Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty. James I, King of England, 1566-1625. 1650 Approx. 134 KB of XML-encoded text transcribed from 110 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A87471 Wing J143 Thomason E1408_1 ESTC R202612 99862840 99862840 115018

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Early English books online. (EEBO-TCP ; phase 2, no. A87471) Transcribed from: (Early English Books Online ; image set 115018) Images scanned from microfilm: (Thomason Tracts ; 181:E1408[1]) Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty. James I, King of England, 1566-1625. Stratton, W., editor. [12], 204 p. : port. (woodcut) Printed by B.A. and are to be sold at his house near the upper pump in Grub-street, London : 1650. Editor's dedication signed: W. Stratton. Annotation on Thomason copy: July 1st". Reproduction of the original in the British Library.

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REGALES APHORISMI: Or A Royal Chain Of GOLDEN SENTENCES, Divine, Morall, and Politicall, as at ſeverall times, and on ſeveral occaſions they were delivered by King JAMES.

Collected by certain reverend and honourable perſonages attending on his Majeſty.

London Printed by B. A. and are to be ſold at his houſe near the Upper-Pump in Grub-ſtreet, 1650.

portrait of James I Whem earth nor air, whom neither Tweed nor Thames. Could circle in: Lo here the ſhade of James. His brow moſt royall, as his heart moſt plain, His faith moſt pure his works were Soveraign. His leiſures cried all factions down, and ſchiſms, And all his words almoſt were Aphoriſms.

〈1 page duplicate〉
To the truly Honourable, and noble minded, Thomas Draper, Eſquire. SIR,

TO ſpeak of Kings, was heretofore a task of as much difficulty as danger: but to receive what Kings have written, or what Kings have ſpoke, eſpecially when their words have aimed at a publick end, as the advancement of the peoples happineſſe, or the ſuppreſſing of enormities, is a work not onely ſafe but honourable; their precepts oftentimes being as powerfull as their examples: for the words of illuſtrious perſonages, do carry with them a ſecret attraction, and leave a deeper impreſſion when the greatneſſe of their perſons is attended with the greatneſſe of their Virtues. Indeed to ſpeak or write well is the common happineſſe of great men, who in the height of an extraordinary fortune, for the moſt part do expreſſe the height of an extraordinary underſtanding. The letters of Phalaris are at this day extant, and report him louder for his Valour, Knowledge, and Magnificence, than Perillus Bull could for his cruelty.

But I ſhall here preſent you with a nearer, & a more graceful proſpect; The ſelected ſayings of a King, who in the memory of many yet living reigned over this nation. A Platonick King, if we may truſt the approbation of the age but immediately before us. A King who by his own books provided better for the title of a happy memory, than many of his Predeceſſors who left it to the flattery of the times, & the vanity and complement of cuſtome. I ſhall here give you a ſight of what ſayings at ſeveral times did fall but careleſly and without premeditation from him, which being as ſhort as they are acute, and acute as they are grave, I hope may not unfitly be termed Aphoriſms: to ſpeak more were to anticipate your underſtanding. I leave therefore the book to your acceptance, whoſe accurate judgement, can examine and advance an Apothegm, and whoſe candor can pardon an errour if perchance in this recollection any errour be ſlipt into it by the ſudden unadviſedneſſe of him who is.

Sir, The moſt humble of all that ſerve you. W. Stratton.
An Advertiſement to the Reader.

THis Book hath a preheminence above any other which as yet hath ever been publiſhed in King James his name. For though the other books were dictated by him, and ſome paſsed more immediately under his own hand, yet theſe Apothegms proceeded immediately from his own voice; and as the voice is the more immediate Organ, and more near of kin unto the ſoul than the hand is, ſo this book doth carry a more lively repreſentation, and of it ſelf doth juſtly claim an entertainment ſuitable to thoſe exquiſite indowments which gave breath unto that voice. Here you may obſerve him to breath a new, not in his Parks, either in the height of his pleaſure, or his paſſion, or when the ſeaſon was too moiſt, but in that excellence of understanding with which, for the most part, he was always accompanied: Amongſt other Apothegms obſerve onely this, which as yet hath never been committed to the Preſs, and it is reſerved on purpoſe to be in this place inſerted, which is, that when his Majeſty demanded of Gondomar what where the conſultations of the deliberate States in Holland, Gondomar replied to his Majeſty, that his intelligence did onely repreſent them to be buſie in the overthrowing of the two vast and moſt exorbitant powers of this world. viz: The power of the Devil, and the power of Kings. King James made no anſwer at all unto it, but by his ſilence ſeemed not to controvert it, and by his ſmile to allow and to owne the Apothegm. For your better ſatisfaction, I have here given you theſe ſelected ſayings in diſtinct numbers; you will find weight in them, and ſuch a meaſure of underſtanding, that I believe in one piece is no where elſe to be found.

Yours W. S.
Royal APOTHEGMS Both DIVINE and MORAL.
1

HEaven is governed by order, and all good Angels there; Nay, hell it ſelf could not wel ſubſiſt without ſome order: and the very Devils are are divided into Legions, and have their Captains: how can any ſocietie then upon earth ſubſiſt, without order or degrees?

2

That no man can tell what part of the meat which he eateth turneth to nutriment, and what to excrement: but it is the Divine power, which appointeth and ordereth the ſame.

3

That the often mentioning of Abraham, Iſaac, and Iacob in the Scriptures, is to ſignifie, that we ſhould celebrate the memory of good men above others, and of all, men above beaſts, &c.

4

That it is termed in Scripture, the God of Abraham, &c. ſome infer thereupon, That theſe Fathers are yet living in the fleſh, becauſe it is ſaid, that God is the God of the living, and not of the dead, &c.

5

Upon diſcourſe of the ſtrictneſs of the Civil Law, touching the power of womens accuſations in matter of Baſtardy; His Majeſty made mention of one that himſelf knew, that would not acknowledge to have had any child in her husbands life time: yet after his death above three years, ſhe produced a ſon to inherit her dead husbands eſtate, and proved the ſame to be his, which he never knew, nor owned in his life time: and for her excuſe in concealing the ſame in his life time, ſhe cited his jealouſie, and other dangerous humours in him, for which ſhe durſt not make known that ever ſhe was with child by him. And thi is the uſual cuſtome of ſuch as live at their ſtipends, and keep houſes by their husbands allowance, where their husbands are not themſelves.

6

That all humane Laws cannot be perfect, but that ſome muſt reſt in the diſcretion of the Judge, although an innocent man do periſh thereby; as his Majeſty further conceived, that a Jury may caſt upon evidence, and a Judge may give a juſt ſentence, and yet the party innocent.

7

That it were better twenty innocents did ſuffer, than to have all diſhoneſt men go free.

8

That there is many ways to find out truth beſides evidence of real witneſſe; to wit, the fame and report of the delinquent: whereupon, Maſter Hugh May replied, and mentioned Maſter Haddocks good report and opinion conceived of him in Oxford, and yet was found at laſt a great offender: whereupon his Majeſty replied, the caſe was not after his meaning; and thereupon inſiſted further to exemplifie his offence, confeſſing the ſame to be high and capital in reſpect of God and man (meaning Maſter Haddock who preached in his ſleep,) Firſt that his Majeſty did God and the Country good ſervice in diſcovering that man. Secondly that his practiſe was diabolical, and a new way to ſin that his Majeſty never heard of before. Thirdly, that he did therein practiſe againſt God himſelf, in hat he did indeavour to make his own inventions as the Oracle of God, and by that means to bind mens conſciences thereunto to beleeve. Fourthly, that his Majeſty diſcovered him by his own papers and notes which were brought unto the King; the which Maſter Haddock confeſſed to be his own hand-writing, and the notes of the ſermon which (men ſay) he preached in his ſleep: but for anſwer thereunto, ſaid, he onely noted his Sermons firſt in writing, and ſo in the night dreamt thereof, and of the ſame thing he had penned before: but by this anſwer his Majeſty convinced him upon his own experience, concerning dreams and viſions in the night; that things ſtudied or mentioned in the day time, may be dreamt of in the night, but always irregularly without order, but not as his Sermons were, both good and learned; as in particular in that very Sermon which he preached before his Majeſty in his ſleep, concerning Davids waters, &c. Pſal. 69. wherein he treated, firſt, Phyſically, then Theologically, which is not uſual in dreams ſo to do. Fifthly, that Maſter Haddocks ſin, being granted for liberty and good, then would all capital ſins have been protected and allowed; as Blaſphemy againſt God, Treaſon againſt the King, Slander againſt any man, &c. and what not? and at laſt all defended under colour of being aſleep. Sixthly, that in all his Sermons, he had always ſome ſayings in defence or in excuſe of the Puritans.

9

After the diſcourſe ended concerning Maſter Haddock, as aforeſaid; his Majeſty proceeded to mention his great trouble with that Sect in Scotland, and could never yet reduce the Miniſters from ſlandering in their Sermons openly; and would tell him the offences of his Servants by name; as if you keep ſuch a one (naming him) God will bleſſe you; but if ſuch a one (naming him alſo) you cannot proſper.

10

That he hath been conſtrained to make anſwer to Preachers in the midſt of their Sermons; who digreſſing from the word of God, have told him openly before his own face, of certain communications wherein he hath not pleaſed their humours, although it had been privately done by me unto them, &c.

11

That for twelve years together in Scotland, he prayed on his knees before every Sermon, that he might hear nothing from the Preacher, which might afterward grieve him: but ſince he came into England his Prayer hath been to edifie of that which he heard.

12

The thing onely which without intermiſſion we are bidden to do, is to pray: For as for other things they have their own time, but Prayer is never out of ſeaſon.

13

We ſhould not be like the Puritans in our Prayers, who ſpeak to God as to their fellows, and ſit at Chriſts table as with their companions: Let us joyn reverence with the ſweet confidence we have in Gods love.

14

Bread without the ſtaff of bread, which is Gods bleſſing, is no bread; for without this, even although it be in our mouths, we ſhall die for hunger, like the miſerable rich man, that in his grrateſt abundance of all things, died for want.

15

We pray in in vain God to ſave us from temptation, if at every occaſion we run into it: Like one who voluntarily ſticks in the dirt, and cryes for help from thoſe that paſſe by.

16

How can we paint Gods face, when Moſes, the man that ever was moſt familiar with God, never ſaw but his backp rts?

17

Put caſe the Croſſe had a virtue of doing miracles, as Peters ſhadow had; yet doth it not follow, that it is lawful to worſhip it, which Peter would never accept of.

18

If the Pope may erre as a man, but not as a Pope, I would know, why the Pope doth not inſtruct or reform the man, or wherefore the man doth not require the Popes inſtructions!

19

They are fools, who becauſe it is ſaid, Examine your ſelves, and come, will not communicate till they be, as they think, perfect; forgetting that Chriſt came into the World, not for the healthfull, but ſick; and that we come unto that Table, to be refreſhed with that ſpiritual food, bringing nothing with us but a purpoſe to amend.

20

The wiſdome of a King is chiefly ſeen in the election of his Officers, as in places which require a peculiar ſufficiency, not to chuſe them that he affects moſt, but to chuſe every man according to his proper fitneſſe.

21

Virtue is eaſier than Vice; for the eſſential difference between Vice and Virtue, is Truth and Falſhood; and it is eaſier and leſſe pains to tell truth than a lie: And for Vices of the ſences, Cuſtome is all in all; for to one that hath lived honeſtly, it is as much pain to commit ſin, as for another to abſtain.

22

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

23

I have been often deceived, yet will I never leave to truſt; neither ſhall the falſhood of ſome, make me think there is none honeſt.

24

All that ever writ of Chriſt, ſaid, he was an honeſt man: they had ſo much natural ſight, as to ſee his civil goodneſſe; but they wanted the ſupernatural to perceive his God-head.

25

The ſame ſentence with divers Relations, may be both Holy and Diveliſh.

26

I wonder not ſo much that women paint themſelves, as that when they are painted, men can love them.

27

Of all the numbers of men that have been ſlain in War, not the tenth part have been fighting, but flying.

