manie Tyrants over them from whom I praie God deliver them whatever becom's of Mee p. 204. 11. The evil policie of men forbid's all just restitution lest they should confess an injurious usurpation 207. 2. The sins of a Prince have the aggravation of his condition the eminencie of his place adding weight to his offenses p. 218. 29. The sins of the People are so far the Princes as hee improoveth not the Power given him by God to his Glorie and his subject's good p. 219. 2. Som little practice will serv that man who onely seek's to represent a part of Honestie and Honor p. 223. 14. A King cannot bee so low but Hee is considerable adding weight to that Partie where hee appear's 223. 18. Better to swim down a stream then in vain to strive against it p. 223. 24. Impossible it is for lines to bee drawn from the center and not to divide from each other so much the wider by how much they go farther from the point of Union p. 224. 1. Such as wil adventure on a King without anie Commission but that of Will and Power to take his Person into their custodie must not bee thought overmodest or timorous to carrie on anie design they have a minde to p. 225. 5. Power is above all Rule Order and Law p 226. 14. Wee are much more happie to bee subject to the known Laws then to the various wils of anie men seem they never so plausible at first p. 228. 10. Vulgar compliance with anie illegal and extravagant waies like violent motions in nature soon grow's wearie of it self and end 's in a refractorie sullenness People's rebounds are often in their faces who first put them upon those violent strokes p. 228. 14. The waies of Peace consist not in the divided wils of Parties but the joynt and due observation of the Laws p. 229. 15. Sins expose a people to God's justice their riches to other's injuries their number to Tumults and their Tumults to confusion p. 230. 13. Wee must not measure a Caus by the success nor a mans judgment of things by his misfortunes p. 231. 28. A Prince that hath begun and spent som years of discretion in the experience of troubles and exercise of Patience hath an advantage of wisdom above most Princes p. 232. 6. Pietie and all virtues both Moral and Political are commonly better planted to a thriving in troubles as trees set in winter then in warmth and serenitie of times or amidst those delights which usually attend Princes Courts in times of peace and plentie which are prone either to root up all plants of true Virtue and Honor or to bee contented onely with som leavs and withering formalities of them without anie real fruits such as tend to the Publick good for which Princes should alwaies remember they are born and by providence designed p. 232. 9. Flatterers are as inseparable from prosperous Princes as flies from fruit in summer whom adversitie like cold weather drive's awaie p. 232. 29. I had rather you should bee Charls le Bon then le Grand good then great p. 233. 4. The best Government and highest Sovereigntie a Prince can attein to is to bee subject to God that the Scepter of his Word and Spirit may rule in his heart p. 233. 18. The true glorie of Princes consist's in advancing God's Glorie in the maintenance of true Religion and the Churche's good also in the dispensation of civil Power with Justice and Honor to the publick peace p. 233. 22. A Prince ought so to order affairs in point of Power that hee need not to fear or flatter anie Faction For if ever hee stand in need of them or must stand to their courtesie hee is undon The Serpent will devour the Dove Hee may never exspect less of Loialtie Justice or Humanitie then from those who engage into Religious Rebellion Their interest is alwaies made God's under the colors of pietie ambitious policies march not onely with greater securitie but applaus as to the populacie Hee may hear from them Jacobs voice but hee shall feel they have Esau's hands p. 236. 5. The settled Laws of the Kingdom are the most excellent Rules a Prince can govern by p. 237. 24. Ingenuous Libertie consist's in the enjoiment of the fruits of industrie and the benefit of those Laws to which subjects themselvs have consented p. 238. 4. A Princes Prerogative is best shewed and exercised in remitting rather then exacting the rigor of the Laws there beeing nothing wors then Legal Tyrannie p. 238. 15. I cannot learn that lesson nor I hope ever will you that it is safe for a King to gratifie anie Faction with the perturbation of the Laws in which is wrapt up the Publick interest and the good of the Communitie p. 239. 3. A Prince ought seriously to consider the former Real or objected miscarriages of his Predecessor which might occasion troubles that hee may avoid them p. 239. 