APOPHTHEGMATA Aurea, Regia, CAROLINA.  
APOPHTHEGMS 

I. Theological.  
II. Moral.  
III. Political.    
Collected out of the Incomparable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. OF His most glorious majesty King Charles the First.  
Vincit qui patitur. Fortior est qui se quàm qui fortissima— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hebr. 11. 4.  
LONDON, Printed by William Du-gard for Francis Eglesfield at the Marigold in St Paul's churchyard, 1649.   

Apophthegmata Carolina. I. THEOLOGICAL.  
WHen our sins are ripe, it is just with God to reap that glory in our Calamities, which we robbed Him of in our prosperity. pag. 4. line 5.  
Bare Resolutions of future reforming do not always satisfy God's justice, nor prevent vengeance for former miscarriages. p. 4. 10.  
We ought to depend on God's Mercies to forgive, not on our purposes to amend. p. 4. 15.  
God vindicate's his glory by his judgements; and shows us how unsafe it is to offend him, upon presumptions afterward to pleas him▪ p. 4. 17.  
For want of timely repentance of our sins, God giveth us cause to repent of those remedies we too late ●pplie. p. 4. 23.  
Miseries upon persons or Nations are the just effects of God's displeasure: and yet may be, through God's mercy, preparatives to future blessings, and better hearts to enjoy them. p. 4. 29.  
Then shall we dare to account our afflictions not the strokes of an enemy, but a father, when God giveth us those humble affections, and that measure of patience, which becom's his children. pag. 5. line 8.  
God's Grace is infinitely better with our Sufferings, than our Peace could be with our sins. p. 5. 19  
As our sins turn Antidotes into poison, so God's Grace turns poison into Antidotes. p. 5. 22.  
No man who will avoid inconveniences of State, by Acts of so high injustice, as no pulick convenience can expiate, or compensate, is worthy to bear the name and place of GOD on earth. p. 7. 20.  
It is a bad exchange to wound a man's own conscience thereby to salv State-sores: to calm the storms of popular discontents, by stirring up a tempest in a man's own bosom. p. 7. 25.  
An upright Magistrate is more afraid to take away any man's life unjustly, then to lose his own. p. 10. 24.  
Justice, which is the will of God, aught to be preferred before all contrary clamours, which are but the discoveries of mens' injurious wills. p. 11. 22.  
A Prince ought not for any reason of State, to go against the reason of his Conscience: which is highly to sin against the God of Reason, and judge of Conscience. p. 11, 27.  
The Spirit of God subjects the Will of a Prince to none but the light of Reason, Justice and Religion, which shines in his Soul. p. 12. 4.  
No present importunity, or popular vindications will be subterfuge sufficient to rescue men guilty of evil machinations from the exact tribunals of God and their consciences. p. 15. 3.  
In obstructions of of Justice among men, we must religiously appeal to God and mens' own Consciences, as being an argument to us Christians of that afterunavoidable judgement which shall rejudge, what among men is but corruptly decided or not at all. p. 15. 7.  
Afflictions cannot be esteemed (with wise and godly men) any argument of sin in an innocent person, more than the impunity of wicked men is, among good men, any sure token of their innocency. pag. 16. li. 9  
As it is one of the most convincing arguments that there is a God, while his power sets bounds to the raging of the Sea: so 'tis no less, that he restrains the madness of the people. Nor doth any thing portend more God's displeasure against a Nation then when he suffers the confluence and clamours of the Vulgar to pass all boundaries of Laws, and reverence to Autorie. p. 17. 7.  
Good men had rather want any thing they most desire, for the public good, then obtain it by unlawful and irreligious means. p. 19 7.  
The just Avenger of all disorders often makes men see their sin in the glass of their punishment. 'Tis more than an even-lay, that guilty men may one day see themselves punished by that way they offended. p. 22. 29.  
God orders our disorders: and magnifie's his wisdom and mercy, when our follies and miseries are most discovered. p. 23. 30  
Our sins are the Tumults of our Souls against our God. p. 24. 10.  
What man cannot, or will not repress, the Omnipotent Justice can and will. p. 21. 30.  
Reason sets bounds to our Passions, Truth to Errors, Laws duly executed to Sedition, charity to Schisms. p. 25. 4.  
A man that knows the sincerity and uprightness of his own heart, although he may seem less a Politician to men, yet he need's no secret distinctions or evasions before God. p. 30. 9  
As many Kingdoms as the Devil showed our Saviour, and the glory of them (if they could be at once enjoied) are not worth the gaining by the ways of sinful ingratitude and dishonour, which hazard's a Soul worth more worlds, than this hath kingdoms. p. 30. 9  
God's All discerning Justice sees through all the disguises of mens' pretensions, and deceitful darknesses of their hearts. pag. 31. li. 12.  
Grace will teach us wisely to enjoy as well the frustratings, as the fulfillings of our best hopes, and most specious desires. p. 31. 23.  
The Comfort of God's Mercies often raiseth the greatest Sufferers to be the most glorious Saints. p. 32. 26.  
I will rather choose to wear a crown of Thorns with My Saviour, then to exchange that of Gold (which is due to me) for one of lead, whose embased flexibleness shall be forced to bend and comply to the various, and oft-contrary dictates of any factions. p. 38. 14.  
I know no resolutions more worthy a Christian King, then to prefer his Conscience before his Kingdoms. p. 38. 24.  
It is God's will that we should maintain our Native, Rational and Religious freedom. p. 38. 29.  
Though God doth require us to submit our understandings and wills to His, whose wisdom and goodness can neither err, nor misguide us, and so far to deny our carnal reason, in order to his sacred mysteries and commands, that we should believe and obey, rather than dispute them: yet doth he expect from us only such a reasonable service of him, as not to do any thing for him against our consciences. p. 39 1.  
A good Christian ought to be willing to suffer the greatest indignities and injuries, rather than commit the least sin against his conscience. p 39 30.  
A Christian King ought not to subject his Reason to other mens' Passions and designs, which seem unreasonable, unjust and irreligous. So shall he serve God in truth and uprightness of heart, though he cannot satisfy some men. p. 40. 8.  
Truth and Justice will bring a man at last to peace and happiness with God, though he hath much trouble among men. pag. 40. line 18.  
The scandal of Subjects, who profess the same Religion with their Sovereign, may be an hindrance to the love of Truth, and hardening others in Error. p. 45. 3.  
Constancy in Religion the best Antidote against the poison of ill example. p. 45. 9  
The experience of the vanity and uncertainty of all human glory and Greatness should make us the more ambitious to be invested in those durable honours and perfections, which are only to be found in GOD, and obtained through JESUS Christ. p. 45. 29.  
I desire always more to remember I am a Christian than a King: for what the majesty of one might justly abhor, the charity of the other is willing to bear: what the height of a King tempteth to revenge, the humility of a Christian teacheth to forgive; keeping in compass all those impotent Passions, whose excess injures a man more than his greatest enemies can. For these give their malice a full impression on our souls, which otherwise cannot reach very far, nor do us much hurt. p. 47. 25.  
No punishment so stain's a man's honour as wilful perpetrations of unworthy actions; which, besides the conscience of the sin, brand's with most indelible characters of infamy the name and memory to posterity; who, not, engaged in the factions of the times, have the most impartial reflections on the actions. p. 51. 1.  
My outward strength, God knows, is little, or none at all: but I have a soul invincible through God's grace enabling me: here I am sure to be Conqueror, if God will give me such a measure of constancy, as to fear Him more than Man; and to love the inward peace of My Conscience, before any outward tranquillity. p. 53. 14.  
The least sin hath in it more evil, than the greatest affliction. pag 59 line 8.  
What is Religious and Apostolical, and so very sacred and divine, is not to be dispensed with, or destroyed. p. 59 30  
Prayers and Tears the chiefest Arms, which the ancient Christians were wont to use against their Persecutors, may serve a good man's turn, if not to conquer as a soldier, yet to suffer as a Martyr. p. 67. 6.  
The many and sore oppressions of My people grieve me: I am above Mine own: what I want in the hands of force and power, I have in the wings of faith and prayer. p. 67. 25.  
The Sword and Militia are but weak defences against the strokes of Divine Vengeance, which will overtake; or of mens' own consciences, which always attend injurious perpetrations. p. 72. 6.  
I do not think I can want any thing which Providential necessity is pleased to take from me, in order to My people's tranquillity, and God's glory, whose protection is sufficient for me; and he is able by His being with me, abundantly to compensate to me as he did to Job, whatever honour, Power, or liberty, the Chaldeans, the Sabeans, or the Devil himself can deprive me of. p. 72. 12.  
Though Men take all temporary defences from me; yet cannot they deprive me of my own innocency, or God's mercy; nor obstruct My way to heaven. p. 72. 28.  
When I have declared that I cannot yield to somethings propounded, without violateing My conscience, 'tis strange there can be no method of peace, but by making war upon my Soul. p. 75. 12.  
Nothing can repair or requite the loss of the incommunicable jewel of a good conscience. p. 75. 24.  
The love of My people's peace hath great influence upon me; but the love of truth and inward peace hath more. p. 76. 6.  
The inward quiet of My Conscience ought to be, is, and ever shall be (by God's grace) dearer to me than My Kingdoms. pag. 76. line 11.  
In want of free and faithful counsel, which others are able and willing to impart, none can hinder us from craving of the Counsel of that mighty Counsellor, who can both suggest what is best, and incline our hearts steadfastly to follow it. p. 86. 17.  
