KING JAMES HIS APOPTHEGMES OR, tabletalk: AS THEY were BY Him delivered Occasionally: AND By the publisher (His quondam Servant) carefully received; AND Now humbly offered to public view, as Not impertinent to the present Times.  
By B. A. Gent.  
London printed by B. W. 1643.   

The Preface, or, Induction to the Reader.  
AS the Queen of Sheba declared the servants of Solomon to be happy which stood continually before him, and that heard his wisdom 1 King. 10. 8. I may as confidently affirm, that never since hath any Age produced a Prince of so near affinity, or resemblance unto him (who of so ample endowments) in wisdom, judgement, and equity, hath enlarged himself in his life time; witness the many, and manifold unparalelled Trophies of his excellencies yet remaining, which flowed not alone from his pen, and indefatigable dexterity, but sacred lips also, by eloquent discourses, as well as profound documents, and deep Commentaries; whereof a late extraction is yet extant in view: I therefore conceived it a needful duty, in pious imitation of the former, to revive the memory of so just and learned a master, in his ordinary discourses and tabletalk, accounting myself the most happy (though least worthy) of many, to partake of such gracious opportunities which those Halcian days did plentifully afford; conceiving it might be objected against me as a piece of ingratitude, to have deprived the time or posterlty of such Gems and inferences, meet for discourse upon contingent occasions. These were heedfully observed, and carefully taken from the sacred mouth of the first Speaker, King JAMES of famous memory, accidentally falling long time since upon discourse, and tabletalk, at open meals, in his majesty's royal presence, or privy Chamber (Doubtless in the hearing, and yet perfect remembrance of divers of his Majesties near servitu●es and attendants yet living) they were assiduously collected, as well at his majesty's own standing houses, as also in his foreign progress both in England and Scotland, with the sundry times and places, when, where, and upon what occasions, or arguments they were uttered, a Catalogue whereof, I have presumed hereafter to insert, for some peculiar use of these refractory times; all which I may boldly affirm have been providently preserved, and newly revised and published in times of distemper and distraction; who knoweth otherwise, then to make good and accomplish the ancient and modern prophecies and predictions of those contingencies which have reference to the royal Person of so incomparable a sovereign; whereof some have had their period already, in and upon his Person living, and now since his decease, may from his corpse and Ashes, reflect some analogy and resemblance; as for example, in that of Mother Shepton, That England should tremble and quake for dread; A dead man that should speak, &c. Before I dare not conclude or determine, but then in fine, I am assured, when (together with that royal, sacred, and divine Spirit of his, soul and body reunite) each single person, no less members, as glorious Saints of God, with Angels, and Archangels, shall in a joyful and heavenly choir (with the Church Triumphant) sing, Gloria in excelsis, &c. for evermore, Amen.  
To wa●● the vulgars' Cataract, and quit each single stake,  
(I've 〈◊〉 the light grown dim) by what a dead King spoke.  
Per me B. A.   

KING James HIS APOPTHEGMES; OR, tabletalk.  

1.  
THAT it is a maxim in the Romish Religion, declared by most of their own Writers, That the Pope may, if he will, at one mass, free all the souls out of Purgatory. His majesty's inference on this Position was, with abnegation of the Pope's Charity, and admiration of his unparalleled 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.   

2.  
That the wearing of Leeks on St. David's day by the Welshmen, 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 show them the cause, &c. So the Welshmen in commemoration of the great fight by their black Prince of Wales, do wear Leeks, as their chosen ensign, &c.   

3. At Cambridge, &c.  
That an infallid thing may be discerned and known, by a fallid means; as for example, our senses 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 visible, but we grant many visible substitutes over the Church as subordinate Rulers under the chief, &c.   

4.  
His majesty observed a quaint 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 Cornolius, or Cornelius Tacitus. In further approbation of which comedy, beside in opposition and dislike of another comedy performed and acted before his majesty by the scholars of the university of Oxford, that as in Cambridge, one sleep made him Wake, so in Oxford one Wake made him sleep.   