28

Parſons errs in his Reſolution, in making the difficultie of our Salvation to lie in the hardneſſe to find Gods mercy; when indeed it conſiſts onely in the right ſeeking of it: for then the other is ſure.

29

God hath diſtributed his benefits ſo equally, that there is no Countrey 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 one thing, but hath need of anothers wit in ſome other: From theſe two proceeds all traſſick and ſociety.

30

The Art of Phyſicians is very imperfect; for I doubt not, but for every Diſeaſe there is in Nature a ſeveral Simple, if they could find it out: ſo that their Compounds do rather ſhew their ignorance than their knowledge.

31

The Devil where he cannot have the whole, ſeeks ever to get one part of the Soul, either the Will, or the Underſtanding, which he may come eaſieſt by: as in Proteſtants the Will, in Papiſts the Underſtanding: A learned Papiſt, and an ignorant, are of two Religions.

32

The Papiſts Religion, is like Homers Illiades of the ſiege of Troy, or Virgils Aeneads of the beginning of Rome; both of them had a foundation of truth, ſo had the Papiſts the Bible: but they have all added ſo much that the firſt truth is almoſt loſt.

33

Doctor Baily, holding conference with the King touching the Popes arrogancy, alluding to Chriſts anſwer to his Apoſtles, He that deſireth to bear rule, let him be the leaſt among you; and therefore the Pope doth ſometimes colourably term himſelf, Servum Servorum, &c. To which the King replies, that by ſuch argument or inference, he could prove the Pope to be humbly minded; to which the Doctor anſwered, that he did not always ſo account himſelf, ſave onely when he had purpoſe to delude or deceive; otherwiſe he eſteemed himſelf Dominus Dominantium, &c. His Majeſties determination on the point, was, that the Popes calling himſelf Servus Servorum, &c. was rather in a more ſtrict and peculiar ſence, as that he was Servus Petri, &c. ſive Mariae Virginis, &c. and ſo by conſequence, Servum Servorum Dei, &c. towards all other Dominum Dominantium, &c. So likewiſe to be a profeſſed Catholick, is to be a Chriſtian; but to be a Roman Catholick, is it which marreth the matter. It was the reproof of the Donatiſts, which were accounted Catholicks, but confined their profeſſion into one corner of, Affrica. So alſo the Romaniſts, whereas the true Catholick is univerſal.

34

That whereas our Saviour ſaith, It is as eaſie for a Camel to paſſe through the eye of a needle, as for a rich man to enter into the Kingdome of Heaven, &c. The Pope perverteth that ſaying; for that none ſhall have no Pardons but ſuch as pay for them; ſo conſequently, the rich are more eaſie to enter into Heaven than the poor, becauſe the one can have pardon when he will, but the other is not able to purchaſe it: and thereupon his Majeſty concluded the Pope to be juſtly called a Merchant of mens ſouls, as it is ſet forth in Revel. 18. &c.

35

That it is a Maxime in the Romiſh Religion, declared by moſt of their own writers. That the Pope may, if he will, at one Maſſe, free all the ſouls out of Purgatory. His Majeſties inference on this poſition, was, with abnegation of the Popes Charity, and admiration of his unparalel'd cruelty, that being granted to have power ſo to do, doth not, nor may not apply his will unto it. If it were poſſible for one man to free all the world from hell, ought he not to do it? &c.

36

God never fails of his Word, but where he threateneth ill to man, as in puniſhing Ninivie; but always performs where he promiſeth good, that, or better, as he promiſed to Abraham and his ſeed, everlaſting earthly bleſſedneſſe, and inſtead of that gave them heavenly.

37

Not onely the Deliverance of the Jews, till they came to the land of Promiſe, but even their daily Preſervation was miraculous: for there was never any noted plague in Ieruſalem, though it ſtood in a hot Climat, which had it been, would have endangered the whole Nation, it being to aſſemble thither twiſe every year of neceſſity.

38

Men are often in arguing, carried by the force of words further aſunder than their queſtion was at firſt, like two ſhips going out of the ſame Haven, their journies end is many times whole Countreys diſtant.

39

Cowardize is the mother of Cruelty; It was onely Fear that made Tyrants put ſo many to death, to ſecure themſelves.

40

That faſhion among the Romans of killing themſelves, was falſly called Fortitude; for, it was onely to prevent the power of Fortune; when indeed, Virtue lies within quite out of her reach. Nor can any man be overcome but of himſelf; and ſo moſt truly were they, when they fled to Death for a refuge againſt Death.

41

It is eaſier to reclaim a man from any Hereſie, than to convert an Atheiſt to the Truth: For to believe, is the firſt degree common to all Religions: and an Atheiſt is to be brought ſo far, before he come to chuſing.

42

All Gods miracles are above Nature, but never againſt Nature; for that were to deſtroy his own work, which he cannot do; but he may excel it: Therefore the miracle of the Papiſts Tranſubſtantiation being againſt Nature, is falſe.

43

Types are the Images of the mind, which God allowed the Jews to keep 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 purity into infirmities, then into corruptions, then into errours; and laſtly, into abominations: God ſtill puniſhing ſin with ſin.

45

Moſt Hereſies have proceeded from mingling Philoſophy with Religion; from that and Policy, have all the Papiſts errours riſen: when Chriſt tels them, that fleſh and bloud cannot inherit the Kingdome of Heaven.

46

We cannot conceive Eternity, but by Faith; we cannot underſtand what God is, and of that ignorance comes all ſin; for ſurely if we knew him, we would not offend him.

47

Men as often fall out about ſmall things; as great, becauſe after the firſt contradiction, they maintain themſelves, not the thing.

48

Before Chriſt came, it was enough for the Fathers to beleeve onely; ſince, they muſt beleeve and underſtand both.

49

Thoſe Princes which ſeek to ſecure themſelves by bloud, ſhall find, that the more they kill, the more they have need to kill.

50

The Church is to be beleeved 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 kind of Wiſdoms that uſe to be in Kings, A ſanctified Wiſdom, A Wiſdom which oftentimes ſtrains it ſelf to a leſſe evil, ſo to avoid a greater; And a Wiſdom of falſhood: the firſt is both lawfull and neceſſary; the ſecond is lawfull, but not neceſſary; the third, neither.

52

All Governments howſoever in their Conſtitutions, in their practiſe tend to a Monarchy; And whereſoever the better ſort of the people bear rule, there is always ſome one that reſembleth a King amongſt 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 uphold it ſelf without him.

53

That a Monarchical Government by ſecular Kings and Prieſts, is the onely Ordinance of God; and the Republicks but onely a depraved inſtitution of man for depraved ends, as appeareth manifeſtly by the whole current of Scripture, even from Adam to the primitive Church after Chriſt, &c.

54

That God in his wiſdom approved no fitter nor ſafer means to rule his people, but by ſuch an inſtitution.

55

That from the beginning, there was inſtituted heads over every Family, over the good & bad, as Seth & his poſterity, Cain, Lamech, even to the Deluge: after that the 12 Patriarks were as ſecular Princes, as free as I am here, and more too; for they had potestatem vitae & necis in themſelves without any Jury; after them the Judges, and ſo abſolute Kings, with a promiſe that the Scepter ſhould not depart, &c. And ſo after Chriſt to this very day. Beſides, among heathen and ſavages by natural inſtinct they ordained Kings and Princes. Among beaſts they have a King, and ſo among birds; the Deer hath his Mr. of a herd; the ſmalleſt creatures have their chief: What ſhall I ſay then to ſuch as will have no concordance with God, with men, with beaſts, inferiour Creatures, with devils, nor any, but with themſelves? and are all for a Republick, in all which I have ſaid, there is no mention made of a Republick, as if it were a ſtrange thing to God himſelf.

56

That his Majeſty did think, many here in England, did wiſh their eſtates were lying by Amsterdam; which thing the King did alſo wiſh to ſuch.

57

That in Venice, which is governed by a Republick, they do create no honours, or dignities, but a Merchant of Venice, which is ſeldom, &c.

58

That the Mothers and Nurſes do call their children in reproach, Barons, which is with us a ſtile of honour, &c.

59

That the Pope doth create Knights as a ſecular Prince.

60

That the honour conferred upon any Centurion abroad, is there with no eſteem; but the King hath made many Knights of them here.

61

That no juriſdiction elective, as Emperours, Kings, Princes, &c. is any honour or precedency to any of the allies of him elected, but perſonal to himſelf.

62

That to have imployment in any Republick, in that ſtate is dangerous; for do he well or ill, he is ſure to rue it, and he ſpeedeth beſt that doth worſt; like a Scottiſh tale I have heard of, one that never ſped well among the Lawyers when he had a good cauſe, becauſe he then leaſt ſuſpected it, and the other ſide bribed; but when his cauſe was ill, he then alſo bribed, and countermanded; and ſo the greateſt carried it for the moſt part: even ſo in Republicks.

63

That the Agent here for the Venetians, although he preſented to the King a letter from their Duke, ſubſcribed with his own hand, with addition of all his titles, and the Kings inſerted; yet at the delivery, no mention made of the Duke himſelf, not ſo much as commendations; but Our Republick greets you, &c.

64

That the King in his reading, could never yet truly find, what the name of a Cardinal was, and yet he hath ſought much for it, unleſſe it were a Cardo on which the wheel moves, &c.

65

That in the primitive Church of Rome, they were inferiour to Biſhops, and were but ſeven in number, as Parſons of the ſeven Churches mentioned about Rome: but how they come to place them before Biſhops, and make of them Princes, and Potentates, and how they become the Electours of the Papacy, I cannot get to know.

66

That it is ſtrange the Pope ſhould create his own makers and electors.

67

That in attainder and tryal of innocents, wherein is ſcruple the Juſtice of our State proceeds ſlowly, &c.

60

The preſervation of the Bible is miraculous, that it ſhould remain pure, and intire, after it had paſſed the hands of Infidels, which ſought to deſtroy it; of Hereticks, which ſought to pervert it to their own advantage.

69

No indifferent geſture is ſo ſeldome done without ſin as laughing; for it is commonly raiſed upon things to be pittied; and therefore man only can laugh, and he onely can ſin.

70

God made one part of man of earth, the baſeſt element, to teach him humility; his ſoul proceeded from the boſome of himſelf, to teach him goodneſs: So that if he look downward nothing is viler: if he caſt his eyes to heaven, he is of a matter more excellent than the Angels; the former part was a tipe of Adam; the ſecond of Chriſt, which gives life to that which was dead in it ſelf.

71

Much money makes a Country poor, for it ſets a dearer price upon every thing.

72

At what time the Goſpell did flouriſh, all kind of learning did even abound, and upon the decay thereof, there came a vail of darkneſſe upon the face of the earth: the reaſon is a part of Religion, but Errour and ſuperſtition is the ſafer by ignorance.

73

A lie of errour is a fault of credulity not of falſehood: but a preſumptuous lie, is that which makes a man, as God made the world of nothing.

74

All Gods actions are for our good, either ſpiritually or temporally although we cannot comprehend them at every time.

75

There is not that thing upon the earth, (that well examined) yields not ſomewhat worthy of knowledge; that divine Artizan that made them, never faſhioned any thing unprofitably, nor ever ſet forth any of his workman-ſhip without ſome inward virtue.

76

The gifts of the mind are not eaſily obtained, you muſt practiſe them with great pain and difficulty, and good reaſon, for it were pitty ſuch pretiouſneſſe might be had for the taking.

77

It muſt needs ſhew the Papiſts religion to be ill, that they would plant it by liberty and War; whereas the true Catholick religion roſe by faſting and prayer.

78

Whatſoever is ſpent in earthly vanities, they either die before us, or ſhortly follow after us, for all pleaſures that are ſenſuall, and have not reference to the main end of mans creation (which is the ſervice of God are vain, and of no importance, but meer foolery.

79

When God deſtinates a man to do good, he makes every opportunity and occaſion (though it ſeem never ſo harſh in mans eyes) to turn to his good, and Gods glory: but when God leaves man to himſelf, he makes more opportunities than he finds, and without occaſion, takes occaſion to work his own ruine, to his own ſhame.

