an hindrance to the love of Truth and hardning others in Error p. 45. 3. Constancie in Religion the best Antidote against the poison of ill example p. 45. 9. The experience of the vanitie and uncertaintie of all humane Glorie and Greatness should make us the more ambitious to bee invested in those durable Honors and perfections which are onely to bee found in GOD and obteined through JESUS Christ p. 45. 29. I desire alwaies more to remember I am a Christian then a King for what the Majestie of one might justly abhor the Charitie of the other is willing to bear what the hight of a King tempteth to revenge the humilitie of a Christian teacheth to forgive keeping in compass all those impotent Passions whose excess injure's a man more then his greatest enemies can For these give their malice a full impression on our souls which otherwise cannot reach verie far nor do us much hurt p. 47. 25. No punishment so stain's a man's honor as wilful perpetrations of unworthie actions which besides the conscience of the sin brand's with most indelible characters of infamie the name and memorie to posteritie who not engaged in the factions of the times have the most impartial reflections on the actions p. 51. 1. My outward strength God know's is little or none at all but I have a soul invincible through God's grace enabling Mee here I am sure to bee Conqueror if God will give Mee such a measure of constancie as to fear Him more than Man and to love the inward peace of My Conscience before anie outward tranquillitie p. 53. 14. The least sin hath in it more evil then the greatest affliction pag 59. line 8. What is Religious and Apostolical and so verie sacred and divine is not to bee dispensed with or destroied p. 59. 30 Praiers and Tears the chiefest Arms which the Antient Christians were wont to use against their Persecutors may serv a good man's turn if not to conquer as a Souldier yet to suffer as a Martyr p. 67. 6. The manie and sore oppressions of My people griev Mee I am above Mine own what I want in the hands of force and power I have in the wings of faith and praier p. 67. 25. The Sword and Militia are but weak defenses against the strokes of Divine Vengeance which will overtake or of men's own consciences which alwaies attend injurious perpetrations p. 72. 6. I do not think I can want any thing which Providential Necessitie is pleased to take from Mee in order to My people's tranquillitie and God's glorie whose protection is sufficient for Mee and Hee is able by His beeing with Mee abundantly to compensate to Mee as Hee did to Job whatever Honor Power or Libertie the Chaldeans the Sabeans or the Devil himself can deprive Mee of p. 72. 12. Though Men take all temporarie defenses from Mee yet cannot they deprive Mee of my own innocencie or God's mercie nor obstruct My waie to heaven p. 72. 28. When I have declared that I cannot yield to somthings propounded without violateing My conscience 't is strange there can bee no method of peace but by making war upon my Soul p. 75. 12. Nothing can repair or requite the loss of the incommunicable jewel of a good conscience p. 75. 24. The love of My people's peace hath great influence upon Mee but the love of truth and inward peace hath more p. 76. 6. The inward quiet of My Conscience ought to bee is and ever shall bee by God's grace dearer to Mee then My Kingdoms pag. 76. line 11. In want of free and faithful counsel which others are able and willing to impart none can hinder us from craving of the Counsel of that mightie Counsellor who can both suggest what is best and incline our hearts stedfastly to follow it p. 86. 17. I cannot pleas all I care not to pleas SOM MEN if I may bee happie to pleas God I need not fear whom I displeas p. 87. 38. God can as well bless honest errors as blast fraudulent counsels p. 88. 25. Though pressures are grievous and peace verie pleasing yet wee ought not to avoid the one or purchase the other with the least expens or waste of Conscience whereof God onely is deservedly more master then our selvs p. 89. 5. SOM MEN out of a covetous Zeal and uncharitable furie think it a great Argument of the Truth of their Religion to endure no other but their own p. 92. 7. Som kinde of Zeal count's all merciful moderation luke warmness and had rather bee cruel then counted cold and is not seldom more greedie to kill the Bear for his skin then for any harm hee hath don p. 94. 14. God doth not therefore denie our innocence becaus Hee is so far to trie our patience as hee did his Servant Job's p. 96. 