I cannot please all, I care not to pleas some MEN: if I may be happy to pleas God, I need not fear whom I displease. p. 87. 38.  
God can as well bless honest errors, as blast fraudulent counsels. p. 88 25.  
Though pressures are grievous, and peace very pleasing; yet we ought not to avoid the one, or purchase the other with the least expense or waste of Conscience, whereof God only is deservedly more master than ourselves. p. 89. 5.  
Some MEN, out of a covetous Zeal, and uncharitable fury, think it a great Argument of the Truth of their Religion to endure no other but their own. p. 92. 7.  
Some kind of Zeal Counts all merciful moderation luke warmness; and had rather be cruel then counted cold; and is not seldom more greedy to kill the Bear for his skin, then for any harm he hath done. p. 94. 14.  
God doth not therefore deny our innocence, because he is so far to try our patience, as he did his Servant Job's. p. 96. 3.  
He that looks well to his own Conscience and the faithful discharge of his Trust, hath scarce leisure to consider those swarms of reproaches, which issue out of some mens' mouths and hearts, as easily as smoke or sparks do out of a furnace, much less to make prolix Apologies, as might give those men satisfaction, who conscious to their own depth of wickedness are loath to believe any man not to be as bad themselves. pag. 96. line 7.  
Cruelty among Christians acted under the colour of Religion, as if we could not be Christians unless we crucify one another, an horrid sin. p. 97. 15.  
It is not so proper to hew out religious Reformations by the Sword, as to polish them by fair and equal disputations among those that are most concerned in the differences: whom not Force, but Reason ought to convince. p. 102. 9  
Conscience can receive little satisfaction in those points, which are maintained rather by soldiers fighting in the fields, than Scholars disputing in free and learned Synods. p. 102. 24.  
In matters of Religion, those Truths gain most on mens' judgements and consciences, which are least urged with secular violence, which weakens Truth with prejudices: and is unreasonable to be used, till such means of Rational conviction have been applied, as, leaving no excuse for ignorance condemn's mens' obstinacy to deserved penalties. p. 102. 29.  
If presbytery in such a supremacy be an institution of Christ, sure it differs from all others: and is the first and only point of Christianity, that was to be planted and watered with so much Christian blood; whose effusion runs in a stream so contrary to that of the Primitive Planters both of Christianity and episcopacy, which was with patient shedding of their own blood, not violent drawing other mens'. Sure there is too much of man in it to have much of Christ. p. 104. 4.  
Wise and learned men think, that nothing hath more marks of Schism and Sectarism than this Presbyterian way of Government. p. 105. 5.  
The Repealing of Church-Laws and Constitutions ought to be grounded upon more Rational and Religious Motives than soldiers use to carry in their knapsacks pag. 105. lin. 12.  
I esteem the Church above the State; the glory of Christ above Mine own; and the salvation of mens' Souls above the preservation of their Bodies and Estates. p. 105. 25.  
Violent motions, which are neither manly, Christian, nor loyal, ought not to shake or unsettle the Religion of any man, who knows what Religion mean's. 106. 8.  
The proper engine of all Faction is Force, the arbitrator of beasts, not of reasonable men, much less of humble Christians and loyal Subjects, in matters of Religion. p. 106. 12.  
Men prone to have high conceits of themselves care not what cost they lay out upon their opinions. 106. 17.  
God's justice and Man's folly will at length be discovered, through all the films and pretensions of Religion, in which Politicians wrap up their designs. 108. 3.  
The less cause we have to trust to men, the more we have to trust to God. p. 108. 24.  
Pious simplicity is the best policy. p. 108. 30.  
In things which are of no clear moral necessity, but disputable and controverted among learned and godly men, Oaths can hardly be made and enjoined with that judgement and certainty in one's self, or that charity and candour to others of different opinion, as Religion requires. p. 111. 9  
Religion never refuses fair and equable deliberations; yea, and dissentings too in matters only probable. p. 111. 16.  
The enjoining of Oaths upon people, must needs in things doubtful be dangerous; as in things unlawful, damnable; and no less superfluous, where former religious and legal engagements bound men sufficiently to all necssarie duties. p. 111. 19  
None, that have once true touches of Conscience, will endeavour to carry on the best designs (much less such as are apparently factious and ambitious) by any unlawful means. pag. 112. line 28.  
We ought not to prefer ambiguous, dangerous, and unauthorized Novelties before known and sworn duties, which are indispensable both to God and the Prince. p. 113. 3.  
Later Vows, Oaths, or Leagues can never blot out those former gravings and characters which by just and lawful Ooaths were made upon their Souls. p. 113. 10.  
Confederations, by way of solemn Leagues and Covenants, are the more to be suspected, because they are the common road used in all factions and powerful perturbations of State and Church. p. 113. 14.  
Formalities of extraordinary zeal and piety are never more studied and elaborate, than when Politicians most agitate desperate designs against all that is settled or sacred in Religion or Laws. p. 113. 19  
Every man soon grows his own Pope, and easily absolves himself of those ties which not the commands of God's Word, or the Laws of the Land, but only the subtlety or terror of a party casts upon him. p. 114. li. 2.  
No man's Lawful Calling can engage him against the Church, the Prince, or the public peace. p. 116. 3.  
A pious Prince ought to be forward to carry on all due Reformations, with mature judgement, and a good conscience, in what things he shall, after impartial advice, be, by God's Word, and right reason, convinced to be amiss. p. 116. 21.  
Bishops and churchmen, with their Lands and Revenues, as the fattest Deer, must be destroyed; the other Rascal-Herd of Schisms, Heresies, &c. being lean, may enjoy the benefit of a Toleration. p. 117. 5.  
I see, while the breath of Religion fills the sails, Profit is the Compass, by which factious men steer their course in all seditious commotions. pag. 117. lin. 11.  
Pharaoh's divinity, and Joseph's true piety abhorred to sell the Priest's Lands. p. 118. lin. 2.  
I esteem it My greatest Title to be called, and My chiefest glory to be the defender of the Church, both in its true Faith, and its just Fruitions; equally abhorring Sacrilege and apostasy. p. 118. 11.  
I had rather live, as My Predecessor Henry the third sometimes did, on the church's Alms, then violently take the bread out of Bishops and Ministers mouths. p. 118. 16.  
I think it no less than a mocking and tempting of God, to desire him to hinder those mischiefs, whose occasions and remedies are in our own powers: it being every man's sin not to avoid the one, and not to use the other. p. 119. 10.  
There are ways enough to repair the breaches of the State, without the ruins of the Church. p. 119. 16.  
No Pretensions of piety and Reformation are sufficient to absolve Subjects from the observation of those just, moral, and indispensable bonds, which God's Word, and the Laws of the Kingdom have laid upon their Consciences, nor engage them to any contrary practices. p. 120. 2.  
Nothing violent and injurious can be Religious. p. 120. 6.  
God allows no man's committing Sacrilege under the zeal of abhorring idols. p. 120. 7.  
Sacrilegious designs ought not to have the countenance of Religious Ties. p. 120. 9  
It is hard for a man, that hath not innocency and God's protection, to stand out against those stratagems and conflicts of malice, which by falsities seek to oppress the Truth, and by jealousies to supply the defect of Real causes. p. 122. 6.  
Popular Preachers think it no sin to lie for God, and what they please to call God's Caus. pag. 127. line 15.  
Differences of persuasion in matters of Religion may easily fall out, where there is the sameness of duty, allegiance, and subjection. p. 129. 10.  
Different professions in point of Religion cannot take away the community of Relations either to parents, or to Princes. p. 129. 16.  
A truly-humble Christian will so highly prize his persecutions, as rather not to be relieved, then be revenged, so as to be bereaved of that Crown of Christian patience, which attends humble and injured Sufferers. p. 132 4.  
A crown of Christian Patience attends humble and injured Sufferers. p. 132. 7.  
God is the only King of mens' Consciences. 133. 27  
It is no news to have all Innovations ushered in with the name of Reformation. p. 138. 5.  
Prayer and devotion is the Soul's more immediate converse with the Divine majesty. p. 138. 15.  
The liturgy was exactly conformed to the doctrine of the Church of England: and this by all reformed Churches is confessed to be most sound and Orthodox. p. 139. 15.  
Constancy abates nothing of the excellency and usefulness of a well-composed liturgy. p. 139. 29.  
In the use of constant Forms, not the words but mens' hearts are too blame. p. 141. 2.  
A man may be very formal in the most extemporary variety; and very fervently-devout in the most wonted expressions. p. 141. 4.  
Constant Forms of prayer are not more likely to flat and hinder the Spirit of prayer and devotion, then unpremeditated and confused variety to distract and lose it.  
It is impossible for a Prince to preserv the State in quiet, unless he hath such an influence upon churchmen, and they such a dependence on Him, as may best restrein the seditious exorbitancies of Minister's tongues; who, with the keys of heaven, have so far the keys of the people's hearts, as they prevail much by their oratory to let in, or shut out both Peace and loyalty. pag. 147. line 26.  
I never thought any Bishop worthy to sit in the house of Peers, who would not vote according to his Conscience. p. 148. 16.  
The Government of the Church by Bishops hath of all other the fullest Scripture-Grounds, and also the constant practice of all Christian Churches. p. 148. 24.  
The want of Government the Church can no more dispens with, in point of well-being, than the want of the Word and Sacraments in point of being. 150. 1.  