80

It is good to propound to man Fame, Greatneſſe, Honour, and Eſtimation, for wading to find theſe, he may happily meet with Honeſty, Temperance, Fortitude, and Patience; and many times they that will not undergo actions for Virtues ſake, will for Ambition.

81

An ill name may be free from diſhoneſty, but not from ſome folly; we ſhould not onely be free from ſin, but from ſuſpicion; for it is not enough to be well lived, but well reported; and oftentimes weighty matters are as much carried by reputation as ſubſtance.

82

Misfortunes are not acceptable in any kind, yet thoſe are indured with moſt eaſe, that come rather by deſtiny, than by deſerving.

83

In experience it is good to be neither pinching nor prodigal, yet if means allow it, rather thought a little profuſe then too ſparing, but the beſt way is, to make ability (which muſt alwayes be meaſured, by the juſt rule of our proper revenue) our compaſs to ſail, and line to walk by; and for extraordinary expences we muſt limit them by the worth of the occaſion; for in matters that return not we may be more magnificent.

84

He is not worthy to command others that cannot govern his own affections and unreaſonable appetites.

85

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

86

Juſtice ſhould be blind, and friendleſſe, it is not by it, that thoſe that are in authority, ſhould reward their friends, or croſſe their enemies.

87

Though outward Peace be a great bleſſing, yet it is far inferiour to peace within, as civil wars are more cruell and unnaturall than wars abroad.

88

All Virtues turn to vices, when they become the ſervants of impiety.

89

All complainers be naturally given to exagerate their own griefs, and multiplies thereupon, as Papiſts do in England.

90

As a thing which is good ought not therefore to be abuſed; ſo ought not the lawfulneſſe of a good thing be forborn, becauſe of the abuſe thereof.

91

Every man ought to diſcern wiſely and truly of every Virtue and vice, according to the true qualities thereof, and not according to the vain conceits of men.

92

Indifferent things if they be neceſſary as; food, ſleep, and ſuch like, in the qualities or form of uſing them, may ſmell of Virtue or Vice, and be great furtherers to any of them.

93

If our whole life were divided into four parts, three of them would be found to be conſumed on Meat, Drink, Sleep, and unneceſſary imploiments.

94

There is great difference betwixt Juſtice and Equity, for Juſtice by the law giveth every man his own, and Equity in things Arbitriall, that which is meeteſt for him.

95

Drunkenneſs hath a beaſtly Vice, and hath this propertie, that it is one of thoſe vices which increaſeth with age.

96

Medicine hath that virtue, that it never leaves a man in that ſtate wherein it finds him.

97

We ſhould preſſe to win God by importunity, if we obtain not at the firſt; and if we be not heard, ſhould think, that that which we ſeek is not for our good.

98

A ſmall ſin wilfully committed, is far more grievous before God, than a greater committed in a ſudden paſſion, when conſcience is a ſleep.

99

That the King vowed never to be of that Religion, where ſo groſſe an opinion as Tranſubſtantiation was, ſo ignorantly maintained, while God kept him in his right wits.

100

To manifeſt the groſſeneſſe of their errour in their opinion of Tranſubſtantiation; The King had heard of a Jew, that once ſtabbed the bread or wafer, and ſome affirm there iſſued our perfect bloud, which among them is ſtil kept, & they permit ſometimes mice and rats to eat it, &c. now conſider how diſproportionable a thing is it after conſecration (if it be the very body, as they aver) that they ſhould allow a Jew to crucifie him again, and alſo for mice and rats to eat our Saviour. His Maj. did vehemently inculcate the groſneſſe of this errour; and furthermore ſaid, that Belarmine was much troubled about this point, whether the bread and wine, although much taken together, do turn to corporal nutriment or not, or tranſubſtantiated as aforeſaid, and then a greater errour followeth.

101

That it was ſtrange to look into the life of Hen. 8. how like an Epicure he lived.

102

It was once demanded by King Hen. 8. of one, what he might do to be ſaved? who who anſwered, he had no cauſe to fear, having lived ſo mighty a King, and done ſo many worthy acts in his life time; but oh, ſaid he, I have lived too like a King; which King Iames inferred was like no King; for the office of a King is to do Juſtice and equity, but he onely ſerved his ſenſuality like a beaſt.

103

That the Preacher Preaching out of the 29 Pſalm, That I offend not in my tongue, &c. he could have wiſhed, might have been before ſo many women, becauſe they are moſt unruly therein.

104

That it was ſtrange to note, that although all the members of a man declined by age, yet the tongue never, &c.

105

That although old men and women, were prone to give eaſe to all their other members; yet then the tongue moſt wanton, and coveting talk, &c. The Palſie of all diſeaſes moſt maimeth the tongue, and yet improveth its tatling or unruly motion, &c. This was his Majeſties reply to Dr. Mountain then Biſhop of London.

106

That upon report made to his Majeſty of a Gooſe that loved a man, that it would never be from him whereſoever he went, and upon occaſion would guard him from offence, &c. Whereupon his Majeſty remembred that Gooſe of the Capitoll; and further ſaid, he thought it as eaſie to prove the diſcent of the foreſaid Gooſe, from that Gooſe of the Capitoll, as the Heralds now do prove the diſcent of many Gent. of theſe times.

107

That in the direct worſhip of God himſelf, we ought to be guided by the Word of God, as he preſcribeth in the ſame, and not otherwiſe, &c. as alſo in the matter of Sacrifices; but in the form and order of Ceremonies, that indeed is ſolely left unto the Church, but not the immediate worſhip, we may not therein follow our own wils; that is the main difference between the Church of Rome and us, if we may uſe a Will-worſhip, then they are in the right; but if we may not, then we are in the right.

108

Words are not the difference of good men and bad; for every man ſpeaks well: therefore how noble a thing is vertue, when no man dares profeſſe any thing elſe.

109

I love not one that will never be angry: for as he that is without ſorrow, is without gladneſſe: ſo he that is without anger, is without love.

110

There are degrees of men in reſpect of one another, in reſpect of God all are equall; all are to vſe like duty, like reverence, towards him: all are alike beggars Gods door.

111

We are departed no further from the Church of Rome, than they from their firſt Jeſus.

112

Give me the heart of a man, and out of that, all other his deeds ſhall be acceptable.

113

In cloaths, I would have a faſhion ſhould chuſe a man, and not a man the faſhion.

114

It is one of the miſeries of man, that when he is full of days, and neer his end, that then he ſhould love life moſt.

115

It hath like operation to make women learned, as to make Foxes tame, which teacheth them to ſteal more cunningly. The poſſibility is not equall; for where it doth one good it doth twenty harm.

116

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

117

No Country can be called rich wherein there is war; As in the Low-Countries, there is much money; but the Souldiers have it in pay from the Governours, the Boors have it for victuals of the Souldiers, the Governours have it from them again in taxes: ſo there is no Center, no Honour.

118

No man gains by War, but he that hath not wherewith to live in Peace.

119

God accepts the intent before the deed; for if a man do juſtice becauſe he would be counted juſt, and not for Gods glory, but becauſe he ſtands anſwerable to God, if he do otherwiſe; or if he puniſh a man rightly, but withall ſatisfie his own malice; both theſe are abominable: if he give Alms onely for his reputation ſake, this is a wicked deed; becauſe there is Nullum medium, whatſoever is not of faith is ſin.

120

No man ſhall do ill, that thinks ere he undertakes, what the end will be, not what his paſſion would have it to be.

121

Time is the eſſence of many Laws, ſo that a King may do well at divers times, both in making and marring the ſame law.

122

I ſhould think it a ſign that God loves me not if I ſhould kill a man by chance, I would moſt unwillingly do that ill which it lies not in my power to amend.

123

I do not think the greateſt Clarks are neareſt Heaven, much of their knowledge is ſuperfluous; For Bellarmine makes 400. queſtions of faith, and not ten of them which roucheth our Salvation to underſtand.

124

Many have attempted to make glaſs malleable, and ſo Gold artificiall, but both in vain; for God doth ever Croſſe the invention of man, leaſt he ſhould rejoice in his own work.

125

The perſons of all men are to be alike. Equal to us, and our hate or Love, ſhould onely go according to their Vertues or Vices. Theſe bonds of kindred ſhould onely command us in all Civill duties, but not our judgements. And particular injuries ſhould onely make us hate that particular deed, but not the doer in generall.

126

Men of high underſtanding, as they do many things above the common ſtrain; ſo they often fall into greater errours, than thoſe of meaner capacity, which in all their actions, will rather do nothing faulty than any thing extraordinary, being of a temper better mixt than the former.

127

The Divell always avoids the mean, and waits upon extremities; ſo hath he ſought to divide the world betwixt Atheiſm, and ſuperſtition.

128

All extremities come round to one end, the ſimple obedience of the Papiſt, and the no obedience of the Puritan; the one breeds confuſion, the other Ignorance, and ſecurity.

129

The end of the Law is to puniſh ſin when it is committed; But to keep it from being committed, it cannot; As the Pope, which thinks by allowing Fornication to avoid Adultery.

130

That the wearing of Leeks on Saint Davids day by the Welch-men, was a good, honourable, and commendable faſhion; ſeeing that all memorable acts have by their Agents ſomething worn for diſtinction, and alſo to preſerve the memory thereof unto poſterity; even as the Paſſeover was to the Jews; that when their children ſhould ask why they went girded, with ſtaves in their hands, they might ſhew them the cauſe, &c. So the Welchmen in commemoration of the great fight by their black Prince of Wales, do wear leeks, as their choſen Enſign.

131

That an infallid thing may be diſcerned and known by a fallid means; as for example, our ſences are fallid, but by them we know many things infallid, &c. whence the Papiſts infer, that becauſe the Church is viſible, therefore the chief Head muſt be viſible: The univerſal Church conſiſteth of two parts, one viſible, the other inviſible; to wit, a viſible body, and an inviſible Spirit; and therefore the chief Head of the Church ſhould rather be inviſible: but we grant many viſible Subſtitutes over the Church, as ſubordinate Rulers under the chief.

132

His Majeſty obſerved a queint Interrogatory put to a jealous Lover, out of that famous Comedy of Ignoramus, the which his Majeſty highly commended; viz. whether he deſired moſt, or rather to be termed, Publius Cornelius, or Cornelius Tacitus. In further approbation of which Comedy, beſides in oppoſition and diſlike of another Comedy, performed and acted before his Majeſty by the Schollers of the Univerſity of Oxford, that as in Cambridg one Sleep made him Wake, ſo in Oxford one Wake made him Sleep.

133

Concerning that ſaying, That the gates of hell ſhall not prevail, &c. that therefore their Church of Rome cannot fall, becauſe of the certainty of Gods promiſe to his Church, which they falſly attribute unto themſelves. The queſtion onely remains in the circumſtance of time, as between their Church, and the true Church, to wit, whether it be already paſt, or ſhall be hereafter; for they deny not but there ſhall be a general defection, and Antichriſt ſhall be revealed, &c. but they deny it yet to be; and we ſay it is already paſt, and fulfilled in themſelves. But his Majeſties abſolute determination on this point was, The queſtion between them and us, to be the ſame which is yet between the Jews and Chriſtians; for they deny not but that a Meſſiah and Saviout muſt and ſhall come, and yet have him in a dayly expectation; but the Chriſtian holdeth that he is come already, and hath been in the world, and hath performed all things preappointed of God his eternal Father; even ſuch, or the very like, is the queſtion between the Papiſts and Proteſtants, concerning the right and true worſhip of that Meſſiah. The Church Militant his Majeſty compared to the Moon, ſo full of changes; his reaſon for this opinion he gave, was, for that he could not ſee a Church in any place peaceably ſetled, but before he could duly conſider thereof, he forthwith perceived the face of it changed, except it were thoſe of Germany, and the low Countryes, as the Lutherans, and Calviniſts.

