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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
country_n	great_a	king_n	persia_n	1,582	5	10.5277	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87471	Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty.	James I, King of England, 1566-1625.; Stratton, W., editor.	1650 (1650)	Wing J143; Thomason E1408_1; ESTC R202612	37,307	219

was so direct as it described God as he was for he cannot be flattered As for example God is said to be Omnipotent it is true yet there are some things that he cannot have done as he would in respect of mans depraved nature Again he made all things true all that we can behold but there was a place in which he was before he made the world Again it is said that he is every where true but as a King is by his Ambassadours not personally every where Again it is further said that God is unchangeable yet it is also said many times that he repents and therefore though Kings may sometimes be flattered yet God never can 135 That he did not know nor read of above three Jews converted in 20. years 136 That the Turk sent him Ambassage since his comming to England to follow the steps of Queen Elizabeth and not to professe Idolatry for that would overthrow his Crown 137 That the Turks will not suffer the Jews amongst them to sacrifice for that was flat against their laws As we will not suffer the Papists to worship the Masse because against our Laws 138 That the Jews had been so bitten with punishments for Idolatry that they would never indure any shew of it 137 That the religion of the Turks was composed of the Jewish religion of the Christian and of the Arians and policy thereof was to draw infinites of people to his subjection that were uncertainly affected as in the low-Countries they use diversities of religions to strengthen their power but this was observed by the King to be a strange policy 140 That he confessed the Turk to be the greatest Prince in the world and yet that he did not command the tenth part of them which professed Mahometism 141 That there was ten of his religion to one that professed any kind of Christianity and therefore the Popes universality convinced 142 That through the divers compositions of the Turks religion a great part of the world was infected as both the Indiaes America Persia c. 143 The King professed that he would chuse rather to turn Turk than in some fables believe Bellarmine 144 That a German was naturally most constant to himself for although he could well fashion himself to any Country he travelled into yet returning home to his own he would appear to any mans judgement nothing changed from the manner and condition of his own Nation and so in him is most truly fulfilled Coelum non animum mutant qui transmare currunt but with the English or any other nation for the most part it is not so 145 That he oft heard the Lord of Northampton say that a French-man though never so grave sober of countenance yet at one time or other would have his frisk of vanity 146 That Tobacco was the lively image and pattern of hell for that by allusion it had in it all the parts and vices of the world whereby hell may be gained to wit first it was a smoak so are the vanities of the world a smoak and vapour Secondly it delighteth them who take it so do the pleasures of the world delight the men of the world Thirdly it maketh men drunken and light in the head and so do vanities of the world men are drunk therewith ' Fourthly he that taketh Tobacco saith he cannot leave it it doth bewitch him even so the pleasures of the world make men loath to leave them so they are for the most part so inchanted with them Besides the former allusion it is like hell in the very substance of it for it is a stinking loathsome thing so is hell it goeth in at the mouth and out at the nose so doth the smoke of hell through the body and head 147 That he hath heard an old Minister say touching conformity that it would be a scandall for himself to conform yet will allow that his son may do it as if he living a fool all his life desired so to die 148 That no man can thrive that keepeth a whore at rack and manger to wit openly with justification That to rove is proper to expresse the action of the body but to rave is an action of the mind 149 That miracles are now used and maintained among the Papists to the end to confirm a false belief on Saints according as at first Christ used miracles to cause and confirm a true belief on himself 150 Evangelikes are not Evangelists 151 That he is not of opinion that all speeches in Scripture touching beasts or fouls by allegory doth agree with the proper and peculiar natures of them as of that Be wise as Serpents or that comparison of Iob to the Ostridge that seemeth to neglect her young by leaving her egs in the dust which is not the proper nature of them as hath been approved by Barbary-Marchants that have seen them but it seemeth so outwardly because she hideth her egs in the sand and so removeth a little from them but surely for no other end but to protect them that at the time of need and in the hatching to break the shell which of it self cannot 152 That