Proud usurpers against true episcopacy by Popular heaps of weak, light and unlearned Teachers seek to over-lay and smother the pregnancy and authority of that power of Episcopal Government, which, beyond all equivocation and vulgar fallacy of names, is most convinceingly set forth, both by Scripture, and all after-Histories of the Church. p. 152. 8.  
In Religion, Scripture is the best Rule, and the Churches universal Practice the best commentary. p. 152. 30.  
Not only in Religion, but also in right Reason and the true nature of Government, it cannot be thought that an orderly Subordination among Presbyters and Ministers should be any more against Christianity, than it is in all Secular and Civil Governments, where p. 153. 3.  
Parity breeds Confusion and Faction. p. 153. 8.  
Good Order is no more inconsistent with true Religion, then good features are with beauty, or numbers with harmony. p. 153. 10.  
Ministers have as much of the principles of Schism and division, as other men. pag. 153. line 19  
It was not the favour of Princes, or ambition of Presbyters, but the wisdom and piety of the Apostles that first settled Bishops in the Church. p. 153. 27  
Tyranny becom's no Christians, lest of all churchmen. p. 154. 10.  
The whole stream of examples and practice of the Church, or Testimonies of Histories runs so for episcopacy, that there is not the least rivulet for any other. p. 155. 5.  
The necessity of times and affairs rather excuseth than commendeth some late Reformed Churches for their incomformity to all antiquity. p. 155. 12.  
It is no point of wisdom nor charity, where Christians differ, to widen the differences. p. 155. 27.  
The Desertors of episcopacy will appear the greatest enemies to, and betrayers of their own interest pag. 157. l. 14.  
Presbytery is never so considerable, or effectual, as when it is joined to, and crowned with episcopacy. p. 157. l. 16.  
All Ministers will find as great a difference, in point of thriving, between the favour of the people and of Princes, as plants do between being watered by hand, and by the sweet and liberal dews of heaven. p. 157. 19  
The tenuity and contempt of clergymen will soon let them see what a poor carcase they are, when parted from the influence of that head, to whose supremacy they have been sworn. p. 157. 24.  
Some mens' zeal for Bishop's Lands, Houses, and Revenues hath set them on work to eat up episcopacy: which is no less sin than sacrilege or robbery of God of that portion which devout minds have thankfully given again to him, in giving it to his Church and Prophets. p. 160. 23.  
The abuses of episcopacy deserve to be exstirpated, as much as the use retained. pag. 164. line 13.  
The Revenues of the Church become the object of secular envy, which seeks to rob it of all the encouragements of Learning and Religion. p. 165. 8.  
I would rather with Constantins cover the errors of the fathers of the Church with silence, and reform with meekness then expose their Persons and sacred Functions to vulgar contempt. p. 166. 5.  
The Counsels of unreasonable men have brought forth and continue violent confusions, by a precipitant destroying the ancient boundaries of the church's peace; thereby letting in all manner of Errors, Schism and disorders. p. 166. 11.  
Our Sins sometimes prevail against the justice of our Caus. p. 173. 6.  
Personal and private sins may ofttimes overbalance the justice of public engagements; nor doth God account every Gallant man (in the world's esteem) a fit instrument to assert, in the way of War, a righteous Caus. The more men are prone to arrogate to their own skill, valour and strength, the less doth God ordinarily work by them for his own glory. p. 173. 15.  
The event or success can never state the justice of any Caus, nor the peace of mens' Consciences, nor the eternal welfare of their Souls. p. 173. 24.  
A godly Prince desire's that all his Subjects may join true piety with the sens of their loyalty: and be as faithful to God and their own souls, as they are to their Prince: that the defects of the one may not blast the endeavours of the other. p. 176. 23.  
Different events are but the Methods of Divine justice by contrary winds to winnow us: that, by punishing our sins, he might purge them from us; and deferring peace he might prepare us more to prize, and better to use so great a blessing. p. 178. 3.  
The inevitable fate of our sins was (no doubt) such, as would no longer suffer the Divine Justice to be quiet: we, having conquered his patience, are condemned by mutual conquerings, to destroy one another. p. 178. 29.  
Those Victories are still miserable, that leave our sins unsubdued; flushing our pride, and animating to continue injuries. p. 179. 8.  
God, sometimes, for the sins of our Peace brings upon us the miseries of War; and for the sins of War denies us the blessing of Peace. p. 181. 5.  
The good Laws established, and the Religion settled aught to be the first Rule and standard of Reforming. p. 182. 12.  
Where the Scripture is not so clear and punctual in precepts, there the constant and universal practice of the Church in things not contrary to Reason, Faith, good manners, or any positive command, is the best Rule that Christians can follow. p. 184. 19  
The specious and popular Title of Christ's government, Throne, sceptre, and Kingdom (which certainly is not divided, nor hath two faces, as their Parties now have at least,) also the noise of a thorough-Reformation, these may as easily be fixed on new models, as fair colours may be put to ill-favoured figures. p. 185. 14.  
Public Reformers had need first act in private, and practise that on their own hearts, which they purpose to try on others: for Deformities within will soon betray the Pretenders of public Reformations to such private designs as must needs hinder the public good. p. 187. 23.  
The right method of reforming the Church cannot consist with that of perturbing the Civil State: nor can Religion be justly advanced by depressing loyalty, which is one of the chiefest Ingredients and Ornaments of true Religion: for next to Fear God, is, honour the King. p. 187. 30.  
Christ's Kingdom may be set up without pulling down the temporal Kingdom of Princes; nor will any men in impartial times appear good Christians, that approve not themselves good Subjects. pag. 188. line 7.  
Christ's Government confirms the Kings, doth not overthrow it. p. 188. 13.  
Christian Patience knows how to serve God in honour and dishonour, in good report, or evil. p. 196. 20.  
God is a Christian's chiefest Guard: and his Conscience both his Counsellor and Comforter. p. 198. 5.  
The integrity of Conscience is the only jewel worth keeping. p. 200. 1.  
A man loses himself, while he let's out his hopes to others. p. 201. 26.  
I care not much to be reckoned among the UNFORTUNATE, if I be not in the Black List of IRRELIGIOUS and SACRILEGIOUS PRINCES. p. 202. 4.  
The Golden Rule and bond of perfection in prayer, and other holy duties consists in that of mutual Love and charity. p. 208. 16.  
I hold it better to seem undevout, and to hear no mens' prayers, then to be forced, or seem to comply with those petitions, to which the heart cannot consent, nor the tongue say Amen, without contradicting a man's own understanding, or belying his own soul▪ p. 209. 19  
In Devotions, I love neither profane boldness, nor pious non-sens: but such an humble and judicious gravity, as shows the speaker to be at once confiderate of God's majesty, the church's honour, and his own vileness; both knowing what things God allows him to ask, and in what manner it becom's a Sinner to supplicate the Divine mercy for himself, or others. p. 209. 26.  
I am equally scandalised with all prayers that sound either imperiously, or rudely, or passionately; as either wanting humility to God, or charity to men, or respect to the duty. pag. 210. line 5.  
The light of understanding and the fervency of affection, I hold the main and most necessary requisites both in constant and occasional, solitary and social devotions. p. 210. 23.  
I had rather be condemned to the woe of Vae soli, then to that of Vae vobis hypocritae, by seeming to pray what I do not approve. p. 211. 16.  
It is infinitely more glorious to convert souls to God's Church by the Word, then to conquer men to a subjection by the Sword. p. 212. 8.  
Confusion in Religion will as certainly follow every man's turning Priest or Preacher, as it will in the State where every one affects to rule as King. p. 213. 14.  
In the enforced (not neglected) want of ordinary means, God is wont to afford extraordinary supplies of his gifts and graces. p. 214. 20.  
Former sins may be seen in the glass of the present terrors and distractions. p. 225. 14.  
See the hand of Divine Justice: they, that by Tumults first occasioned the raising of Armies, must now be chastened by their own army for new Tumults. 225. 16.  
Hardly can men be content with one sin, but add sin to sin, till the later punish the former. p. 225. 22.  
Whom the Laws cannot, God will punish by their own crimes and hands. p. 227. 1.  
Fatal blindness frequently attends and punishe's wilful. p. 227. 21.  
Men shall not be able at last to prevent their sorrows, who would not timely repent of their sins. p. 227. 23.  
God's constancy is seen in the world's variety and changes. p. 229. 20.  
They cannot want enemies who abound in sin, nor shall they be long undisarmed, and undestroied, who with an high hand persist to fight against God, and the clear convictions of their own consciences. p. 230. 6.  
God can and will exalt and perfect a true Christian by his sufferings, which have more in them of God's mercy, then of man's cruelty, or his Justice. p. 231. 3.  
Piety will make a Prince prosperous: at least it will keep him from being miserable: nor is he much a loser, who loseth all, yet saveth his own soul at last. 233. 27.  
The cup of afflictions we must look upon as God's physic, having that in healthfulness which it wants in pleasure. p. 234. 7.  
A Prince ought to be well grounded and settled in Religion, that it may be judiciously his own, and not other mens' custom or tradition which he professe's. p. 234. l. 18.  
The fixation of the Prince, in matters of Religion, will not be more necessary for his Soul's then his Kingdom's peace. p, 234. 20.  
The Devil of Rebellion doth commonly turn himself into an Angel of Reformation. p. 234. 29.  