134

God is never better honoured, than in giving him true worſhip, and in loving good men. The King at that time declared himſelf reſolved always to kneel at the Sacrament, and that for to teſtifie his humility toward God, being a King, and the rather for example ſake to others that are ſet under him: he ſaid he would not retain willingly a Gout in the knee, alluding to Doctor Lawds Sermon, a little before made upon that ſubject. His Majeſty confeſſed the Gout in the knee very troubleſome and offenſive indeed, and that by a particular experiment of his own, upon an accidental hurt which he received on his foot at Newmarket, being to receive the holy Communion on Chriſtmaſſe day following, and reſolved to take the ſame kneeling, as aforeſaid, provoked his whole body into a very great ſweat & anguiſh, and therefore concluded the Gout in the knee to be a main impediment for ſacred Duties, and ſo conceived it the eaſier way to ſit, and then the mind might have the better opportunity to rove and wander after other prophane and wanton cogitations: His Majeſty did acknowledge that we could never do too much worſhip toward God; ſhould we not (ſaid he) exceed the Turks? who in their falſe worſhip do fall often flat on their faces, and riſe often in the night to perform falſe worſhip; and this they are injoyned to do, or otherwiſe they account themſelves damned: he confeſſed that too much worſhip might be rendred to our Lady and other Saints, but doubtleſſe never too much to God, and Chriſt his anointed. On the contrary, his Majeſties opinion concerning the eſſence of Gods Deitie, and how ſome will ſeem to flatter him, &c. And thereupon commended a tranſlation, that was ſo direct, as it deſcribed God as he was; for he cannot be flattered. As for example, God is ſaid to be Omnipotent, it is true; yet there are ſome things that he cannot have done as he would, in reſpect of mans depraved nature. Again, he made all things; true, all that we can behold: but there was a place in which he was before he made the world. Again, it is ſaid, that he is every where; true, but as a King is by his Ambaſſadours, not perſonally every where. Again it is further ſaid, that God is unchangeable; yet it is alſo ſaid many times that he repents, and therefore though Kings may ſometimes be flattered, yet God never can.

135

That he did not know nor read of above three Jews converted in 20. years.

136

That the Turk ſent him Ambaſſage ſince his comming to England, to follow the ſteps of Queen Elizabeth, and not to profeſſe Idolatry, for that would overthrow his Crown.

137

That the Turks will not ſuffer the Jews amongſt them to ſacrifice, for that was flat againſt their laws: As we will not ſuffer the Papiſts to worſhip the Maſſe, becauſe againſt our Laws.

138

That the Jews had been ſo bitten with puniſhments for Idolatry, that they would never indure any ſhew of it.

137

That the religion of the Turks was compoſed of the Jewiſh religion, of the Chriſtian, and of the Arians; and policy thereof, was to draw infinites of people to his ſubjection, that were uncertainly affected; as in the low-Countries they uſe diverſities of religions to ſtrengthen their power, but this was obſerved by the King, to be a ſtrange policy.

140

That he confeſſed the Turk to be the greateſt Prince in the world; and yet that he did not command the tenth part of them which profeſſed Mahometiſm.

141

That there was ten of his religion to one that profeſſed any kind of Chriſtianity, and therefore the Popes univerſality convinced.

142

That through the divers compoſitions of the Turks religion, a great part of the world was infected, as both the Indiaes, America, Perſia, &c.

143

The King profeſſed that he would chuſe rather to turn Turk, than in ſome fables believe Bellarmine.

144

That a German was naturally moſt conſtant to himſelf, for although he could well faſhion himſelf to any Country he travelled into, yet returning home to his own, he would appear to any mans judgement, nothing changed from the manner and condition of his own Nation, and ſo in him is moſt truly fulfilled Coelum non animum mutant qui tranſmare currunt; but with the Engliſh, or any other nation, for the moſt part it is not ſo.

145

That he oft heard the Lord of Northampton ſay, that a French-man, though never ſo grave & ſober of countenance, yet at one time or other would have his frisk of vanity.

146

That Tobacco was the lively image and pattern of hell; for that by alluſion, it had in it all the parts and vices of the world, whereby hell may be gained; to wit, firſt it was a ſmoak, ſo are the vanities of the world a ſmoak and vapour. Secondly, it delighteth them who take it, ſo do the pleaſures of the world delight the men of the world. Thirdly, it maketh men drunken and light in the head, and ſo do vanities of the world men are drunk therewith.' Fourthly, he that taketh Tobacco, ſaith, he cannot leave it, it doth bewitch him; even ſo the pleaſures of the world make men loath to leave them, ſo they are for the moſt part ſo inchanted with them. Beſides the former alluſion, it is like hell in the very ſubſtance of it, for it is a ſtinking loathſome thing, ſo is hell; it goeth in at the mouth and out at the noſe, ſo doth the ſmoke of hell through the body and head.

147

That he hath heard an old Miniſter ſay, touching conformity, that it would be a ſcandall for himſelf to conform, yet will allow that his ſon may do it, as if he living a fool all his life, deſired ſo to die.

148

That no man can thrive that keepeth a whore at rack and manger, to wit, openly, with juſtification. That to rove is proper to expreſſe the action of the body, but to rave is an action of the mind.

149

That miracles are now uſed and maintained among the Papiſts, to the end to confirm a falſe belief on Saints, according as at firſt Chriſt uſed miracles, to cauſe and confirm a true belief on himſelf.

150

Evangelikes are not Evangeliſts.

151

That he is not of opinion that all ſpeeches in Scripture touching beaſts or fouls, by allegory doth agree with the proper and peculiar natures of them; as of that, Be wiſe as Serpents; or that compariſon of Iob to the Oſtridge, that ſeemeth to neglect her young by leaving her egs in the duſt, which is not the proper nature of them, as hath been approved by Barbary-Marchants that have ſeen them: but it ſeemeth ſo outwardly, becauſe ſhe hideth her egs in the ſand, and ſo removeth a little from them, but ſurely for no other end but to protect them, that at the time of need, and in the hatching to break the ſhell, which of it ſelf cannot.

152

That there was never any noted Heretick, but the ſect of him were much more hereticall.

153

That he could find more arguments in the Papiſts work for the Pope, than the Pope himſelf could do.

154

That the Canoniſts are the very Divels of all the reſt.

155

That Peter ſeeing Malchus his Kinſman witneſſe againſt him, made him fear the more, and ſo denied his Maſter.

156

Thar if they had accuſed Chriſt of ryot, the ſame witneſſe would have proved matter to declare his Divinity, in healing his ear again.

157

To commit a ſin againſt the letter of the Law moral, is greater than a ſin againſt the conſequent; as for example, Adultery is a greater ſin than Fornication.

158

That he ſtiled a book once ſent him, by the name of Melchiſedeck, being without beginning or ending.

159

That he readeth more Papiſts books than Proteſtant, and from thence findeth matter to confirm him in the Proteſtant Religion.

160

That taking all things to the ſtraight tenor of the written letter, is the matter of jar betwixt the Puritans and Us.

161

That Henry the fourth of France would have ſent Cardinal Peron to convert him, the which he denyed, for that he held him weak and ſhallow; and refuſed to loſe a heavenly crown for an earthly.

162

That he would not admit a publick diſputation between twelve Papiſts, and twelve Proteſtants, himſelf being choſen Umpire; becauſe he might loſe more, that would not be ſatisfied, than he could win, although the Papiſts ſide were convicted.

163

The true Proteſtant Religion ſtands like a virtue between two vices, Popery and Separatiſm: That, an extremity, in the exceſſe; this, in the defect: that aims at the confuſion of the State; this makes confuſion in the Church. Let that Prince that deſires the welfare of his Kingdome, cruſh the power of the one, and curb the malice of the other: ſo ſhall his Church be peacefull, his State honourable, and on his head ſhall his crown flouriſh.

164

Let every Prince that loves reſt, make war his laſt refuge: A deſperate remedy is unſeaſonable, but where the diſeaſe is deſperate: Be the war never ſo juſt, the effect is miſerable. Far ſafer is a certain peace, than an uncertain victory; that is concluded by reaſon; this by fortune.

165

It is ſafer for a Prince to truſt Providence and a weak Army, than to ſtrengthen it with forreign forces: Yet when his neceſſity borrows their preſence to compaſſe a Conqueſt, let his wiſdom purchaſe their abſence though at a high price. He that entertains Auxiliaries, holds a wolf by the ears.

166

As it is a ſtain to the honour of a Prince to break his promiſe: ſo it is no leſſe blemiſh to the wiſdome of a State, not to prevent the means of breaking it. To take too open notice of a Princes infirmities, if guilty, fils him with deſperate Rage; if not, with implacable Revenge.

167

Let not the civil diſcords in a forreign Kingdom encourage thee to make invaſion: they that are factious among themſelves, and jealous one of another, are more ſtrongly prepar'd to encounter with a common enemy: thoſe whom civil commotions ſet at variance, forreign hoſtility reconciles. Men rather affect the poſſeſſion of an inconvenient good, than the poſſibility of an uncertain better.

168

Let no price, nor promiſe of Honour bribe thee to take part with the enemies of thy Prince: Aſſure thy ſelf, whoſoever wins, thou art loſt: if thy Prince prevail, thou art branded for a Rebel, and marked for death: if the enemy proſper, thou ſhalt be reckoned as a Traytor, and not ſecured of thy life. He ſerves his Kingdome that deſtroyes a Rebel; and it is a common thing for him that loves the Treaſon to hate the Traytor.

169

Although a wicked King is ſent by God for a curſe to his people, and plague for their ſins; yet it is not lawfull for them to ſhake off that curſe at their own pleaſures, that God hath laid upon them.

170

The ſafeſt guard a King can have, is the love of his ſubjects, his greateſt honour their proſperity.

171

As Law is to a well governed Common-wealth, ſo are good orders in Houſhold government, without which, no houſhold can ſtand.

172

Though Moſes were inſtructed, inſpired, and conducted by Almighty God himſelf: yet, he refuſed not the good counſell of Iethro, for the manner of his government, which alſo Almighty God allowed in him.

173

It is a certain rule in all dark Propheſies, that they are never clearly underſtood till they be accompliſhed.

174

Many reſpects may lawfully let in admiſſion, that will not be ſufficient cauſes of deprivation.

175

No wiſe man can think him a fit man to counſell him, or to govern under him, that cannot govern himſelf, and his own family; and therefore Baſilius adviſed his ſon, to take ſuch Counſellours, who had given proof and experience of their wiſedome, in the good 〈1 page duplicate〉 〈1 page duplicate〉 conduct and direction of their own affairs.

176

Emulation is the bait of Virtue; for looking into the ſweetneſſe of the reward, men undertake the labour.

177

It is leſſe difficult for perſons of indifferent eſtates, to make their choiſe of friends, than for great men; yet, onely ſafe to poverty; for there, he muſt be in love with himſelf, or nothing.

178

Better it is that matters be not ſtirred at all, than after they be once a foot, and in motion, to give the truth leave to lie gaſping and ſprangling, under the violence of a Forraign faction.

179

Sometimes there is as good uſe, to be made of diſhoneſt, as honeſt friends; for poiſons are as neceſſary as wholeſome ſimples, if they be in a hand able to prepare them.

180

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

191

Although particular men of all profeſſion of religion, have been ſome theeves, ſome murtherers ſome traitors; yet ever, when they came to their end and juſt puniſhment, they confeſſed their fault to be in nature, and not in their profeſſion; the Roman-Catholicks onely excepted.

182

The friends of a private Fortune, are leſſe dangerous; in greater, there is more gain, and ſo more loſſe: he that ſtands without, ſtands naked, and ſubject to every ſtorm: who underpropped, ſo long ſafe; but no ſooner looſened, but ruined.

183

To anſwer an improbable imagination is to fight againſt a vaniſhing ſhadow.

184

It is a true ſaying, that alledged kindneſs upon noble minds, doth ever work much.

185

Too much ſuſpicion begets treachery, and an obſtinate belief is dangerous folly.

186

For a little money a man may have more from the Pope, than ever God promiſed by his grace to grant, a remiſſion of all ſins paſt and to come.

187

Preſent croſſes are but preparatives to them we may feel.

188

Let no man think that he may frame and make his wife as he pleaſeth, that deceived Solomon, the wiſeſt King that ever was.

189

It is wiſdome for him that ſits at the helm of a ſettled State, to demean himſelf towards his ſubjects at all times, ſo, that in hard times they may be willing and ready to ſerve his occaſion: He that is onely gracious at the approach of danger, will be in danger, when he expects deliverance.

