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
APOPHTHEGMATA Aurea Regia CAROLINA APOPHTHEGMS I. Theological II. Moral III. Political Collected out of the Incomparable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} OF His most glorious Majestie King CHARLS the First Vincit qui patitur Fortior est qui se quà m qui fortissima {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hebr. 11. 4. LONDON Printed by William Du-gard for Francis Eglesfield at the Marigold in St Paul's Church-yard 1649. Apophthegmata Carolina I. THEOLOGICAL WHen our sins are ripe it is just with God to reap that Glorie in our Calamities which wee robb'd Him of in our Prosperitie pag. 4. line 5. Bare Resolutions of future reforming do not alwaies satisfie God's justice nor prevent vengeance for former miscarriages p. 4. 10. Wee ought to depend on God's Mercies to forgive not on our purposes to amend p. 4. 15. God vindicate's his Glorie by his Judgments and shew's us how unsafe it is to offend him upon presumptions afterward to pleas him p. 4. 17. For want of timely repentance of our sins God giveth us caus to repent of those remedies wee too late â—pplie p. 4. 23. Miseries upon persons or Nations are the just effects of God's displeasure and yet may bee through God's Mercie preparatives to future blessings and better hearts to enjoie them p. 4. 29. Then shall wee dare to account our afflictions not the strokes of an enemie but a father when God giveth us those humble affections and that measure of patience which becom's his children pag. 5. line 8. God's Grace is infinitely better with our Sufferings then our Peace could bee with our sins p. 5. 19. As our sins turn Antidotes into poison so God's Grace turn's poison into Antidotes p. 5. 22. No man who will avoid inconveniences of State by Acts of so high injustice as no pulick convenience can expiate or compensate is worthie to bear the name and place of GOD on earth p. 7. 20. It is a bad exchange to wound a man 's own conscience thereby to salv State-sores to calm the storms of popular discontents by stirring up a tempest in a man 's own bosom p. 7. 25. An upright Magistrate is more afraid to take away anie man's life unjustly then to lose his own p. 10. 24. Justice which is the will of God ought to bee preferred before all contrarie Clamors which are but the discoveries of men's injurious wills p. 11. 22. A Prince ought not for anie reason of State to go against the reason of his Conscience which is highly to sin against the God of Reason and Judg of Conscience p. 11 27. The Spirit of God subject's the Will of a Prince to none but the light of Reason Justice and Religion which shine's in his Soul p. 12. 4. No present importunitie or popular vindications will bee subterfuge sufficient to rescue men guiltie of evil machinations from the exact tribunals of God and their consciences p. 15. 3. In obstructions of of Justice among men wee must religiously appeal to God and men's own Consciences as beeing an argument to us Christians of that afterunavoidable judgment which shal re-judg what among men is but corruptly decided or not at all p. 15. 7. Afflictions cannot bee esteemed with wise and godly men anie argument of sin in an innocent person more then the Impunitie of wicked men is among good men anie sure token of their innocencie pag. 16. li. 9. As it is one of the most convinceing arguments that there is a God while his power sett's bounds to the raging of the Sea so 't is no less that Hee restrein's the madness of the people Nor doth anie thing portend more God's displeasure against a Nation then when Hee suffer's the confluence and clamors of the Vulgar to pass all boundaries of Laws and reverence to Autorie p. 17. 7. Good men had rather want anie thing they most desire for the publick good then obtein it by unlawful and irreligious means p. 19. 7. The just Avenger of all disorders often make's men see their sin in the glass of their punishment 'T is more then an even-lay that guiltie men may one day see themselvs punished by that way they offended p. 22. 29. God order's our disorders and magnifie's his wisdom and mercie when our follies and miseries are most discovered p. 23. 30 Our sins are the Tumults of our Souls against our God p. 24. 10. What man cannot or will not repress the Omnipotent Justice can and will p. 21. 30. Reason sett's bounds to our Passions Truth to Errors Laws duly executed to Sedition Charitie to Schisms p. 25. 