Unless a Prince be settled in Religion, he shall never want temptations to destroy Him and His, under pretention of Reforming matters of Religion. p. 235. 7.  
Religion seems even to the worst of men as the best & most auspicious beginning of their worst designs. 235. 11.  
Every one hath affectation, by seeming forward to an outward Reformation of Religion, to be thought zealous hoping to cover those irreligious deformities, whereto, they are conscious, by a severity of censuring other mens' opinions or actions. p. 235. 15.  
A Prince must take heed of abetting any Factions, or applying to any public Discriminations in matters of Religion, contrary to what is, in His judgement and the church's, well settled. p. 235. 22.  
The King's partial adhering, as Head, to any one side, gains Him not so great advantages in some mens' hearts (who are prone to be of their King's Religion) as it loseth him in others, who think themselves and their profession first despised, then persecuted by Him. p. 235. 26.  
Nothing ought to seem little or despicable to You in matters which concern Religion and the church's peace, so as to neglect a speedy Reforming and effectual suppressing errors and Schisms: What seem at first but as an hand-breadth, by Seditious Spirits, as by strong winds, are soon made to cover and darken the whole Heaven. pag. 237. line 11.  
A true Christian is not much solicitous what wrong he suffers from men, while he retains in his soul what he believes is right before God. p. 239. 12.  
A Prince ought always to keep up solid piety, and those fundamental Truths, which mend both hearts and lives of men with impartial favour and Justice. p. 241. 1.  
A Prince ought to take heed that Outward circumstances and formalities of Religion devour not all, or the best encouragements of learning, industry, and piety. p. 241. 5.  
As the Wo●● is not less cruel, so he will be more justly hated, when he shall appear no better than a wolf under sheep's-cloathing. p. 242. 6.  
A Power to forgive My enemies is a greater Argument of God's love to me, than any prosperity can be. p. 243. 29.  
The true Religion established in the Church of England is the best in the world, not only in the community as Christians; but also in the special notion, as Reformed: keeping the middle way between the pomp of superstitious tyranny, and the meanness of fantastic anarchy. p. 245. 22.  
The Protestant-Religion established in England, neither gives such Rules, nor ever before set such examples, as the late War against the Church, the Laws, and the Prince. p. 246. 15.  
Counterfeit and disorderly Zeal ought not to abate our value and esteem of true piety, both of them are known by their fruits: the sweetness of the vine and figtree is not to be despised, though the brambles and thorns should pretend to bear figs and grapes, thereby to rule over the Trees. p. 246. 24.  
God sometimes punishe's a people with continuance in their sin, and suffers them to be deluded with the prosperity of their wickedness. p. 247. 30.  
Keep You to true Principles of piety, Virtue, and honour; You shall never want a Kingdom. p. 248. 8.  
My Conscience, I thank God, is dearer to me then a thousand Kingdoms. p. 251. 2.  
In prosperity we should not be wholly strangers to the contemplations of mortality: those are never unseasonable, since this is always uncertain: Death being an eclipse, which oft happeneth as well in clear as cloudy days. p. 252. 5.  
It is the greatest glory of a Christian's life to die daily, in conquering, by a lively faith, and patient hope of a better life, those partial and quotidian deaths, which kill us as it were by piece-mea●▪ and make us over-live our own fates. p. 253 9  
A Christian ought not to think that life too long, or tedious, wherein God gives him any opportunities, if not to do, yet to suffer with such Christian patience and magnanimity in a good Caus, as are the greatest honour of our lives, and the best improvement of our deaths. p. 254. 6.  
In point of true Christian valour, it argue's pusillanimity to desire to die, out of weariness of life; and a want of that Heroïck greatness of spirit which becom's a Christian in the patient and generous sustaining those afflictions, which as shadows necessarily attend us, while we are in this body; and which are lessened or enlarged as the Sun of our prosperity moves higher, or lower: whose total absence is best recompensed with the Dew of Heaven. p. 254. 13.  
The assaults of Affliction may be terrible, like Samson's Lion, but they yield much sweetness to those that dare to encounter and overcome them; who know how to over-live the witherings of their Gourds without discontent or peevishness, while they may yet converse with God. p. 254. 24.  
Our greatest conquest of death is from the power and love of Christ, who hath swallowed up death in the victory of his resurrection, and the glory of his Asscension. p. 258. 20.  
Charity is the noblest Revenge upon, and victory over My destroyers. p. 258. 28.  
As the greatest temptations to sin are wrapped up in seeming prosperities: so the severest vengeances of God are them most accomplished, when men are suffered to complete their wicked purposes. p. 259. 13.  
God's mercy will more then infinitely recompense what ever by man's injustice he is pleased to deprive us off. p. 260. 2.  
God's righteous judgement will confute their fallacy, who from worldly success (rather like Sophisters then sound Christians) draw those popular conclusions for God's approbation of their actions. p. 261. 30.  
God's wise providence oft permit's many events, which His revealed Word (the only clear, safe, and fixed rule of good Actions and good Consciences) in no sort approves. p. 262. 5.  
I shall be more than Conqueror through Christ's enabling me; for whom I have hitherto suffered, as he is the author of Truth, Order, and Peace; for all which I have been forced to contend, against Error, Faction, and Confusion. p. 263. 16.  
If I must suffer a violent death, with My Saviour, it is but mortality crowned with Martyrdom: where the debt of death, which I owe for sin to nature, shall be raised as a gift of faith & patience offered to God. p. 263. 22.  
The trophies of My charity will be more glorious and durable over them, than their ill-managed victories over me. p. 264. 6.  
I look upon the temporal destruction of the greatest King as far less deprecable, than the eternal damnation of the meanest Subject. p. 264. 15.  
It is better for us to be dead to ourselves, and live in God; then by living in ourselves to be deprived of God. p. 265. 16.  
To contend with death is the work of a weak and mortal man; to overcome it, is the Grace of God alone, who is almighty, and Immortal. p. 265. 26.   

Apophthegmata Carolina. II. MORAL.  
IT is no strange thing for men, left to their own Passions, either to do much evil themselves, or abuse the overmuch goodness of others, whereof an ungrateful surfeit is the most desperate and incurable disease. p. 30. 29.  
Unjust hatred and jealousies are able to pervert Acts of greatest Indulgence. p. 32. 8.  
Many men are seldom of one mind: and oftentimes the major part are not in the right. p. 34. 4.  
Sure it ceases to be Counsel, when not Reason is used, as to men, to persuade; but Force and terror, as to beasts, to drive and compel men to assent to whatever tumultuary patrons shall project. He deserves to be a slave without pity, or redemption, that is content to have the rational sovereignty of his soul, and liberty of his will and words so captivated. p. 34. 18.  
I do not think My Kingdoms so considerable, as to preserve them with the forfeiture of that freedom, which cannot be denied me as a King, because it belongs to me, as a man, and a Christian; owning the dictates of none, but God, to be above me, as obliging me to consent. Better for me to die enjoying this Empire of My soul, which Subject's me only to God, so far as by Reason or Religion he direct's me, then live with the title of a King if it should carry such a vassalage with it, as not to suffer me to use My reason & Conscience, in what I declare as a King, to like or dislike. p. 34. 27.  
I shall never think myself conscientiously tied to go as oft against My Conscience, as I should consent to such new proposals, which My Reason, in Justice, honour, and Religion bids me deny. p. 35. 30.  
Error and Passion is a shadow of Reason, and must serve those that are destitute of the Substance. p. 36. 25.  
Sure that man cannot be blameable to God or Man, who seriously endeavours to see the best reason of things and faithfully follows what he takes for reason: the uprightness of his intentions will excuse the possible failing of his understanding: If a Pilot at sea cannot see the polestar, it can be no fault in him to steer his coursbies such stars as do best appear to him. It argue's rather those men to be conscious of their defects of Reason, and convincing arguments, who call in the assistance of mere force to carry on the weakness of their Counsels and proposals. p. 36. 28.  
I can be content to recede much from My own Interests, and Personal Rights, of which I conceive myself to be Master: But in what concerns truth, justice, the rights of the Church and My Crown, together with the general good of My Kingdoms; (which I am bound to preserve as much as morally lies in me) here I am, and ever shall be fixed and resolute, nor shall any man gain My consent to that, wherein My heart gives My tongue or hand the lie; nor will I be brought to affirm that to men, which in My conscience I deny before God. pag. 37. 30.  
The merits of a deserving Lady would serve her for a protection among the savage Indians: while their rudeness and barbarity knows not so perfectly to hate all virtues, as some mens' subtlety doth. p. 41. 27.  
This comfort I shall enjoy by the safety of My Queen in the midst of My personal dangers, that I can perish but half, if she be preserved. p. 42. 12.  
Common civility is in vain expected from those that dispute their loyalty. p. 42. 27.  
It cannot be safe for any Relation to a King to tarry among them, who are shakeing hands with their Allegiance, under pretense of laying faster hold on their Religion. p. 42. 29.  
Such is the rudeness of some MEN towards their Superiors, that they make up their want of justice with in humanity and impudence. p. 43. 4.  
Afflictions make virtues shine with greater lustre, as stars in the darkest nights. p. 43. 7.  
A True wife loves her husband, not his fortunes & bears a sympathy with him in his Afflictions. p. 43. 7.  
Such is the ingratitude of some MEN, that they▪ scornfully lift up themselves against those, of whose bread they have eaten, and been enriched with their bounty. p. 43. 16.  