190

In all deſigns, which require not ſudden execution, take mature, and ſerious conſideration, and weigh the convenients, with the inconvenients, and then reſolve; and having reſolved, neither delay the execution, nor bewray thy intention He that diſcovers himſelf till he hath made himſelf Maſter of his deſires, layes himſelf open to his own ruine, and makes himſelf priſoner to his own folly.

191

Liberality in a Prince is no virtue, when maintained at the ſubjects unwilling coſt: it is leſſe reproach, by miſerableneſſe to preſerve the popular love, than by liberality to deſerve private thanks.

192

It is the excellent property of a wiſe Prince, to uſe war as he doth Phyſick, carefully, unwillingly, and ſeaſonably; either to prevent approaching dangers, to correct a preſent miſchief, or to recover a former loſſe. He that declines Phyſick, till he be accoſted with the danger, or too much weakened by the diſeaſe, is bold too long, and wiſe too late: that peace is too preciſe, that limits the juſtneſſe of war to a drawn ſword, or a blow given.

193

Let that Prince that would beware of conſpiracies, be rather jealous of ſuch, whom his extraordinary favours have advanced, than of thoſe, whom his diſpleaſure hath diſcontented: theſe want means to execute their pleaſures; but they have means at pleaſure to execute their deſires. Ambition to rule, is more vehement than Malice to revenge.

194

Before thou undertake a war, caſt an impartiall eye upon the occaſion. If it be juſt, prepare thy Army, and let them all know, they are to fight for God and thee: It adds fire to the ſpirit of a ſouldier, to be aſſured that he ſhall either proſper in a fair war, or periſh in a juſt cauſe.

195

He that is not a Philoſopher governs by gueſſe, and will prove a dangerous States-man, for when uncontrouled affections meet with high fortune, they commonly begin tyranny and oppreſſion.

196

The difference between the godly, and ungodly is, that God doth viſit the ungodly by puniſhments, names of Plagues, Curſes, and deſtructions; as the plague of Egypt, the curſe of Cain, the deſtruction of Sodom; but the righteous, when he doth viſit them, his puniſhments, corrections, chaſtiſements, and rods, which proceed from inſtruction, not deſtruction, to purge them, not to deſtroy them.

197

It is not ſufficient for him that already hath enough to defend him from baſeneſſe and want, onely to eat, and drink, and make an even reckoning at the years end: for, that is baſer then baſeneſs: no, let him do his Country ſervice, and purchaſe honour to his houſe; for we are not in the the world for fruition, but for action.

198

There is no difference between common Lovers, and common Whores, they both flatter, and make the name of love their bands, to ſerve their particular pleaſures.

199

As mans nature is not onely to ſtrive, againſt a preſent ſmart, but to revenge a paſſed injury; ſo we ſee, that malice hath a longer life than either love or thankfulneſs hath: For, as always we take more care, to put off pain, than to enjoy pleaſure; becauſe the one hath intermiſſion, and with the other we are ſatisfied; So it is in the ſmart of injuries, and the memory of good turns; Wrongs are written in marble, benefits are ſometimes acknowledged, requited rarely.

200

Allmſ-deeds merit nothing at Gods hands, yet they make him our debtor, according to his gracious promiſe.

201

Preſumption is ever apt to draw comfort from the vaſt Ocean of appetite; but diſcretion from the ſweet ſprings of opportunitie.

202

He Councels beſt that prefers the cauſe of God before any particular.

203

Where good men are afraid, to call a vice by the proper name, it is a ſign that the vice is common, and that great perſons (whom it is not ſafe to anger) are infected therewith.

204

He that knows not the true grounds of an evill, cannot help it but by change, which is a dangerous guide of a Common wealth.

205

Conſcience, not grounded on knowledge, is either an ignorant fantaſie, or an arrogant vanitie; in one extremitie the Papiſts erre, in the other the Anabaptiſts.

206

Correction without inſtruction is meer Tyranny.

207

God which is the great Law-maker, by his Laws prevents ſins, to the end that puniſhments may be inflicted on it juſtly, as to avoid Idolatry, he forbiddeth the making of Images: He that cannot live chaste let him marry.

208

Falſe miracles, and lying news are the food of ſuperſtition, which by credulity deludes ignorant people.

209

God who cals his elect unto himſelf, to make him enjoy heaven, compels none to make defection from himſelf: Nam perdicio tua, ex te Iſrael.

210

Time the mother, will bring forth Verity her daughter, in due ſeaſon to perfection.

211

Riches are deſired of wiſe men, onely to keep them from baſeneſſe, and to exerciſe charity.

212

A good Paſtor is the Phyſitian of the ſoul, and ought to apply his doctrine according to the tenderneſſe or hardneſſe of the conſcience, for want of which diſcretion ſome mens zeal hath done hurt.

213

It is a point of wiſedome to maintain the truth with as little diſputation as may be, leaſt a good cauſe be marred with ill handling.

214

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

215

Groſſe and brutiſh errors are ſooner reformed than meaner eſcapes, for ſo much as the one cannot be defended without impudency, whereas the other admits ſome colour for excuſe.

216

It is not lawfull to uſe unlaw full inſtruments, were it for never ſo good a purpoſe; for that Axiome in Divinity is moſt certain and infallible, non eſt faciendum malum, ut bonum inde eveniet.

217

Valour is overcome by weakneſſe, but being too much prized, it turneth to unbrideled fury.

218

It is neither ſafe nor honourable for a Prince to buy his Peace, or take it up at intereſt. He that hath not a ſword to command it, ſhall either want it, or want honour with it.

219

It is very requiſite for a Prince not onely to weigh his deſigns in the flower, but likewiſe in the fruit: he is an unthrift of his honour, that enterpriſes any deſign, the failing wherein, may bring him more diſgrace, then the good ſucceſs can gain him honour.

220

It is much conduceable to the happineſſe of a Prince and the ſecurity of his Kingdome, to gain the hearts of his ſubjects: they that love for fear, will hardly be induced to fear for love: it is a wiſe Government which gains ſuch a Tie upon the ſubject, that he either cannot hurt, or will not: but that government is beſt and moſt ſure, when the Prince commands with love, and the ſubject joys in his obedience.

221

Let every ſouldier arm his mind with hopes, and put on courage: whatſoever diſaſter fals, let not his heart ſink: the paſſage of providence lies through many crooked ways; and a deſpairing heart is the true Prophet of approaching ruine. His actions may weave the webs of fortune, but not break them.

222

It is the part of a wiſe Magiſtrate to vindicate a man of Power, or State imployment, from the malicious ſcandall of the giddy headed multitude, and to puniſh it with great ſeverity: ſcandall breeds hatred, hatred begets diviſion, diviſion makes raction, and faction brings ruine.

223

The ſtrongeſt Caſtles that a Prince can build to ſecure him from domeſtick commotions, or forreign invaſion is the hearts of his loving ſubjects and the means to gain that ſtrength, is in all his actions to appear for the publick good; ſtudious to contrive and reſolute to perform.

224

It much conduces to the publick-weal, either of a Principality, or Republick, not to ſuffer the money and treaſure of a State, to be ingroſſed into the hands of few: money is like muck, not good, unleſs it be ſpread.

225

It is a neceſsary providence in a Prince to encourage in his Kingdome, Manufacture, Marchandize, Arts and Arms. In Manufacture lie the vitall ſpirits of the body politick; in Marchandize, the ſpirits naturall; in Arts and Arms the animall: if either of theſe languiſh, the body droops: as they flouriſh the body flouriſhes.

226

It is more dangerous for a Prince to violate his laws, then his ſubjects: they are liable to puniſhment and puniſhment ſatisfies, and ſatisfaction cures and rectifies the breach: But in him, the wound ranckles for want of cure: that however a Prince begins to break his own laws, and ancient cuſtoms, his State begins her ruine.

227

If thou chance to entertain any forreign Souldiers, into thy Army, let them bear thy colours, and be at thy pay, leſt they intereſt their own Prince: Auxiliary Souldiers are moſt dangerous: a forreign Prince needs no greater invitation to ſeize upon thy Countrey, than when he is required to defend it.

228

Be cautious in undertaking a deſign upon report of ſuch as are exiled their Country, leſt thou come off with ſhame, or loſſe, or both: their ends expect advantages from thy actions, whoſe miſeries lay hold of all opportunities, and ſeek to be made whole upon thy ruine.

229

Many do deceive themſelves, in ſaying, they care not for the Father or Mothers curſe, ſo they deſerve it not: But beware, you muſt not invert the order of nature, in judging your Superiours, chiefly in your own particular; for ever the bleſſing or curſe of the Parents, hath a prophetick power joyned with it.

230

Beware of ſwearing and lying, though but in jeft; for oaths are but an uſe, and a ſin cloathed with no delight or gain: and therefore the more unexcuſable, even before men.

231

The Devil never aſſails a man, except he find him either void of knowledge, or of the fear of God.

232

If a man ſhall once take upon him to call that light, which God calls heavy; that ſin venial, which God calls grievous; meaſuring any one ſin by the meaſures of his luſt and appetite, and not of his Conſcience; what ſhall let him to do with the next that his affections ſtir him to? the like reaſon ſerving for all, and ſo go forward till he place his whole corrupted affections in Gods room.

233

As none can be Scollars in a School, and not be ſubject to the Maſter thereof, ſo none can ſtudie, or put in practiſe the circles and art of Magick, without committing any horrible defection from God.

234

Treaſurers and Uſhers, are commonly hated in Court, becauſe of neceſſity they muſt give denials and diſgraces.

235

The honour of a King ſtands in the multitude of the people; and his ſtrength and ſafety in the love of his ſubjects.

236

They are not fit for the Court, that are either obſtinate in opinion, or uncourteous in carriage: wherefore the noble mind is moſt fit; for they are always more courteous to take things in good part, than the baſer ſort.

237

The glory of a Kingdome is a pious and potent Prince: the ſtrength of a Prince, is a religious and a loyal ſubject: the happineſs of a ſubject is a long ſetled, and a well eſtabliſhed peace, the fruits of that peace is plenty, and al worldly felicity.

238

It is the part of a wiſe Counſell, to uſe all means for the preventing jealouſie between the King and his people, as the greateſt evill in a Commonwealth, and the deadlieſt enemy to affection and obedience. Griefs are more troubleſome in the apprehenſion than in the ſenſe: Evils that are felt, are far more curable than thoſe which are feared.

239

As unity within it ſelf felicifies, and perpetuates; ſo civil diſcord demoliſhes, and deſtroys the very being of a Common-wealth. A Kingdom that is divided cannot stand. It is better for a State to admit of two inconveniencies, than one ſuch miſchief; and more honourable to comply with ſome loſſe on both ſides, than by weakning one another to give advantage to a forreign enemy. That body is in great danger that bleeds inwardly.

240

Let that Kingdome which hath injoyed a long peace, expect a hard bargain in the next war: long ſetled humours give foment to the diſtemper when it breaks forth, and prolongs the cure when it ſeeks remedy: No ſurfeit ſo mortall, as what proceeds from the ſecurity of a long continued peace.

241

Every Age breeds ſome exorbitant Spirits, who turn the edge of their own ſufficiency, upon whatſoever they can devour in their ambitious apprehenſions, ſeeking rather a great than a good fame, and holding it the chiefeſt honour to be thought the wonder of their times; which if they attain unto, is but in the condition of Monſters, that are generally much admired, but more abhorred.

242

Friendſhip is of that nature, as it always deſires to be entertained with mutual good offices; therefore we muſt not ſuffer it to grow cold; for coldneſſe is a degree of deadneſſe.

243

They that are to make demands or requeſts to their friends, muſt regard how the ſame may ſtand with the ſafety of their friends, that their motions and requeſts may ſtand with their honour and ſurety to accord unto it.

244

The cauſe of aſſembling all Parliaments, are two; for Laws, or Money; the one being the ſinews of peace, the other of war.

245

Good purpoſes as well in Princes, as private men, have many hinderers; therefore, when the commodities, or diſcommodities of taking or refuſing are once throughly weighed, a ſpeedy reſolution is the beſt to cut off ſuch inconveniences, that delay of time commonly bringeth.