3. Hee that look's well to his own Conscience and the faithful discharge of his Trust hath scarce leisure to consider those swarms of reproaches which issue out of SOM MEN'S mouths and hearts as easily as smoak or sparks do out of a fornace much less to make prolix Apologies as might give those men satisfaction who conscious to their own depth of wickedness are loath to believ anie man not to bee as bad themselvs pag. 96. line 7. Crueltie among Christians acted under the Color of Religion as if wee could not bee Christians unless wee crucifie one another an horrid sin p. 97. 15. It is not so proper to hew out religious Reformations by the Sword as to polish them by fair and equal disputations among those that are most concerned in the differences whom not Force but Reason ought to convince p. 102. 9. Conscience can receiv little satisfaction in those points which are mainteined rather by Souldiers fighting in the fields then Scholars disputing in free and learned Synods p. 102. 24. In matters of Religion those Truths gain most on men's judgments and consciences which are least urged with secular violence which weaken's Truth with prejudices and is unreasonable to bee used till such means of Rational conviction have been applied as leaving no excuse for ignorance condemn's men's obstinacie to deserved penalties p. 102. 29. If Presbyterie in such a supremacie bee an institution of Christ sure it differ's from all others and is the first and onely point of Christianitie that was to bee planted and watered with so much Christian blood whose effusion run's in a stream so contrarie to that of the Primitive Planters both of Christianitie and Episcopacie which was with patient shedding of their own blood not violent drawing other men's Sure there is too much of man in it to have much of Christ p. 104. 4. Wise and learned men think that nothing hath more marks of Schism and Sectarism then this Presbyterian waie of Government p. 105. 5. The Repealing of Church-Laws and Constitutions ought to bee grounded upon more Rational and Religious Motives then Souldiers use to carrie in their knapsacks pag. 105. lin. 12. I
the Trees p. 246. 24. God somtimes punishe's a people with continuance in their sin and suffer's them to bee deluded with the prosperitie of their wickedness p. 247. 30. Keep You to true Principles of Pietie Virtue and Honor You shall never want a Kingdom p. 248. 8. My Conscience I thank God is dearer to Mee then a thousand Kingdoms p. 251. 2. In Prosperitie wee should not bee wholly strangers to the contemplations of Mortalitie those are never unseasonable since this is alwaies uncertain Death beeing an Eclips which oft happeneth as well in clear as cloudie daies p. 252. 5. It is the greatest glorie of a Christian's life to die daily in conquering by a lively faith and patient hope of a better life those partial and quotidian deaths which kill us as it were by piece-mea◠and make us over-live our own fates p. 253. 9. A Christian ought not to think that life too long or tedious wherein God give's him anie opportunities if not to do yet to suffer with such Christian patience and magnanimitie in a good Caus as are the greatest honor of our lives and the best improovment of our deaths p. 254. 6. In point of true Christian valor it argue's pusillanimitie to desire to die out of weariness of life and a want of that Heroïck greatness of spirit which becom's a Christian in the patient and generous susteining those afflictions which as shadows necessarily attend us while wee are in this bodie and which are lessened or enlarged as the Sun of our prosperitie move's higher or lower whose total absence is best recompensed with the Dew of Heaven p. 254. 13. The assaults of Affliction may bee terrible like Sampsons Lion but they yield much sweetness to those that dare to encounter and overcom them who know how to over-live the witherings of their Gourds without discontent or peevishness while they may yet convers with God p. 254. 24. Our greatest conquest of death is from the power and love of Christ who hath swallow'd up death in the victorie of his Refurrection and the glorie of his Asscension p. 258. 20. Charitie is the noblest Revenge upon and victorie over My Destroiers p. 258. 28. As the greatest temptations to sin are wrapped up in seeming prosperities so the severest vengeances of God are them most accomplished when men are suffered to complete their wicked purposes p. 259. 13. God's Mercie will more then infinitely recompens what ever by man's injustice Hee is pleased to deprive us off p. 260. 2. God's righteous judgment will confute their fallacie who from worldlie success rather like Sophisters then sound Christians draw those popular conclusions for God's approbation of their actions p. 261. 30. God's wise providence oft permit's manie events which His revealed Word the onely clear safe and fixed rule of good Actions and good Consciences in no sort approv's p. 262. 