REGALES APHORISMI: Or A Royal Chain Of GOLDEN SENTENCES, Divine, Moral, and Political, as at several times, and on several occasions they were delivered by King JAMES.  
Collected by certain reverend and honourable personages attending on his Majesty.  
London Printed by B. A. and are to be sold at his house near the Upper-Pump in Grub-street, 1650.   

 portrait of James I 

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

To the truly Honourable, and noble minded, Thomas Draper, Esquire.  
SIR,  
TO speak of Kings, was heretofore a task of as much difficulty as danger: but to receive what Kings have written, or what Kings have spoke, especially when their words have aimed at a public end, as the advancement of the people's happiness, or the suppressing of enormities, is a work not only safe but honourable; their precepts oftentimes being as powerful as their examples: for the words of illustrious personages, do carry with them a secret attraction, and leave a deeper impression when the greatness of their persons is attended with the greatness of their Virtues. Indeed to speak or write well is the common happiness of great men, who in the height of an extraordinary fortune, for the most part do express the height of an extraordinary understanding. The letters of Phalaris are at this day extant, and report him louder for his Valour, Knowledge, and Magnificence, than Perillus Bull could for his cruelty.  
But I shall here present you with a nearer, & a more graceful prospect; The selected sayings of a King, who in the memory of many yet living reigned over this nation. A Platonic King, if we may trust the approbation of the age but immediately before us. A King who by his own books provided better for the title of a happy memory, than many of his Predecessors who left it to the flattery of the times, & the vanity and compliment of custom. I shall here give you a sight of what say at several times did fall but carelessly and without premeditation from him, which being as short as they are acute, and acute as they are grave, I hope may not unfitly be termed Aphorisms: to speak more were to anticipate your understanding. I leave therefore the book to your acceptance, whose accurate judgement, can examine and advance an Apothegm, and whose candour can pardon an error▪ if perchance in this recollection any error be slipped into it by the sudden unadvisedness of him who is.  
Sir, The most humble of all that serve you. W. Stratton.   

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

1  
HEaven is governed by order, and all good Angels there; Nay, hell itself could not well subsist without some order: and the very Devils are are divided into Legions, and have their Captains: how can any society then upon earth subsist, without order or degrees?   

2  
That no man can tell what part of the meat which he eateth turneth to nutriment, and what to excrement: but it is the Divine power, which appointeth and ordereth the same.   

3  
That the often mentioning of Abraham, Isaac, and jacob in the Scriptures, is to signify, that we should celebrate the memory of good men above others, and of all, men above beasts, etc.   

4  
That it is termed in Scripture, the God of Abraham, etc. 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, etc.   

5  
Upon discourse of the strictness of the Civil Law, touching the power of women's accusations in matter of Bastardy; His Majesty made mention of one that himself knew, that would not acknowledge to have had any child in her 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 thi● 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.   

6  
That all humane Laws cannot be perfect, but that some must rest in the discretion of the Judge, although an innocent man do perish thereby; as his Majesty further conceived, that a Jury may cast upon evidence, and a Judge may give a just sentence, and yet the party innocent.   

7  
That it were better twenty innocents' did suffer, than to have all dishonest men go free.   

8  
That there is many ways to find out truth besides evidence of real witness; to wit, the fame and report of the delinquent: whereupon, Master Hugh May replied, and mentioned Master Haddocks good report and opinion conceived of him in Oxford, and yet was found at last a great offender: whereupon his Majesty replied, the case was not after his meaning; and thereupon insisted further▪ to 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 ●hat he did endeavour to make his own inventions as the Oracle of God, and by that means to bind men's consciences 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 dreamt thereof, and of the same thing he had penned before: but by this answer his Majesty convinced him upon his own experience, concerning dreams and visions in the night; that things studied or mentioned in the day time, may be dreamt of in the night, but always irregularly without order, but not as his Sermons were, both good and learned; as in particular in that very Sermon which he preached before his Majesty in his sleep, concerning David's waters, etc. Psal. 69. wherein he treated, first, Physically, then Theologically, which is not usual in dreams so to do. Fifthly, 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 against the King, Slander against any man, etc. and what not? and at last all defended under colour of being asleep. Sixthly, that in all his Sermons, he had always some say in defence or in excuse of the Puritans.   

9  
After the discourse ended concerning Master Haddock, as aforesaid; his Majesty proceeded to mention his great trouble with that Sect in Scotland, and could never yet reduce the Ministers from slandering in their Sermons openly; and would tell him the offences of his Servants by name; as if you keep such a one (naming him) God will bless you; but if such a one (naming him also) you cannot prosper.   

10  
That he hath been constrained to make answer to Preachers in the midst of their Sermons; who digressing from the word of God, have told him openly before his own face, of certain communications wherein he hath not pleased their humours, although it had been privately done by me unto them, etc.   

11  
That for twelve years together in Scotland, he prayed on his knees before every Sermon, that he might hear nothing from the Preacher, which might afterward grieve him: but since he came into England his Prayer hath been to edify of that which he heard.   

12  
The thing only which without intermission we are bidden to do, is to pray: For as for other things they have their own time, but Prayer is never out of season.   

13  
We should not be like the Puritans in our Prayers, who speak to God as to their fellows, and sit at Christ's table as with their companions: Let us join reverence with the sweet confidence we have in God's love.   

14  
Bread without the staff of bread, which is God's blessing, is no bread; for without this, even although it be in our mouths, we shall die for hunger, like the miserable rich man, that in his grratest abundance of all things, died for want.   

15  
We pray in in vain God to save us from temptation, if at every occasion we run into it: Like one who voluntarily sticks in the dirt, and cries for help from those that pass by.   

16  
How can we paint God's face, when Moses, the man that ever was most familiar with God, never saw but his backparts?   

17  
Put case the Cross had a virtue of doing miracles, as Peter's shadow had; yet doth it not follow, that it is lawful to worship it, which Peter would never accept of.   

18  
If the Pope may err as a man, but not as a Pope, I would know, why the Pope doth not instruct or reform the man, or wherefore the man doth not require the Pope's instructions!   

19  
They are fools, who because it is said, Examine yourselves, and come, will not communicate till they be, as they think, perfect; forgetting that Christ came into the World, not for the healthful, but sick; and that we come unto that Table, to be refreshed with that spiritual food, bringing nothing with us but a purpose to amend.   

20  
The wisdom of a King is chief seen in the election of his Officers, as in places which require a peculiar sufficiency, not to choose them that he affects most, but to choose every man according to his proper fitness.   

21  
Virtue is easier than Vice; for the essential difference between Vice and Virtue, is Truth and Falsehood; and it is easier and less pains to tell truth than a lie: And for Vices of the senses, Custom is all in all; for to one that hath lived honestly, it is as much pain to commit sin, as for another to abstain.   

22  
It is likely that the people will imitate the King in good; but it is sure they will follow him in ill.   

23  
I have been often deceived, yet will I never leave to trust; neither shall the falsehood of some, make me think there is none honest.   

24  
All that ever writ of Christ, said, he was an honest man: they had so much natural sight, as to see his civil goodness; but they wanted the supernatural to perceive his Godhead.   

25  
The same sentence with divers Relations, may be both Holy and Devilish.   

26  
I wonder not so much that women paint themselves, as that when they are painted, men can love them.   

27  
Of all the numbers of men that have been slain in War, not the tenth part have been fight, but flying.   

28  
Parsons errs in his Resolution, in making the difficulty of our Salvation to lie in the hardness to find God's mercy; when indeed it consists only in the right seeking of it: for then the other is sure.   

29  
God hath distributed his benefits so equally, that there is no Country which excelleth not all other in some thing; so that as it borroweth, so it dareth: so in men, there is no one excelleth so in one thing, but hath need of another's wit in some other: From these two proceeds all trassick and society.   

30  
The Art of Physicians is very imperfect; for I doubt not, but for every Disease there is in Nature a several Simple, if they could find it out: so that their Compounds do rather show their ignorance than their knowledge.   

31  
The Devil where he cannot have the whole, seeks ever to get one part of the Soul, either the Will, or the Understanding, which he may come easiest by: as in Protestants the Will, in Papists the Understanding: A learned Papist, and an ignorant, are of two Religions.   

32  
The Papists Religion, is like Homer's Iliads of the siege of Troy, or Virgil's Aeneads of the beginning of Rome; both of them had a foundation of truth, so had the Papists the Bible: but they have all added so much that the first truth is almost lost.   

33  
Doctor Baily, holding conference with the King touching the Pope's arrogancy, alluding to Christ's answer to his Apostles, He that desireth to bear rule, let him be the least among you; and therefore the Pope doth sometimes colourably term himself, Servum Servorum, etc. To which the King replies, that by such argument or inference, he could prove the Pope to be humbly minded; to which the Doctor answered, that he did not always so account himself, save only when he had purpose to delude or deceive; otherwise he esteemed himself Dominus Dominantium, etc. His Majesty's determination on the point, was, that the Pope's calling himself Servus Servorum, etc. was rather in a more strict and peculiar sense, as that he was Servus Petri, etc. sive Mariae Virgins, etc. and so by consequence, Servum Servorum Dei, etc. towards all other Dominum Dominantium, etc. So likewise to be a professed Catholic, is to be a 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.   

34  
That whereas our Saviour saith, It is as easy for a Camel to pass through the eye of a needle, as for a rich man to enter into the Kingdom of Heaven, etc. 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 than the poor, because the one can have pardon when he will, but the other is not able to purchase it: and thereupon his Majesty concluded the Pope to be justly called a Merchant of men's souls, as it is set forth in Revel. 18. etc.   

35  
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? etc.   