5.  
Doctor Baily holding conference with the King touching the Pope's Arrogancy, alluding to Christ's Answer to his Apostles, He that desires to bear rule, let him be the least among you▪ and therefore the Pope doth sometimes colourably term himself Servus 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 answeswered, that he did not always so account himself; save only when he had purpose to delude or deceive, otherwise he esteemed himself Dominus Dominantium, &c. His majesty's determination on the Point, was, that the Popes calling himself Servus Servorum, &c. was rather in a more strict and peculiar sense, as th●t he was Servus Petri, &c. sive Mariae Virgims, &c. and so by consequence Servus servorum Dei, &c. toward all other Dominus Dominantium, &c. So likewise to be a professed Catholic, is to be a true Christian, but to be a Roman Catholic is it which marreth the matter. It was the reproof of the Donatists, which were accounted Catholics, but confined their profession into one corner of Africa. So also the Romanists; whereas the true Catholic is universal.   

6. At Edenbrough in Scotland; tertio dei Junii, Anno Dom. 1617.  
That whereas our Saviour saith, It is as easy for a camel to pass through the eye of an needle, as for a rich man to enter into the kingdom 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 easy to enter into heaven then 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 men's souls, as it is set forth in the 18. of the Revelation, &c.   

7.  
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 God's promise to his Church, which they falsely attribute unto themselves. The question only 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, & 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 majesty's absolute determination upon this point was; the question between them and us to be the same which is yet between the Jews & Christians; for they deny not but that a Messiah and Saviour must, and shall come, and yet have him in a daily expectation; but the Christian holdeth that he is come already, & 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 settled, but before he could duly consider thereof, he forthwith perceived the face of it changed, except it were those of Germany and the low Countries, as the Lutherans and Calvinists, etc   

8.  
At Edengbrough, and Fawkeland, and other places in the kingdom of Scotland, &c. 23. Junii, 1617.  
God is never better honoured, then 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 testify 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 Laud's Sermon a little before made upon that subject. His majesty confessed the gout in the knee very troublesome & 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 Christmas day following, and resolved to take the same kneeling, as aforesaid, provoked his whole body into a very great sweat and 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 profane 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, & rise often in the night to perform false worship, and this they are enjoined to do, or otherwise they account themselves damned; he confessed too much worship might be rendered to our Lady and other Saints, but doubtless never too much to God, and Christ his anointed. On the contrary, his majesty's opinion concerning the essence of God's deity, 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 man's 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 everywhere; true, but as a King is by his Ambassadors, not personally everywhere. 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, &c.  
That he did not know nor read of above three Jews converted in 20. years, &c.  
That the Turk sent him Ambassage since his coming to England, to follow the steps of Queen Elizabeth, and not to profess idolatry, for that would overthrow his crown, &c.  
That the Turks will not suffer the Jews among them to sacrifice, for that was flat against their laws: As we will not suffer the Papists to worship the mass, because against our laws, &c.  
That the Jews had been so bitten with punishments for idolatry, that they would never endure any show of it.  
That the Religion of the Turks was composed of the Jewish Religion, of the Christian, and of the Arrians; and the 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, &c. but this was observed by the King to be a strange policy.  
That he confessed the Turk to be the greatest Prince in the world; and yet that he did not commannd the tenth part of them which professed Mahometism, &c.  
That there was ten of his Religion to one that professed any kind of Christianity, and therefore the Pope's universality convinced.  
That through the divers compositions of the Turks Religion, a great part of the world was infected, as both the Indies, America, Persia, &c.  
The King professed that he would choose rather to turn Turk, then in some fables believe Bellarmine, &c.   

9  
Octavo die Julii, Anno Domini, 1617. At Fawkeland.  
That a German was naturally the most constant to himself, for although he could well fashion himself to any Country that he traveled into, yet returning home to his own, he would appear to any man's judgement nothing changed from the manner and condition of his own Nation; and so in him is most truly fulfilled Coelum non ani●um mutant qui transmare currunt; but with the English, or any other Nation, for the most part it is not so.  
That he oft heard the Lord of Northampton say, that a Frenchmun, though never so grave and sober of countenance, yet at one time or other would have his frisk of vanity.   