5. I shall bee more then Conqueror through Christ's enabling Mee for whom I have hitherto suffered as hee is the Autor of Truth Order and Peace for all which I have been forced to contend against Error Faction and Confusion p. 263. 16. If I must suffer a violent death with My Saviour it is but Mortalitie crowned with Martyrdom where the debt of death which I ow for sin to nature shall bee raised as a gift of faith patience offered to God p. 263. 22. The trophees of My Charitie will bee more glorious and durable over them then their ill-managed victories over Mee p. 264. 6. I look upon the temporal destruction of the greatest King as far less deprecable then the eternal damnation of the meanest Subject p. 264. 15. It is better for us to bee dead to our selvs and live in God then by living in our selvs to bee deprived of God p. 265. 16. To contend with death is the work of a weak and mortal man to overcom it is the Grace of God alone who is Almightie and Immortal p. 265. 26. Apophthegmata Carolina II. MORAL IT is no strange thing for men left to their own Passions either to do much evil themselvs or abuse the overmuch goodness of others whereof an ungrateful surfet is the most desperate and incureable diseas p. 30. 29. Unjust hatred and jealousies are able to pervert Acts of greatest Indulgence p. 32. 8. Manie men are seldom of one minde and oftentimes the major part are not in the right p. 34. 4. Sure it cease's to bee Counsel when not Reason is used as to men to perswade but Force and terror as to beasts to drive and compel men to assent to whatever tumultuarie patrons shall project Hee deserv's to bee a slave without pitie or redemption that is content to have the rational Soveraigntie of his soul and libertie of his will and words so captivated p. 34. 18. I do not think My Kingdoms so considerable as to preserv them with the forfeiture of that freedom which cannot bee denied Mee as a King becaus it belong's to Mee as a man and a Christian owning the dictates of none but God to bee above Mee as obligeing Mee to consent Better for Mee to die enjoying this Empire of My soul which Subject's Mee onely to God so far as by Reason or Religion hee direct's Mee then live with the title of a King if it should carrie such a vassalage with it as not to suffer Mee to use My reason Conscience in what I declare as a King to like or dislike p. 34. 27. I shall never think My self conscientiously tied to go as oft against My Conscience as I should consent to such new proposals which My Reason in Justice Honor and Religion bid's Mee denie p. 35. 30. Error and Passion is a shadow of Reason and must serv those that are destitute of the Substance p. 36. 25. Sure that man cannot bee blameable to God or Man who seriously endevour's to see the best reason of things and faithfully follow's what hee take's for reason the uprightness of his intentions will excuse the possible failing of his understanding If a Pilot at sea cannot see the Pole-star it can bee no fault in him to steer his coursby such stars as do best appear to him It argue's rather those men to bee conscious of their defects of Reason and convincing arguments who call in the assistance of meer force to carrie on the weakness of their Counsels and proposals p. 36. 28. I can bee content to recede much from My own Interests and Personal Rights of which I conceiv My self to bee Master But in what concern's truth justice the rights of the Church and My Crown together with the general good of My Kingdoms which I am bound to preserv as much as morally lie's in Mee here I am and ever shall bee fix't and resolute nor shall anie man gain My consent to that wherein My heart give's My tongue or hand the lie nor will I bee brought to affirm that to men which in My conscience I denie before God pag. 37. 30. The
that attend the crie and hollaw of those Men who hunt after factions and private designs to the ruine of Church and State pag. 83. 22. Sudden and vast desires of change must bee imputed to those few who armed themselvs with the manieheaded and manie-handed Tumults p. 85. 15. It is the resolution of a good Prince that nothing of Passion or Peevishness or List to contradict or vanitie to shew his Negative power shall have anie Biass upon his judgment to make him gratifie his will by denying anie thing which reason and conscience command's him not Nor on the other side to consent to more then Reason Justice Honor and Religion persuade Him to bee for God's glorie the Churche's good His people's welfare and His own peace p 85. 28. A good Prince will studie to satisfie his People but will never for fear or flatterie gratifie anie Faction how potent soever for this were to nourish the diseas and oppress the bodie p. 86. 