Some think to satisfy all obligations to duty, by their Corban of Religion: and can less endure to see, then to sin against their Benefactors as well as their Sovereigns. p. 43. 22.  
It was a policy necessary to some mens' designs to drive the Queen out of the Kingdom, lest by the influence of her example, eminent for love, as a Wife, and loyalty as a Subject, she should have converted to, or retained in their love and loyalty, all those whom they had a purpose to pervert. p. 43. 29.  
It is the most glorious victory, when no disdain nor emotion of passion transport's us by the indignity of ill carriage, to do or say any thing unbeseeming ourselves, or unsuitable to that temper, which, in greatest injuries, best becom's a Christian, as coming nearest to the great example of Christ. pag. 47. line 18.  
Clemency is a debt, which we ought to pay to those that crave it, when we have cause to believe they would not after abuse it: since God himself suffers us not to pay any thing for his mercy but only prayers and praises. p. 50. 13.  
They confess their known weakness, as to Truth and Justice, who choose rather to contend by Armies then by Arguments. p. 53. 25.  
To bind a man's self to a general and implicit consent to whatever shall be desired or propounded, were such a latitude of blind obedience, as never was expected from any freeman: not fit to be required of any man, much less of a King by his own subjects. p. 76. 21.  
The goodness of mens' intentions will not excuse the scandal and contagion of their examples. p. 90. 19  
Some kind of Zeal Counts all merciful moderation Lukewarmness: and had rather be cruel then counted cold; and is not seldom more greedy to kill the Bear for his skin then for any harm he hath done. The confiscation of mens' estates being more beneficial than the charity of saving their souls, or reforming their Errors. p. 94. 14.  
Misconstructions of Actions are prone to find more credulity in men to what it falls and evil, than love and charity to what is true and good. p. 95, 27.  
He that is conscious to his own depth of wickedness, is loath to believe any man not to be so bad as himself. p. 96. 14.  
'Tis kingly to do well, and hear ill. If I can but act the one, I shall not much regard to bear the other. p. 96. 17.  
Royal bounty embolden's some Men to ask and act beyond all bounds of modesty and gratitude. p. 100 16.  
I thank God, I never found but My pity was above My Anger. p. 123. 14.  
Between the malice of My enemies, and other mens' mistakes, I put as great a difference, as between an ordinary Ague and the Plague; or the itch of novelty, and the leprosy of disloyalty. p. 125. 25.  
As Liars need have good memories, so malicious persons good inventions. p. 125. 30.  
My patience will better serve me to bear, and My charity to forgive, than My leisure to answer the many false asspersions which some men have cast upon me. p. 126. 5.  
Liberty, in the Popular sens, is to do what every man liketh best. p. 132. 11.  
I wish repentance may be the only punishment of evil-doers. p. 145. 21.  
God's Mercies are full of variety, and yet of constancy. p. 145. 30.  
God's spiritual perfections are such, that he is neither to be pleased with affected Novelties for matter, or manner, nor offended with the pious constancy of our Petitions in them both. p. 146. 10.  
That constancy is the cause of formality, is a fallacy. p. 147. 1.  
A little moderation may prevent great mischiefs. p. 157. 29.  
Pride attends prosperous, and repinings follow disastrous events. p. 180. 4.  
'Tis a pious ambition to overcome each other with Reason, Moderation, and self-denial. p. 180. 29.  
Monuments and Inscriptions of the dead serve but to put posterity in mind to thank God for that clearer light wherein they live. p. 185. 25.  
The greatest experiments of Virtue and Nobleness are discovered in the greatest advantages against an enemy: and the greatest obligations are those, which are put upon us by them, from whom we could least have expected them. p. 190. 14.  
The freedom and secrecy of private papers commands a civility from all men, not wholly barbarous: nor is there any thing more inhuman then to expose them to public view. p. 190. 21.  
Secret impressions of shame and dishonour attend all unworthy actions, have they never so much of public flattery, and Popular countenance. p. 194. 18.  
God blessed the modest respect and filial tenderness which Noah's sons bare to their father: nor did his open infirmity justify Cham's impudency, nor exempt him from that curs of being servant of servants; which curs must needs be on them, who seek, by dishonourable actions to pleas the Vulgar, and confirm by ignoble acts their dependence upon the People. p. 194. 24.  
Reason is the divinest Power; I shall never think myself weakened, while I may make full and free use of that; No eclipse of outward fortune shall rob me of that light: what God hath denied of outward strength, his Grace, I hope, will supply with inward Resolutions, not morosely to deny what is fit to be granted; but not to grant any thing, which Reason and Religion bid me deny. p. 199. 21.  
No restraint shall ensnare My Soul in sin; nor gain that of me, which may make My enemies more insolent, My Friends ashamed, or My Name accursed. p. 202. 7.  
They have no great cause to triumph, that they have got My Person into their Power, since My Soul is still Mine own: Nor shall they ever gain My consent against My Conscience. p. 202. 11.  
What they call obstinacy, I know God account's honest constancy. p. 202. 16.  
Should I grant what some men desire I should be such as they wish me: not more a King, and far less both Man and Christian. pag. 202. lin. 26.  
The fear of men shall never be my snare: nor shall the love of any liberty entangle My soul: better others betray me then myself; and that the price of My liberty should be My Conscience: the greatest injuries My enemies seek to inflict upon me cannot be without My own consent. p. 203. 3.  
Neither liberty nor life are so dear to me as the Peace of My Conscience, the honour of My Crowns, and the welfare of My people; which My word may injure more than any war can do, while I gratify a few to oppress all. p. 203. 19  
Company obtruded is more sad than any solitude can be. p. 206. 26.  
Though the justice of the Law deprives Prisoners and Malefactors of worldly comforts: yet the mercy of Religion allows them the benefit of their clergy; as not aiming at once to destroy their bodies, and to damn their souls. p. 207. 8.  
My agony must not be relieved with the presence of any one good Angel; for such I account a learned, godly and discreet Divine. p. 207. 14.  
They that envy My being a King, are loath I should be a Christian: while they seek to deprive me of all things else, they are afraid I should save My soul. p. 207. 19  
Some remedies are worse than the disease: and some comforters more miserable than misery itself. p 208. 20.  
Brethren in iniquity are not far from becoming insolent enemies. p. 227. 28.  
There is nothing harder than to keep ill men long in one mind. p. 228. 1  
Plenty is prone to add fuel to the luxuries of populous Cities: their wealth to make them wanton; their multitudes tempting them to security: and their security exposing them to unexpected miseries. p. 229. 27.  
The most, though they be not good themselves, yet are glad to see the severer ways of virtue at any time sweetened by temporal rewards. p. 241. 15.  
As the quality of a Prince sets him beyond any Duel with any Subject: so the nobleness of his mind must raise him above the meditateing any Revenge, or executing His anger upon the many. p. 244. 12.  
More inward complacency to a Prince in pardoning one, then in punishing a thousand. p. 244. 22.   

Apophthegmata Carolina. III. POLITICAL.  
THe right way of Parliaments is most safe for the Crown as best pleasing to the people. pag. 1. line 17.  
A good Prince ought to resolve to give all just satisfaction to modest and sober desires, and to redress all public grievances in Church and State. p. 1. l. 24. and by the weight of reason counterpoiz the overbalancings of Factions. p. 2. 3.  
His own, and His Children's Interests are obligations to a Prince to seek and preserve the love and welfare of his Subjects. p. 2. 23.  
The only temporal blessing that is left to the ambition of just Monarchs, as their greatest honour and safety, next God's protection, is to seek and preserve the love and welfare of their Subjects. p. 2. 25.  
Prince's can be no losers by lessening themselves in some things of their just Prerogative, if they may but gain a recompense in their Subject's affections. p. 2. 29.  
Rigour or remissness of Ministers in Church and State, contract upon Government odium and offences. p. 3. 9  
It concerns Princes both in piety and policy to see Religion settled and preserved in Truth, unity and Order, as knowing, that no flames of civil dissensions are more dangerous than those which make Religious pretences to be the ground of Factions. pag 3. line 15.  
Great abilities in a Minister of State may make a Prince rather afraid than ashamed to employ him in the greatest affairs. p. 6. 17.  
Great abilities are prone to creäte, in a Minister of State, great confidence of undertakings: and great employments are like enough to betray him to great errors and many enemies. p. 6. 10.  
Statesmen, who move in an high sphere and with a vigorous lustre, must needs (as the Sun) raise many envious exhalations, which, condensed by a popular Odium, are capable to cast a cloud upon the brightest merit and integrity. p. 6. 15.  
The importunity of some people may sometimes necessitate a Prince, though unsatisfied in his own conscience, to choose rather what is safe than what seems just: and to prefer the outward peace of his Kingdoms with men before that inward exactness of Conscience with God. p. 7. 4.  
Better one man perish (though unjustly) than the people be displeased, is a fallacious Maxim. p. 8. 1.  
The best rule of policy is to prefer the doing of justice before all enjoyments: and the peace of My Conscience before the preservation of My Kingdoms. p. 8. 28.  
Strong probabilities are sufficient to raise jealousies in any King's heart, who is not wholly stupid and neglective of the public peace. p. 13. 16.  
Popular tumults are not like a storm at Sea, (which yet wants not its terror) but like an earthquake, shakeing the very foundations of all, than which nothing in the world hath more of horror. p. 17. 2.  