4. A man that know's the sinceritie and uprightness of his own heart although hee may seem less a Politician to men yet hee need 's no secret distinctions or evasions before God p. 30. 9. As manie Kingdoms as the Devil shewed our Saviour and the Glorie of them if they could bee at once enjoied are not worth the gaining by the waies of sinful ingratitude and dishonor which hazard's a Soul worth more worlds then this hath kingdoms p. 30. 9. God's All discerning Justice see's through all the disguises of men's pretensions and deceitful darknesses of their hearts pag. 31. li. 12. Grace will teach us wisely to enjoy as well the frustratings as the fulfillings of our best hopes and most specious desires p. 31. 23. The Comfort of God's Mercies often raiseth the greatest Sufferers to bee the most glorious Saints p. 32. 26. I will rather chuse to wear a crown of Thorns with My Saviour then to exchange that of Gold which is due to Mee for one of lead whose embased flexibleness shall bee forced to bend and complie to the various and oft-contrarie dictates of anie factions p. 38. 14. I know no resolutions more worthie a Christian King then to prefer his Conscience before his Kingdoms p. 38. 24. It is God's will that wee should maintein our Native Rational and Religious freedom p. 38. 29. Though God doth require us to submit our understandings and wills to His whose wisdom and goodness can neither err nor misguide us and so far to denie our carnal reason in order to his sacred mysteries and commands that wee should believ and obeie rather then dispute them yet doth hee exspect from us onely such a reasonable service of him as not to do anie thing for him against our consciences p. 39. 1. A good Christian ought to bee willing to suffer the greatest indignities and injuries rather then commit the least sin against his conscience p 39. 30. A Christian King ought not to subject his Reason to other men's Passions and designs which seem unreasonable unjust and irreligous So shall hee serv God in truth and uprightness of heart though hee cannot satissie som men p. 40. 8. Truth and Justice will bring a man at last to peace and happiness with God though hee hath much trouble among men pag. 40. line 18. The scandal of Subjects who profess the same Religion with their Sovereign may be
God in Honor and dishonor in good report or evil p. 196. 20. God is a Christian's chiefest Guard and his Conscience both his Counsellor and Comforter p. 198. 5. The integritie of Conscience is the onely jewel worth keeping p. 200. 1. A man lose's himself while hee let 's out his hopes to others p. 201. 26. I care not much to bee reckoned among the UNFORTUNATE if I bee not in the Black List of IRRELIGIOUS and SACRILEGIOUS PRINCES p. 202. 4. The Golden Rule and bond of perfection in Praier and other holie duties consist's in that of mutual Love and Charitie p. 208. 16. I hold it beeter to seem undevout and to hear no men's praiers then to bee forced or seem to complie with those petitions to which the heart cannot consent nor the tongue say Amen without contradicting a man's own understanding or belying his own soul p. 209. 19. In Devotions I love neither profane boldness nor pious non-sens but such an humble and judicious gravitie as shew's the speaker to bee at once confiderate of God's Majestie the Churche's Honor and his own vileness both knowing what things God allow's him to ask and in what manner it becom's a Sinner to supplicate the Divine Mercie for himself or others p. 209. 26. I am equally scandalized with all praiers that sound either imperiously or rudely or passionately as either wanting humilitie to God or charitie to men or respect to the dutie pag. 210. line 5. The light of understanding and the fervencie of affection I hold the main and most necessarie requisites both in constant and occasional solitarie and social devotions p. 210. 23. I had rather bee condemned to the wo of Vae soli then to that of Vae vobis hypocritae by seeming to pray what I do not approve p. 211. 16. It is infinitely more glorious to convert souls to God's Church by the Word then to conquer men to a subjection by the Sword p. 212. 8. Confusion in Religion will as certainly follow every man's turning Priest or Preacher as it will in the State where every one affect's to rule as King p. 213. 14. In the enforced not neglected want of ordinarie means God is wont to afford extraordinarie supplies of his gifts and graces p. 214. 20. Former sins may bee seen in the glass of the present terrors and distractions p. 225. 