10. The Interest of a Prince lie's as much in the common welfare of His Subjects as som men's doth in their perturbations who think they cannot do well but in evil times p 91 11. A pious Prince look's upon the effusion of his Subject's blood as exhausted out of his own veins p 96. 30. It cannot but seem either passion or som self-seeking more then true zeal and pious discretion for anie forreign State or Church to prescribe such medicines onely for others which themselvs have used rather successfully then commendably not considering that the same physick on different constitutions will have different operations that may kill one which doth but cure another p. 101. 26. Men jealous of the justifiableness of their doings and designs before God never think they have humane strength enough to carrie their work on seem it never so plausible to the people what cannot bee justified in Law and Religion had need to bee fortified with Power pag. 107. line 4. Inconstancie attend's all mindes engaged in violent motions p. 107. 11. In vain do men think to build their Pietie on the ruines of Loialtie Nor can those confederations bee durable when subjects make bankrupt of their Allegiance under pretens of setting up a quicker trade for Religion 108. 6. All Reason and true policie will teach subjects that their chiefest interest consist's in their fidelitie to the Crown not in their serviceableness to anie Partie p. 108. 18. Som men have so much of the serpent's subtiltie that they forget the Doves simplicitie p. 109. 2. Ambitious mindes never think they have laid snares and gins enough to catch and hold the vulgar credulitie for by such politick and seemingly-pious stratagems they think to keep the populacie fast to their Parties under the terror of perjurie p. 112. 1. No after-Contracts devised and imposed by a few men in a declared Partie without the consent of the Prince and without anie like power or precedent from God's or Man's Law can bee ever thought by judicious men sufficient either to absolv or slacken those moral and eternal bonds of dutie which lie upon all subject's consciences both to God and their Prince p. 112. 11. Illegal waies seldom or never intend the engageing men more to duties but onely to Parties Therefore it is not regarded how they keep their Covenants in point of Pietie pretended provided they adhere firmly to the Partie and design intended p. 114. 13. Unjust it is both in the eie of Reason and Religion to deprive the most sacred emploiment of all due encouragements p. 118. 3. The worst effects of open hostilitie com short of the designs of the stratagems and conflicts of Malice which by falsities seek to oppress the Truth and by jealousies to supplie the defect of real causses p. 122. 13. A good King can more willingly lose his Crowns then his Credit nor are his Kingdoms so dear to him as his Reputation and Honor Those must have a period with his life but these may survive to a glorious kinde of immortalitie when hee is dead and gon a good name beeing the embalming of Princes and a sweet consecrating of them to an eternitie of love and gratitude among Posteritie p. 122. 15. When our eies are blinded with the mists of suspicions wee are soon misled into the percipices of actions p. 123. 4. A Good Prince is too conscious to his own affections toward the generalitie of his people to suspect theirs to him p. 124. 7. The sens of the injuries don unto his subjects is as sharp as those don to a Prince himself p. 124. 20. I had rather prevent My peoples ruine then rule over them nor am I so ambitious of that Dominion which is but My Right as of their happiness p. 125. 13. I had rather suffer all the miseries of life and die manie deaths then shamefully to desert or dishonorably to betraie My own just Rights Sovereigntie p. 125. 20. Som look so much at the goodness of the end propounded that they consider not the lawfulness of the means used nor the depth of the mischief plotted and intended p. 127. 29. No men were more willing to complain then I was to redress what I saw in reason was either don or advised amiss p. 131. 18. The nois and ostentation of Libertie an usual artifice to withdraw peoples affections from their Prince to innovateing designs p. 132. 9. Libertie in the popular sens is to do what everie man liketh best p. 132. 13. The divinest libertie is to will what men should and to do what they so will according to Reason Laws and Religion p. 132. 15. The bounds of the Laws good men count their Ornament and Protection others their manacles and Oppression p. 132. 30. It is not just anie man should expect the reward and benefit of the Law who despiseth it's rule and direction loseing justly his safetie while hee seek's an unreasonable Libertie p. 133. 3. They are the best preservers of true Liberties who allow themselvs the least licentiousness against or beyond the Laws p. 133. 