27. A Prince ought not to repose so much upon anie mans single Counsel fidelitie and discretion in mannageing affairs of the first magnitude that is matters of Religion and Justice as to create in himself or others a diffidence of his own judgment which is likely alwaies to bee more constant and impartial to the interests of his Crown and Kingdom then anie mans p. 240. 1. A Prince must beware of exasperateing anie Factions by the crosness and asperitie of som mens Passions humors or private opinions imploied by Him grounded onely upon the differences in lesser matters which are but the skirts and suburbs of Religion p. 240. 10. Favors and rewards must bee distributed to all men by the Prince with an equal eie and impartial hand as Hee finde's them for their real goodness both in abilities and fidelitie worthie capable of them p 241. 8. As a Prince need 's no palliations for anie Designes as other men so Hee ought to studie really to exceed in true and constant demonstrations of goodness pietie and virtue towards the People even all those men that make the greatest nois and ostentations of Religion so Hee shall neither fear anie detection as they do who have but the face and mask of goodness nor shall Hee frustrate the just exspectations of his people who cannot in Reason promise themselvs so much good from anie subject's Novelties as from the virtuous constancie of their King p 242. 13. None are greater Oppressors of the estates Liberties and consciences of the People then those men that entitle themselvs the Patrons and Vindicators of them onely to usurp Power over them p. 242. 30. The sin and follie of the people will sufficiently punish them in due time p. 243. 6. When ever Acts of indemnitie and Oblivion shall bee desired and accepted let them bee granted not onely as Acts of State-policie and Necessitie but of Christian Charitie and Chois p. 243. 20. Parliaments in their right constitution with freedom and Honor wil never injure or diminish the greatness
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
then they finde to do by undoing so much as they finde well don to their hands Such is Som men's activitie that they will needs make work rather then want it and chuse to bee doing amiss rather then do nothing p. 26. 2. Good Subjects will never think it just or fit that their Sovereign's condition should bee wors by His bettering theirs pag. 26. line 29. The Common-wealth is kept in tune by preserving the Laws in their due execution and vigor wherein the Princes interest lie's more then anie man's p. 27. 7. More then the Law give's a just Prince disire's not to have and less the meanest Subject should not p. 27. 12. I still counted My self undiminish'd by My largest Concessions if by them I might gain and confirm the love of My people p. 27. 21. Som men's ambition will not give their fellow-subjects leav to enjoie what their Prince intend's for their good p. 27. 3. A Prince is easily persuaded that hee cannot grant too much or distrust too little to men who beeing professedly his subjects pretend singular pietie and religious strictness p. 28. 14. A Prince's suffering som men to go up to the pinnacle of the temple is a temptation to them to cast him down headlong p. 30. 14. Better it is to bee forced to sea by a storm though unprovided of tackling and victual then venture splitting or sinking on a Lee shore p. 33. 8. Tumults resolv to take the boldness to demand anie thing and not leav their Governors the libertie of their reason and conscience to denie them anie thing 33. 14. A Prince is not bound further to agree with the Votes of his Council then hee see's them agree with the will of God with his just rights as a King and the general good of his People pag. 33. lin. 30. Though a Prince bee desirous to give all just content to his People yet SOM MENS hydropick insatiableness hath learned to thirst the more by how much the more they drink whom no fountain of roial bountie is able to overcom so resolved they seem either utterlie to exhaust it or barbarously to obstruct it p. 34. 8. As to the desires of men God enjoineth us to trie all things by the touchstone of Reason and Laws which are the Rules of Civil Justice and to declare our consents to that onely which our judgments approve p. 39. 9. The unthankful importunities and tumultuarie violence of SOM MENS immoderate demands ought not to betraie a resolved Prince to that degenerous and unmanly slaverie which should make him strengthen them by his consent in those things which hee think's in his conscience to bee against the Glorie of God the good of his subjects and the discharge of his own dutie in Reason and Justice p. 39. 