there was never any noted Heretick but the sect of him were much more hereticall 153 That he could find more arguments in the Papists work for the Pope than the Pope himself could do 154 That the Canonists are the very Divels of all the rest 155 That Peter seeing Malchus his Kinsman witnesse against him made him fear the more and so denied his Master 156 Thar if they had accused Christ of ryot the same witnesse would have proved matter to declare his Divinity in healing his ear again 157 To commit a sin against the letter of the Law moral is greater than a sin against the consequent as for example Adultery is a greater sin than Fornication 158 That he stiled a book once sent him by the name of Melchisedeck being without beginning or ending 159 That he readeth more Papists books than Protestant and from thence findeth matter to confirm him in the Protestant Religion 160 That taking all things to the straight tenor of the written letter is the matter of jar betwixt the Puritans and Us. 161 That Henry the fourth of France would have sent Cardinal Peron to convert him the which he denyed for that he held him weak and shallow and refused to lose a heavenly crown for an earthly 162 That he would not admit a publick disputation between twelve Papists and twelve Protestants himself being chosen Umpire because he might lose more that would not be satisfied than he could win although the Papists side were convicted 163 The true Protestant Religion stands like a virtue between two vices Popery and Separatism That an extremity in the excesse this in the defect that aims at the confusion of the State this makes confusion in the Church Let that Prince that desires the welfare of his Kingdome crush the power of the one and curb the malice of the

Philosopher governs by guesse and will prove a dangerous States-man for when uncontrouled affections meet with high fortune they commonly begin tyranny and oppression 196 The difference between the godly and ungodly is that God doth visit the ungodly by punishments names of Plagues Curses and destructions as the plague of Egypt the curse of Cain the destruction of Sodom but the righteous when he doth visit them his punishments corrections chastisements and rods which proceed from instruction not destruction to purge them not to destroy them 197 It is not sufficient for him that already hath enough to defend him from basenesse and want onely to eat and drink and make an even reckoning at the years end for that is baser then baseness no let him do his Country service and purchase honour to his house for we are not in the the world for fruition but for action 198 There is no difference between common Lovers and common Whores they both flatter and make the name of love their bands to serve their particular pleasures 199 As mans nature is not onely to strive against a present smart but to revenge a passed injury so we see that malice hath a longer life than either love or thankfulness hath For as always we take more care to put off pain than to enjoy pleasure because the one hath intermission and with the other we are satisfied So it is in the smart of injuries and the memory of good turns Wrongs are written in marble benefits are sometimes acknowledged requited rarely 200 Allms-deeds merit nothing at Gods hands yet they make him our debtor according to his gracious promise 201 Presumption is ever apt to draw comfort from the vast Ocean of appetite but discretion from the sweet springs of opportunitie 202 He Councels best that prefers the cause of God before any particular 203 Where good men are afraid to call a vice by the proper name it is a sign that the vice is common and that great persons whom it is not safe to anger are infected therewith 204 He that knows not the true grounds of an evill cannot help it but by change which is a dangerous guide of a Common wealth 205 Conscience not grounded on knowledge is either an ignorant fantasie or an arrogant vanitie in one extremitie the Papists erre in the other the Anabaptists 206 Correction without instruction is meer Tyranny 207 God which is the great Law-maker by his Laws prevents sins to the end that punishments may be inflicted on it justly as to avoid Idolatry he forbiddeth the making of Images He that cannot live chaste let him marry 208 False miracles and lying news are the food of superstition which by credulity deludes ignorant people 209 God who cals his elect unto himself to make him enjoy heaven compels none to make defection from himself Nam perdicio tua ex te Israel 210 Time the mother will bring forth Verity her daughter in due season to perfection 211 Riches are desired of wise men onely to keep them from basenesse and to exercise charity 212 A good Pastor is the Physitian of the soul and ought to apply his doctrine according to the tendernesse or hardnesse of the conscience for want of which discretion some mens zeal hath done hurt 213 It is a point of wisedome to maintain the truth with as little disputation as may be least a good cause be marred with ill handling 214 The best Laws are made out of those good Customes whereunto the people are naturally inclined 215 Grosse and