9. It is impossible those men should bee really tender of their fellow-subjects Liberties who have the hardiness to use their King with so severe restraints against all Laws both divine and humane p. 133. 13. Proud and arrogant activitie seek's to hatch everie egg of different opinion to a Faction or schism 133. 23. Never were anie Princes more Glorious then those whom God hath suffered to bee tried in the fornace of Afflictions by their injurious Subjects p. 134. 30. 'T is no wonder if men not fearing God should not honor their King p. 135. 21. God hath graven such characters of divine autoritie and Sacred Power upon Kings as none may without sin seek to blot them out p. 135. 27. The pride of those that studie Novelties can hardly allow former times anie share or degree of wisdom or godliness p. 138. 12. Slight and easie is that Legerdemane which will serv to delude the Vulgar pag. 144. line 8. No
Peace and Loialtie pag. 147. line 26. I never thought anie Bishop worthie to sit in the Hous of Peers who would not vote according to his Conscience p. 148. 16. The Government of the Church by Bishops hath of all other the fullest Scripture-Grounds and also the constant practice of all Christian Churches p. 148. 24. The want of Government the Church can no more dispens with in point of well-beeing then the want of the Word and Sacraments in point of beeing 150. 1. Proud usurpers against true Episcopacie by Popular heaps of weak light and unlearned Teachers seek to over-laie and smother the pregnancie and autoritie of that power of Episcopal Government which beyond all equivocation and vulgar fallacie of names is most convinceingly set forth both by Scripture and all after-Histories of the Church p. 152. 8. In Religion Scripture is the best Rule and the Churches universal Practice the best Commentarie p. 152. 30. Not onely in Religion but also in right Reason and the true nature of Government it cannot bee thought that an Orderlie Subordination among Presbyters and Ministers should bee anie more against Christianitie then it is in all Secular and Civil Governments where p. 153. 3. Paritie breed's Confusion and Faction p. 153. 8. Good Order is no more inconsistent with true Religion then good features are with beautie or numbers with harmonie p. 153. 10. Ministers have as much of the principles of Schism and division as other men pag. 153. line 19. It was not the favor of Princes or ambition of Presbyters but the wisdom and pietie of the Apostles that first settled Bishops in the Church p. 153. 27 Tyrannie becom's no Christians lest of all Church-men p. 154. 10. The whole stream of examples and practice of the Church or Testimonies of Histories run's so for Episcopacie that there is not the least rivulet for anie other p. 155. 5. The necessitie of times and affairs rather excuseth then commendeth som late Reformed Churches for their incomformitie to all Antiquitie p. 155. 12. It is no point of wisdom nor Charitie where Christians differ to widen the differences p. 155. 27. The Desertors of Episcopacie will appear the greatest enemies to and betraiers of their own interest pag. 157. l. 14. Presbyterie is never so considerable or effectual as when it is joined to and crowned with Episcopacie p. 157. l. 16. All Ministers will finde as great a difference in point of thriveing between the favor of the people and of Princes as plants do between beeing watered by hand and by the sweet and liberal dews of heaven p. 157. 19. The tenuitie and contempt of Clergie-men wil soon let them see what a poor carcass they are when parted from the influence of that head to whose Supremacie they have been sworn p. 157. 24. SOM MEN's zeal for Bishop's Lands Houses and Revenues hath set them on work to eat up Episcopacie which is no less sin then sacrilege or robberie of God of that portion which devout mindes have thankfully given again to him in giveing it to his Church and Prophets p. 160. 23. The abuses of Episcopacie deserv to bee exstirpated as much as the use reteined pag. 164. line 13. The Revenues of the Church becom the object of secular envie which seek's to rob it of all the encouragements of Learning and Religion p. 165. 8. I would rather with Constantins cover the errors of the fathers of the Church with silence and reform with meekness then expose their Persons and sacred Functions to vulgar contempt p. 166. 5. The Counsels of unreasonable men have brought forth and continue violent confusions by a precipitant destroying the antient boundaries of the Churche's peace thereby letting in all manner of Errors Schism and disorders p. 166. 11. Our Sins somtimes prevail against the justice of our Caus. p. 173. 