246

As the naturall body is delighted in change, ſo is alſo the politick body greedy of alteration.

247

As a whole man meanly able, may do as much as a halfman better able; ſo an inferiour wit bent and converſant upon one ſubject, ſhall many times with patience and mediation, diſſolve and undo many of thoſe knots and doubts, which a greater wit diſtracted with many matters, would rather cut in two, then unknit.

248

Such as are bent to hold with the difficulties of effecting any thing, are commonly againſt it.

249

Many neglect the wiſedome, to maintain themſelves, that God hath beſtowed upon them, and ſo worthily ſuffer by their own folly.

250

In civill actions he is the greater and deeper politick, that can make other men the inſtruments of his will and ends, and yet never acquaint them with his purpoſe, ſo as they ſhall do it, and yet not know what they do; than he that imparteth his meaning to thoſe that he imployeth.

251

God made angels pure minds bodileſſe, beaſts bodies mindleſſe, but man both body and mind, the Horizon between both.

252

Errours by miſtaking, ſhould not be too rigorouſly cenſured, but errours that be wilfull, ſhould not be ſpared.

253

The duty of a Magiſtrate conſiſteth in three eſpeciall points, in ruling, teaching, and judging, that he be wiſe to govern, vertuous to give example, and impartiall to judge.

254

If thy ſtrength of parts hath raiſed thee to an eminent place in the Common-wealth, take heed thou ſitteſt ſure; if not, thy fall will be the greater: As great worth is a fit matter for glory; ſo glory is a fair mark for envy. By how much the more thy advancement was thought the reward of deſert, by ſo much thy fall will adminiſter matter for diſdain. It is the fortune of a ſtrong brain, if not to be dignified as meritorious, to be depreſt as dangerous.

255

It is the duty of a Statesman eſpecially in a Free-State, to hold the Common-wealth to her principles, and firſt form of government, from the which the more ſhe ſwerves, the more ſhe declines: which being declined, ſhe is not commonly reduced, without that extremity, the danger whereof rather ruines than rectifies. Fundamentall alterations bring inevitable perils.

256

Let not the proceedings of a Commander, though never ſo commendable, be confined to all times; as theſe alter, ſo muſt they: if theſe vary, and not they, ruine is not far off: he leaſt fails in his deſign that meets time in its own way, and he that obſerves not the alteration of the times, ſhall ſeldome be victorious but by ch nce: but he that cannot alter in his courſe according to the alteration of the times, ſhall never be a Conqueror. He is a wiſe Commander, and onely he, can diſcover the alteration of the times, and proportion his proceedings according to the alteration he diſcovers.

257

Neceſſity of fighting doubles courage in the ſouldier, and an impoſſibility of eſcape adds ſpirit to the coward: it is great wiſedome in a Commander, always to leave a Port open, to encourage his enemy to flight: it is better to build him a ſilver bridge to invite him to go, then bul-warks of earth to neceſſitate him to ſtay.

258

It is the part of a wiſe Commander, not to ſuffer his ſouldiers to fall to the ſpoile till his conqueſt be perfected, being the ready way to ſnatch victory out of his hands: he that takes up the ſtakes ere the game be done, lays them often down again with ſhame and diſadvantage.

259

The greateſt weakning to an army is diſorder: the greateſt cauſe of diſorder is want of pay; by reaſon whereof the ſouldiers either mutiny or revolt: Let that Prince that would be obeyed in his Commands, not ſuffer a greater power in the Camp then himſelf: the powerfulleſt Commander in an Army is neceſſity.

260

It is great wiſedome in Counſellours of State to make haſt, leiſurely: State alteratious are beſt graduall; it is leſſe danger to anticipate occaſion then to foreſlow it. To reap in a right ſeaſon makes a full Barn, and a rich Farmer.

261

Thoſe counſels are beſt carried, which the enemy rather finds by execution, than relation, and which truſt not to any, without whom they may be put in Act: as expedition is the life of Action, ſo ſociety is the life of conſultation.

262

Prepare to war when thou propoundeſt for peace; otherwiſe thy peace will be hardly obtained, or too highly prized: What ere thy firſt Article be, let disbanding be the laſt; A cunning cur though he wag his tail, will ſhew his teeth; the beſt Treaty is with a drawn Sword, and the ſafeſt peace is concluded under a Buckler.

263

The Alchymiſts from a true poſition do produce a falſe aſſumption to maintain their practiſe; as for example, Every creature or thing hath a natural inclination to the perfection of the ſame kind; as poor ſilly Worms by change of climate may become Serpents; and in all Minerals the perfection is gold, ſo all inferious mettals have inclination to gold, which is but (as we ſay) the quinteſſence, fat, or cream of other mettals, and not conſiſting in any vein of it ſelf. Now from this general poſition, the Alchymiſts with a certain compoſition with other mettals (moſt having ſome gold in them) do think to ripen them into gold by Art, as men may do the other fruits of the earth; which is no certain rule, and therefore a falſe aſſumption from a true poſition.

264

That many learned writers have recorded things for truth, which experience hath falſified; as for inſtance, His Majeſty gave his own experience touching the worms found in a Stags head, which are reported to die if put into water, but will live in wine, the which being tryed, they live equally in both.

265

Sir Francis Kinnaston by experience falſified the Alchymiſts report, that a Hen being ſed for certain days with gold, beginning when Sol was in Leo, ſhould be converted into gold, and ſhould lay golden eggs: which being tryed, was no ſuch thing, but became indeed very fat. His Majeſties anſwer and conceit thereupon was, that ſurely ſomewhat was omitted in Sir Francis his experiment; to wit, he wanted faith to believe, as himſelf did always in the like, or ſuch matters: but one thing more might have been added, more amply to ſatisfie the experiment; if the Cock had been firſt ſed with gold, and afterward have troden the Hen, might haply have ſuceeded better.

266

That it is as abſurd and wicked to account the Virgin Mary the Queen of heaven (according to the Popes doctrine) becauſe ſhe is the natural mother of our Lord, as to think there is a Goddeſſe, becauſe we have a known God.

267

That the Virgin Mary was more happy in bearing Chriſt firſt in her heart by faith, than in her womb.

268

That he did believe, that Chriſt did affect and love her while he was on the earth more than any other woman, as he had reaſon; but not as he was God, but as he was man, the ſon of her fleſh. This doth not derogate from her due eſtimation, but to nullifie her power now with Chriſt in heaven, as well as of all other Saints, to remit and get pardon for ſin.

269

Whether boldneſſe or baſhfulneſſe did ſooneſt prevail in Court? His Majeſties opinion was, that baſhfulneſſe did; alluding to the Lord Duke of Buckingham, who at his firſt comming to Court, exceeded in baſhfulneſſe; and when his Majeſty firſt caſt his eye upon him, the Lord of Arundel being asked by his Majeſty, what he thought of him? he anſwered, that his bluſhing baſhfulneſſe was ſuch, as he thought he would do but little good in Court favours.

270

That if there were no other quarrel between the Papiſts and Proteſtants, but the number of Sacraments, he would himſelf be a Papiſt; for he held it not worth the quarrelling: as appeared by a tale of two friends in Scotland, being great in friendſhip, and in the cup falling out about that ſubject, the one a great Papiſt, the other a Proteſtant; ſo they fought, and were both ſlain; a third ſaid, before he would have loſt his life in that quarrel, he would have divided the ſeven into three and an half.

271

That many things in Religion, were rather carried by mans opinion, than perfect intention to the truth.

272

That himſelf would not condemn any thing for hereſie that had been anciently confirmed by an univerſal conſent.

273

That of extream Unction, as of other things uſed by that Church of Rome, he was of an indifferent opinion, ſo it might be continued according to the firſt intention, and ſo of many other things with them.

274

That of his wife, the Queen Anne deceaſed, (he ſpake to his own comfort) that ſhe would often ſay unto him, Look you keep your ſelf in the right way; for I am reſolved to follow you whitherſoever, even to the brink of hell; for I am within your charge: ſaying withal, that all good wives ſhould never forſake their husbands in any thing, being required by them, not directly againſt God, not for any diſeaſe or ſickneſſe whatſoever.

275

That he would never believe any news in verſe, ſince the hearing of a Ballad made of the Biſhop of Spalata, touching his being a Mattyr.

276

That he would never uſe other argument to convince the Papiſts of their opinion of miracles, but by their own doctrine, whereunto moſt of their miracles are altogether repugnant: as for example; A fable they have, that the Picture of our Lady ſhould ſtir, &c. their doctrine is, that their Images are but repreſentative, &c. Now what diſproportion appeareth between their opinion and doctrine?

277

To beſtow benefits on the bad, maketh them worſe, and vilifieth the reward of the virtuous.

278

Clemency is a divine inſtinct, and worketh ſupernatural effects.

279

By the Devils means, Devils can never be caſt out; and therefore they are fools, who to cure a diſeaſe caſt on by a witch, ſeek the help of ſome other witch, whereas prayer and amendment of life is the onely cure.

280

It is the part of a well adviſed State not to entruſt a weighty ſervice, unto whom a noted injury, or diſhonour hath been done, and not firſt righted: he can never be a zealous performer of ſervice, the height of whoſe expectatiō can rather recover a loſt name, than can gain a freſh honour.

281

It is the property of a wiſe Commander not to read books ſo much as men, nor men ſo much as Nations: he that can diſcern the inclinations, conditions, and paſſions of a Kingdome, gains his State or Prince a great advantage both in peace and war.

282

If thou art called to the dignity of a Commander, dignifie thy place by thy Commands; and that thou mayſt be the more perfect in commanding others, practiſe daily upon thy ſelf. Remember thou art a ſervant to the publick weal, and therefore forget all private reſpects: remember thou art a Champion for a Kingdom; forget therefore all private affections, either of love or hate: he that would do his Country right, muſt not be too ſenſible of perſonal wrongs. He that would be remembred in the rols of honour, muſt it count it no diſhonour to forget himſelf.

283

In the tender of an oath of Aſſociation or Covenant, behave thy ſelf wiſely: either take it not, or being taken break it not: Wit may find out niceties to wreſt it, but no juſt arguments to avoid it; an oath is taken not in the ſenſe of him that takes it; but of him that takes aſſurance by it.

284

In Domeſtick Commotions being doubtfull which ſide to take, if the cauſe be religion, thou needeſt no counſellour: If meerly civill let the Scriptures and reaſon direct thee: However, there is a way preſents it ſelf to thy wiſedome, whereby, if thou haſt an eſtate, thou mayeſt make it ſure whoſoever wins, and make thy one Stake ſure whoſoever loſes. Capiat qui capere poteſt.

285

The lower ſort of people are deſirous of novelties, and apt for change; weighing government with the ſcales of their own fortunes: they are to ſenſible of evils in preſent to fear worſe in future: let ſuch know, they move in their particular Orbs, not in the common Sphear; and that the alteration of the heavens makes no ſtar greater: which way ſoever the change moves, a Cobler ſhall be but a Cobler ſtill.

286

It is high wiſedome in a Prince to weigh the ſeverall actions of his counſellours: for the want whereof ſo many good Princes have both loſt themſelves, and ruined their Kingdomes: it is a common thing, to mask private ends, under publick pretences: it is better for a State to have a wicked Prince of a good nature, than a good Prince with ſuch Counſellours.

287

It is very requiſite for a Prince to have an eye: the Clergy are elected, and come in by the collation of him or particular Patrons, and not wholly by the people; and that their power hold dependance, not from forreign authority: it is dangerous in a Kingdome, where the Croſiers receive not power from the Regall ſword.

288

It is a perilous weakneſſe in a State to be ſlow of reſolution in the time of war: To be irreſolute in determination, is both the ſign, and ruine of a weak State: ſuch affairs attend not time: let the wiſe States-man abhor delay, and reſolve rather what to do, than adviſe what to ſay; ſlow deliberations in a quick buſineſſe are Symptoms, either of a faint courage, or weak forces, or falſe hearts.