36  
God never fails of his Word, but where he threateneth ill to man, as in punishing Niniveh; but always performs where he promiseth good, that, or better, as he promised to Abraham and his seed, everlasting earthly blessedness, and instead of that gave them heavenly.   

37  
Not only the Deliverance of the Jews, till they came to the land of Promise, but even their daily Preservation was miraculous: for there was never any noted plague in jerusalem, though it stood in a hot Climate, which had it been, would have endangered the whole Nation, it being to assemble thither twice every year of necessity.   

38  
Men are often in arguing, carried by the force of words further asunder than their question was at first, like two ships going out of the same Haven, their journey's end is many times whole countries' distant.   

39  
Cowardice is the mother of Cruelty; It was only Fear that made Tyrants put so many to death, to secure themselves.   

40  
That fashion among the Romans of killing themselves, was falsely called Fortitude; for, it was only to prevent the power of Fortune; when indeed, Virtue lies within quite out of her reach. Nor can any man be overcome but of himself; and so most truly were they, when they fled to Death for a refuge against Death.   

41  
It is easier to reclaim a man from any Heresy, than to convert an Atheist to the Truth: For to believe, is the first degree common to all Religions: and an Atheist is to be brought so far, before he come to choosing.   

42  
All Gods miracles are above Nature, but never against Nature; for that were to destroy his own work, which he cannot do; but he may excel it: Therefore the miracle of the Papists Transubstantiation being against Nature, is false.   

43  
Types are the Images of the mind, which God allowed the Jews to keep them from Images of the sense, and to show them, that his worship was to be in Spirit and Truth.   

44  
The Church at Rome, fell at first from her purity into infirmities, then into corruptions, then into errors; and lastly, into abominations: God still punishing sin with sin.   

45  
Most Heresies have proceeded from mingling Philosophy with Religion; from that and Policy, have all the Papists errors risen: when Christ tells them, that flesh and blood cannot inherit the Kingdom of Heaven.   

46  
We cannot conceive Eternity, but by Faith; we cannot understand what God is, and of that ignorance comes all sin; for surely if we knew him, we would not offend him.   

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

48  
Before Christ came, it was enough for the Fathers to believe only; since, they must believe and understand both.   

49  
Those Princes which seek to secure themselves by blood, shall find, that the more they kill, the more they have need to kill.   

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

51  
There are three kind of Wisdoms that use to be in Kings, A sanctified Wisdom, A Wisdom which oftentimes strains itself to a less evil, so to avoid a greater; And a Wisdom of falsehood: the first is both lawful and necessary; the second is lawful, but not necessary; the third, neither.   

52  
All Governments howsoever in their Constitutions, in their practice tend to a Monarchy; And wheresoever the better sort of the people bear rule, there is always some one that resembleth a King amongst them: yea, though in the State of Venice, the Duke is but as it were a dead name; yet were it impossible that their Commonwealth should long uphold itself without him.   

53  
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, etc.   

54  
That God in his wisdom approved no fit nor safer means to rule his people, but by such an institution.   

55  
That from the beginning, there was instituted heads over every Family, over the good & bad, as Seth & his posterity, Cain, Lamech, even to the Deluge: after that the 12 Patriarches 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 departed, etc. And so after Christ to this very day. Besides, among heathen and savages by natural instinct they ordained Kings and Princes. Among beasts they have a King, and so among birds; the Deer hath his Mr. of a herd; the smallest creatures have their chief: What shall I say then to such as will have no concordance with God, with men, with beasts, 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 made of a Republic, as if it were a strange thing to God himself.   

56  
That his Majesty did think, many here in England, did wish their estates were lying by Amsterdam; which thing the King did also wish to such.   

57  
That in Venice, which is governed by a Republic, they do create no honours, or dignities, but a Merchant of Venice, which is seldom, etc.   

58  
That the Mothers and Nurses do call their children in reproach, Barons, which is with us a stile of honour, etc.   

59  
That the Pope doth create Knights as a secular Prince.   

60  
That the honour conferred upon any Centurion abroad, is there with no esteem; but the King hath made many Knights of them here.   

61  
That no jurisdiction elective, as Emperors, Kings, Princes, etc. is any honour or precedency to any of the allies of him elected, but personal to himself.   

62  
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.   

63  
That the Agent here for the Venetians, although he presented to the King a letter from their Duke, subscribed with his own hand, with addition of all his titles, and the Kings inserted; yet at the delivery, no mention made of the Duke himself, not so much as commendations; but Our Republic greets you, etc.   

64  
That the King in his reading, could never yet truly find, what the name of a Cardinal was, and yet he hath sought much for it, unless it were a Cardo on which the wheel moves, etc.   

65  
That in the primitive Church of Rome, they were inferior to Bishops, and were but seven in number, as Parsons of the seven Churches mentioned about Rome: but how they come to place them before Bishops, and make of them Princes, and Potentates, and how they become the Electours of the Papacy, I cannot get to know.   

66  
That it is strange the Pope should create his own makers and electors.   

67  
That in attainder and trial of innocents', wherein is scruple the Justice of our State proceeds slowly, etc.   

60  
The preservation of the Bible is miraculous, that it should remain pure, and entire, after it had passed the hands of Infidels, which sought to destroy it; of Heretics, which sought to pervert it to their own advantage.   

69  
No indifferent gesture is so seldom done without sin as laughing; for it is commonly raised upon things to be pitied; and therefore man only can laugh, and he only can sin.   

70  
God made one part of man of earth, the basest element, to teach him humility; his soul proceeded from the bosom of himself, to teach him goodness: So that if he look downward nothing is viler: if he cast his eyes to heaven, he is of a matter more excellent than the Angels; the former part was a type of Adam; the second of Christ, which gives life to that which was dead in itself.   

71  
Much money makes a Country poor, for it sets a dearer price upon every thing.   

72  
At what time the Gospel did flourish, all kind of learning did even abound, and upon the decay thereof, there came a vail of darkness upon the face of the earth: the reason is a part of Religion, but Error and superstition is the safer by ignorance.   

73  
A lie of error is a fault of credulity not of falsehood: but a presumptuous lie, is that which makes a man, as God made the world of nothing.   

74  
All Gods actions are for our good, either spiritually or temporally although we cannot comprehend them at every time.   

75  
There is not that thing upon the earth, (that well examined) yields not somewhat worthy of knowledge; that divine Artisan that made them, never fashioned any thing unprofitably, nor ever set forth any of his workmanship without some inward virtue.   

76  
The gifts of the mind are not easily obtained, you must practise them with great pain and difficulty, and good reason, for it were pity such preciousness might be had for the taking.   

77  
It must needs show the Papists religion to be ill, that they would plant it by liberty and War; whereas the true Catholic religion risen by fasting and prayer.   

78  
Whatsoever is spent in earthly vanities, they either die before us, or shortly follow after us, for all pleasures that are sensual, and have not reference to the main end of man's creation (which is the service of God are vain, and of no importance, but mere foolery.   

79  
When God destinates a man to do good, he makes every opportunity and occasion (though it seem never so harsh in man's eyes) to turn to his good, and God's glory: but when God leaves man to himself, he makes more opportunities than he finds, and without occasion, takes occasion to work his own ruin, to his own shame.   

80  
It is good to propound to man Fame, Greatness, Honour, and Estimation, for wading to find these, he may happily meet with Honesty, Temperance, Fortitude, and Patience; and many times they that will not undergo actions for Virtues sake, will for Ambition.   

81  
An ill name may be free from dishonesty, but not from some folly; we should not only be free from sin, but from suspicion; for it is not enough to be well lived, but well reported; and oftentimes weighty matters are as much carried by reputation as substance.   

82  
Misfortunes are not acceptable in any kind, yet those are endured with most ease, that come rather by destiny, than by deserving.   

83  
In experience it is good to be neither pinching nor prodigal, yet if means allow it, rather thought a little profuse then too sparing, but the best way is, to make ability (which must always be measured, by the just rule of our proper revenue) our compass to sail, and line to walk by; and for extraordinary expenses we must limit them by the worth of the occasion; for in matters that return not we may be more magnificent.   

84  
He is not worthy to command others that cannot govern his own affections and unreasonable appetites.   

85  
No text of Law can be so certain; wherein, the circumstances will not make a variation.   

86  
Justice should be blind, and friendless, it is not by it, that those that are in authority, should reward their friends, or cross their enemies.   

87  
Though outward Peace be a great blessing, yet it is far inferior to peace within, as civil wars are more cruel and unnatural than wars abroad.   

88  
All Virtues turn to vices, when they become the servants of impiety.   

89  
All complainers be naturally given to exaggerate their own griefs, and multiplies thereupon, as Papists do in England.   

90  
As a thing which is good ought not therefore to be abused; so ought not the lawfulness of a good thing be forborn, because of the abuse thereof.   

91  
Every man ought to discern wisely and truly of every Virtue and vice, according to the true qualities thereof, and not according to the vain conceits of men.   

92  
Indifferent things if they be necessary as; food, sleep, and such like, in the qualities or form of using them, may smell of Virtue or Vice, and be great furtherers to any of them.   

93  
If our whole life were divided into four parts, three of them would be found to be consumed on Meat, Drink, Sleep, and unnecessary employments.   

94  
There is great difference betwixt Justice and Equity, for Justice by the law giveth every man his own, and Equity in things Arbitriall, that which is meetest for him.   

95  
Drunkenness hath a beastly Vice, and hath this property, that it is one of those vices which increaseth with age.   

96  
Medicine hath that virtue, that it never leaves a man in that state wherein it finds him.   

97  
We should press to win God by importunity, if we obtain not at the first; and if we be not heard, should think, that that which we seek is not for our good.   