10.  
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 smoke, so are the vanities of the world a smoke 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, so do the vanities of the world, men are drunken therewith. Fourthly, He that taketh Tobacco, saith he cannot leave it, it doth bewitch him; even so the pleasures of the world makes men loath to leave them, they are for the most part so enchanted 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.   

11.  
That he hath heard an old Minister say touching conformity, that it would be a scandal 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, &c.  
Nono die Januar. An. Dom. 1617.  
That the Puritan Ministers do give growth unto the Papists, and are a scandal to the true Protestant profession, &c.  
That on Christmas day last past, there were Sermons preached in divers parts of Scotland; viz. At Glas●oc, Holyredoes, and at Saint Andrew's, and chose Texts concerning the Nativity of Christ, which was more than had been done there long before.  
That the Rector of Saint Andrew's, after the Kings last being there, said, that in his Kirk he would constrain the Communicants to stand or kneel; for he would have but few at one time, and where they received, should be neither Stool nor form, so that of necessity they should either stand, or kneel.  
That a Minister in Edinburgh did baptize a child (through favour to the Parents) contrary to their Presbyterian Canons▪ the which thing to do, none can be drawn unto, by the Canons of the Church of England: As for example, whereas it is by their laws, that no baptism shall be administered, but upon one certain day, and at a Sermon, and in the Church, and not elsewhere upon any occasion, no not in case of necissity, when the child is like to die without it; this is their Law absolute, & there is no minister will be wrought by the King or Canons of the Church to do otherwise; yet upon a time, this Minister (through favour of some particular parsons) did go to baptise a child that was sick upon another day, without any Sermon, and coming hastily to the Church, and finding the doors shut, did baptise the same child without the walls of the Church, in the yard, without any scruple of conscience; and yet being induced thereunto by the King and Cannons (of the Church of England) he refused to do the like, &c.  
That some of the ministers of Scotland did confess, that they were in as great extreme on the one side, as the Papists were on the other. The like was observed for the Sacrament to the sick at home; they refused in all cases of necessity; yet it was once done through savour to one particular person; in which case I confess they did not amiss; but very ill in refusing to do it by the King's order.  
That a certain minister did refuse to do as the King bade him, albeit it were a thing no way contrary to God's command, or word; and said peremptorily, if he did it, he was damned; being demanded his reason thereof: said, I am God's Ambassador, and if I perform any thing but what he expressly commands by his word, I am a traitor, and so consequently, I am damned.   

12. Anno Dom. 1618.  
That no man can thrive that keepeth a whore at rack and manger, to wit, openly, with justification, &c. That to rove is proper to express the action of the body, but to rave is an action of the mind.  
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.  
Evanglikes are not all Evangelists, &c.  
That he is not of opinion that all speeches in Scripture, touching beasts or fowls by allegory doth agree with the proper and Peculiar natures of them; as of that, Be Wise as Serpents, &c. or that comparison in Job to the ostrich that seemeth to neglect her young by leaving her eggs in the dust, &c. which is not the proper nature of them, as hath been approved by Barbary merchants that have seen them; but it seemeth so outwardly, because she hideth her eggs 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 itself cannot.   

13. Anno Dom. 1619.  
That there was never any noted heretic, but the Sect of him were much more heretical.  
That he could find more arguments in the papists works for the Pope, than the Pope himself could do, &c.  
That the Canonists are the very devils of all the rest, etc▪  
That Peter seeing Malchus his Kinsman witness against him, made him fear the more, and so denied his Master.  
That if they had accused Christ of riot, the same witness would have proved matter to declare his Divinity in healing his ear again.  
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, &c.  
That he styled a book once sent him, by the name of Melchisedecke, being without beginning or ending▪ &c.  
That he readeth more Papists books then Protestant, and from thence findeth matter to confirm him in the Protestant Religion.  
That taking all things to the strait tenor of the written letter, is the matter of jar twixt Puritans and Us.  
That Henry 4. of France would have sent Cardinal Peron to convert him, the which he denied, for that he held him weak and shallow; and refused to lose a heavenly crown for an earthly, &c.  
That he would not admit a public disputation between 12. Papists, & 12. 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.  
That in 88 he almost converted a Papist, until he heard of the Spanish invasion.   