6. Personal and private sins may oft-times over-balance the justice of Publick engagements nor doth God account every Gallant man in the worlds esteem a fit instrument to assert in the way of War a righteous Caus. The more men are prone to arrogate to their own skill valor and strength the less doth God ordinarily work by them for his own Glorie p. 173. 15. The event or success can never state the justice of anie Caus nor the peace of men's Consciences nor the eternal welfare of their Souls p. 173. 24. A Godlie Prince desire 's that all his Subjects may join true Pietie with the sens of their Loialtie and bee as faithful to God and their own souls as they are to their Prince that the defects of the one may not blast the endeavors of the other p. 176. 23. Different events are but the Methods of Divine justice by contrarie windes to winnow us that by punishing our sins hee might purge them from us and deferring peace hee might prepare us more to prize and better to use so great a blessing p. 178. 3. The inevitable fate of our sins was no doubt such as would no longer suffer the Divine Justice to bee quiet wee having conquered his patience are condemned by mutual conquerings to destroie one another p. 178. 29. Those Victories are still miserable that leav our sins un-subdued flushing our pride and animateing to continue injuries p. 179. 8. God somtimes for the sins of our Peace bring's upon us the miseries of War and for the sins of War denie's us the blessing of Peace p. 181. 5. The good Laws established and the Religion settled ought to bee the first Rule and standard of Reforming p. 182. 12. Where the Scripture is not so clear and punctual in precepts there the constant and universal practice of the Church in things not contrarie to Reason Faith good manners or anie positive command is the best Rule that Christians can follow p. 184. 19. The specious and popular Title of Christ's government Throne Scepter and Kingdom which certainly is not divided nor hath two faces as their Parties now have at least also the nois of a thorough-Reformation these may as easily bee fixed on new models as fair colors may bee put to ill-favored figures p. 185. 14. Publick Reformers had need first act in private and practise that on their own hearts which they purpose to trie on others for Deformities within will soon betraie the Pretenders of Publick Reformations to such private designs as must needs hinder the Publick good p. 187. 23. The right method of reforming the Church cannot consist with that of perturbing the Civil State nor can Religion bee justly advanced by depressing Loialtie which is one of the chiefest Ingredients and Ornaments of true Religion for next to Fear God is Honor the King p. 187. 30. Christ's Kingdom may bee set up without pulling down the temporal Kingdom of Princes nor will anie men in impartial times appear good Christians that approve not themselvs good Subjects pag. 188. line 7. Christ's Government confirm's the Kings doth not overthrow it p. 188. 13. Christian Patience know's how to serv
bee such as they wish Mee not more a King and far less both Man and Christian pag. 202. lin. 26. The fear of men shall never bee my snare nor shall the love of anie Libertie entangle My soul better others betraie Mee then My self and that the price of My Libertie should bee My Conscience the greatest injuries My enemies seek to inflict upon Mee cannot bee without My own consent p. 203. 3. Neither libertie nor life are so dear to Mee as the Peace of My Conscience the Honor of My Crowns and the welfare of My people which My word may injure more then anie war can do while I gratifie a few to oppress all p. 203. 19. Companie obtruded is more sad then anie solitude can bee p. 206. 26. Though the justice of the Law deprive's Prisoners and Malefactors of worldlie comforts yet the Mercie of Religion allow's them the benefit of their Clergie as not aiming at once to destroie their bodies and to damn their souls p. 207. 8. My Agonie must not bee relieved with the presence of anie one good Angel for such I account a learned godlie and discreet Divine p. 207. 14. They that envie My beeing a King are loth I should bee a Christian while they seek to deprive Mee of all things els they are affraid I should save My soul p. 207. 19. Som remedies are wors then the diseas and som comforters more miserable then miserie it self p 208. 20. Brethren in iniquitie are not far from becoming insolent enemies p. 227. 28. There is nothing harder then to keep ill men long in one minde p. 228. 1 Plentie is prone to add fewel to the luxuries of populous Cities their wealth to make them wanton their multitudes tempting them to securitie and their securitie exposing them to unexspected miseries p. 229. 27. The most though they bee not good themselvs yet are glad to see the severer waies of virtue at anie time sweetned by temporal rewards p. 241. 