98  
A small sin wilfully committed, is far more grievous before God, than a greater committed in a sudden passion, when conscience is a sleep.   

99  
That the King vowed never to be of that Religion, where so gross an opinion as Transubstantiation was, so ignorantly maintained, while God kept him in his right wits.   

100  
To manifest the grossness of their error in their opinion of Transubstantiation; The King had heard of a Jew, that once stabbed the bread or wafer, and some affirm there issued our perfect blood, which among them is still kept, & they permit sometimes mice and rats to eat it, etc. now consider how disproportionable a thing is it after consecration (if it be the very body, as they aver) that they should allow a Jew to crucify him again, and also for mice and rats to eat our Saviour. His Maj. did vehemently inculcate the grossness of this error; and furthermore said, that Belarmine was much troubled about this point, whether the bread and wine, although much taken together, do turn to corporal nutriment or not, or transubstantiated as aforesaid, and then a greater error followeth.   

101  
That it was strange to look into the life of Hen. 8. how like an Epicure he lived.   

102  
It was once demanded by King Hen. 8. of one, what he might do to be saved? who who answered, he had no cause to fear, having lived so mighty a King, and done so many worthy acts in his life time; but oh, said he, I have lived too like a King; which King james inferred was like no King; for the office of a King is to do Justice and equity, but he only served his sensuality like a beast.   

103  
That the Preacher Preaching out of the 29 Psalms, That I offend not in my tongue, etc. he could have wished, might have been before so many women, because they are most unruly therein.   

104  
That it was strange to note, that although all the members of a man declined by age, yet the tongue never, etc.   

105  
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, etc. The Palsy of all diseases most maimeth the tongue, and yet improveth its tattling or unruly motion, etc. This was his Majesty's reply to Dr. Mountain than Bishop of London.   

106  
That upon report made to his Majesty of a Goose that loved a man, that it would never be from him wheresoever he went, and upon occasion would guard him from offence, etc. 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 Heralds now do prove the descent of many Gent. of these times.   

107  
That in the direct worship of God himself, we ought to be guided by the Word of God, as he prescribeth in the same, and not otherwise, etc. 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.   

108  
Words are not the difference of good men and bad; for every man speaks well: therefore how noble a thing is virtue, when no man dares profess any thing else.   

109  
I love not one that will never be angry: for as he that is without sorrow, is without gladness: so he that is without anger, is without love.   

110  
There are degrees of men in respect of one another, in respect of God all are equal; all are to use like duty, like reverence, towards him: all are alike beggar's God's door.   

111  
We are departed no further from the Church of Rome, than they from their first Jesus.   

112  
Give me the heart of a man, and out of that, all other his deeds shall be acceptable.   

113  
In , I would have a fashion should choose a man, and not a man the fashion.   

114  
It is one of the miseries of man, that when he is full of days, and near his end, that then he should love life most.   

115  
It hath like operation to make women learned, as to make Foxes tame, which teacheth them to steal more cunningly. The possibility is not equal; for where it doth one good it doth twenty harm.   

116  
Parents may forbid their Children an unfit match, but they may not force their consent to a fit.   

117  
No Country can be called rich wherein there is war; As in the Low-Countries, there is much money; but the Soldiers have it in pay from the Governors, the Boors have it for victuals of the Soldiers, the Governors have it from them again in taxes: so there is no Centre, no Honour.   

118  
No man gains by War, but he that hath not wherewith to live in Peace.   

119  
God accepts the intent before the deed; for if a man do justice because he would be counted just, and not for God's glory, but because he stands answerable to God, if he do otherwise; or if he punish a man rightly, but withal satisfy his own malice; both these are abominable: if he give Alms only for his reputation sake, this is a wicked deed; because there is Nullum medium, whatsoever is not of faith is sin.   

120  
No man shall do ill, that thinks ere he undertakes, what the end will be, not what his passion would have it to be.   

121  
Time is the essence of many Laws, so that a King may do well at divers times, both in making and marring the same law.   

122  
I should think it a sign that God loves me not if I should kill a man by chance, I would most unwillingly do that ill which it lies not in my power to amend.   

123  
I do not think the greatest Clarks are nearest Heaven, much of their knowledge is superfluous; For Bellarmine makes 400. questions of faith, and not ten of them which roucheth our Salvation to understand.   

124  
Many have attempted to make glass malleable, and so Gold artificial, but both in vain; for God doth ever Cross the invention of man, lest he should rejoice in his own work.   

125  
The persons of all men are to be alike. Equal to us, and our hate or Love, should only go according to their Virtues or Vices. These bonds of kindred should only command us in all Civil duties, but not our judgements. And particular injuries should only make us hate that particular deed, but not the doer in general.   

126  
Men of high understanding, as they do many things above the common strain; so they often fall into greater errors, than those of meaner capacity, which in all their actions, will rather do nothing faulty than any thing extraordinary, being of a temper better mixed than the former.   

127  
The Devil always avoids the mean, and waits upon extremities; so hath he sought to divide the world betwixt Atheism, and superstition.   

128  
All extremities come round to one end, the simple obedience of the Papist, and the no obedience of the Puritan; the one breeds confusion, the other Ignorance, and security.   

129  
The end of the Law is to punish sin when it is committed; But to keep it from being committed, it cannot; As the Pope, which thinks by allowing Fornication to avoid Adultery.   

130  
That the wearing of Leeks on Saint 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, etc. So the Welshmen in commemoration of the great fight by their black Prince of Wales, do wear leeks, as their chosen Ensign.   

131  
That an infallid thing may be discerned and known by a fallid means; as for example, our senses are fallid, but by them we know many things infallid, etc. whence the Papists infer, that because the Church is visible, therefore the chief Head must be visible: The universal Church consisteth of two parts, one visible, the other invisible; to wit, a visible body, and an invisible Spirit; and therefore the chief Head of the Church should rather be invisible: but we grant many visible Substitutes over the Church, as subordinate Rulers under the chief.   

132  
His Majesty observed a 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 Cornelius, or Cornelius Tacitus. In further approbation of which Comedy, besides in opposition and dislike of another Comedy, performed and acted before his Majesty by the Scholars of the University of Oxford, that as in Cambridg one Sleep made him Wake, so in Oxford one Wake made him Sleep.   

133  
Concerning that saying, That the gates of hell shall not prevail, etc. 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, and Antichrist shall be revealed, etc. but they deny it yet to be; and we say it is already past, and fulfilled in themselves. But his Majesty's absolute determination on this point was, The question between them and us, to be the same which is yet between the Jews and Christians; for they deny not but that a Messiah and Saviout must and shall come, and yet have him in a daily expectation; but the Christian holdeth that he is come already, and hath been in the world, and hath performed all things preappointed of God his eternal Father; even such, or the very like, is the question between the Papists and Protestants, concerning the right and true worship of that Messiah. The Church Militant his Majesty compared to the Moon, so full of changes; his reason for this opinion he gave, was, for that he could not see a Church in any place peaceably 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.   

134  
God is never better honoured, than in giving him true worship, and in loving good men. The King at that time declared himself resolved always to kneel at the Sacrament, and that for to 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 Lawds Sermon, a little before made upon that subject. His Majesty confessed the Gout in the knee very troublesome and offensive indeed, and that by a particular experiment of his own, upon an accidental hurt which he received on his foot at Newmarket, being to receive the holy Communion on Christmas day following, and resolved to take the same kneeling, as aforesaid, provoked his whole body into a very great sweat & anguish, and therefore concluded the Gout in the knee to be a main impediment for sacred Duties, and so conceived it the easier way to sit, and then the mind might have the better opportunity to rove and wander after other 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, and rise often in the night to perform false worship; and this they are enjoined to do, or otherwise they account themselves damned: he confessed that 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, etc. 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 every where; true, but as a King is by his Ambassadors, not personally every where. Again it is further said, that God is unchangeable; yet it is also said many times that he reputes, and therefore though Kings may sometimes be flattered, yet God never can.   

135  
That he did not know nor read of above three Jews converted in 20. years.   

136  
That the Turk sent him Ambassage since his coming to England, to follow the steps of Queen Elizabeth, and not to profess Idolatry, for that would overthrow his Crown.   

137  
That the Turks will not suffer the Jews amongst them to sacrifice, for that was flat against their laws: As we will not suffer the Papists to worship the Mass, because against our Laws.   

138  
That the Jews had been so bitten with punishments for Idolatry, that they would never endure any show of it.   

137  
That the religion of the Turks was composed of the Jewish religion, of the Christian, and of the Arians; and policy thereof, was to draw infinites of people to his subjection, that were uncertainly affected; as in the low-Countries they use diversities of religions to strengthen their power, but this was observed by the King, to be a strange policy.   

140  
That he confessed the Turk to be the greatest Prince in the world; and yet that he did not command the tenth part of them which professed Mahometism.   

141  
That there was ten of his religion to one that professed any kind of Christianity, and therefore the Pope's universality convinced.   

142  
That through the divers compositions of the Turks religion, a great part of the world was infected, as both the Indias, America, Persia, etc.   

143  
The King professed that he would choose rather to turn Turk, than in some fables believe Bellarmine.   

144  
That a Germane was naturally most constant to himself, for although he could well fashion himself to any Country 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 animum mutant qui transmare currunt; but with the English, or any other nation, for the most part it is not so.   

145  
That he oft heard the Lord of Northampton say, that a Frenchman, though never so grave & sober of countenance, yet at one time or other would have his frisk of vanity.   

146  
That Tobacco was the lively image and pattern of hell; for that by allusion, it had in it all the parts and vices of the world, whereby hell may be gained; to wit, first it was a 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, and so do vanities of the world men are drunk therewith. ' Fourthly, he that taketh Tobacco, saith, he cannot leave it, it doth bewitch him; even so the pleasures of the world make men loath to leave them, so they are for the most part so 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.   