23. 'T is among the wicked Maxims of bold and disloial undertakers That bab actions must alwaies bee seconded with wors and rather not bee begun then not carried on for they think the retreat more dangerous then the assault and hate repentance more then perseverance in a fault p. 47. 1. 'T is the best policie with patience to bear what wee cannot remedie p. 47. 15. Apostasie unto Loialtie som men count the most unpardonable sin p. 48. 30. Superstitious sourness in matters of Religion so darken's the judgment that they cannot see anie thing of sin and Rebellion in those means they use with intents to reform to their Models what they call Religion who think all is gold of pietie which doth but glister with a shew of Zeal and fervencie p. 49. 22. Sir John Hotham a notable monument of unprosperous disloialtie teaching the world by so sad and unfortunate a spectacle that the rude carriage of a subject towards his Sovereign carrie's alwaies its own vengeance as an unseparable shadow with it and those oft prove the most fatal and implacable executioners of it who were the first imploiers in the service p. 50. 20. Is there no waie left to make Mee a glorious King but by My sufferings p. 54. 1. It is a hard and disputable chois for a King that love's his people and desires their love either to kill his own Subjects or to bee killed by them p. 54. 4. Miscarriages in Government may escape rather through ill Counsel of som men driving on their private ends or the peevishness of others envying the Publick should bee managed without them or the hidden and insuperable necessities of State then anie propensitie a Prince hath of himself either to injuriousness or oppression p. 54. 15. The hazards of war are equal nor doth the Cannon know anie respect of persons p 54. 29. Unnatural motions seem to manie men rather the production of a surfet of Peace and wantonness of mindes or of private discontents Ambition and Faction which easilie finde or make causses of quarrel then anie real obstruction of Justice or Parliamentarie privilege p. 55. 8. The sole exposeing a man to the publick odium is enough to ruine anie man before his caus bee heard or tried p. 56. 17. The greatest guilt of those which were voted and demanded as delinquents was this that they would not suffer themselvs to bee over-aw'd with tumults and their patrons nor compelled to abet by their suffrages or presence the designes of those men who agitated innovations and ruin both in Church and State p 57. 5. Sovereign Power in Subjects seldom agreeth with the stomaches of fellow-Subjects p. 68. 21. I desire not to bee safer then I wish My People p. 69. 5. They who are conscious to their own evil merits and designes will needs perswade the world that none but Wolvs are fit to bee trusted with the custodie of the Shepherd and his flock p. 69. 13. Factious distractions must needs follow the manieheaded Hydra of Government which as it make's a shew to the people to have more eies to foresee so they will finde it hath more mouths too which must bee satisfied and at best hath rather a monstrositie then anie thing of perfection beyond that of right Monarchie where counsel may bee in manie as the senses but the Supreme Power can bee but in one as the Head p. 70. 25. The Hearts of Subjects the greatest Treasure and best Ammunition of a King p. 72. 26. I cannot buy My peoples peace and My own safetie at too dear a rate save onely with the parting with My conscience and honor p. 75. 1. Som things which a King might approve yet in honor and policie are at som time to bee denied to som men lest hee should seem not to dare to denie anie thing and give too much encouragement to unreasonable demands or importunities p. 76 15. No man seek's to limit and confine his King in reason who hath not a secret aim to share with him or usurp upon him in power and dominion p. 78 5. A just Prince ought not so much to look at number and power as to weigh Reason and Justice p. 83. 17. Tumults are the Hounds