14. See the hand of Divine Justice they that by Tumults first occasioned the raising of Armies must now be chastned by their own Armie for new Tumults 225. 16. Hardly can men bee content with one sin but add sin to sin till the later punish the former p. 225. 22. Whom the Laws cannot God will punish by their own crimes and hands p. 227. 1. Fatal blindness frequently attend's and punishe's wilful p. 227. 21. Men shal not bee able at last to prevent their sorrows who would not timely repent of their sins p. 227. 23. God's constancie is seen in the world's varietie and changes p. 229. 20. They cannot want enemies who abound in sin nor shall they bee long undisarmed and undestroied who with an high hand persist to fight against God and the clear convictions of their own consciences p. 230. 6. God can and will exalt and perfect a true Christian by his sufferings which have more in them of God's Mercie then of man's crueltie or his Justice p. 231. 3. Pietie will make a Prince prosperous at least it will keep him from beeing miserable nor is hee much a loser who loseth all yet saveth his own soul at last 233. 27. The cup of afflictions wee must look upon as Gods physick having that in healthfulness which it want's in pleasure p. 234. 7. A Prince ought to bee well grounded and settled in Religion that it may bee judiciously his own and not other men's custom or tradition which hee professe's p. 234. l. 18. The fixation of the Prince in matters of Religion will not bee more necessarie for his Soul 's then his Kingdom's peace p 234. 20. The Devil of Rebellion doth commonly turn himself into an Angel of Reformation p. 234. 29. Unless a Prince bee settled in Religion hee shall never want temptations to destroie Him and His under pretension of Reforming matters of Religion p. 235. 7. Religion seem's even to the worst of men as the best most auspicious begining of their worst designs 235. 11. Everie one hath affectation by seeming forward to an outward Reformation of Religion to bee thought zealous hopeing to cover those irreligious deformities whereto they are conscious by a severitie of censuring other men's opinions or actions p. 235. 15. A Prince must take heed of abetting anie Factions or applying to anie publick Discriminations in matters of Religion contrarie to what is in His judgment and the Churche's well settled p. 235. 22. The King 's partial adhereing as Head to anie one side gain's Him not so great advantages in som men's hearts who are prone to bee of their King's Religion as it loseth him in others who think themselvs and their profession first despised then persecuted by Him p. 235. 26. Nothing ought to seem little or despicable to You in matters which concern Religion and the Churche's peace so as to neglect a speedie Reforming and effectual suppressing errors and Schisms What seem at first but as an hand-breadth by Seditious Spirits as by strong windes are soon made to cover and darken the whole Heaven pag. 237. line 11. A true Christian is not much solicitous what wrong hee suffer's from men while hee retein's in his soul what hee believ's is right before God p. 239. 12. A Prince ought alwaies to keep up solid Pietie and those fundamental Truths which mend both hearts and lives of men with impartial favor and Justice p. 241. 1. A Prince ought to take heed that Outward circumstances and formalities of Religion devour not all or the best encouragements of learning industrie and pietie p. 241. 5. As the Woâ—â— is not less cruel so hee will bee more justly hated when hee shall appear no better then a wolf under sheep's-cloathing p. 242. 6. A Power to forgive My enemies is a greater Argument of God's love to Mee then anie prosperitie can bee p. 243. 29. The true Religion established in the Church of England is the best in the world not onely in the Communitie as Christians but also in the special notion as Reformed keeping the middle waie between the pomp of superstitious Tyrannie and the meanness of fantastick Anarchie p. 245. 22. The Protestant-Religion established in England neither give's such Rules nor ever before set such examples as the late War against the Church the Laws and the Prince p. 246. 15. Counterfeit and disorderlie Zeal ought not to abate our value and esteem of true Pietie both of them are known by their fruits the sweetness of the vine and figtree is not to bee despised though the brambles and thorns should pretend to bear figgs and grapes thereby to rule over
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