14. 4. Novemb. Anno Dom. 1620.  
At Theobald's. &c. Discourse concerning alchemy.  
The alchemists from a true position do produce a false assumption to maintain their practice; 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 inferiall metals have inclination to gold, which is but as we say the quintessence, fat, or cream of other metals, and not consisting in any vein of itself▪ Now from this general position, the alchemist with a certain composition with other metals (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.  
That in some parts of Scotland might be in time by industry procured many fair and rich pearls.  
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 stag's head; which are reported to die if put into water, but will live in wine, the which being tried, they live equally in both.  
Sir Francis Kinnaston by experience falsified the alchemists report, that a Hen being fed for certain days with gold, beginning when Sol was in Leo, should be converted into gold, and should lay golden eggs; which being tried was no such thing; but became indeed very fat. His majesty's 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 satisfy the Experiment; if the cock had been first fed with gold, and afterward have trodden the Hen, might haply have succeeded better, &c.   

15. At Royston.  
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.  
That the often mentioning of Abraham, Isaac and Jacob in the Scriptures, is to signify that we should celebrate the memory of good men above others, and of all, men above beasts, &c.  
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.   

16. At Newmarket, &c.  
Opon 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 acknwledge to have had any child in her husband's life time; yet after his death above three years, she produced a son to inherit her dead husband's 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 jealousy and other dangerous humours in him, for which she durst not make known that ever she was with child by him. And this is the usual custom of such as live at their stipends, and keep houses by their husband's allowance, where their Husbands are not themselves.  
That all human laws cannot be perfect, but that some must rest in their 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.  
That it were better twenty innocents did suffer, then to have all dishonest men go free.  
That there is many ways to find out truth besides evidence of real witness; to wit, the same and report of the delinquent; whereupon Master Hugh May replied and mentioned Master Haddock's good report and opinion conceived of him in Oxford; and yet was found at last a great offendor; whereupon his majesty replied, the case in him was not after his meaning; and thereupon insisted, further to exemplify 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 practice 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 that he did endeavour to make his own inventions as the Oracle of God, and by that means to bind men's cansciences thereunto to believe. 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 only noted his Sermons first in writing, and so in the night dreamed 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 David's waters, &c. Psal. 69. wherein he treated; first, Phisically, then Theologically, which is not usually in dreams so to do. Fiftly, that Master Haddock's sin being granted for liberty and good; then would all capital sins have been protected and allowed; as blasphemy against God, treason agninst the King, slander against any man, &c. and what not? and at last all defended under colour of being asleep. Six●ly, that in all his Sermons, he had always some sayings in defence, or in excuse of the Puritans.  
After the discourse ended concerning Master Haddock's, 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 bless you; but if such a one (naming him also) you cannot prosper.  
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.  
That for 12. 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 was to edify of that which he heard.  
That one man whom the King openly called unto him in his Sermon, did afterwards complain to the presbytery, that the King molested him in the Preaching of God's word; To which complaint his majesty gave answer in this manner; viz. Godforbid that I should molest any in the Preaching of God's word; but I confess that the Preacher told me before my face, many tales of a tub, as what I said to him at such a time, and what his reply was to me, and all this railingly in a Pulpit, me thought I could not contain myself, &c. but the same Minister was afterward deprived, and by other Ministers it was acknowledged to be justly done.   

17.  
That his majesty's opinion was, that the reasons that moved the foresaid Master Haddock to put in practise his Preaching in his sleep; did proceed from two natural infirmities to which he was subject; the one was stammering in speech so finding himself more ready to speak, being quiet in his bed, and his eyes shut from any object to trouble his mind, he could utter himself more perfectly; The Second reason, was his proneness to talk in his sleep, &c. These two, as the King conceived pricked him on to that foul practice and illusion of Satan, &c.   