15. As the qualitie of a Prince sett's him beyond anie Duel with anie Subject so the nobleness of his minde must rais him above the meditateing anie Revenge or executing His anger upon the MANIE p. 244. 12. More inward complacencie to a Prince in pardoning one then in punishing a thousand p. 244. 22. Apophthegmata Carolina III. POLITICAL THe right waie of Parliaments is most safe for the Crown as best pleasing to the people pag. 1. line 17. A good Prince ought to resolv to give all just satisfaction to modest and sober desires and to redress all publick grievances in Church and State p. 1. l. 24. and by the weight of reason counterpoiz the over-balancings of Factions p. 2. 3. His own and His Children's Interests are obligations to a Prince to seek and preserv the love and welfare of his Subjects p. 2. 23. The onely temporal blessing that is left to the ambition of just Monarchs as their greatest honor and safetie next God's protection is to seek and preserv the love and welfare of their Subjects p. 2. 25. Princes can bee no losers by lessening themselvs in som things of their just Prerogative if they may but gain a recompens in their Subject's affections p. 2. 29. Rigor or remissness of Ministers in Church and State contract upon Government odium and offences p. 3. 9. It concern's Princes both in Pietie and Policie to see Religion settled and preserved in Truth Unitie and Order as knowing that no flames of civil dissentions are more dangerous then those which make Religious pretenses to bee the ground of Factions pag 3. line 15. Great abilities in a Minister of State may make a Prince rather afraid then ashamed to emploie him in the greatest affairs p. 6. 17. Great abilities are prone to creäte in a Minister of State great confidence of undertakings and great emploiments are like enough to betraie him to great errors and manie enemies p. 6. 10. States-men who move in an high sphere and with a vigorous lustre must needs as the Sun rais manie envious exhalations which condensed by a popular Odium are capable to cast a cloud upon the brightest merit and integritie p. 6. 15. The importunitie of Som people may somtimes necessitate a Prince though unsatisfied in his own conscience to chuse rather what is safe then what seem's just and to prefer the outward peace of his Kingdoms with men before that inward exactness of Conscience with God p. 7. 4. Better one man perish though unjustly then the people bee displeased is a fallacious Maxim p. 8. 1. The best rule of Policie is to prefer the doing of justice before all enjoyments and the peace of My Conscience before the preservation of My Kingdoms p. 8. 28. Strong probabilities are sufficient to rais jealousies in anie Kings heart who is not wholy stupid and neglective of the publick peace p. 13. 16. Popular tumults are not like a storm at Sea which yet want's not its terror but like an Earth-quake shakeing the verie foundations of all then which nothing in the world hath more of horror p. 17. 2. Nothing is more to bee feared and less to bee used by wise men then tumultuarie confluxes of mean und rude people who are taught first to petition then to protect then to dictate at last to command and over-aw the Parliament p. 18. 1. The midwiferie of Tumults is used by those who have a minde to bring ruin upon the Church and State p. 18. 23. Men's passions and God's directions seldom agree violent designs and motions must have sutable engines Such as too much attend their own endes seldom confine themselvs to God's means Force must croud in what Reason will not lead p. 19. 10. As it is no strange thing for the Sea to rage when strong windes blow upon it so neither for multitudes to becom insolent when they have men of som reputation for parts and pietie to set them on p. 19. 24. Such is the petulancie of som men that they joy to see their betters out-raged and abused knowing their onely securitie consist's in vulgar flatterie p. 20. 8. Som may interpret it as an effect of Pusillanimitie for anie man for Popular terrors to desert his Publick Station But I think it an hardiness beyond true valor for a wise man to set himself against the breaking in of a sea which to resist at present threaten's imminent danger but to withdraw give's it space to spend its furie and gain's a fitter time to repair the breach Certainly a gallant man had rather fight to great disadvantages for number and place in the field in an orderly waie then scuffle with an undisciplin'd rabble p. 21. 10. Som are prone to insult most when they have objects and opportunitie most capable of their rudeness and petulancie p. 22. 19. As swine are to gardens and orderly plantations so are Tumults to Parliaments and Plebeian concourses to publick Councils turning all into disorders and sordid confusions p. 23. 15. Som men occasion more work