurious usurpation. 207. 2.

The sins of a Prince have the aggravation of his condition, the eminencie of his place adding weight to his offenses. p. 218. 29.

The sins of the People are so far the Princes, as hee improoveth not the Power given him by God, to his Glorie and his subject's good. p. 219. 2.

Som little practice will serv that man, who onely seek's to represent a part of Honestie and Honor. p. 223. 14.

A King cannot bee so low, but Hee is considerable adding weight to that Partie where hee appear's. 223. 18.

Better to swim down a stream, then in vain to strive against it. p. 223. 24.

Impossible it is for lines to bee 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. p. 224. 1.

Such as wil adventure on a King (without anie Commission but that of Will and Power) to take his Person into their custodie, must not bee thought overmodest or timorous to carrie on anie design they have a minde to. p. 225. 5.

[Page]Power is above all Rule, Order, and Law. p 226. 14.

Wee are much more happie to bee subject to the known Laws then to the various wils of anie men, seem they never so plausible at first. p. 228. 10.

Vulgar compliance with anie illegal and extravagant waies, like violent motions in nature, soon grow's wearie of it self, and end's in a refractorie sullenness: People's rebounds are often in their faces, who first put them upon those violent strokes. p. 228. 14.

The waies of Peace consist not in the divided wils of Parties, but the joynt and due observation of the Laws. p. 229. 15.

Sins expose a people to God's justice, their riches to other's injuries, their number to Tumults, and their Tumults to confusion. p. 230. 13.

Wee must not measure a Caus by the success; nor a mans judgment of things by his misfortunes. p. 231. 28.

A Prince that hath begun, and spent som years of discretion in the experience of troubles, and exercise of Patience, hath an advantage of wisdom above most Princes. p. 232. 6.

Pietie and all virtues both Moral, and Political, are commonly better planted to a thriving, in troubles, as trees set in winter, then in warmth and serenitie of times; or amidst those delights, which usually attend Princes Courts in times of peace and plentie; which are prone, either to root up all plants of true Virtue and Honor; or to bee contented onely with som leavs, and withering formalities of them, without anie real fruits, such as tend to the Publick good, for which Princes should alwaies remember they are born, and by providence designed. p. 232. 9.

Flatterers are as inseparable from prosperous Princes, as flies from fruit in summer; whom adversitie, like cold weather, drive's awaie. p. 232. 29.

[Page]I had rather you should bee Charls le Bon then le Grand; good then great. p. 233. 4.

The best Government, and highest Sovereigntie a Prince can attein to, is to bee subject to God, that the Scepter of his Word and Spirit may rule in his heart. p. 233. 18.

The true glorie of Princes consist's in advancing God's Glorie, in the maintenance of true Religion, and the Churche's good: also in the dispensation of civil Power with Justice and Honor to the publick peace. p. 233. 22.

A Prince ought so to order affairs in point of Power, that hee need not to fear or flatter anie Faction. For, if ever hee stand in need of them, or must stand to their courtesie, hee is undon. The Serpent will devour the Dove: Hee may never exspect less of Loialtie, Justice, or Humanitie, then from those who engage into Religious Rebellion; Their interest is alwaies made God's: under the colors of pietie, ambitious policies march, not onely with greater securitie, but applaus, as to the populacie. Hee may hear from them Jacobs voice, but hee shall feel they have Esau's hands. p. 236. 5.

The settled Laws of the Kingdom are the most excellent Rules a Prince can govern by. p. 237. 24.

Ingenuous Libertie consist's in the enjoiment of the fruits of industrie, and the benefit of those Laws to which subjects themselvs have consented. p. 238. 4.

A Princes Prerogative is best shewed and exercised in remitting, rather then exacting the rigor of the Laws; there beeing nothing wors then Legal Tyrannie. p. 238. 15.

I cannot learn that lesson, nor I hope ever will you, that it is safe for a King to gratifie anie Faction with the perturbation of the Laws, in which is wrapt up the Publick interest, and the good of the Communitie. p. 239. 3.

[Page]A Prince ought seriously to consider the former Real or objected miscarriages of his Predecessor, which might occasion troubles, that hee may avoid them. p. 239. 27.

A Prince ought not to repose so much upon anie mans single Counsel, fidelitie, and discretion, in mannageing affairs of the first magnitude (that is, matters of Religion and Justice) as to create in himself, or others, a diffidence of his own judgment, which is likely alwaies to bee more constant and impartial to the interests of his Crown and Kingdom, then anie mans. p. 240. 1.

A Prince must beware of exasperateing anie Factions by the crosness and asperitie of som mens Passions, humors, or private opinions, imploied by Him, grounded onely upon the differences in lesser matters, which are but the skirts and suburbs of Religion. p. 240. 10.

Favors and rewards must bee distributed, to all men by the Prince with an equal eie, and impartial hand, as Hee finde's them for their real goodness both in abilities and fidelitie worthie & capable of them .p. 241. 8.

As a Prince need's no palliations for anie Designes (as other men) so Hee ought to studie really to exceed, in true and constant demonstrations of goodness, pietie and virtue towards the People; even all those men, that make the greatest nois and ostentations of Religion: so Hee shall neither fear anie detection (as they do who have but the face and mask of goodness) nor shall Hee frustrate the just exspectations of his people: who cannot in Reason promise themselvs so much good from anie subject's Novelties, as from the virtuous constancie of their King. p 242. 13.