147  
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.   

148  
That no man can thrive that keepeth a whore at rack and manger, to wit, openly, with justification. That to rove is proper to express the action of the body, but to rave is an action of the mind.   

149  
That miracles are now used and maintained among the Papists, to the end to confirm a false belief on Saints, according as at first Christ used miracles, to cause and confirm a true belief on himself.   

150  
Evangelikes are not Evangelists.   

151  
That he is not of opinion that all speeches in Scripture touching beasts or fouls, by allegory doth agree with the proper and peculiar natures of them; as of that, Be wise as Serpents; or that comparison of job to the Ostrich, that seemeth to neglect her young by leaving her eggs in the dust, which is not the proper nature of them, as hath been approved by Barbary-Marchants that have seen them: but it seemeth so outwardly, because she hideth her 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.   

152  
That there was never any noted Heretic, but the sect of him were much more heretical.   

153  
That he could find more arguments in the Papists work for the Pope, than the Pope himself could do.   

154  
That the Canonists are the very Devils of all the rest.   

155  
That Peter seeing Malchus his Kinsman witness against him, made him fear the more, and so denied his Master.   

156  
Thar if they had accused Christ of riot, the same witness would have proved matter to declare his Divinity, in healing his ear again.   

157  
To commit a sin against the letter of the Law moral, is greater than a sin against the consequent; as for example, Adultery is a greater sin than Fornication.   

158  
That he styled a book once sent him, by the name of Melchisedeck, being without beginning or ending.   

159  
That he readeth more Papists books than Protestant, and from thence findeth matter to confirm him in the Protestant Religion.   

160  
That taking all things to the strait tenor of the written letter, is the matter of jar betwixt the Puritans and Us.   

161  
That Henry the fourth of France would have sent Cardinal Peron to convert him, the which he denied, for that he held him weak and shallow; and refused to lose a heavenly crown for an earthly.   

162  
That he would not admit a public disputation between twelve Papists, and twelve Protestants, himself being chosen Umpire; because he might lose more, that would not be satisfied, than he could win, although the Papists side were convicted.   

163  
The true Protestant Religion stands like a virtue between two vices, Popery and Separatism: That, an extremity, in the excess; this, in the defect: that aims at the confusion of the State; this makes confusion in the Church. Let that Prince that desires the welfare of his Kingdom, crush the power of the one, and curb the malice of the other: so shall his Church be peaceful, his State honourable, and on his head shall his crown flourish.   

164  
Let every Prince that loves rest, make war his last refuge: A desperate remedy is unseasonable, but where the disease is desperate: Be the war never so just, the effect is miserable. Far safer is a certain peace, than an uncertain victory; that is concluded by reason; this by fortune.   

165  
It is safer for a Prince to trust Providence and a weak Army, than to strengthen it with foreign forces: Yet when his necessity borrows their presence to compass a Conquest, let his wisdom purchase their absence though at a high price. He that entertains Auxiliaries, holds a wolf by the ears.   

166  
As it is a stain to the honour of a Prince to break his promise: so it is no less blemish to the wisdom of a State, not to prevent the means of breaking it. To take too open notice of a Prince's infirmities, if guilty, fills him with desperate Rage; if not, with implacable Revenge.   

167  
Let not the civil discords in a foreign Kingdom encourage thee to make invasion: they that are factious among themselves, and jealous one of another, are more strongly prepared to encounter with a common enemy: those whom civil commotions set at variance, foreign hostility reconciles. Men rather affect the possession of an inconvenient good, than the possibility of an uncertain better.   

168  
Let no price, nor promise of Honour bribe thee to take part with the enemies of thy Prince: Assure thyself, whosoever wins, thou art lost: if thy Prince prevail, thou art branded for a Rebel, and marked for death: if the enemy prosper, thou shalt be reckoned as a Traitor, and not secured of thy life. He serves his Kingdom that destroys a Rebel; and it is a common thing for him that loves the Treason to hate the Traitor.   

169  
Although a wicked King is sent by God for a curse to his people, and plague for their sins; yet it is not lawful for them to shake off that curse at their own pleasures, that God hath laid upon them.   

170  
The safest guard a King can have, is the love of his subjects, his greatest honour their prosperity.   

171  
As Law is to a well governed Commonwealth, so are good orders in Household government, without which, no household can stand.   

172  
Though Moses were instructed, inspired, and conducted by Almighty God himself: yet, he refused not the good counsel of jethro, for the manner of his government, which also Almighty God allowed in him.   

173  
It is a certain rule in all dark Prophecies, that they are never clearly understood till they be accomplished.   

174  
Many respects may lawfully let in admission, that will not be sufficient causes of deprivation.   

175  
No wise man can think him a fit man to counsel him, or to govern under him, that cannot govern himself, and his own family; and therefore Basilius advised his son, to take such Counselors, who had given proof and experience of their wisdom, in the good conduct and direction of their own affairs.   

176  
Emulation is the bait of Virtue; for looking into the sweetness of the reward, men undertake the labour.   

177  
It is less difficult for persons of indifferent estates, to make their choice of friends, than for great men; yet, only safe to poverty; for there, he must be in love with himself, or nothing.   

178  
Better it is that matters be not stirred at all, than after they be once a foot, and in motion, to give the truth leave to lie gasping and sprangling, under the violence of a Foreign faction.   

179  
Sometimes there is as good use, to be made of dishonest, as honest friends; for poisons are as necessary as wholesome simples, if they be in a hand able to prepare them.   

180  
Suggestions are needless from abroad, when the mischief is felt at home.   

191  
Although particular men of all profession of religion, have been some thiefs, some murderers some traitors; yet ever, when they came to their end and just punishment, they confessed their fault to be in nature, and not in their profession; the roman-catholics only excepted.   

182  
The friends of a private Fortune, are less dangerous; in greater, there is more gain, and so more loss: he that stands without, stands naked, and subject to every storm: who underpropped, so long safe; but no sooner loosened, but ruined.   

183  
To answer an improbable imagination is to fight against a vanishing shadow.   

184  
It is a true saying, that alleged kindness upon noble minds, doth ever work much.   

185  
Too much suspicion begets treachery, and an obstinate belief is dangerous folly.   

186  
For a little money a man may have more from the Pope, than ever God promised by his grace to grant, a remission of all sins past and to come.   

187  
Present crosses are but preparatives to them we may feel.   

188  
Let no man think that he may frame and make his wife as he pleaseth, that deceived Solomon, the wisest King that ever was.   

189  
It is wisdom for him that sits at the helm of a settled State, to demean himself towards his subjects at all times, so, that in hard times they may be willing and ready to serve his occasion: He that is only gracious at the approach of danger, will be in danger, when he expects deliverance.   

190  
In all designs, which require not sudden execution, take mature, and serious consideration, and weigh the convenients, with the inconvenients, and then resolve; and having resolved, neither delay the execution, nor bewray thy intention▪ He that discovers himself till he hath made himself Master of his desires, lays himself open to his own ruin, and makes himself prisoner to his own folly.   

191  
Liberality in a Prince is no virtue, when maintained at the subjects unwilling cost: it is less reproach, by miserableness to preserve the popular love, than by liberality to deserve private thanks.   

192  
It is the excellent property of a wise Prince, to use war as he doth Physic, carefully, unwillingly, and seasonably; either to prevent approaching dangers, to correct a present mischief, or to recover a former loss. He that declines Physic, till he be accosted with the danger, or too much weakened by the disease, is bold too long, and wise too late: that peace is too precise, that limits the justness of war to a drawn sword, or a blow given.   

193  
Let that Prince that would beware of conspiracies, be rather jealous of such, whom his extraordinary favours have advanced, than of those, whom his displeasure hath discontented: these want means to execute their pleasures; but they have means at pleasure to execute their desires. Ambition to rule, is more vehement than Malice to revenge.   

194  
Before thou undertake a war, cast an impartial eye upon the occasion. If it be just, prepare thy Army, and let them all know, they are to fight for God and thee: It adds fire to the spirit of a soldier, to be assured that he shall either prosper in a fair war, or perish in a just cause.   

195  
He that is not a Philosopher governs by guess, and will prove a dangerous Statesman, for when uncontrolled affections meet with high fortune, they commonly begin tyranny and oppression.   

196  
The difference between the godly, and ungodly is, that God doth visit the ungodly by punishments, names of Plagues, Curses, and destructions; as the plague of Egypt, the curse of Cain, the destruction of Sodom; but the righteous, when he doth visit them, his punishments, corrections, chastisements, and rods, which proceed from instruction, not destruction, to purge them, not to destroy them.   

197  
It is not sufficient for him that already hath enough to defend him from baseness and want, only to eat, and drink, and make an even reckoning at the years end: for, that is base than baseness: no, let him do his Country service, and purchase honour to his house; for we are not in the the world for fruition, but for action.   

198  
There is no difference between common Lovers, and common Whores, they both flatter, and make the name of love their bands, to serve their particular pleasures.   

199  
As man's nature is not only to strive, against a present smart, but to revenge a passed injury; so we see, that malice hath a longer life than either love or thankfulness hath: For, as always we take more care, to put off pain, than to enjoy pleasure; because the one hath intermission, and with the other we are satisfied; So it is in the smart of injuries, and the memory of good turns; Wrongs are written in marble, benefits are sometimes acknowledged, requited rarely.   

200  
Allms-deeds merit nothing at God's hands, yet they make him our debtor, according to his gracious promise.   

201  
Presumption is ever apt to draw comfort from the vast Ocean of appetite; but discretion from the sweet springs of opportunity.   