brutish errors are sooner reformed than meaner escapes for so much as the one cannot be defended without impudency whereas the other admits some colour for excuse 216 It is not lawfull to use unlaw full instruments were it for never so good a purpose for that Axiome in Divinity is most certain and infallible non est faciendum malum ut bonum inde eveniet 217 Valour is overcome by weaknesse but being too much prized it turneth to unbrideled fury 218 It is neither safe nor honourable for a Prince to buy his Peace or take it up at interest He that hath not a sword to command it shall either want it or want honour with it 219 It is very requisite for a Prince not onely to weigh his designs in the flower but likewise in the fruit he is an unthrift of his honour that enterprises any design the failing wherein may bring him more disgrace then the good success can gain him honour 220 It is much conduceable to the happinesse of a Prince and the security of his Kingdome to gain the hearts of his subjects they that love for fear will hardly be induced to fear for love it is a wise Government which gains such a Tie upon the subject that he either cannot hurt or will not but that government is best and most sure when the Prince commands with love and the subject joys in his obedience 221 Let every souldier arm his mind with hopes and put on courage whatsoever disaster fals let not his heart sink the passage of providence lies through many crooked ways and a despairing heart is the true Prophet of approaching ruine His actions may weave the webs of fortune but not break them 222 It is the part of a wise Magistrate to vindicate a man of Power or State imployment from the malicious scandall of the giddy headed multitude and to punish it with great severity scandall breeds hatred hatred begets division division makes raction and faction brings ruine 223 The strongest Castles that a Prince can build to secure him from domestick commotions or forreign invasion is the hearts of his loving subjects and the means to gain that strength is in all his actions to appear for the publick good studious to contrive and resolute to perform 224 It much conduces to the publick-weal either of a Principality or Republick not to suffer the money and treasure of a State to be ingrossed into the hands of few money is like muck not good unless it be spread 225 It is a necessary providence in a Prince to encourage in his Kingdome Manufacture Marchandize Arts and Arms. In Manufacture lie the vitall spirits of the body politick in Marchandize the spirits naturall in Arts and Arms the animall if either of these languish the body droops as they flourish the body flourishes 226 It is more dangerous for a Prince to violate his laws then his subjects they are liable to punishment and punishment satisfies and satisfaction cures and rectifies the breach But in him the wound ranckles for want of cure that however a Prince begins to break his own laws and ancient customs his State begins her ruine 227 If thou chance to entertain any forreign Souldiers into thy Army let them bear thy colours and be at thy pay lest they interest their own Prince Auxiliary Souldiers are most dangerous a forreign Prince needs no greater invitation to seize upon thy Countrey than when he is required to defend

wisely mingled either guard the other and makes the government exact 351 Before thou undertake a war let thine eye number thy forces and let thy judgement weigh them if thou hast a rich enemy no matter how poor thy souldiers be if couragious and faithfull Trust not too mch to the power of thy treasure for it will deceive thee being more apt to expose thee for a Prey than defend thee Gold is not able to make good souldiers but good souldiers are able to find out gold 352 If the Territories of thy equall enemy are scituated far south from thee the advantage is thine whether he make offensive or defensive war if North the advantage is his Cold is lesse tollerable than heat This is a friend to nature that an enemie 353 It is not onely uncivill but dangerous for souldiers by reproachfull words to throw disgrace upon an enemy Base terms are bellows to a slaking fury and goads to quicken up revenge in a fleeing foe he that objects a Cowardice against a failing enemy adds spirit to him to disprove the aspersion at his own cost it is therefore the part of a wise souldier to refrain it or of a wise Commander to reprove it 354 Let that Commander which desires to give a fair Accompt be very strict both in punishments and rewards and proportion them according to the merits of the deserver and the fault of the delinquent let the service of the one be duely rewarded lest thou discourage worth and the demerits of the other strictly punished lest thou encourage vice the neglect of the one weakens an army the omission of both ruines it 355 If tbou desire to know the power of a State observe in what correspondence it lives with her neighbours If it make alliance with the contribution of money it is an evident sign of weaknesse if with her valor or repute of forces it manifests a native strength it is an infallible sign of power to sell friendship