289

If a Conquerour hath ſubdued a Country or a City abounding with pleaſure, let him be very circumſpect to keep himſelf and ſouldiers temperate: pleaſures brings effiminacy, and effiminacy fore-runs ruine: ſuch conqueſts without bloud, or ſweat, ſufficiently revenge themſelves upon the heads of their intemperate Conquerours.

290

It is a dangerous ſign of approaching ruine in a Republick, when religion is neglected, and her eſtabliſhed ceremonies interrupted. Let therefore that Prince or State, that would be potent, be pious, and that they may puniſh prophaneneſſe the better, let them be religious: the joy of Jeruſalem depends upon the peace of Sion.

291

It is dangerous for a Prince to uſe ambitious natures, but upon neceſſity, either for his wars to be skreens of his danger, or to be inſtruments, for the demoliſhing inſolent greatneſſe: And that they may be the leſſe dangerous, let him them, rather out of mean births than noble; and out of harſh natures, rather than plauſible; and always be ſure to ballance them with thoſe that are as proud as themſelves.

292

Let Princes be very carefull in the choice of their counſellours, chuſing neither by the greatneſſe of the beard, or the ſmoothneſſe of the face, nor by the form of the head, but by the ſquareneſſe of their actions: let them be wiſe, but not crafty; active without private ends, couragious without malice; religious without faction; ſecret without fraud; one better read in his Princes buſineſſe, than his nature; and a riddle onely to be read above.

293

Let him that deſires to enjoy happineſſe in a State, reverence good things paſt; ſubmit to lawfull things preſent; be provident for things future: let him wiſh for good Princes: if good, prize them without ſatiety; if bad, endure them without rebellion.

294

Before thou build a Fortreſſe conſider to what end; if for reſiſtance againſt the enemy, it is uſeleſſe: A valiant Army is a living Fortreſſe: if for ſuppreſſing the ſubject, it is hurtfull: It breeds jealouſies, and jealouſies beget hatred. Howſoever, if thou haſt aſtrong army, it adds nothing to thy ſtrength: if thy army be weak it conduces much to thy danger: the ſureſt Fort, is the hand of thy ſouldiers; and the ſafeſt Cittadel, is the hearts of thy ſubjects.

295

It is a Princely Alchimy, out of neceſſary war, to extract an honourable peace; and more beſeeming the Majeſty of a Prince, to thirſt after peace, than Conqueſt: bleſſedneſſe is promiſed to the peace-maker, not to the conquerour: it is a happy State whoſe Prince hath a peacefull hand, and a martiall heart; able both to uſe peace, and to manage war.

296

Let not a Commander be too forward to undertake a war without the perſon of his Prince: it is a thankleſſe imployment where miſchief attends upon the beſt ſucceſſe, and where (if a Conquerour) he ſhall be in danger, either through his own ambition, or his Princes ſuſpicion.

297

When the humours of the people are ſtirred by diſcontents, or grief, it is wiſedome in a Prince to give them moderate liberty to evaporate: he that turns the bloud back too haſtily, makes the bloud bleed inwardly, and fils the body with malignity.

298

If having levied an army, thou findeſt thy ſelf too weak, either through want of men or money, the longer thou delayeſt to fight the greater the incovenience grows: if once thy army falls a ſunder, thou certainly loſeſt by delay; where, hazarding thy fortunes betimes, thou haſt the advantage of thy men; and mayeſt by fortune win the day: it is leſſe diſhonour to be overcome by force than flight.

299

It is the part of a wiſe Commander in wars, whether offenſive, or defenſive, to work into the breaſts of thy ſouldiers, a neceſſity of fighting: neceſſity of the action takes away the fear of the act, and makes bold reſolution the favourite of fortune.

300

Clemency and mildneſſe is moſt proper for a Principallity; but reſervedneſſe, and ſeverity for a Republick; but moderation in both: Exceſſe in the one breeds contempt, in the other hatred; when to ſharpen the firſt, and when to ſweeten the laſt, let time and occaſion direct thy judgement.

301

Be not covetous for priority, in adviſing thy Prince to doubtfull attempts, which concern his State: if they proſper the glory muſt be his; if they fail, the diſhonour will be thine: when the ſpirit of a Prince is ſtopt in the diſcharge, it wil recoil, and wound the firſt adviſer.

302

If being Commander of an army, thou eſpieſt a groſs and manifeſt errour in thy enemy, look well to thy ſelf, ſtratagem is not far off: he that ſets his Queen in palpable danger, may chance, at next remove, give thy King Checkmate: he whom deſire of victory blinds too much, is apt to ſtumble at his own deſtruction.

303

It is very requiſite for a Prince that deſires the continuance of peace, in times of peace to encourage and make much of his Commanders: When brave ſpirits find neglect to be the effect of quiet times, they deviſe all means to remove the cauſe, and by ſuggeſting inducements to new wars, diſturb and unſettle the old peace, buying private honour with publick dangers.

304

It is the height of a provident Commander, not onely to keep his own deſigns undiſcoverable to the enemy, but likewiſe to be ſtudious in diſcovering his: he that can beſt do the one, and neareſt gueſſe at the other, is the next ſtep to a Conquerour: but he that fails in both, muſt either aſcribe his overthrow to his own folly, or his victory to extraordinary providence.

305

Let States that aim at greatneſſe, beware leſt new gentry multiply too faſt, or grow too glorious: Where there is to great a diſproportion betwixt the Gentry and the common ſubject, the one grows inſolent, the other ſlaviſh: Where the body of the Gentry grows too glorious for the Corſlet, there the heads of the vulgar was too heavy for the Helmet.

306

Upon the beleaguering of a City, let the Commander endeavour to take from the defendants all ſcruples which may diſ-invite them to a neceſſity of defence: Whom the fear of ſlavery neceſſitates to fight, the boldneſſe of their reſolution will diſadvantage the Aſſaylants, and deficilitate their deſign: Senſe of neceſſity juſtifies the war, and they are hopefull in their arms, which have no other hope but in their arms.

307

It is good for Princes and States (if they uſe ambitious men for their advantage) ſo to order things, that they be ſtill progreſſive, rather than retrograde. Where ambitious natures find open paſsage, they are rather buſie than dangerous; and if well watcht in their proceedings, they will catch themſelves in their own ſnare, and prepare a way to their own deſtruction.

308

Expect the army of thy enemy, on plain and eaſie ground, and ſtill avoid mountainous and rocky places, and ſtrait paſsages, to the utmoſt of thy power: it is not ſafe to pitch any where, where thy whole forces cannot be brought together: he never deſerved the name of good Gameſter, that hazards his whole reſt upon leſs than the ſtrength of his whole game.

309

It matters not much whether in government, thou tread the ſteps of ſevere Hannibal, or gentle Scipio, ſo thy actions be honourable, and thy life virtuous: both in the one, and in the other, there is defect and danger, if not corrected and ſupported by the fair repute of ſome extraordinary endowments: no matter black or white ſo the Steed be good.

310

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

311

As it is a principle of nature, that putrifaction is more contagious before maturity than after; ſo it is a poſition of Moral Philoſophie, that men abandoned to vice, do not ſo much corrupt manners, as thoſe that are half good and half evill.

312

The end of mans Creation is not for the ſlaughter; nor education of Arms, to make men caſt-aways.

313

Virtuous men will uſe their education military, as wiſe men do their weapons, for ornament amongſt their friends, againſt their enemies for defence.

314.

Thoſe actions that are intended for opinion, are carried with more ceremony than ordinary.

315

Dolus verſatur in generalibus. Generals dwell too much in the ayre; therefore he that will not be deceived, muſt deſcend to particulars.

316.

When Iupiter ſpeaks, he uſes to joyn thunder to it: ſo a King ſhould not ſpeak, except he maintain it by action.

317

Chriſt recommends unto us the wiſdome of Serpents, not thereby to deceive or betray others, but to arm our ſelves againſt the deceit and treaſon of Hypocrites.

318

There is a heaven and a hell, Praemium & Paena, for the Elect and the Reprobate: but how many other rooms there be, we are not on Gods Councel.

319

Prayer, is one of the worthieſt actions we do; for we ſpeak with God, and as it were enter in a reaſoning with him, it brings down God from heaven, and makes him to grant our will, and dwell with us, and we with him Eternally.

320

Of temporal goods, we ſhould pray onely for thoſe that are neceſſary for our being, or at leaſt, wel-being; and not for thoſe things that are for Luxury and Superfluity; for ſuch are commonly baits to ſin: But if God grant us alſo theſe, we ſhould be thankfull, and ſoberly uſe them according to our calling.

321

It was never found, that bloud and too much ſeverity, did good in matters of Religion; God never loving to plant the Church by violence and bloudſhed.

325

The whole Scripture chiefly containeth two things, a Command, and a Prohibition; to do ſuch things, and to abſtain from the contrary; it is our duty to obey in both.

326

It becomes every Officer and Commander, to know what belongs to his place, and not to encroach upon his Superiours; ſo ſhall good order be beſt kept in a great Family.

327

It is the ſafeſt way in a martiall expedition, to commit the main charge to the hands of one: companions in Command begets confuſion in the Camp. When two able Commanders are join'd in equall Commiſſion, each is apt to think his own way beſt, and by mutuall thwarting each other, both give opportunity to the enemy, and make deſtraction in the Army.

328

Let that Captain who is appointed for the guard of an aſſaulted City, avoid as a Rock all manner of confuſion: when a multitude takes arms without order, that City becomes ruinous, without redreſſe.

329

If like Manlius thou commandeſt ſtout and great things be like Manlius ſtout to execute thy great commands; it is a foul blemiſh in Sovereignty, when the will roars, and the power whiſpers: if thou canſt not execute as freely as thou commandeſt, command no more than what thou mayeſt as freely execute.

330

If one party deſire to obtain any thing of the other, being in a mutuall difference, let him (if occaſion will bear it) give him no time to adviſe himſelf: Let him endeavour to make him ſee a neceſſity of ſudden reſolution, and the danger of either deniall or delay: he that gives time to reſolve, teaches to deny, and gives warning to prepare.

331

Let not the Army at the firſt encounter, be too prodigall in her Aſſaults, but husband her ſtrength for a dead lift: When the enemy hath abated the fury of his firſt heat, let him then feel, thou haſt reſerved thy forces for the laſt blow: So ſhall the honour he hath gained by his valour be turned to thy uſe, and encreaſe the glory of thy valour. Foregames when they prove, are ſpeedieſt; but After games if wiſely plaid are ſureſt.

332

It is very requiſite for a well adviſed Republick to caſt a ſtrict and ſerious eye upon thoſe that ſeek favour by thy ſervice: ſome ſeek it in a publick way, ſome in a private: The firſt brings honour to a Republick and ought to receive encouragement: The ſecond is very pernicious, and dangerous, and ought to be rewarded with ſevere puniſhment: that brings forth glory and emulation; this popularity, and faction, (and if not puniſht) ruine.

333

Let not the covetouſneſſe of a Captain purloin to his own uſe, or any way bereave the ſouldiers of any profit due unto their ſervices, either in their means or ſpoils. Such injuries (being quickned by their daily neceſſities) are never forgot: What ſouldiers earn with the hazard of their lives (if not enjoy'd) propheſies an overthrow in the next battell.

334

If a Prince would have virtuous ſubjects, let his ſubjects have a virtuous Prince: ſo ſhall he better puniſh the vices of his people; ſo ſhall they trulier prize virtue, and folow it, being exemplified in their Prince.

235

It is the part of a wiſe Commander, to caſt an eye rather upon the actions, than the Perſons, and rather to read men in their merits, than in Ladies letters: he that for favor or for baſe reward prefers a ſouldier, betrays his Kingdom for a bribe, or ſels his honour for a kiſſe.

336

Where order and fury are well acquainted the war proſpers, and the ſouldiers end no leſſe men than they begun: order takes ſpirit of fury, and fury takes rules of order: but where order is wanting fury runs mad; and when fury is wanting order lies dead: in the abſence of order fury runs her own way; and being an unthrift of her own ſtrength, fails in the firſt Aſſault, and cravens: and ſuch, beginning more than men, end leſſe than women.