Nothing is more to be feared and less to be used by wise men then tumultuary confluxes of mean und rude people, who are taught first to petition, then to protect; then to dictate, at last to command and overawe the Parliament. p. 18. 1.  
The midwifery of Tumults is used by those, who have a mind to bring ruin upon the Church and State. p. 18. 23.  
mens' passions and God's directions seldom agree: violent designs and motions must have suitable engines: Such as too much attend their own ends, seldom confine themselves to God's means. Force must crowd in what Reason will not lead. p. 19 10.  
As it is no strange thing for the Sea to rage when strong winds blow upon it: so neither for multitudes to become insolent, when they have men of some reputation for parts and piety to set them on. p. 19 24.  
Such is the petulancy of some men, that they joy to see their betters out-raged and abused, knowing their only security consists in vulgar flattery. p. 20. 8.  
Some may interpret it as an effect of pusillanimity for any man for Popular terrors to desert his public Station. But I think it an hardiness, beyond true valour, for a wise man to set himself against the breaking in of a sea: which to resist, at present, threatens imminent danger; but to withdraw, gives it space to spend its fury, and gains a fitter time to repair the breach. Certainly a gallant man had rather fight, to great disadvantages for number and place in the field, in an orderly way, then scuffle with an undisciplined rabble. p. 21. 10.  
Some are prone to insult most, when they have objects and opportunity most capable of their rudeness and petulancy. p. 22. 19  
As swine are to gardens and orderly plantations, so are Tumults to Parliaments; and Plebeian concourses to public Councils, turning all into disorders and sordid confusions. p. 23. 15.  
some men occasion more work, than they find to do, by undoing so much as they find well done to their hands. Such is some mens' activity, that they will needs make work rather than want it, and choose to be doing amiss, rather than do nothing. p. 26. 2.  
Good Subjects will never think it just or fit that their Sovereign's condition should be worse by His bettering theirs. pag. 26. line 29.  
The commonwealth is kept in tune by preserving the Laws in their due execution and vigour: wherein the Prince's interest lies more than any man's. p. 27. 7.  
More than the Law gives, a just Prince disire's not to have; and less the meanest Subject should not. p. 27. 12.  
I still counted myself undiminish'd by My largest Concessions, if by them I might gain and confirm the love of My people. p. 27. 21.  
some mens' ambition will not give their fellow-subjects leave to enjoy what their Prince intends for their good. p. 27. 3.  
A Prince is easily persuaded, that he cannot grant too much, or distrust too little to men, who being professedly his subjects, pretend singular piety and religious strictness. p. 28. 14.  
A Prince's suffering some men to go up to the pinnacle of the temple, is a temptation to them to cast him down headlong. p. 30. 14.  
Better it is to be forced to sea by a storm, though unprovided of tackling and victual, then venture splitting, or sinking on a Lee shore. p. 33. 8.  
Tumults resolve to take the boldness to demand any thing, and not leave their Governors the liberty of their reason and conscience to deny them any thing. 33. 14.  
A Prince is not bound further to agree with the Votes of his Council, than he see's them agree with the will of God, with his just rights, as a King, and the general good of his People. pag. 33. lin. 30.  
Though a Prince be desirous to give all just content to his People, yet some men's hydropic insatiableness hath learned to thirst the more, by how much the more they drink: whom no fountain of royal bounty is able to overcome: so resolved they seem either utterly to exhaust it, or barbarously to obstruct it. p. 34. 8.  
As to the desires of men, God enjoineth us to try all things by the touchstone of Reason and Laws, which are the Rules of Civil Justice, and to declare our consents to that only which our judgements approve. p. 39 9  
The unthankful importunities and tumultuary violence of some men's immoderate demands, ought not to betray a resolved Prince to that degenerous and unmanly slavery, which should make him strengthen them by his consent in those things which he thinks in his conscience to be against the glory of God, the good of his subjects, and the discharge of his own duty in Reason and Justice. p. 39 23.  
'Tis among the wicked Maxims of bold and disloial undertakers, That bab actions must always be seconded with worse; and rather not be begun, than not carried on; for they think the retreat more dangerous than the assault; and hate repentance more than perseverance in a fault. p. 47. 1.  
'Tis the best policy with patience to bear what we cannot remedy. p. 47. 15.  
Apostasy unto loyalty some men count the most unpardonable sin. p. 48. 30.  
Superstitious sourness in matters of Religion so darkens the judgement, that they cannot see any thing of sin and Rebellion in those means they use with intents to reform to their Models what they call Religion; who think all is gold of piety, which doth but glister with a show of Zeal and fervency. p. 49. 22.  
Sir John Hotham a notable monument of unprosperous disloyalty; teaching the world by so sad and unfortunate a spectacle, that the rude carriage of a subject towards his Sovereign carry's always its own vengeance as an unseparable shadow with it; and those oft prove the most fatal and implacable executioners of it, who were the first imploiers in the service. p. 50. 20.  
Is there no way left to make me a glorious King, but by My sufferings? p. 54. 1.  
It is a hard and disputable choice for a King that loves his people, and desires their love, either to kill his own Subjects, or to be killed by them. p. 54. 4.  
Miscarriages in Government may escape, rather through ill Counsel of some men driving on their private ends, or the peevishness of others envying the public should be managed without them, or the hidden and insuperable necessities of State, than any propensity a Prince hath of himself either to injuriousness, or oppression. p. 54. 15.  
The hazards of war are equal; nor doth the Cannon know any respect of persons. p 54. 29.  
Unnatural motions seem to many men rather the production of a surfeit of Peace, and wantonness of minds, or of private discontents, Ambition and Faction (which easily find or make causes of quarrel) than any real obstruction of Justice, or parliamentary privilege. p. 55. 8.  
The sole exposeing a man to the public odium is enough to ruin any man, before his cause be heard or tried. p. 56. 17.  
The greatest guilt of those which were voted and demanded as delinquents was this, that they would not suffer themselves to be overawed with tumults and their patrons; nor compelled to abet, by their suffrages or presence, the designs of those men, who agitated innovations, and ruin both in Church and State. p 57 5.  
Sovereign Power in Subjects seldom agreeth with the stomaches of fellow-Subjects. p. 68 21.  
I desire not to be safer, than I wish My People. p. 69. 5.  
They who are conscious to their own evil merits and designs, will needs persuade the world, that none but Wolus are fit to be trusted with the custody of the Shepherd and his flock. p. 69. 13.  
Factious distractions must needs follow the manieheaded Hydra of Government, which, as it makes a show to the people to have more eyes to foresee; so, they will find, it hath more mouths too, which must be satisfied; and at best, hath rather a monstrosity, than any thing of perfection, beyond that of right monarchy; where counsel may be in many as the senses: but the Supreme Power can be but in one as the Head. p. 70. 25.  
The Hearts of Subjects the greatest Treasure; and best Ammunition of a King. p. 72. 26.  
I cannot buy My people's peace, and My own safety at too dear a rate, save only with the parting with My conscience and honour. p. 75. 1.  
Some things, which a King might approve, yet in honour and policy are at some time to be denied to some men, lest he should seem not to dare to deny any thing; and give too much encouragement to unreasonable demands or importunities. p. 76 15.  
No man seek's to limit and confine his King in reason, who hath not a secret aim to share with him, or usurp upon him in power and dominion. p. 78 5.  
A just Prince ought not so much to look at number and power, as to weigh Reason and Justice. p. 83. 17.  
Tumults are the Hounds that attend the cry, and hollaw of those Men, who hunt after factions and private designs, to the ruin of Church and State. pag. 83. 22.  
Sudden and vast desires of change must be imputed to those few, who armed themselves with the manieheaded and many-handed Tumults. p. 85. 15.  
It is the resolution of a good Prince, that nothing of Passion, or Peevishness, or List to contradict, or vanity to show his Negative power shall have any bias upon his judgement, to make him gratify his will, by denying any thing, which reason and conscience commands him not: Nor on the other side to consent to more than Reason, Justice, honour, and Religion persuade Him, to be for God's glory, the church's good, His people's welfare, and His own peace. p, 85. 28.  
A good Prince will study to satisfy his People: but will never for fear or flattery gratify any Faction how potent soever: for this were to nourish the disease, and oppress the body. p. 86. 10.  
The Interest of a Prince lies as much in the common welfare of His Subjects, as some mens' doth in their perturbations, who think they cannot do well but in evil times. p 91▪ 11.  
A pious Prince looks upon the effusion of his Subject's blood, as exhaust out of his own veins. p 96. 30.  
It cannot but seem either passion or some self-seeking, more than true zeal and pious discretion, for any foreign State or Church to prescribe such medicines only for others, which themselves have used, rather successfully then commendably; not considering that the same physic on different constitutions will have different operations; that may kill one which doth but cure another. p. 101. 26.  
Men jealous of the justifiableness of their doings and designs before God never think they have human strength enough to carry their work on, seem it never so plausible to the people: what cannot be justified in Law and Religion had need to be fortified with Power. pag. 107. line 4.  
Inconstancy attends all minds engaged in violent motions. p. 107. 11.  
In vain do men think to build their piety on the ruins of loyalty. Nor can those confederations be durable, when subjects make bankrupt of their Allegiance under pretense of setting up a quicker trade for Religion. 108. 6.  
All Reason and true policy will teach subjects, that their chiefest interest consists in their fidelity to the Crown, not in their serviceableness to any party. p. 108. 18.  
some men have so much of the serpent's subtlety, that they forget the dove's simplicity. p. 109. 2.  