and of weaknesse to buy it That which is bought with gold will hardly be maintained with steel 356 If thy two neighbouring Princes be at variance shew thy self either a true friend or a fair enemy it is indiscretion to adhere to him whom thou hast least cause to fear if he vanquish Neutrality is dangerous whereby thou becomest a necessary Prey to the Conquerour 35 It is a greater argument of a Princes wisedome not onely to chuse but also to prefer wise Counsellors and such are they that seek lesse their own advantages than his whom wise Princes ought to reward lest they become their own carvers and so of good servants become bad Masters 358 It is very dangerous to try experiment in a State unlesse extream necessity be urgent or popular utility be palpable It is better for a State to connive a while at an inconvenience than too suddenly to rush upon a reformation 359 If a valiant Prince be succeeded by a weak successour he may for a while maintain a happy State by the remaining virtue of his glorious predecessour but if his life be long or dying he be succeeded by one lesse valiant then the first his Kingdome is very likely to fall to ruine That Prince is a true father to his Country that leaves it the rich inheritance of a brave son When Alexander succeeded Philip the world was too little for the Conquerour 360 It is very dangerous for a Prince or Republick to make continuall practise of cruell exaction where the subject stands in the sense or expectation of evill he is apt to provide either for his safety either from the evill he feels or from the danger he fears and growing bold in conspiracy makes faction which faction is the mother of ruine 361 That Prince who stands in fear more of his own people then of strangers ought to build fortresses in his land But he that is more afraid of strangers than his own subjects shall build them more securely in the affections of his people 362 Carry a watchfull eye upon dangers till the come to ripenesse and when they are ripe let loose a speedy hand he that expects them too long meets them too late and he that meets them too soon-gives advantage to the evill Commit their beginning to Argus his eyes and their ends to Briareus his hands and thou art safe 363 Of all difficulties in a State the temper of true government most felicifies and perpetuates it Too sudden alterations distempers it too contrary destroys it Had Nero turned his Kingdome as he did his Harp his harmony had been more honourable and his reign more prosperous 364 If a Prince fearing to be assailed by a forreign enemy hath a well armed people and well addrest for war let him stay at home and expect him there But if his subjects be unarmed or his Kingdome unacquainted with the stroke of war let him meet the enemy in his quarters the further he keeps the war from his own home the lesse danger 365 It is great prudence in a States-man to discover an inconvenience in the birth which so discovered is easie to be supprest But if it ripen into custome the sudden remedy is worse than the disease in such a case better to temporize a little than struggle too much He that opposes a full-aged inconvenience too suddenly strengthens it 366 Let a Prince preserve himself in the favor of the people more than the great-ones they are many these but few these cannot be satisfied upon easie terms whereas they are content with small matters Moreover the Prince is necessitated to live always with the same people but may do well enough with the same Great-ones tumults in a State are more dangerous than ambition 367 If thou endeavourest to make a Republick in a Nation where the Gentry abounds thou shalt hardly prosper in that design and if thou wouldest erect a Principallity in a land where there is much equallity of people thou shalt not easily effect it the way to bring the first to passe is to weaken the Gentry the means to effect the last is to advance and strengthen turbulent and ambitious spirits so that being placed in the midst of them their forces may maintain thy power and thy favour may prefer their ambition otherwise there shall be neither proportion nor continuance 368 It is more excellent in a Prince to have a provident eye for the preventing future mischiefs than to have a potent arm for the suppressing of present evils Mischiefs in a State are like Hectick feavers in a body naturall in the beginning hard to be known but easily to be cured but being let alone a while more easie to be known but harder to be cured 369 If a Kingdome be apt to rebellion it is wisdome to preserve the Nobility and Commonalty still at variance Where one of them is discontented the matter is not great the Commons are flow of motion if not quickned by the Nobility the Nobility weak in power if not strengthned by the Commons then is danger when the Commonalty troubles the water and the Nobility steps in 370 He is said rightly to serve his Country whose body executeth what his wisdome plotteth 371 Common affability is commendable and not to be misliked so it reserve the state of the party otherwise it is not humility but basenesse 372 Sauces are more like medicines than meat and they serve onely for