None are greater Oppressors of the estates, Liberties, and consciences of the People then those men, that entitle themselvs the Patrons and Vindicators of them, onely to usurp Power over them. p. 242. 30.

[Page]The sin and follie of the people will sufficiently punish them in due time. p. 243. 6.

When ever Acts of indemnitie and Oblivion shall bee desired and accepted, let them bee granted, not onely as Acts of State-policie and Necessitie, but of Christian Charitie and Chois. p. 243. 20.

Parliaments, in their right constitution with freedom and Honor, wil never injure or diminish the greatness of the King; but will rather bee as enterchangings of Love, Loialtie, and confidence between a Prince and his People. p. 247. 2.

The Publick interest consist's in the mutual and common good both of Prince and People. p. 247. 18.

Wee must not starv our selvs, becaus som have surfeited on wholsom food. p. 247. 25.

A Crown is not worth takeing up or enjoying upon sordid, dishonorable and irreligious terms. p. 248. 5.

The Mask of Religion on the face of Rebellion will not long serv to hide som men's deformities. p. 250. 5.

Religion to their God, and Loialtie to their King, cannot bee parted, without both the sin and infelicitie of the Subject. p. 250. 13.

There are but few steps between the Prisons and the Graves of Princes. p. 251. 22.

The envie or emnitie of som men make's their own lives seem deadly to them, while the Prince enjoie's anie part of His. p. 252. 2.

A King live's in nothing temporal so much, as in the love, and good will of his people. p. 253. 19.

No Law of God or man invest's Subjects with anie Power of Judicature without their Sovereign, much less against Him. p. 256. 5.

Som men must pretend Justice to cover their perjurie. p. 256. 10.

Nothing make's mean Spirits more cowardly-cruel in manageing their usurped power against their lawful [Page] Superiors, then this, the Guilt of their unjust usurpation. p. 256. 24.

No Concessions of a Prince can ever satisfie, or abate the covetous Ambition of som men. p. 257. 8.

Kings are exposed to as manie dangers (beeing the greatest Patrons of Law, Justice, Order, and Religion on Earth) as there bee either men, or Devils which love confusion. p. 257. 23.

God will not suffer those men long to prosper in their Babel, who build it with the Bones, and cement it with the blood of their Kings. p. 257. 28.

I am confident they will finde Avengers of My death among themselvs. p. 258. 1.

God will not suffer them to go unpunished, whose confederacie in sin is their onely securitie. p. 258. 15.

The sharp and necessarie Tyrannie of My Destroiers will sufficiently confute the calumnies of Tyrannie against Mee. p. 260. 15.

Good Subjects know how to excuse the Princes failings, as a man, and yet to retein and paie their dutie to Him as their King; there beeing no Religious necessitie bindeing anie Subjects, by pretending to punish, infinitely to exceed the faults and errors of their Princes. p. 260. 23.

They cannot hope long to enjoie their thumbs & toes, who have, under pretens of pareing others nailes, been so cruel as to cut of their chiefest strength. p. 261. 9.

Those undertakings of men are manie times lifted up to Heaven in the prosperitie and applaus of the world, whose rise is from Hell, as to the injuriousness and oppression of the design. The prosperous Windes, which oft fil the sails of Pirats, do not justifie their Piracie and Rapine. p. 262. 15.

I look upon it, with infinite more content, and quiet of Soul, to have been worsted in My enforced contestation for, and vindication of the Laws of the Land, [Page] the Freedom and Honor of Parliaments, the Rights of My Crown, the just Libertie of My Subjects, and the true Christian Religion in its Doctrine, Government and due encouragements, then if I had, with the greatest advantages of success, over-born them all. p. 262. 22.

It is verie strange that Mariners can finde no other means to appeas the storm themselvs have raised but by drowning their Pilot. p. 264. 21

FINIS.

[Page]

Information about this book

Title statement

Apophthegmata aurea, regia, Carolina apophthegms, I. Theological, II. Moral, III. Political / collected out of the imcomparable Eikōn basilikē of His Most Glorious Majestie King Charls [sic] the First.Eikon basilike. Selections.

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1649

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2007-10 (EEBO-TCP Phase 1).

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A25708

ID [STC]

Wing A3560A

ID [STC]

ESTC R331

ID [EEBO-CITATION]

13413795

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ocm 13413795

ID [VID]

99455

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(EEBO-TCP ; phase 1, no. A25708)

Transcribed from: (Early English Books Online ; image set 99455)

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— Apophthegmata aurea, regia, Carolina apophthegms, I. Theological, II. Moral, III. Political / collected out of the imcomparable Eikōn basilikē of His Most Glorious Majestie King Charls [sic] the First., Eikon basilike. Selections., Charles I, King of England, 1600-1649., Gauden, John, 1605-1662..

Extent

[2], 52 p.

Printed by William Du-gard for Francis Eglesfield ...,. London :: 1649.. (Caption title: Apophthegmata Carolina.) (Attributed to Charles I and also to John Gauden. Cf. BM.) (Reproduction of original in Huntington Library.)

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The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.