202  
He Counsels best that prefers the cause of God before any particular.   

203  
Where good men are afraid, to call a vice by the proper name, it is a sign that the vice is common, and that great persons (whom it is not safe to anger) are infected therewith.   

204  
He that knows not the true grounds of an evil, cannot help it but by change, which is a dangerous guide of a Common wealth.   

205  
Conscience, not grounded on knowledge, is either an ignorant fantasy, or an arrogant vanity; in one extremity the Papists err, in the other the Anabaptists.   

206  
Correction without instruction is mere Tyranny.   

207  
God which is the great Lawmaker, by his Laws prevents sins, to the end that punishments may be inflicted on it justly, as to avoid Idolatry, he forbiddeth the making of Images: He that cannot live chaste let him marry.   

208  
False miracles, and lying news are the food of superstition, which by credulity deludes ignorant people.   

209  
God who calls his elect unto himself, to make him enjoy heaven, compels none to make defection from himself: Nam perdicio tua, ex te Israel.   

210  
Time the mother, will bring forth Verity her daughter, in due season to perfection.   

211  
Riches are desired of wise men, only to keep them from baseness, and to exercise charity.   

212  
A good Pastor is the Physician of the soul, and aught to apply his doctrine according to the tenderness or hardness of the conscience, for want of which discretion some men's zeal hath done hurt.   

213  
It is a point of wisdom to maintain the truth with as little disputation as may be, lest a good cause be marred with ill handling.   

214  
The best Laws are made out of those good Customs, whereunto the people are naturally inclined.   

215  
Grosse and brutish errors are sooner reform than meaner escapes, for so much as the one cannot be defended without impudence, whereas the other admits some colour for excuse.   

216  
It is not lawful to use unlaw full instruments, were it for never so good a purpose; for that Axiom in Divinity is most certain and infallible, non est faciendum malum, ut bonum inde eveniet.   

217  
Valour is overcome by weakness, but being too much prized, it turneth to unbrideled fury.   

218  
It is neither safe nor honourable for a Prince to buy his Peace, or take it up at interest. He that hath not a sword to command it, shall either want it, or want honour with it.   

219  
It is very requisite for a Prince not only to weigh his designs in the flower, but likewise in the fruit: he is an unthrift of his honour, that enterprises any design, the failing wherein, may bring him more disgrace, than the good success can gain him honour.   

220  
It is much conducible to the happiness of a Prince and the security of his Kingdom, to gain the hearts of his subjects: they that love for fear, will hardly be induced to fear for love: it is a wise Government which gains such a Tie upon the subject, that he either cannot hurt, or will not: but that government is best and most sure, when the Prince commands with love, and the subject joys in his obedience.   

221  
Let every soldier arm his mind with hopes, and put on courage: whatsoever disaster falls, let not his heart sink: the passage of providence lies through many crooked ways; and a despairing heart is the true Prophet of approaching ruin. His actions may wove the webs of fortune, but not break them.   

222  
It is the part of a wise Magistrate to vindicate a man of Power, or State employment, from the malicious scandal of the giddy headed multitude, and to punish it with great severity: scandal breeds hatred, hatred begets division, division makes raction, and faction brings ruin.   

223  
The strongest Castles that a Prince can build to secure him from domestic commotions, or foreign invasion is the hearts of his loving subjects and the means to gain that strength, is in all his actions to appear for the public good; studious to contrive and resolute to perform.   

224  
It much conduces to the publick-weal, either of a Principality, or Republic, not to suffer the money and treasure of a State, to be engrossed into the hands of few: money is like muck, not good, unless it be spread.   

225  
It is a necessary providence in a Prince to encourage in his Kingdom, Manufacture, Merchandise, Arts and Arms. In Manufacture lie the vital spirits of the body politic; in Merchandise, the spirits natural; in Arts and Arms the animal: if either of these languish, the body droops: as they flourish the body flourishes.   

226  
It is more dangerous for a Prince to violate his laws, than his subjects: they are liable to punishment and punishment satisfies, and satisfaction cures and rectifies the breach: But in him, the wound rankles for want of cure: that however a Prince gins to break his own laws, and ancient customs, his State gins her ruin.   

227  
If thou chance to entertain any foreign Soldiers, into thy Army, let them bear thy colours, and be at thy pay, lest they interest their own Prince: Auxiliary Soldiers are most dangerous: a foreign Prince needs no greater invitation to seize upon thy Country, than when he is required to defend it.   

228  
Be cautious in undertaking a design upon report of such as are exiled their Country, lest thou come off with shame, or loss, or both: their ends expect advantages from thy actions, whose miseries lay hold of all opportunities, and seek to be made whole upon thy ruin.   

229  
Many do deceive themselves, in saying, they care not for the Father or Mother's curse, so they deserve it not: But beware, you must not invert the order of nature, in judging your Superiors, chief in your own particular; for ever the blessing or curse of the Parents, hath a prophetic power joined with it.   

230  
Beware of swearing and lying, though but in jeft; for oaths are but an use, and a sin clothed with no delight or gain: and therefore the more unexcusable, even before men.   

231  
The Devil never assails a man, except he find him either void of knowledge, or of the fear of God.   

232  
If a man shall once take upon him to call that light, which God calls heavy; that sin venial, which God calls grievous; measuring any one sin by the measures of his lust and appetite, and not of his Conscience; what shall let him to do with the next that his affections stir him to? the like reason serving for all, and so go forward till he place his whole corrupted affections in God's room.   

233  
As none can be scholars in a School, and not be subject to the Master thereof, so none can study, or put in practise the circles and art of Magic, without committing any horrible defection from God.   

234  
Treasurers and Ushers, are commonly hated in Court, because of necessity they must give denials and disgraces.   

235  
The honour of a King stands in the multitude of the people; and his strength and safety in the love of his subjects.   

236  
They are not fit for the Court, that are either obstinate in opinion, or uncourteous in carriage: wherefore the noble mind is most fit; for they are always more courteous to take things in good part, than the base sort.   

237  
The glory of a Kingdom is a pious and potent Prince: the strength of a Prince, is a religious and a loyal subject: the happiness of a subject is a long settled, and a well established peace, the fruits of that peace is plenty, and all worldly felicity.   

238  
It is the part of a wise Counsel, to use all means for the preventing jealousy between the King and his people, as the greatest evil in a Commonwealth, and the deadliest enemy to affection and obedience. Griefs are more troublesome in the apprehension than in the sense: Evils that are felt, are far more curable than those which are feared.   

239  
As unity within itself felicifies, and perpetuates; so civil discord demolishes, and destroys the very being of a Commonwealth. A Kingdom that is divided cannot stand. It is better for a State to admit of two inconveniencies, than one such mischief; and more honourable to comply with some loss on both sides, than by weakening one another to give advantage to a foreign enemy. That body is in great danger that bleeds inwardly.   

240  
Let that Kingdom which hath enjoyed a long peace, expect a hard bargain in the next war: long settled humours give foment to the distemper when it breaks forth, and prolongs the cure when it seeks remedy: No surfeit so mortal, as what proceeds from the security of a long continued peace.   

241  
Every Age breeds some exorbitant Spirits, who turn the edge of their own sufficiency, upon whatsoever they can devour in their ambitious apprehensions, seeking rather a great than a good fame, and holding it the chiefest honour to be thought the wonder of their times; which if they attain unto, is but in the condition of Monsters, that are generally much admired, but more abhorred.   

242  
Friendship is of that nature, as it always desires to be entertained with mutual good offices; therefore we must not suffer it to grow cold; for coldness is a degree of deadness.   

243  
They that are to make demands or requests to their friends, must regard how the same may stand with the safety of their friends, that their motions and requests may stand with their honour and surety to accord unto it.   

244  
The cause of assembling all Parliaments, are two; for Laws, or Money; the one being the sinews of peace, the other of war.   

245  
Good purposes as well in Princes, as private men, have many hinderers; therefore, when the commodities, or discommodities of taking or refusing are once throughly weighed, a speedy resolution is the best to cut off such inconveniences, that delay of time commonly bringeth.   

246  
As the natural body is delighted in change, so is also the politic body greedy of alteration.   

247  
As a whole man meanly able, may do as much as a halfman better able; so an inferior wit bend and conversant upon one subject, shall many times with patience and mediation, dissolve and undo many of those knots and doubts, which a greater wit distracted with many matters, would rather cut in two, then unknit.   

248  
Such as are bend to hold with the difficulties of effecting any thing, are commonly against it.   

249  
Many neglect the wisdom, to maintain themselves, that God hath bestowed upon them, and so worthily suffer by their own folly.   

250  
In civil actions he is the greater and deeper politic, that can make other men the instruments of his will and ends, and yet never acquaint them with his purpose, so as they shall do it, and yet not know what they do; than he that imparteth his meaning to those that he employeth.   

251  
God made angels pure minds bodiless, beasts bodies mindless, but man both body and mind, the Horizon between both.   

252  
Errors by mistaking, should not be too rigorously censured, but errors that be wilful, should not be spared.   

253  
The duty of a Magistrate consisteth in three especial points, in ruling, teaching, and judging, that he be wise to govern, virtuous to give example, and impartial to judge.   

254  
If thy strength of parts hath raised thee to an eminent place in the Commonwealth, take heed thou sittest sure; if not, thy fall will be the greater: As great worth is a fit matter for glory; so glory is a fair mark for envy. By how much the more thy advancement was thought the reward of desert, by so much thy fall will administer matter for disdain. It is the fortune of a strong brain, if not to be dignified as meritorious, to be depressed as dangerous.   