the pleasing of the taste and not for satisfying of the necessity of nature 373 We ow all men salutation and a cap but not familiarity for except we be sure their worthinesse deserves it we betray our selves 374 Whatsoever God doth by a Medium must know an end what immediately belongs to eternity 375 The Slanderer and he that defires to hear lies are whelps of a litter the one hath a Devil in his tongue and the other in his ears 376 Fortune hath no power over wisedome but of sensuality and of lives that swim and navigate without the loadstone of discretion and judgement 377 The disposition of wicked men are perverse Coaction must force them to goodnesse and correction restrain them from wickedness 378 Mans happinesse doth rest in the managing of his own time so that every man may be blest and rich in perfection if his own dissolutenesse and unthriftinesse incurs not the contrary 379 All qualities without the direction of virtue profit not but overthrow their possessours 380 When the mouth of Lazarus was shut his soars spoke for him so when we cannot use our hands in defence of our Country we should lift them up for our Princes protection 381 If he be to be pittied that bestows half his patrimony in hobbi-horses then much more they who having but a little time dedicate half to sleep and idlenesse 382 As troubles come for exercise of virtue and encrease of merit so affliction sends many to prayer and fasting and few men seldom do well except necessity inforce them for hunger and poverty makes men industrious and the laws make them good 383 As the servants of God are known by humility and charity so the servants of the divel are known by pride and crueltie 384 The confession of our sins do no lesse honour God than his glory is blemished by Commission 385 Suspicion is no where so conversant and powerful as amōg Princes unto whom to say rightly it rightly belongs For howsoever they are they have enemies if good envious if evil some that lay hold upon that occasion yea even their friends are doubtfull not being easie to be discerned whether lovers of themselves or of their fortunes 386 To pray to the Lord with the lips for any corporall benefit and yet to have the heart fixed in confidence of any naturall means is a kind of spirituall adultery FINIS

REGALES APHORISMI Or A Royal Chain Of GOLDEN SENTENCES Divine Morall and Politicall as at severall times and on several occasions they were delivered by King JAMES Collected by certain reverend and honourable personages attending on his Majesty London Printed by B. A. and are to be sold at his house near the Upper-Pump in Grub-street 1650. Whem earth nor air whom neither Tweed nor Thames Could circle in Lo here the shade of James His brow most royall as his heart most plain His faith most pure his works were Soveraign His leisures cried all factions down and schisms And all his words almost were Aphorisms To the truly Honourable and noble minded Thomas Draper Esquire SIR TO speak of Kings was heretofore a task of as much difficulty as danger but to receive what Kings have written or what Kings have spoke especially when their words have aimed at a publick end as the advancement of the peoples happinesse or the suppressing of enormities is a work not onely safe but honourable their precepts oftentimes being as powerfull as their examples for the words of illustrious personages do carry with them a secret attraction and leave a deeper impression when the greatnesse of their persons is attended with the greatnesse of their Virtues Indeed to speak or write well is the common happinesse of great men who in the height of an extraordinary fortune for the most part do expresse the height of an extraordinary understanding The letters of Phalaris are at this day extant and report him louder for his Valour Knowledge and Magnificence than Perillus Bull could for his cruelty But I shall here present you with a nearer a more graceful prospect The selected sayings of a King who in the memory of many yet living reigned over this nation A Platonick King if we may trust the approbation of the age but immediately before us A King who by his own books provided better for the title of a happy memory than many of his Predecessors who left it to the flattery of the times the vanity and complement of custome I shall here give you a sight of what sayings at several times did fall but carelesly and without premeditation from him which being as short as they are acute and acute as they are grave I hope may not unfitly be termed Aphorisms to speak more were to anticipate your understanding I leave therefore the book to your acceptance whose accurate judgement can examine and advance an Apothegm and whose candor can pardon an errour if perchance in this recollection any errour be slipt into it by the sudden unadvisednesse of him who is Sir The most humble of all that serve you W. Stratton An Advertisement to the Reader THis Book hath a preheminence above any other which as yet hath ever been published in King James his name For though the other books were dictated by him and some passed more immediately under his own hand yet these Apothegms proceeded