Ambitious minds never think they have laid snares and 'gins enough to catch and hold the vulgar credulity: for, by such politic and seemingly-pious stratagems they think to keep the populacy fast to their Parties under the terror of perjury. p. 112. 1.  
No after-Contracts, devised and imposed by a few men in a declared party, without the consent of the Prince, and without any like power or precedent from God's or Man's Law, can be ever thought by judicious men sufficient either to absolv or slacken those moral and eternal bonds of duty, which lie upon all subject's consciences both to God and their Prince. p. 112. 11.  
Illegal ways seldom, or never, intend the engaging men more to duties, but only to Parties. Therefore it is not regarded how they keep their Covenants in point of piety pretended, provided they adhere firmly to the party and design intended. p. 114. 13.  
Unjust it is, both in the eye of Reason and Religion, to deprive the most sacred employment of all due encouragements. p. 118. 3.  
The worst effects of open hostility come short of the designs of the stratagems and conflicts of Malice, which by falsities seek to oppress the Truth, and by jealousies to supply the defect of real causes. p. 122. 13.  
A good King can more willingly lose his Crowns then his Credit: nor are his Kingdoms so dear to him as his Reputation and honour. Those must have a period with his life: but these may survive to a glorious kind of immortality, when he is dead and gone: a good name being the embalming of Princes, and a sweet consecrating of them to an eternity of love and gratitude among posterity. p. 122. 15.  
When our eyes are blinded with the mists of suspicions, we are soon misled into the percipices of actions. p. 123. 4.  
A Good Prince is too conscious to his own affections toward the generality of his people, to suspect theirs to him. p. 124. 7.  
The sens of the injuries done unto his subjects is as sharp, as those don to a Prince himself. p. 124. 20.  
I had rather prevent My people's ruin then rule over them; nor am I so ambitious of that Dominion, which is but My Right, as of their happiness. p. 125. 13.  
I had rather suffer all the miseries of life, and die many deaths, then shamefully to desert, or dishonourably to betray My own just Rights & sovereignty. p. 125. 20.  
some look so much at the goodness of the end propounded, that they consider not the lawfulness of the means used, nor the depth of the mischief plotted and intended. p. 127. 29.  
No men were more willing to complain, than I was to redress what I saw in reason was either done or advised amiss. p. 131. 18.  
The noise and ostentation of liberty, an usual artifice to withdraw people's affections from their Prince to innovating designs. p. 132. 9  
Liberty, in the popular sens, is, to do what every man liketh best. p. 132. 13.  
The divinest liberty is to will what men should, and to do what they so will, according to Reason, Laws, and Religion. p. 132. 15.  
The bounds of the Laws good men count their Ornament and Protection: others their manacles and Oppression. p. 132. 30.  
It is not just any man should expect the reward and benefit of the Law, who despiseth its rule and direction; loseing justly his safety, while he seek's an unreasonable liberty. p. 133. 3.  
They are the best preservers of true Liberties, who allow themselves the least licentiousness against, or beyond the Laws. p. 133. 9  
It is impossible those men should be really tender of their fellow-subjects Liberties, who have the hardiness to use their King with so severe restraints against all Laws both divine and human. p. 133. 13.  
Proud and arrogant activity seek's to hatch every egg of different opinion to a Faction, or schism. 133. 23.  
Never were any Princes more Glorious, than those, whom God hath suffered to be tried in the furnace of Afflictions by their injurious Subjects. p. 134. 30.  
'Tis no wonder, if men not fearing God should not honour their King. p. 135. 21.  
God hath graven such characters of divine authority and Sacred Power upon Kings, as none may without sin seek to blot them out. p. 135. 27.  
The pride of those that study Novelties can hardly allow former times any share or degree of wisdom or godliness. p. 138. 12.  
Slight and easy is that legerdemain, which will serve to delude the Vulgar. pag. 144. line 8.  
No men are prone to be greater Tyrants, and more rigorous exactors upon others to conform to their illegal novelties, than such, whose pride was formerly least disposed to the obedience of lawful Constitutions; and whose licentious humours most pretended conscientious Liberties. p. 144. 16.  
The advantage of Error consists in novelty and variety, as Truths in unity and constancy. p. 146. 25.  
A King is entrusted by God and the Laws with the good both of Church and State. 148. 5.  
Use, the great arbitrator of words and master of language. p. 151. 5.  
Faction and Confusion, Emulation and Contempts are prone to arise among equals in power and function. p. 154. 21.  
Inconstancy a great prejudice against novelty. p. 156. 19  
It is a gross vulgar error to impute to, or revenge upon the Function the faults of times or Persons. p. 158. 6.  
Secular additaments and ornaments of authority, Civil honour, and estate, which Christian Princes have annexed to Bishops and churchmen, are but as just rewards of their learning and piety; enablements to works of charity and hospitality: and meet strengthenings of their authority in point of respect and observance. p. 158. 10.  
Respect and observance in peaceful times is hardly paid to any governors by the measure of their virtues, so much as by that of their estates. p. 158. 19  
Poverty and meanness exposeth Governors and their authority to the contempt of licentious minds and manners. p. 158. 23.  
There is an innate principle of vicious opposition in all men against those that seem to reprove or restrain them. p. 159. 6.  
What I think in My judgement best, I may not think so absolutely necessary for all places, and at all times. p. 163. 12.  
Far better it is to hold to Primitive and Uniform antiquity, then to comply with divided novelty. p. 164. 15.  
The way of Treaties is as a retiring from fighting like beasts to arguing like men, whose strength should be more in their understandings, then in their limbs. p. 166. 27.  
It is an office not only of humanity, rather to use reason then force; but also of Christianity to seek peace and ensue it. p. 167. 12.  
The events of all War by the sword are very dubious; and of a Civil War uncomfortable; the end hardly recompensing, and late repairing the mischief of the means. p. 167. 18.  
No success should enhance the price of Peace. p. 167. 22.  
Jealousies are not so soon allayed, as they are raised. p. 168. 15.  
some men are more afraid to retreat from violent engagements, then to engage: what is wanting in equity must be made up in pertinacy. p. 168. 16.  
Such as have little to enjoy in Peace or lose in War study to render the very name of Peace odious and suspected. p. 168. 19  
some men have that height, as to interpret all fair condescendings as arguments of feebleness, and glory most in an inflexible stiffness, when they see others most supple and inclinable to them. p. 170. 3.  
The highest tide of success will not set a just Prince above a treaty; nor the lowest ebb below a fight; though it is not any sign of true valour to be prodigal of mens' lives, rather than to be drawn to produce our own reasons, or to subscribe to other mens'. pag. 170. line 27.  
In the safety and preservation of the Prince and the Laws all honest men think the welfare of their country doth consist: for and with all which it is far more honourable and comfortable to suffer, then to prosper in their ruin and subversion. p. 176. 17.  
Neither shows, nor truth of piety are sufficient to dispens with, or expiate the defects of Subject's duty and loyalty to their Prince. p. 176. 29.  
In War the most prosperous successes on either side impair the welfare of the whole. p. 179. 5.  
Our mutual divisions are our common distractions, and the Union of all is every good man's chiefest interest. p. 181. 2.  
A great miscarriage it is, that popular clamours and furl should be allowed the reputation of Zeal and the public sens. p. 183. 3.  
The study to pleas some Parties injures all. p. 183. 6.  
Freedom, Moderation, and impartiality are sure the best tempers of reforming Counsils and endeavours: what is acted by Factions cannot but offend more than it pleaseth. p. 183. 8.  
The Vulgar are taken with Novelties, as Children with Babies very much, but not very long. p. 186. 18.  
Good Princes, as they own their Kingdoms from God; so they desire to rule for his glory and his church's good. p. 188. 14.  
As good ends cannot justify evil means: so nor will evil beginings ever bring forth good conclusions, unless God, by a miracle of mercy, creäte light out of darkness, Order out of Confusions, and Peace out of our Passions. p. 188. 21.  
A good Prince wishe's his Subjects had a clear sight into his most retired thoughts, where they might discover how they are divided betwixt his love and care, not more to preserve his own Rights, then to procure their Peace and happiness: and extreme grief to see them both deceived and destroyed. p. 191. 1.  
Bees will gather honey, where the Spider suck's poison. p. 191. 13.  
Subjects can hardly be happy, if their Prince be miserable, or enjoy their Peace and Liberties, while he is oppressed. p. 191. 18.  
some mens' design is like Absalom's, by enormous actions, to widen differences, and to exasperate all sides to such distances, as may make all Reconciliation desperate. p. 191. 22.  
With the Vulgar, prosperity gains the greatest esteem and applauses: as adversity exposeth to their greatest slighting and disrespect: as if good fortune were always the shadow of Virtue and Justice, and did not oftener attend vicious and injurious actions, as to this world. p. 193. 6.  
No secular advantages seem sufficient to that cause, which began with Tumults, and depends chiefly upon the Reputation with the Vulgar. p. 193. 13.  
The taking away of a Prince's Credit is but a necessary preparation to the taking away of his life and his kingdoms. p. 193. 25.  
What Providence denies to Force, it may grant to Prudence. p. 197. 18.  
Confidence of an enemy may disarm and overcome him. p. 197. 26.  
So various are all human affairs, and so necessitous may the State of Princes be, that their greatest danger may be in their supposed safety, and their safety in their supposed danger. p. 198. 21.  