of the King but will rather bee as enterchangings of Love Loialtie and confidence between a Prince and his People p. 247. 2. The Publick interest consist's in the mutual and common good both of Prince and People p. 247. 18. Wee must not starv our selvs becaus som have surfeited on wholsom food p. 247. 25. A Crown is not worth takeing up or enjoying upon sordid dishonorable and irreligious terms p. 248. 5. The Mask of Religion on the face of Rebellion will not long serv to hide som men's deformities p. 250. 5. Religion to their God and Loialtie to their King cannot bee parted without both the sin and infelicitie of the Subject p. 250. 13. There are but few steps between the Prisons and the Graves of Princes p. 251. 22. The envie or emnitie of som men make's their own lives seem deadly to them while the Prince enjoie's anie part of His. p. 252. 2. A King live's in nothing temporal so much as in the love and good will of his people p. 253. 19. No Law of God or man invest's Subjects with anie Power of Judicature without their Sovereign much less against Him p. 256. 5. Som men must pretend Justice to cover their perjurie p. 256. 10. Nothing make's mean Spirits more cowardly-cruel in manageing their usurped power against their lawful Superiors then this the Guilt of their unjust usurpation p. 256. 24. No Concessions of a Prince can ever satisfie or abate the covetous Ambition of som men p. 257. 8. Kings are exposed to as manie dangers beeing the greatest Patrons of Law Justice Order and Religion on Earth as there bee either men or Devils which love confusion p. 257. 23. God will not suffer those men long to prosper in their Babel who build it with the Bones and cement it with the blood of their Kings p. 257. 28. I am confident they will finde Avengers of My death among themselvs p. 258. 1. God will not suffer them to go unpunished whose confederacie in sin is their onely securitie p. 258. 15. The sharp and necessarie Tyrannie of My Destroiers will sufficiently confute the calumnies of Tyrannie against Mee p. 260. 15. Good Subjects know how to excuse the Princes failings as a man and yet to retein and paie their dutie to Him as their King there beeing no Religious necessitie bindeing anie Subjects by pretending to punish infinitely to exceed the faults and errors of their Princes p. 260. 23. They cannot hope long to enjoie their thumbs toes who have under pretens of pareing others nailes been so cruel as to cut of their chiefest strength p. 261. 9. Those undertakings of men are manie times lifted up to Heaven in the prosperitie and applaus of the world whose rise is from Hell as to the injuriousness and oppression of the design The prosperous Windes which oft fil the sails of Pirats do not justifie their Piracie and Rapine p. 262. 15. I look upon it with infinite more content and quiet of Soul to have been worsted in My enforced contestation for and vindication of the Laws of the Land the Freedom and Honor of Parliaments the Rights of My Crown the just Libertie of My Subjects and the true Christian Religion in its Doctrine Government and due encouragements then if I had with the greatest advantages of success over-born them all p. 262. 22. It is verie strange that Mariners can finde no other means to appeas the storm themselvs have raised but by drowning their Pilot. p. 264. 21 FINIS
men are prone to bee greater Tyrants and more rigorous exactors upon others to conform to their illegal novelties then such whose pride was formerly least disposed to the obedience of lawful Constitutions and whose licentious humors most pretended conscientious Liberties p. 144. 16. The advantage of Error consist's in noveltie and varietie as Truths in unitie and constancie p. 146. 25. A King is entrusted by God and the Laws with the good both of Church and State 148. 5. Use the great arbitrator of words and master of language p. 151. 5. Faction and Confusion Emulation and Contempts are prone to arise among equals in power and function p. 154. 21. Inconstancie a great prejudice against Noveltie p. 156. 19. It is a gross vulgar error to impute to or revenge upon the Function the faults of times or Persons p. 158. 6. Secular additaments and ornaments of Autoritie Civil Honor and estate which Christian Princes have annexed to Bishops and Church-men are but as just rewards of their learning and pietie enablements to works of Charitie and Hospitalitie and meet strengthnings of their Autoritie in point of respect and observance p. 158. 10. Respect and observance in peaceful times is hardly paid to anie governors by the measure of their virtues so much as by that of their estates p. 158. 19. Povertie and meanness exposeth Governors and their Autoritie to the contempt of licentious mindes and manners p. 158. 23. There is an innate principle of vitious opposition in all men against those that seem to reprove or restrain them p. 159. 6. What I think in My judgment best I may not think so absolutely necessarie for all places and at all times p. 163. 12. Far better it is to hold to Primitive and Uniform Antiquitie then to complie with divided Noveltie p. 164. 15. The waie of Treaties is as a retiring from fighting like beasts to arguing like men whose strength should bee more in their understandings then in their limbs p. 166. 27. It is an office not onely of humanitie rather to use reason then force but also of Christianitie to seek peace and ensue it p. 167. 