255  
It is the duty of a Statesman especially in a Free-State, to hold the Commonwealth to her principles, and first form of government, from the which the more she swerves, the more she declines: which being declined, she is not commonly reduced, without that extremity, the danger whereof rather ruins than rectifies. Fundamental alterations bring inevitable perils.   

256  
Let not the proceed of a Commander, though never so commendable, be confined to all times; as these altar, so must they: if these vary, and not they, ruin is not far off: he lest fails in his design that meets time in its own way, and he that observes not the alteration of the times, shall seldom be victorious but by chance: but he that cannot alter in his course according to the alteration of the times, shall never be a Conqueror. He is a wise Commander, and only he, can discover the alteration of the times, and proportion his proceed according to the alteration he discovers.   

257  
Necessity of fight doubles courage in the soldier, and an impossibility of escape adds spirit to the coward: it is great wisdom in a Commander, always to leave a Port open, to encourage his enemy to flight: it is better to build him a silver bridge to invite him to go, then bulwarks of earth to necessitate him to stay.   

258  
It is the part of a wise Commander, not to suffer his soldiers to fall to the spoil till his conquest be perfected, being the ready way to snatch victory out of his hands: he that takes up the stakes ere the game be done, lays them often down again with shame and disadvantage.   

259  
The greatest weakening to an army is disorder: the greatest cause of disorder is want of pay; by reason whereof the soldiers either mutiny or revolt: Let that Prince that would be obeyed in his Commands, not suffer a greater power in the Camp then himself: the powerfullest Commander in an Army is necessity.   

260  
It is great wisdom in Counselors of State to make haste, leisurely: State alteratious are best gradual; it is less danger to anticipate occasion then to foreslow it. To reap in a right season makes a full Barn, and a rich Farmer.   

261  
Those counsels are best carried, which the enemy rather finds by execution, than relation, and which trust not to any, without whom they may be put in Act: as expedition is the life of Action, so society is the life of consultation.   

262  
Prepare to war when thou propoundest for peace; otherwise thy peace will be hardly obtained, or too highly prized: What ere thy first Article be, let disbanding be the last; A cunning cur though he wag his tail, will show his teeth; the best Treaty is with a drawn Sword, and the safest peace is concluded under a Buckler.   

263  
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 inferiors 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 Alchemists 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.   

264  
That many learned writers have recorded things for truth, which experience hath falsified; as for instance, His Majesty gave his own experience touching the worms found in a 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.   

265  
Sir Francis Kinnaston by experience falsified the Alchemists report, that a Hen being said 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 said with gold, and afterward have trodden the Hen, might haply have succeeded better.   

266  
That it is as absurd 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, as to think there is a Goddess, because we have a known God.   

267  
That the Virgin Mary was more happy in bearing Christ first in her heart by faith, than in her womb.   

268  
That he did believe, that Christ did affect and love her while he was on the earth more than any other woman, as he had reason; but not as he was God, but as he was man, the son of her flesh. This doth not derogate from her due estimation, but to nullify her power now with Christ in heaven, as well as of all other Saints, to remit and get pardon for sin.   

269  
Whether boldness or bashfulness did soon prevail in Court? His Majesty's opinion was, 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.   

270  
That if there were no other quarrel between the Papists and Protestants, but the number of Sacraments, he would himself be a Papist; for he held it not worth the quarrelling: as appeared by a tale of two friends in Scotland, being great in friendship, and in the cup falling out about that subject, the one a great Papist, the other a Protestant; so they fought, and were both slain; a third said, before he would have lost his life in that quarrel, he would have divided the seven into three and an half.   

271  
That many things in Religion, were rather carried by man's opinion, than perfect intention to the truth.   

272  
That himself would not condemn any thing for heresy that had been anciently confirmed by an universal consent.   

273  
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.   

274  
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.   

275  
That he would never believe any news in verse, since the hearing of a Ballad made of the Bishop of Spalata, touching his being a Mattyr.   

276  
That he would never use other argument to convince the Papists of their opinion of miracles, but by their own doctrine, whereunto most of their miracles are altogether repugnant: as for example; A fable they have, that the Picture of our Lady should stir, etc. their doctrine is, that their Images are but representative, etc. Now what disproportion appeareth between their opinion and doctrine?   

277  
To bestow benefits on the bad, maketh them worse, and vilifieth the reward of the virtuous.   

278  
Clemency is a divine instinct, and worketh supernatural effects.   

279  
By the Devil's means, Devils can never be cast out; and therefore they are fools, who to cure a disease cast on by a witch, seek the help of some other witch, whereas prayer and amendment of life is the only cure.   

280  
It is the part of a well advised State not to entrust a weighty service, unto whom a noted injury, or dishonour hath been done, and not first righted: he can never be a zealous performer of service, the height of whose expectation can rather recover a lost name, than can gain a fresh honour.   

281  
It is the property of a wise Commander not to read books so much as men, nor men so much as Nations: he that can discern the inclinations, conditions, and passions of a Kingdom, gains his State or Prince a great advantage both in peace and war.   

282  
If thou art called to the dignity of a Commander, dignify thy place by thy Commands; and that thou mayst be the more perfect in commanding others, practise daily upon thyself. Remember thou art a servant to the public weal, and therefore forget all private respects: remember thou art a Champion for a Kingdom; forget therefore all private affections, either of love or hate: he that would do his Country right, must not be too sensible of personal wrongs. He that would be remembered in the rolls of honour, must it count it no dishonour to forget himself.   

283  
In the tender of an oath of Association or Covenant, behave thyself wisely: either take it not, or being taken break it not: Wit may find out niceties to wrest it, but no just arguments to avoid it; an oath is taken not in the sense of him that takes it; but of him that takes assurance by it.   

284  
In Domestic Commotions being doubtful which side to take, if the cause be religion, thou needest no counsellor: If merely civil let the Scriptures and reason direct thee: However, there is a way presents itself to thy wisdom, whereby, if thou hast an estate, thou mayest make it sure whosoever wins, and make thy one Stake sure whosoever loses. Capiat qui capere potest.   

285  
The lower sort of people are desirous of novelties, and apt for change; weighing government with the scales of their own fortunes: they are to sensible of evils in present to fear worse in future: let such know, they move in their particular Orbs, not in the common Sphere; and that the alteration of the heavens makes no star greater: which way soever the change moves, a Cobbler shall be but a Cobbler still.   

286  
It is high wisdom in a Prince to weigh the several actions of his counsellors: for the want whereof so many good Princes have both lost themselves, and ruined their Kingdoms: it is a common thing, to mask private ends, under public pretences: it is better for a State to have a wicked Prince of a good nature, than a good Prince with such Counselors.   

287  
It is very requisite for a Prince to have an eye: the Clergy are elected, and come in by the collation of him or particular Patrons, and not wholly by the people; and that their power hold dependence, not from foreign authority: it is dangerous in a Kingdom, where the Crosiers receive not power from the Regal sword.   

288  
It is a perilous weakness in a State to be slow of resolution in the time of war: To be irresolute in determination, is both the sign, and ruin of a weak State: such affairs attend not time: let the wise Statesman abhor delay, and resolve rather what to do, than advise what to say; slow deliberations in a quick business are Symptoms, either of a faint courage, or weak forces, or false hearts.   

289  
If a Conqueror hath subdued a Country or a City abounding with pleasure, let him be very circumspect to keep himself and soldiers temperate: pleasures brings effiminacy, and effiminacy foreruns ruin: such conquests without blood, or sweat, sufficiently revenge themselves upon the heads of their intemperate Conquerors.   

290  
It is a dangerous sign of approaching ruin in a Republic, when religion is neglected, and her established ceremonies interrupted. Let therefore that Prince or State, that would be potent, be pious, and that they may punish profaneness the better, let them be religious: the joy of Jerusalem depends upon the peace of Zion.   

291  
It is dangerous for a Prince to use ambitious natures, but upon necessity, either for his wars to be skreens of his danger, or to be instruments, for the demolishing insolent greatness: And that they may be the less dangerous, let him them, rather out of mean births than noble; and out of harsh natures, rather than plausible; and always be sure to balance them with those that are as proud as themselves.   

292  
Let Princes be very careful in the choice of their counsellors, choosing neither by the greatness of the beard, or the smoothness of the face, nor by the form of the head, but by the squareness of their actions: let them be wise, but not crafty; active without private ends, courageous without malice; religious without faction; secret without fraud; one better read in his Prince's business, than his nature; and a riddle only to be read above.   

293  
Let him that desires to enjoy happiness in a State, reverence good things passed; submit to lawful things present; be provident for things future: let him wish for good Princes: if good, prise them without satiety; if bad, endure them without rebellion.   

294  
Before thou build a Fortress consider to what end; if for resistance against the enemy, it is useless: A valiant Army is a living Fortress: if for suppressing the subject, it is hurtful: It breeds jealousies, and jealousies beget hatred. Howsoever, if thou hast astrong army, it adds nothing to thy strength: if thy army be weak it conduces much to thy danger: the surest Fort, is the hand of thy soldiers; and the safest Citadel, is the hearts of thy subjects.   

295  
It is a Princely Alchemy, out of necessary war, to extract an honourable peace; and more beseeming the Majesty of a Prince, to thirst after peace, than Conquest: blessedness is promised to the peacemaker, not to the conqueror: it is a happy State whose Prince hath a peaceful hand, and a martial heart; able both to use peace, and to manage war.   

296  
Let not a Commander be too forward to undertake a war without the person of his Prince: it is a thankless employment where mischief attends upon the best success, and where (if a Conqueror) he shall be in danger, either through his own ambition, or his Prince's suspicion.   