immediately from his own voice and as the voice is the more immediate Organ and more near of kin unto the soul than the hand is so this book doth carry a more lively representation and of it self doth justly claim an entertainment suitable to those exquisite indowments which gave breath unto that voice Here you may observe him to breath a new not in his Parks either in the height of his pleasure or his passion or when the season was too moist but in that excellence of understanding with which for the most part he was always accompanied Amongst other Apothegms observe onely this which as yet hath never been committed to the Press and it is reserved on purpose to be in this place inserted which is that when his Majesty demanded of Gondomar what where the consultations of the deliberate States in Holland Gondomar replied to his Majesty that his intelligence did onely represent them to be busie in the overthrowing of the two vast and most exorbitant powers of this world viz The power of the Devil and the power of Kings King James made no answer at all unto it but by his silence seemed not to controvert it and by his smile to allow and to owne the Apothegm For your better satisfaction I have here given you these selected sayings in distinct numbers you will find weight in them and such a measure of understanding that I believe in one piece is no where else to be found Yours W. S. Royal APOTHEGMS Both DIVINE and MORAL 1 HEaven is governed by order and all good Angels there Nay hell it self could not wel subsist without some order and the very Devils are are divided into Legions and have their Captains how can any societie then upon earth subsist without order or degrees 2 That no man can tell what part of the meat which he eateth turneth to nutriment and what to excrement but it is the Divine power which appointeth and ordereth the same 3 That the often mentioning of Abraham Isaac and Iacob in the Scriptures is to signifie that we should celebrate the memory of good men above others and of all men above beasts c. 4 That it is termed in Scripture the God of Abraham c. some infer thereupon That these Fathers are yet living in the flesh because it is said that God is the God of the living and not of the dead c. 5 Upon discourse of the strictness of the Civil Law touching the power of womens accusations in matter of Bastardy His Majesty made mention of one that himself knew that would not acknowledge to have had any child in her husbands life time yet after his death above three years she produced a son to inherit her dead husbands estate and proved the same to be his which he never knew nor owned in his life time and for her excuse in concealing the same in his life time she cited his jealousie and other dangerous humours in him for which she durst not make known that ever she was with child by him And thi● is the usual custome of such as live at their stipends and keep houses by their husbands allowance where their husbands are not themselves 6 That all humane Laws cannot be perfect but that some must rest in the discretion of the Judge although an innocent man do perish thereby as his Majesty further conceived that a Jury may cast upon evidence and a Judge may give a just sentence and yet the party innocent 7 That it were better twenty innocents did suffer than to have all dishonest men go free 8 That there is many ways to find out truth besides evidence of real witnesse to wit the fame and report of the delinquent whereupon Master Hugh May replied and mentioned Master Haddocks good report and opinion conceived of him in Oxford and yet was found at last a great offender whereupon his Majesty replied the case was not after his meaning and thereupon insisted further to exemplifie his offence confessing the same to be high and

capital in respect of God and man meaning Master Haddock who preached in his sleep First that his Majesty did God and the Country good service in discovering that man Secondly that his practise was diabolical and a new way to sin that his Majesty never heard of before Thirdly that he did therein practise against God himself in ●hat he did indeavour to make his own inventions as the Oracle of God and by that means to bind mens consciences thereunto to beleeve Fourthly that his Majesty discovered him by his own papers and notes which were brought unto the King the which Master Haddock confessed to be his own hand-writing and the notes of the sermon which men say he preached in his sleep but for answer thereunto said he onely noted his Sermons first in writing and so in the night dreamt thereof and of the same thing he had penned before but by this answer his Majesty convinced him upon his own experience concerning dreams and visions in the night that things studied or mentioned in the day time may be dreamt of in the night but always irregularly without order but not as his Sermons were both good and learned as in particular in that very Sermon which he preached before his Majesty in his sleep concerning Davids waters c. Psal 69. wherein he treated first Physically then Theologically which is not usual in dreams so to do Fifthly that Master Haddocks