12. The events of all War by the sword are verie dubious and of a Civil War uncomfortable the end hardly recompensing and late repairing the mischief of the means p. 167. 18. No success should enhance the price of Peace p. 167. 22. Jealousies are not so soon allaied as they are raised p. 168. 15. Som men are more afraid to retreat from violent engagements then to engage what is wanting in equitie must bee made up in pertinacie p. 168. 16. Such as have little to enjoy in Peace or lose in War studie to render the verie name of Peace odious and suspected p. 168. 19. Som men have that hight as to interpret all fair condiscendings as arguments of feebleness and glorie most in an inflexible stiffness when they see others most supple and inclinable to them p. 170. 3. The highest tide of success will not set a just Prince above a Treatie nor the lowest ebb below a fight though it is not anie sign of true valor to bee prodigal of men's lives rather then to bee drawn to produce our own reasons or to subscribe to other men's pag. 170. line 27. In the safetie and preservation of the Prince and the Laws all honest men think the welfare of their Countrie doth consist for and with all which it is far more honorable and comfortable to suffer then to prosper in their ruine and subversion p. 176. 17. Neither shews nor truth of Pietie are sufficient to dispens with or expiate the defects of Subject's Dutie and Loialtie to their Prince p. 176. 29. In War the most prosperous successes on either side impair the welfare of the whole p. 179. 5. Our mutual divisions are our common distractions and the Union of all is everie good man's chiefest interest p. 181. 2. A great miscarriage it is that popular clamors and furle should bee allowed the reputation of Zeal and the Publick sens p. 183. 3. The studie to pleas som Parties injure's all p. 183. 6. Freedom Moderation and Impartialitie are sure the best tempers of reforming Counsils and endeavors what is acted by Factions cannot but offend more then it pleaseth p. 183. 8. The Vulgar are taken with Novelties as Children with Babies verie much but not verie long p. 186. 18. Good Princes as they own their Kingdoms from God so they desire to rule for his Glorie and his Churche's good p. 188. 14. As good ends cannot justifie evil means so nor will evil beginings ever bring forth good conclusions unless God by a miracle of Mercie creäte light out of darkness Order out of Confusions and Peace out of our Passions p. 188. 21. A good Prince wishe's his Subjects had a clear sight into his most retired thoughts where they might discover how they are divided betwixt his love and care not more to preserv his own Rights then to procure their Peace and happiness and extreme grief to see them both deceived and destroied p. 191. 1. Bees will gather honie where the Spider suck's poison p. 191. 13. Subjects can hardly bee happie if their Prince bee miserable or enjoie their Peace and Liberties while hee is oppressed p. 191. 18. Som men's design is like Absalom's by enormous actions to widen differences and to exasperate all sides to such distances as may make all Reconciliation desperate p. 191. 22. With the Vulgar Prosperitie gain's the greatest esteem and applaus as Adversitie exposeth to their greatest slighting and dis-respect as if good fortune were alwaies the shadow of Virtue and Justice and did not oftner attend vitious and injurious actions as to this world p. 193. 6. No secular advantages seem sufficient to that Caus which began with Tumults and depend's chiefly upon the Reputation with the Vulgar p. 193. 13. The taking away of a Prince's Credit is but a necessarie preparation to the taking away of his life and his kingdoms p. 193. 25. What Providence denie's to Force it may grant to Prudence p. 197. 18. Confidence of an enemie may disarm and overcom him p. 197. 26. So various are all humane affairs and so necessitous may the State of Princes bee that their greatest danger may bee in their supposed safetie and their safetie in their supposed danger p. 198. 21. It is som skill in plaie to know when a game is lost better fairly to give over then to contest in vain 199. 6. Restraint though it hath as little of safetie to a Prince yet it hath not more of danger pag. 202. lin. 30. If My captivitie or death must bee the price of the Redemption of the Laws I grudg not to paie it 204. 1. No condition can make a King miserable which carrie's not with it his soul's his people's and Posteritie's thraldom p. 204. 3. I rather chuse to suffer for My Subjects then with them p. 204. 8. I had rather hazard the ruine of one King then confirm