297  
When the humours of the people are stirred by discontents, or grief, it is wisdom in a Prince to give them moderate liberty to evaporate: he that turns the blood back too hastily, makes the blood bleed inwardly, and fills the body with malignity.   

298  
If having levied an army, thou findest thyself too weak, either through want of men or money, the longer thou delayest to fight the greater the inconvenience grows: if once thy army falls a sunder, thou certainly losest by delay; where, hazarding thy fortunes betimes, thou hast the advantage of thy men; and mayest by fortune win the day: it is less dishonour to be overcome by force than flight.   

299  
It is the part of a wise Commander in wars, whether offensive, or defensive, to work into the breasts of thy soldiers, a necessity of fight: necessity of the action takes away the fear of the act, and makes bold resolution the favourite of fortune.   

300  
Clemency and mildness is most proper for a principality; but reservedness, and severity for a Republic; but moderation in both: Excess in the one breeds contempt, in the other hatred; when to sharpen the first, and when to sweeten the last, let time and occasion direct thy judgement.   

301  
Be not covetous for priority, in advising thy Prince to doubtful attempts, which concern his State: if they prosper the glory must be his; if they fail, the dishonour will be thine: when the spirit of a Prince is stopped in the discharge, it will recoil, and wound the first adviser.   

302  
If being Commander of an army, thou espiest a gross and manifest error in thy enemy, look well to thyself, stratagem is not far off: he that sets his Queen in palpable danger, may chance, at next remove, give thy King Checkmate: he whom desire of victory blinds too much, is apt to stumble at his own destruction.   

303  
It is very requisite for a Prince that desires the continuance of peace, in times of peace to encourage and make much of his Commanders: When brave spirits find neglect to be the effect of quiet times, they devise all means to remove the cause, and by suggesting inducements to new wars, disturb and unsettle the old peace, buying private honour with public dangers.   

304  
It is the height of a provident Commander, not only to keep his own designs undiscoverable to the enemy, but likewise to be studious in discovering his: he that can best do the one, and nearest guess at the other, is the next step to a Conqueror: but he that fails in both, must either ascribe his overthrow to his own folly, or his victory to extraordinary providence.   

305  
Let States that aim at greatness, beware lest new gentry multiply too fast, or grow too glorious: Where there is to great a disproportion betwixt the Gentry and the common subject, the one grows insolent, the other slavish: Where the body of the Gentry grows too glorious for the Corslet, there the heads of the vulgar was too heavy for the Helmet.   

306  
Upon the beleaguering of a City, let the Commander endeavour to take from the defendants all scruples which may dis-invite them to a necessity of defence: Whom the fear of slavery necessitates to fight, the boldness of their resolution will disadvantage the Assailants, and deficilitate their design: Sense of necessity justifies the war, and they are hopeful in their arms, which have no other hope but in their arms.   

307  
It is good for Princes and States (if they use ambitious men for their advantage) so to order things, that they be still progressive, rather than retrograde. Where ambitious natures find open passage, they are rather busy than dangerous; and if well watched in their proceed, they will catch themselves in their own snare, and prepare a way to their own destruction.   

308  
Expect the army of thy enemy, on plain and easy ground, and still avoid mountainous and rocky places, and straight passages, to the utmost of thy power: it is not safe to pitch any where, where thy whole forces cannot be brought together: he never deserved the name of good Gamester, that hazards his whole rest upon less than the strength of his whole game.   

309  
It matters not much whether in government, thou tread the steps of severe Hannibal, or gentle Scipio, so thy actions be honourable, and thy life virtuous: both in the one, and in the other, there is defect and danger, if not corrected and supported by the fair repute of some extraordinary endowments: no matter black or white so the Steed be good.   

310  
It is not fit that any thing should succeed well with the wicked, for it is a punishment of his fault.   

311  
As it is a principle of nature, that putrefaction is more contagious before maturity than after; so it is a position of Moral Philosophy, that men abandoned to vice, do not so much corrupt manners, as those that are half good and half evil.   

312  
The end of man's Creation is not for the slaughter; nor education of Arms, to make men castaways.   

313  
Virtuous men will use their education military, as wise men do their weapons, for ornament amongst their friends, against their enemies for defence.   

314.  
Those actions that are intended for opinion, are carried with more ceremony than ordinary.   

315  
Dolus versatur in generalibus. General's dwell too much in the air; therefore he that will not be deceived, must descend to particulars.   

316.  
When jupiter speaks, he uses to join thunder to it: so a King should not speak, except he maintain it by action.   

317  
Christ recommends unto us the wisdom of Serpents, not thereby to deceive or betray others, but to arm ourselves against the deceit and treason of Hypocrites.   

318  
There is a heaven and a hell, Praemium & Paena, for the Elect and the Reprobate: but how many other rooms there be, we are not on God's Council.   

319  
Prayer, is one of the worthiest actions we do; for we speak with God, and as it were enter in a reasoning with him, it brings down God from heaven, and makes him to grant our will, and dwell with us, and we with him Eternally.   

320  
Of temporal goods, we should pray only for those that are necessary for our being, or at least, well-being; and not for those things that are for Luxury and Superfluity; for such are commonly baits to sin: But if God grant us also these, we should be thankful, and soberly use them according to our calling.   

321  
It was never found, that blood and too much severity, did good in matters of Religion; God never loving to plant the Church by violence and blood▪ shed.   

325  
The whole Scripture chief containeth two things, a Command, and a Prohibition; to do such things, and to abstain from the contrary; it is our duty to obey in both.   

326  
It becomes every Officer and Commander, to know what belongs to his place, and not to encroach upon his Superiors; so shall good order be best kept in a great Family.   

327  
It is the safest way in a martial expedition, to commit the main charge to the hands of one: companions in Command begets confusion in the Camp. When two able Commanders are joined in equal Commission, each is apt to think his own way best, and by mutual thwarting each other, both give opportunity to the enemy, and make distraction in the Army.   

328  
Let that Captain who is appointed for the guard of an assaulted City, avoid as a Rock all manner of confusion: when a multitude takes arms without order, that City becomes ruinous, without redress.   

329  
If like Manlius thou commandest stout and great things be like Manlius stout to execute thy great commands; it is a foul blemish in Sovereignty, when the will roars, and the power whispers: if thou canst not execute as freely as thou commandest, command no more than what thou mayest as freely execute.   

330  
If one party desire to obtain any thing of the other, being in a mutual difference, let him (if occasion will bear it) give him no time to advise himself: Let him endeavour to make him see a necessity of sudden resolution, and the danger of either denial or delay: he that gives time to resolve, teaches to deny, and gives warning to prepare.   

331  
Let not the Army at the first encounter, be too prodigal in her Assaults, but husband her strength for a dead lift: When the enemy hath abated the fury of his first heat, let him then feel, thou hast reserved thy forces for the last blow: So shall the honour he hath gained by his valour be turned to thy use, and increase the glory of thy valour. Foregames when they prove, are speediest; but After games if wisely played are surest.   

332  
It is very requisite for a well advised Republic to cast a strict and serious eye upon those that seek favour by thy service: some seek it in a public way, some in a private: The first brings honour to a Republic and aught to receive encouragement: The second is very pernicious, and dangerous, and aught to be rewarded with severe punishment: that brings forth glory and emulation; this popularity, and faction, (and if not punished) ruin.   

333  
Let not the covetousness of a Captain purloin to his own use, or any way bereave the soldiers of any profit due unto their services, either in their means or spoils. Such injuries (being quickened by their daily necessities) are never forgot: What soldiers earn with the hazard of their lives (if not enjoyed) prophesies an overthrow in the next battle.   

334  
If a Prince would have virtuous subjects, let his subjects have a virtuous Prince: so shall he better punish the vices of his people; so shall they trulier prise virtue, and follow it, being exemplified in their Prince.   

235  
It is the part of a wise Commander, to cast an eye rather upon the actions, than the Persons, and rather to read men in their merits, than in Lady's letters: he that for favour or for base reward prefers a soldier, betrays his Kingdom for a bribe, or sells his honour for a kiss.   

336  
Where order and fury are well acquainted the war prospers, and the soldiers end no less men than they begun: order takes spirit of fury, and fury takes rules of order: but where order is wanting fury runs mad; and when fury is wanting order lies dead: in the absence of order fury runs her own way; and being an unthrift of her own strength, fails in the first Assault, and cravens: and such, beginning more than men, end less than women.   

337  
It is the quality of a wise Commander, to make his soldiers confident in his wisdom, and their own strength: if any danger be to conceal it; if manifest, to lessen it: let him possess his Army with the justness of the war, and a certainty of the victory: a good cause makes a stout heart, and a strong Arm; they that fear an overthrow are half conquered.   

338  
It is requisite for a General to mingle love with the severity of his discipline: they that cannot be induced to fear for love, will never be forced to love for fear: love opens the heart; fear shuts it: that encourages; this compels: And victory meets encouragement, but flees compulsion.   

339  
In two degrees standeth the whole service of God by man, interior upward by prayer, exterior or downward by works flowing there from, before the world.   

340  
He that nourisheth a faction between his servants in his own family, doth nothing else but help to set his own house on fire.   

341  
Although we are not stocks nor stones not to feel calamities, yet we should not suffer the feeling of them, so to overrule and astonish our reason, as it may stay us from taking the best resolution, and using thereof, for remedy that can be found out.   

342  
Age is venerable, not in respect of the appearance, but in respect of the annexion; because wisdom commonly accompanies such a presence.   

343  
The Devils are like the Pest which smites those surest, which flies it furthest, and apprehends deepliest the peril thereof.   

343  
Alexander was not thanked and commended for conquering the world, but for doing it before thirty years old.   

344  
It is the greatest decay to youth, either not to endure good advice, or not to believe it, until their peril and overthrow make them see it to their shame.   