337

It is the quality of a wiſe Commander, to make his ſouldiers confident in his wiſdome, and their own ſtrength: if any danger be to conceal it; if manifeſt, to leſsen it: let him poſseſs his Army with the juſtneſs of the war, and a certainty of the victory: a good cauſe makes a ſtout heart, and a ſtrong Arm; they that fear an overthrow are half conquered.

338

It is requiſite for a General to mingle love with the ſeverity of his diſcipline: they that cannot be induced to fear for love, will never be forced to love for fear: love opens the heart; fear ſhuts it: that encourages; this compels: And victory meets encouragement, but flees compulſion.

339

In two degrees ſtandeth the whole ſervice of God by man, interiour upward by prayer, exteriour or downward by works flowing there from, before the world.

340

He that nouriſheth a faction between his ſervants in his own family, doth nothing elſe but help to ſet his own houſe on fire.

341

Although we are not ſtocks nor ſtones not to feel calamities, yet we ſhould not ſuffer the feeling of them, ſo to overrule and aſtoniſh our reaſon, as it may ſtay us from taking the beſt reſolution, and uſing thereof, for remedy that can be found out.

342

Age is venerable, not in reſpect of the apparence, but in reſpect of the annexion; becauſe wiſedome commonly accompanies ſuch a preſence.

343

The Devils are like the Peſt which ſmites thoſe ſureſt, which flies it furtheſt, and apprehends deeplieſt the perill thereof.

343

Alexander was not thanked and commended for conquering the world, but for doing it before thirty years old.

344

It is the greateſt decay to youth, either not to indure good advice, or not to believe it, untill their perill and overthrow make them ſee it to their ſhame.

345

It is no power inherent in the Circles, or in the holineſs of names of God uſed blaſphemouſly, nor in whatſoever 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 Devill, the father of lies, who having firſt of all preſcribed that form of doing, feigning himſelf to be commanded and reſtrained thereby, will be loath to paſs the bounds of thoſe injunctions.

346

Continual experience proves that idleneſs is ever the greateſt ſpur to Lechery.

347

Man being compounded of all the four complexions, whoſe father are the elements, although there be a mixture of them all in all the parts of the body, yet muſt divers parts of this Microcoſm or little world of ours, be diverſly more inclined, ſome to one ſome to another complexion, according to the diverſity of their uſe: that of thoſe diſcords a perfect harmony may be made up, for the maintenance of the whole body.

348

It is a thankleſſe and a dangerous office, to make an award betwixt two differing States, wherein as thou ſhalt ſeldome content above one party, ſo thou ſhalt often diſpleaſe both: it is a bad ſervice; wherein whileſt thou endeavoureſt to make two friends, between themſelves, thou gaineſt two enemies to thy ſelf.

349

It is more dangerous for a Prince to be diſdained by his ſubjects than to be hated: hatred admits fear, and fear forces loyalty. But diſdain excludes both love and fear, and conſequently diſſolves obedience. That Prince that is hated, is in his high road to ruin; and he that is diſdained is at his journeys end.

350

There be three ſorts of Government, Monarchicall, Ariſtocraticall, Democraticall: And they are apt to fall three ſeverall ways into ruine; the firſt by Tyranny; the ſecond by Ambition; the laſt by tumult. A Commonwealth grounded upon any of theſe, is but of ſhort continuance; but being wiſely mingled, either guard the other and makes the government exact.

351

Before thou undertake a war let thine eye number thy forces, and let thy judgement weigh them: if thou haſt a rich enemy no matter how poor thy ſouldiers be, if couragious and faithfull. Truſt not too mch to the power of thy treaſure, for it will deceive thee, being more apt to expoſe thee for a Prey, than defend thee. Gold is not able to make good ſouldiers, but good ſouldiers are able to find out gold.

352

If the Territories of thy equall enemy are ſcituated far ſouth from thee, the advantage is thine, whether he make offenſive or defenſive war; if North the advantage is his. Cold is leſſe tollerable than heat. This is a friend to nature, that an enemie.

353

It is not onely uncivill but dangerous for ſouldiers, by reproachfull words, to throw diſgrace upon an enemy: Baſe terms are bellows to a ſlaking fury, and goads to quicken up revenge in a fleeing foe: he that objects a Cowardice againſt a failing enemy, adds ſpirit to him to diſprove the aſperſion at his own coſt: it is therefore the part of a wiſe ſouldier to refrain it, or of a wiſe Commander to reprove it.

354

Let that Commander, which deſires to give a fair Accompt, be very ſtrict both in puniſhments and rewards, and proportion them according to the merits of the deſerver, and the fault of the delinquent: let the ſervice of the one be duely rewarded, leſt thou diſcourage worth, and the demerits of the other ſtrictly puniſhed, leſt thou encourage vice: the neglect of the one weakens an army; the omiſſion of both ruines it.

355

If tbou deſire to know the power of a State, obſerve in what correſpondence it lives with her neighbours. If it make alliance with the contribution of money, it is an evident ſign of weakneſſe; if with her valor, or repute of forces, it manifeſts a native ſtrength: it is an infallible ſign of power to ſell friendſhip; and of weakneſſe to buy it. That which is bought with gold, will hardly be maintained with ſteel.

356

If thy two neighbouring Princes be at variance, ſhew thy ſelf either a true friend or a fair enemy; it is indiſcretion to adhere to him, whom thou haſt leaſt cauſe to fear if he vanquiſh: Neutrality is dangerous whereby thou becomeſt a neceſſary Prey to the Conquerour.

35

It is a greater argument of a Princes wiſedome, not onely to chuſe, but alſo to prefer wiſe Counſellors: and ſuch are they, that ſeek leſſe their own advantages than his; whom wiſe Princes ought to reward, leſt they become their own carvers, and ſo of good ſervants become bad Maſters.

358

It is very dangerous to try experiment in a State, unleſſe extream neceſſity be urgent, or popular utility be palpable. It is better for a State to connive a while at an inconvenience, than too ſuddenly to ruſh upon a reformation.

359

If a valiant Prince be ſucceeded by a weak ſucceſſour, he may for a while maintain a happy State, by the remaining virtue of his glorious predeceſſour: but if his life be long, or dying, he be ſucceeded by one leſſe valiant then the firſt, his Kingdome is very likely to fall to ruine. That Prince is a true father to his Country that leaves it the rich inheritance of a brave ſon. When Alexander ſucceeded Philip, the world was too little for the Conquerour.

360

It is very dangerous for a Prince or Republick, to make continuall practiſe of cruell exaction; where the ſubject ſtands in the ſenſe or expectation of evill, he is apt to provide either for his ſafety, either from the evill he feels or from the danger he fears, and growing bold in conſpiracy makes faction, which faction is the mother of ruine.

361

That Prince who ſtands in fear more of his own people then of ſtrangers, ought to build fortreſſes in his land. But he that is more afraid of ſtrangers than his own ſubjects ſhall build them more ſecurely in the affections of his people.

362

Carry a watchfull eye upon dangers till the come to ripeneſſe, and when they are ripe let looſe a ſpeedy hand: he that expects them too long meets them too late; and he that meets them too ſoon-gives advantage to the evill. Commit their beginning to Argus his eyes, and their ends to Briareus his hands, and thou art ſafe.

363

Of all difficulties in a State, the temper of true government moſt felicifies and perpetuates it. Too ſudden alterations diſtempers it; too contrary deſtroys it. Had Nero turned his Kingdome as he did his Harp, his harmony had been more honourable, and his reign more proſperous.

364

If a Prince fearing to be aſſailed by a forreign enemy, hath a well armed people, and well addreſt for war, let him ſtay at home, and expect him there. But if his ſubjects be unarmed, or his Kingdome unacquainted with the ſtroke of war, let him meet the enemy in his quarters: the further he keeps the war from his own home the leſſe danger.

365

It is great prudence in a States-man to diſcover an inconvenience in the birth; which, ſo diſcovered, is eaſie to be ſuppreſt. But if it ripen into cuſtome, the ſudden remedy is worſe than the diſeaſe: in ſuch a caſe better to temporize a little, than ſtruggle too much. He that oppoſes a full-aged inconvenience too ſuddenly, ſtrengthens it.

366

Let a Prince preſerve himſelf in the favor of the people, more than the great-ones: they are many; theſe but few: theſe cannot be ſatisfied upon eaſie terms; whereas they are content with ſmall matters. Moreover, the Prince is neceſſitated to live always with the ſame people, but may do well enough with the ſame Great-ones: tumults in a State, are more dangerous than ambition.

367

If thou endeavoureſt to make a Republick in a Nation where the Gentry abounds, thou ſhalt hardly proſper in that deſign: and if thou wouldeſt erect a Principallity in a land where there is much equallity of people, thou ſhalt not eaſily effect it: the way to bring the firſt to paſſe, is to weaken the Gentry; the means to effect the laſt, is to advance and ſtrengthen turbulent and ambitious ſpirits: ſo that being placed in the midſt of them, their forces may maintain thy power, and thy favour may prefer their ambition: otherwiſe there ſhall be neither proportion nor continuance.

368

It is more excellent in a Prince to have a provident eye for the preventing future miſchiefs, than to have a potent arm for the ſuppreſſing of preſent evils: Miſchiefs in a State are like Hectick feavers in a body naturall; in the beginning hard to be known, but eaſily to be cured: but being let alone a while, more eaſie to be known, but harder to be cured.

369

If a Kingdome be apt to rebellion, it is wiſdome to preſerve the Nobility and Commonalty ſtill at variance. Where one of them is diſcontented the matter is not great; the Commons are flow of motion if not quickned by the Nobility: the Nobility weak in power if not ſtrengthned by the Commons: then is danger, when the Commonalty troubles the water, and the Nobility ſteps in.

370

He is ſaid rightly to ſerve his Country whoſe body executeth what his wiſdome plotteth.

371

Common affability is commendable and not to be miſliked, ſo it reſerve the ſtate of the party; otherwiſe it is not humility but baſeneſſe.

372

Sauces, are more like medicines than meat, and they ſerve onely for the pleaſing of the taſte: and not for ſatisfying of the neceſſity of nature.

373

We ow all men ſalutation and a cap, but not familiarity; for except we be ſure their worthineſſe deſerves it, we betray our ſelves.

374

Whatſoever God doth by a Medium, muſt know an end, what immediately belongs to eternity.

375

The Slanderer and he that defires to hear lies, are whelps of a litter; the one hath a Devil in his tongue, and the other in his ears.

376

Fortune hath no power over wiſedome, but of ſenſuality, and of lives that ſwim and navigate without the loadſtone of diſcretion and judgement.

377

The diſpoſition of wicked men are perverſe, Coaction muſt force them to goodneſſe, and correction reſtrain them from wickedneſs.

378

Mans happineſſe doth reſt in the managing of his own time, ſo that every man may be bleſt and rich in perfection, if his own diſſoluteneſſe, and unthriftineſſe incurs not the contrary.

379

All qualities without the direction of virtue, profit not, but overthrow their poſſeſſours.

380

When the mouth of Lazarus was ſhut his ſoars ſpoke for him; ſo when we cannot uſe our hands in defence of our Country, we ſhould lift them up for our Princes protection.

381

If he be to be pittied, that beſtows half his patrimony in hobbi-horſes, then much more they, who having but a little time dedicate half to ſleep and idleneſſe.

382

As troubles come for exerciſe of virtue and encreaſe of merit, ſo affliction ſends many to prayer and faſting, and few men ſeldom do well, except neceſſity inforce them; for hunger and poverty makes men induſtrious, and the laws make them good.

383

As the ſervants of God are known by humility and charity, ſo the ſervants of the divel are known by pride and crueltie.

384

The confeſſion of our ſins do no leſſe honour God, than his glory is blemiſhed by Commiſſion.

385

Suſpicion is no where ſo converſant and powerful as amōg Princes, unto whom, to ſay rightly, it rightly belongs: For howſoever they are they have enemies; if good, envious; if evil ſome that lay hold upon that occaſion; yea, even their friends are doubtfull, not being eaſie to be diſcerned, whether lovers of themſelves or of their fortunes.

386

To pray to the Lord with the lips for any corporall benefit, and yet to have the heart fixed in confidence of any naturall means, is a kind of ſpirituall adultery.

FINIS.