18. At Theobald's, Ann. Dom. 1621.  
That there is more pride under Diogenes and a Puritans cap, then under a King's crown.  
That the not paying Tithes to the Church, is many times the ruin of great estates.  
That the King hath observed some in particular, that after a long continuance of prosperity with great increase in their ancestors; yet by neglect of tithes paying, have been impoverished, although otherwise never so provident and industrious.  
That he should account nothing blessed, if he should deny the necessity of tithes paying.  
That, against all impugnors, he would demand what conscience there were to expect ten pound use for every hundred pounds, and yet to question with God for the tenth of his own.  
That this is most impugned by Puritans and Lecturors, that are not beneficed.  
That most Lawyers possessing much land, do as it were fright the Churchmen out of their tithes by tricks of Law, and so fearing them with perilous and tedious suits  
That such as impugn it most, are most greedy of it, after they come to it.   

19 Ibid. Ann. Dom. 1622.  
That the King vowed never to be of that Religion, where so gross an opinion, as Transubstantiation was so ignorantly maintained, while God kept him in his right wits.  
That he commended the Preacher of that day for stilling the puritans of our Church, protestant Jesuits, as also the Jesuits of the Church of Rome, he termed Jesuitical puritans; for both of them are great enemies to monarchical government.  
To manifest the grossness of their error in their opinion of Transubstantiation; The King had heard of a Jew, that once stobbed the bread or wafer, and some affirm there issued out perfect blood, which among them is still kept, and they premit sometimes mice and rats to eat it, &c. now consider how disproportionable a thing it is after consecration (if it be the very body, as they aver) that they should allow a Jew to crucify him again, and also for mice and rats to eat our Saviour. His Majesty did vehemently inculcate the grossness of this error; and furthermore said that Bellarmine 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 error followeth, &c.   

20.  
That it was strange to look into the life of Hen. 8. how like an Epicure he lived, &c.  
It was once demanded by King Hen. 8. of one, what he might do to be saved? who answered, that 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 James inferred was rather like no. King; for the office of a King is to do justice and equity; but he only served his sensuality like a beast, &c.   

21.  
That a monarchical government by secular Kings and Priests is the only ordinance of God; and the republics but only 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.  
That God in his wisdom approved no fitter nor safer means to rule his people, but by such an institution.  
That from the beginning, there was instituted heads over every family, over the good and bad, as Seth and his posterity, Cain, Lamech, even to the devil, &c. After that the 12. Patriarchs 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 sceptre should not depart, &c. and so also 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 Dear hath his Master of a heard, the smallest creatures have their chief; what shall I say then to such as will have no concordance with God, with men, with beasts, inferior creatures, with devils, nor any, but with themselves, and are all for a republic in all which I have said; there is no mention of a republic, as if it were a strange thing to God himself.  
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, &c.  
That in Venice, which is governed by a republic, they do createno honours or dignities, but a Merchant of Venice, which is seldom, &c.  
That the Mothers and Nurses do call their children in reproach, Barons, which is with us a stile of honour, &c.  
That the Pope doth create knights as a secular Prince.  
That the honour conferred upon any Centurion abroad is there with no esteem; but the King hath made many Knights of them here, etc,  
That no jurisdiction elective, as Emperors, Kings, Princes, &c. is any honour or precedency to any of the allies of him elected, but personal to himself, &c.  
That to have employment in any republic, 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 republics.  
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 somuch as commendations; but our republic greets you, &c.  
That the King in all his reading could never truly find what the name of a Cardinal was, and yet he hath sought much for it, unless it were a Cardo on which the wheel moves, &c.  
That in the primitive Church of Rome, there were inferiors to Bishops, and were but seven in number, as Persons 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 Electors of the Papacy, I cannot get to know.  
That it is strange the Pope should create his own makers and electors.  
That in attainder and trial of innocents, wherein is scruple, the justice of our State proceeds slowly, &c.   

22. 28. May, Ann. Dom. 1622.  
That the Preacher that day 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, &c.  
That silence was an incomparable virtue in a woman, touching which he Commended the Lady marquess Buckingham.  
That it was strange to note, that although all the members of a man declined by age, yet the tongue never, &c.  
That although old men and women were prone to give ease to all their other members; yet than the tongue most wanton, and coveting talk, &c. The palsy of all diseases most maimeth the tongue, and yet improveth its tattling or unruly motion▪ &c. Thus was his majesty's reply to Doctor mountain the than Bishop of London.   