345  
It is no power inherent in the Circles, or in the holiness of names of God used blasphemously, nor in whatsoever rites or ceremonies, that either can raise any infernal spirit, or limit him perforce within or without such and such Circles; but it is the craft of the Devil, the father of lies, who having first of all prescribed that form of doing, feigning himself to be commanded and restrained thereby, will be loath to pass the bounds of those injunctions.   

346  
Continual experience proves that idleness is ever the greatest spur to Lechery.   

347  
Man being compounded of all the four complexions, whose father are the elements, although there be a mixture of them all in all the parts of the body, yet must divers parts of this Microcosm or little world of ours, be diversely more inclined, some to one some to another complexion, according to the diversity of their use: that of those discords a perfect harmony may be made up, for the maintenance of the whole body.   

348  
It is a thankless and a dangerous office, to make an award betwixt two differing States, wherein as thou shalt seldom content above one party, so thou shalt often displease both: it is a bad service; wherein whilst thou endeavourest to make two friends, between themselves, thou gainest two enemies to thyself.   

349  
It is more dangerous for a Prince to be disdained by his subjects than to be hated: hatred admits fear, and fear forces loyalty. But disdain excludes both love and fear, and consequently dissolves obedience. That Prince that is hated, is in his high road to ruin; and he that is disdained is at his journey's end.   

350  
There be three sorts of Government, Monarchical, Aristocratical, democratical: And they are apt to fall three several ways into ruin; the first by Tyranny; the second by Ambition; the last by tumult. A Commonwealth grounded upon any of these, is but of short continuance; but being wisely mingled, either guard the other and makes the government exact.   

351  
Before thou undertake a war let thine eye number thy forces, and let thy judgement weigh them: if thou hast a rich enemy no matter how poor thy soldiers be, if courageous and faithful. Trust not too mch to the power of thy treasure, for it will deceive thee, being more apt to expose thee for a Prey, than defend thee. Gold is not able to make good soldiers, but good soldiers are able to find out gold.   

352  
If the Territories of thy equal enemy are situated far south from thee, the advantage is thine, whether he make offensive or defensive war; if North the advantage is his. Cold is less tolerable than heat. This is a friend to nature, that an enemy.   

353  
It is not only uncivil but dangerous for soldiers, by reproachful words, to throw disgrace upon an enemy: Base terms are bellows to a slaking fury, and goads to quicken up revenge in a fleeing foe: he that objects a Cowardice against a failing enemy, adds spirit to him to disprove the aspersion at his own cost: it is therefore the part of a wise soldier to refrain it, or of a wise Commander to reprove it.   

354  
Let that Commander, which desires to give a fair Account, be very strict both in punishments and rewards, and proportion them according to the merits of the deserver, and the fault of the delinquent: let the service of the one be duly rewarded, lest thou discourage worth, and the demerits of the other strictly punished, lest thou encourage vice: the neglect of the one weakens an army; the omission of both ruins it.   

355  
If tbou desire to know the power of a State, observe in what correspondence it lives with her neighbours. If it make alliance with the contribution of money, it is an evident sign of weakness; if with her valour, or repute of forces, it manifests a native strength: it is an infallible sign of power to sell friendship; and of weakness to buy it. That which is bought with gold, will hardly be maintained with steel.   

356  
If thy two neighbouring Princes be at variance, show thyself either a true friend or a fair enemy; it is indiscretion to adhere to him, whom thou hast least cause to fear if he vanquish: Neutrality is dangerous whereby thou becomest a necessary Prey to the Conqueror.   

35  
It is a greater argument of a Prince's wisdom, not only to choose, but also to prefer wise Counsellors: and such are they, that seek less their own advantages than his; whom wise Princes ought to reward, lest they become their own carvers, and so of good servants become bad Masters.   

358  
It is very dangerous to try experiment in a State, unless extreme necessity be urgent, or popular utility be palpable. It is better for a State to connive a while at an inconvenience, than too suddenly to rush upon a reformation.   

359  
If a valiant Prince be succeeded by a weak successor, he may for a while maintain a happy State, by the remaining virtue of his glorious predecessor: but if his life be long, or dying, he be succeeded by one less valiant than the first, his Kingdom is very likely to fall to ruin. That Prince is a true father to his Country that leaves it the rich inheritance of a brave son. When Alexander succeeded Philip, the world was too little for the Conqueror.   

360  
It is very dangerous for a Prince or Republic, to make continual practice of cruel exaction; where the subject stands in the sense or expectation of evil, he is apt to provide either for his safety, either from the evil he feels or from the danger he fears, and growing bold in conspiracy makes faction, which faction is the mother of ruin.   

361  
That Prince who stands in fear more of his own people then of strangers, aught to build fortresses in his land. But he that is more afraid of strangers than his own subjects shall build them more securely in the affections of his people.   

362  
Carry a watchful eye upon dangers till the come to ripeness, and when they are ripe let lose a speedy hand: he that expects them too long meets them too late; and he that meets them too soon-gives advantage to the evil. Commit their beginning to Argus his eyes, and their ends to Briareus his hands, and thou art safe.   

363  
Of all difficulties in a State, the temper of true government most felicifies and perpetuates it. Too sudden alterations distempers it; too contrary destroys it. Had Nero turned his Kingdom as he did his Harp, his harmony had been more honourable, and his reign more prosperous.   

364  
If a Prince fearing to be assailed by a foreign enemy, hath a well armed people, and well addressed for war, let him stay at home, and expect him there. But if his subjects be unarmed, or his Kingdom unacquainted with the stroke of war, let him meet the enemy in his quarters: the further he keeps the war from his own home the less danger.   

365  
It is great prudence in a Statesman to discover an inconvenience in the birth; which, so discovered, is easy to be suppressed. But if it ripen into custom, the sudden remedy is worse than the disease: in such a case better to temporize a little, than struggle too much. He that opposes a full-aged inconvenience too suddenly, strengthens it.   

366  
Let a Prince preserve himself in the favour of the people, more than the great-ones: they are many; these but few: these cannot be satisfied upon easy terms; whereas they are content with small matters. Moreover, the Prince is necessitated to live always with the same people, but may do well enough with the same Great-ones: tumults in a State, are more dangerous than ambition.   

367  
If thou endeavourest to make a Republic in a Nation where the Gentry abounds, thou shalt hardly prosper in that design: and if thou wouldst erect a principality in a land where there is much equality of people, thou shalt not easily effect it: the way to bring the first to pass, is to weaken the Gentry; the means to effect the last, is to advance and strengthen turbulent and ambitious spirits: so that being placed in the midst of them, their forces may maintain thy power, and thy favour may prefer their ambition: otherwise there shall be neither proportion nor continuance.   

368  
It is more excellent in a Prince to have a provident eye for the preventing future mischiefs, than to have a potent arm for the suppressing of present evils: Mischiefs in a State are like Hectic fevers in a body natural; in the beginning hard to be known, but easily to be cured: but being let alone a while, more easy to be known, but harder to be cured.   

369  
If a Kingdom be apt to rebellion, it is wisdom to preserve the Nobility and Commonalty still at variance. Where one of them is discontented the matter is not great; the Commons are flow of motion if not quickened by the Nobility: the Nobility weak in power if not strengthened by the Commons: then is danger, when the Commonalty troubles the water, and the Nobility steps in.   

370  
He is said rightly to serve his Country whose body executeth what his wisdom plotteth.   

371  
Common affability is commendable and not to be misliked, so it reserve the state of the party; otherwise it is not humility but baseness.   

372  
Sauces, are more like medicines than meat, and they serve only for the pleasing of the taste: and not for satisfying of the necessity of nature.   

373  
We owe all men salutation and a cap, but not familiarity; for except we be sure their worthiness deserves it, we betray ourselves.   

374  
Whatsoever God doth by a Medium, must know an end, what immediately belongs to eternity.   

375  
The Slanderer and he that desires to hear lies, are whelps of a litter; the one hath a Devil in his tongue, and the other in his ears.   

376  
Fortune hath no power over wisdom, but of sensuality, and of lives that swim and navigate without the loadstone of discretion and judgement.   

377  
The disposition of wicked men are perverse, Coaction must force them to goodness, and correction restrain them from wickedness.   

378  
Man's happiness doth rest in the managing of his own time, so that every man may be blest and rich in perfection, if his own dissoluteness, and unthriftiness incurs not the contrary.   

379  
All qualities without the direction of virtue, profit not, but overthrow their possessors.   

380  
When the mouth of Lazarus was shut his soars spoke for him; so when we cannot use our hands in defence of our Country, we should lift them up for our Prince's protection.   

381  
If he be to be pitied, that bestows half his patrimony in hobby-horses, then much more they, who having but a little time dedicate half to sleep and idleness.   

382  
As troubles come for exercise of virtue and increase of merit, so affliction sends many to prayer and fasting, and few men seldom do well, except necessity enforce them; for hunger and poverty makes men industrious, and the laws make them good.   

383  
As the servants of God are known by humility and charity, so the servants of the devil are known by pride and cruelty.   

384  
The confession of our sins do no less honour God, than his glory is blemished by Commission.   

385  
Suspicion is not where so conversant and powerful as among Princes, unto whom, to say rightly, it rightly belongs: For howsoever they are they have enemies; if good, envious; if evil some that lay hold upon that occasion; yea, even their friends are doubtful, not being easy to be discerned, whether lovers of themselves or of their fortunes.   

386  
To pray to the Lord with the lips for any corporal benefit, and yet to have the heart fixed in confidence of any natural means, is a kind of spiritual adultery.  
FINIS.