sin being granted for liberty and good then would all capital sins have been protected and allowed as Blasphemy against God Treason against the King Slander against any man c. and what not and at last all defended under colour of being asleep Sixthly that in all his Sermons he had always some sayings in defence or in excuse of the Puritans 9 After the discourse ended concerning Master Haddock as aforesaid his Majesty proceeded to mention his great trouble with that Sect in Scotland and could never yet reduce the Ministers from slandering in their Sermons openly and would tell him the offences of his Servants by name as if you keep such a one naming him God will blesse you but if such a one naming him also you cannot prosper 10 That he hath been constrained to make answer to Preachers in the midst of their Sermons who digressing from the word of God have told him openly before his own face of certain communications wherein he hath not pleased their humours although it had been privately done by me unto them c. 11 That for twelve years together in Scotland he prayed on his knees before every Sermon that he might hear nothing from the Preacher which might afterward grieve him but since he came into England his Prayer hath been to edifie of that which he heard 12 The thing onely which without intermission we are bidden to do is to pray For as for other things they have their own time but Prayer is never out of season 13 We should not be like the Puritans in our Prayers who speak to God as to their fellows and sit at Christs table as with their companions Let us joyn reverence with the sweet confidence we have in Gods love 14 Bread without the staff of bread which is Gods blessing is no bread for without this even although it be in our mouths we shall die for hunger like the miserable rich man that in his grratest abundance of all things died for want 15 We pray in in vain God to save us from temptation if at every occasion we run into it Like one who voluntarily sticks in the dirt and cryes for help from those that passe by 16 How can we paint Gods face when Moses the man that ever was most familiar with God never saw but his backp●rts 17 Put case the Crosse had a virtue of doing miracles as Peters shadow had yet doth it not follow that it is lawful to worship it which Peter would never accept of 18 If the Pope may erre as a man but not as a Pope I would know why the Pope doth not instruct or reform the man or wherefore the man doth not require the Popes instructions 19 They are fools who because it is said Examine your selves and come will not communicate till they be as they think perfect forgetting that Christ came into the World not for the healthfull but sick and that we come unto that Table to be refreshed with that spiritual food bringing nothing with us but a purpose to amend 20 The wisdome of a King is chiefly seen in the election of his Officers as in places which require a peculiar sufficiency not to chuse them that he affects most but to chuse every man according to his proper fitnesse 21 Virtue is easier than Vice for the essential difference between Vice and Virtue is Truth and Falshood and it is easier and lesse pains to tell truth than a lie And for Vices of the sences Custome is all in all for to one that hath lived honestly it is as much pain to commit sin as for another to abstain 22 It is likely that the people will imitate the King in good but it is sure they will follow him in ill 23 I have been often deceived yet will I never leave to trust neither shall the falshood of some make me think there is none honest 24 All that ever writ of Christ said he was an honest man they had so much natural sight as to see his civil goodnesse but they wanted the supernatural to perceive his God-head 25 The same sentence with divers Relations may be both Holy and Divelish 26 I wonder not so much that women paint themselves as that when they are painted men can love them 27 Of all the numbers of men that have been slain in War not the tenth part have been fighting but flying 28 Parsons errs in his Resolution in making the difficultie of our Salvation to lie in the hardnesse to find Gods mercy when indeed it consists onely in the right seeking of it for then the other is sure 29 God hath distributed his benefits so equally that there is no Countrey which excelleth not all other in some thing so that as it borroweth so it lendeth so in men there is no one excelleth so in one thing but hath need of anothers wit in some other From these two proceeds all trassick and society 30 The Art of Physicians is very imperfect for I doubt not but for every Disease there is in Nature a several Simple if they could find it out so that their Compounds do rather shew their ignorance than their knowledge 31 The Devil where he cannot have the whole seeks ever to get one part of the Soul either the Will or the Understanding which he may come easiest by as in Protestants the Will in Papists the Understanding A learned Papist and an ignorant are of two Religions 32 The Papists Religion is like Homers Illiades of the siege of Troy or Virgils Aeneads of the beginning of Rome both of them had