23. At Ramcsbury in Wi●t●●ire, July 28. Ann. Dom. 1623.  
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 remembered that Goose of the Capitol; and further said, he thought it as easy to prove the descent of the foresaid Goose, from that Goose of the Capitol, as the Herolds now do prove the descent of many Gentlemen of these times, &c.   

24. August 3. &c.  
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 wills, that is the main difference between the Church of Rome and us, if we may use a Will-worship, than they are in the right, but if we may not, than we are in the right, &c.   

October. At F●●●●i●gbrooke &c.  
That it is as obsurd and wicked to account the Virgin Mary the Queen of heaven (according to the Pope's Doctrine) because she is the natural mother of our Lord, then to think there is a goddess, because we have a known God▪ &c.  
That the Virgin Mary was more happy in bearing Christ first in her heart by faith; then in her womb, &c.  
That he did believe that Christ did effect 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 nullify her power now with Christ in heaven, as well as of all other Saints to remit and get pardon for sin.   

25.  
That he lately heard news in Letters from his ambassador, Sir Tho. Roe in Consta●●inople of strange things concerning the Turks, &c. First,  
That then in Constantinople there was committed by the janissaries and others, all manner of open rapes, and deflowering of women, Theft, and murders, and for these Barbarism●s, no Justice administered by the Emperor, bashas, nor other inferior governors▪ which things were so strange and novel, that he thought it presaged some imminent ruin upon them, &c.  
That he wondered how so mighty a State could subsist at any time without the administ●●tion of Justice, especially towards such offenders.  
That the Turks accowted all Prophets among them but as mad men; and at that time so esteemed their Emperor himself.  
That he accounted all Tyrants but as fools, intimating all the Roman Emperors, as Nero, and the rest, who delighted in nothing but foolish things, as stageplays, fiddling, driving of Charets, &c. And yet Nero in some things a singular man of excellent parts.  
That if Nero had been a private man, might have attained the estimation of a good and virtuous gentleman; but being an Emperor▪ fell to impious fopperies, through the 〈◊〉 of his will, &c. Stat pro ratione voluntas, &c. as (Doctor Young) the Dean of Winchester employed.  
That many private Persons being esteemed honest plain men, having assumed dignity and being in place of Kings and monarchs, have done many strange things.  
That Bethlem Gabor at this time had behaved himself very infamously in making peace with the Turks for his own safety, and since, with the Emperor, without the privity of the Turk; so that he plays Jack on both sides for his own ends.  
That the Turk and the King of Poland▪ were in great league, and that he had given the Polander leave to be revenged and repaired upon the Tartars, for his late invasion upon him.  
That Julian the Emperor was a witty Prince, but not a Tyrant, as the rest, though an Apostata.   

26. At Royston. Anno. Dun. 1624.  
Whether boldness or bashfulness did soonest prevail in Court? his majesty's opinion was in that bashfulness did; alluding to the Lord Duke of Buckingham, who at his first coming to Court exceeded in bashfulness, 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 bashfulness was such, as he thought he would do but little good in Court favours.   

27.  
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, and 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 a half, &c.  
That many things in Religion were rather carried by man's opinion, then perfect intention to the truth, &c.  
That himself would not condemn any thing for heresy, that had been anciently confirmed by an universal consent.  
That of extreme 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, &c.   

28. At Theobald's, Ann. Dom. 1624.  
That of his wife the Queen Anne deceased (he spoke to his own comfort) that she would often say unto him, look you keep yourself 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 sickness whatsoever.  
That he knew many foster Parents and adopted children, much more affectionate than natural; and Nurses more loving than mothers, &c.  
That some children he knew that must have correction every day, and some reformed with a word.  
That he would never believe any news in Verse, since the hearing of a Ballad made of the Bishop of Spatata, touching his being a martyr, &c.  
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; 〈◊〉 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? &c.  
Apothegmata fideliter collecta ex ●re Regis Jacobi per me Ben. Agar. Servatorem ejus i● 〈◊〉 sua, 〈…〉 suae ●2.  
FINIS.