It is some skill in play to know when a game is lost; better fairly to give over, then to contest in vain. 199. 6.  
Restraint, though it hath as little of safety to a Prince, yet it hath not more of danger. pag. 202. lin. 30.  
If My captivity, or death must be the price of the Redemption of the Laws, I grudge not to pay it. 204. 1.  
No condition can make a King miserable, which carry's not with it his soul's, his people's, and posterity's thraldom. p. 204. 3.  
I rather choose to suffer for My Subjects, then with them. p. 204. 8.  
I had rather hazard the ruin of one King, then confirm many Tyrants over them, from whom I pray God deliver them, whatever becom's of me. p. 204. 11.  
The evil policy of men forbids all just restitution, lest they should confess an injurious usurpation. 207. 2.  
The sins of a Prince have the aggravation of his condition, the eminency of his place adding weight to his offences. p. 218. 29.  
The sins of the People are so far the Princes, as he improveth not the Power given him by God, to his glory and his subject's good. p. 219. 2.  
Some little practice will serve that man, who only seeks to represent a part of honesty and honour. p. 223. 14.  
A King cannot be so low, but he is considerable adding weight to that party where he appears. 223. 18.  
Better to swim down a stream, then in vain to strive against it. p. 223. 24.  
Impossible it is for lines to be drawn from the centre, and not to divide from each other; so much the wider, by how much they go farther from the point of Union. p. 224. 1.  
Such as will adventure on a King (without any Commission but that of Will and Power) to take his Person into their custody, must not be thought overmodest or timorous to carry on any design they have a mind to. p. 225. 5.  
Power is above all Rule, Order, and Law. p 226. 14.  
We are much more happy to be subject to the known Laws then to the various wills of any men, seem they never so plausible at first. p. 228. 10.  
Vulgar compliance with any illegal and extravagant ways, like violent motions in nature, soon grows weary of itself, and end's in a refractory sullenness: People's rebounds are often in their faces, who first put them upon those violent strokes. p. 228. 14.  
The ways of Peace consist not in the divided wills of Parties, but the joint and due observation of the Laws. p. 229. 15.  
Sins expose a people to God's justice, their riches to other's injuries, their number to Tumults, and their Tumults to confusion. p. 230. 13.  
We must not measure a Caus by the success; nor a man's judgement of things by his misfortunes. p. 231. 28.  
A Prince that hath begun, and spent some years of discretion in the experience of troubles, and exercise of Patience, hath an advantage of wisdom above most Princes. p. 232. 6.  
Piety and all virtues both Moral, and Political, are commonly better planted to a thriving, in troubles, as trees set in winter, than in warmth and serenity of times; or amidst those delights, which usually attend Princes Courts in times of peace and plenty; which are prone, either to root up all plants of true Virtue and honour; or to be contented only with some leaves, and withering formalities of them, without any real fruits, such as tend to the public good, for which Princes should always remember they are born, and by providence designed. p. 232. 9  
Flatterers are as inseparable from prosperous Princes, as flies from fruit in summer; whom adversity, like cold weather, drives away. p. 232. 29.  
I had rather you should be Charles le Bon then le Grand; good then great. p. 233. 4.  
The best Government, and highest sovereignty a Prince can attain to, is to be subject to God, that the sceptre of his Word and Spirit may rule in his heart. p. 233. 18.  
The true glory of Princes consists in advancing God's glory, in the maintenance of true Religion, and the church's good: also in the dispensation of civil Power with Justice and honour to the public peace. p. 233. 22.  
A Prince ought so to order affairs in point of Power, that he need not to fear or flatter any Faction. For, if ever he stand in need of them, or must stand to their courtesy, he is undone. The Serpent will devour the Dove: he may never expect less of loyalty, Justice, or humanity, then from those who engage into Religious Rebellion; Their interest is always made God's: under the colours of piety, ambitious policies march, not only with greater security, but applaus, as to the populacy. He may hear from them Jacob's voice, but he shall feel they have Esau's hands. p. 236. 5.  
The settled Laws of the Kingdom are the most excellent Rules a Prince can govern by. p. 237. 24.  
Ingenuous liberty consists in the enjoyment of the fruits of industry, and the benefit of those Laws to which subjects themselves have consented. p. 238. 4.  
A Prince's Prerogative is best showed and exercised in remitting, rather than exacting the rigor of the Laws; there being nothing worse than Legal tyranny. p. 238. 15.  
I cannot learn that lesson, nor I hope ever will you, that it is safe for a King to gratify any Faction with the perturbation of the Laws, in which is wrapped up the public interest, and the good of the community. p. 239. 3.  
A Prince ought seriously to consider the former Real or objected miscarriages of his Predecessor, which might occasion troubles, that he may avoid them. p. 239. 27.  
A Prince ought not to repose so much upon any man's single Counsel, fidelity, and discretion, in managing affairs of the first magnitude (that is, matters of Religion and Justice) as to create in himself, or others, a diffidence of his own judgement, which is likely always to be more constant and impartial to the interests of his Crown and Kingdom, than any man's. p. 240. 1.  
A Prince must beware of exasperating any Factions by the crossness and asperity of some men's Passions, humours, or private opinions, employed by Him, grounded only upon the differences in lesser matters, which are but the skirts and suburbs of Religion. p. 240. 10.  
Favours and rewards must be distributed, to all men by the Prince with an equal eye, and impartial hand, as he finds them for their real goodness both in abilities and fidelity worthy & capable of them. p. 241. 8.  
As a Prince need's no palliations for any designs (as other men) so he ought to study really to exceed, in true and constant demonstrations of goodness, piety and virtue towards the People; even all those men, that make the greatest noise and ostentations of Religion: so he shall neither fear any detection (as they do who have but the face and mask of goodness) nor shall he frustrate the just expectations of his people: who cannot in Reason promise themselves so much good from any subject's Novelties, as from the virtuous constancy of their King. p 242. 13.  
None are greater Oppressors of the estates, Liberties, and consciences of the People than those men, that entitle themselves the Patrons and Vindicators of them, only to usurp Power over them. p. 242. 30.  
The sin and folly of the people will sufficiently punish them in due time. p. 243. 6.  
When ever Acts of indemnity and Oblivion shall be desired and accepted, let them be granted, not only as Acts of state-policy and necessity, but of Christian charity and choice. p. 243. 20.  
Parliaments, in their right constitution with freedom and honour, will never injure or diminish the greatness of the King; but will rather be as enterchangings of Love, loyalty, and confidence between a Prince and his People. p. 247. 2.  
The public interest consists in the mutual and common good both of Prince and People. p. 247. 18.  
We must not starv ourselves, because some have surfeited on wholesome food. p. 247. 25.  
A Crown is not worth taking up or enjoying upon sordid, dishonourable and irreligious terms. p. 248. 5.  
The Mask of Religion on the face of Rebellion will not long serve to hide some mens' deformities. p. 250. 5.  
Religion to their God, and loyalty to their King, cannot be parted, without both the sin and infelicity of the Subject. p. 250. 13.  
There are but few steps between the Prisons and the Graves of Princes. p. 251. 22.  
The envy or enmity of some men makes their own lives seem deadly to them, while the Prince enjoys any part of His. p. 252. 2.  
A King lives in nothing temporal so much, as in the love, and good will of his people. p. 253 19  
No Law of God or man invest's Subjects with any Power of Judicature without their Sovereign, much less against Him. p. 256. 5.  
some men must pretend Justice to cover their perjury. p. 256. 10.  
Nothing makes mean Spirits more cowardly-cruel in managing their usurped power against their lawful Superiors, than this, the Guilt of their unjust usurpation. p. 256. 24.  
No Concessions of a Prince can ever satisfy, or abate the covetous Ambition of some men. p. 257. 8.  
King's are exposed to as many dangers (Being the greatest Patrons of Law, Justice, Order, and Religion on Earth) as there be either men, or Devils which love confusion. p. 257. 23.  
God will not suffer those men long to prosper in their Babel, who build it with the Bones, and cement it with the blood of their Kings. p. 257. 28.  
I am confident they will find Avengers of My death among themselves. p. 258. 1.  
God will not suffer them to go unpunished, whose confederacy in sin is their only security. p. 258. 15.  
The sharp and necessary tyranny of My destroyers will sufficiently confute the calumnies of tyranny against me. p. 260. 15.  
Good Subjects know how to excuse the Prince's failings, as a man, and yet to retain and pay their duty to Him as their King; there being no Religious necessity binding any Subjects, by pretending to punish, infinitely to exceed the faults and errors of their Princes. p. 260. 23.  
They cannot hope long to enjoy their thumbs & toes, who have, under pretense of paring others nails, been so cruel as to cut of their chiefest strength. p. 261. 9  
Those undertakings of men are many times lifted up to Heaven in the prosperity and applauses of the world, whose rise is from Hell, as to the injuriousness and oppression of the design. The prosperous winds, which oft fill the sails of pirates, do not justify their piracy and Rapine. p. 262. 15.  
I look upon it, with infinite more content, and quiet of Soul, to have been worsted in My enforced contestation for, and vindication of the Laws of the Land, the Freedom and honour of Parliaments, the Rights of My Crown, the just liberty of My Subjects, and the true Christian Religion in its Doctrine, Government and due encouragements, then if I had, with the greatest advantages of success, overborne them all. p. 262. 22.  
It is very strange that Mariners can find no other means to appease the storm themselves have raised but by drowning their Pilot. p. 264. 21  
FINIS.