Flores regij. Or, prouerbes and aphorismes, diuine and morall. As they were at seuerall times vpon sundry occasions, spoken / by his most excellent Maiestie, Iames, of famous memory King of Great-Brittaine. ; Collected by I.L.S.

Flores Regij . PROVERBES AND APHORISMES , DIVINE AND MORALL .

1. WORDES are not the difference of good men and bad , for euery man speakes , therefore how noble a thing is Vertue ; when no man dares professe any thing .

2. I loue not one that will neuer bee Angry : For as hee that is without Sorrow , is without Gladnesse : so hee that is without Anger , is without Loue .

3. There are Degrees of men in respect of one another , in respect of GOD all are equall , all are to vse like Dutie , like Reuerence , towards him : All are alike beggers at Gods doore .

4. Wee are departed noe further from the Church of Rome , then they from their first IESVS .

5. Giue mee the heart of a Man , and out of that all other his deeds shall bee acceptable .

6. In Cloathes , I would haue a fashion should chuse a man , and not a man the fashion .

7. It is one of the miseries of Man , that when hee is full of dayes , and neere his end , that then hee should Loue life most .

8. It hath like operation , to make Women Learned , as to make Foxes tame , which teacheth them onely to steale more cunningly . The possibilitie is not equall , for where it doth one good it doth twentie harme .

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

10. No Countrie can be called Rich wherein there is Warre ; As in the Low-Countries , there is much money , but the Souldiers haue it in Pay from the Gouernours , the Boores haue it for victuals of the Soldiers , the Gouernours haue it from them againe in taxes : So there is no Center , no Honour .

11. No man gaines by Warre , but hee that hath not wherewith to Liue in Peace .

12. God accepts the intent before the deed , for if a Man doe Iustice because he would bee Counted just , and not for Gods glorie , not because hee stands answerable to GOD , if hee doe otherwise , or if hee punish a man rightly , but withall satisfie his owne mallice ; both these are abominable : if hee giue Almes onely for his reputation sake , this is a wicked Deed , because there is Nullum medium , whatsoeuer is not of Faith is sinne .

13. No man shall doe ill , that thinks ere he vndertakes , what the end will bee , not what his passion would haue it to be .

14. Time is the essence of manie Lawes , so that a King may do well at diuers times , both in making and abrogating the same Law .

15. I should thinke it a signe that GOD loues mee not , if I should kill a man by chance , I would most vnwillingly doe that ill , which it lyes not in my power to amend .

16. I doe not thinke the greatest Clerkes are nearest Heauen , much of their knowledge is superfluous ; For BELLARMINE makes 400. questions of Faith , and not tenne of them which toucheth our Saluation to vnderstand .

17. Many haue attempted to make Glasse malleable , and so Gold artificiall , but both in vaine ; for GOD doth euer crosse the inuention of Man , least hee should reioyce in his owne worke .

18. The persons of all men are to be alike . Equall to vs , and our Hate or Loue , should onely goe according to their Vertues or Vices . These bonds of kindred should onely commaund vs in all Ciuill duties , but not our iudgements . And particuler iniuries should onely make vs hate that particuler deede , but not the Doer in generall .

19. Men of high vnderstanding as they doe many things aboue the Common straine : So they often fall into greater errours , then those of meaner Capacitie , which in all their Actions , will rather doe nothing faultie , then any thing extraordinary being of a temper better mixt then the former .

20. The Deuill alwaies auoydes the meane , and waites vpon extremities ; So hath he sought to deuide the world betwixt Athisme , and Superstition .

21. All extremities come round to one end , the simple obedience of the Papist , and the no obedience of the Puritaine , the one breeds Confusion , the other , Ignorance and Securitie .

22. The end of the Lawe , is to punish sinne when it is Committed , But to keepe it from being Committed it cannot ; As the Pope which thinks by allowing Fornication to auoyd Adulterie .

23. The wisedome of a King is chiefely seene in the election of his Officers , as in places which require a peculiar sufficiencie , not to chuse them that hee affects most , but to vse euery man according to his proper fitnes .

24. Vertue is easier then Vice , for the essentiall difference betwixt Vice and Vertue , is Truth and Falshood : And it is easier and lesse paines to tell truth then a lye : And for vices of the sences , Custome is all in all ; for to one that hath liued honestly , it is asmuch paine to Commit sinne , as for another to abstaine

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

26. I haue beene often deceiued , yet will I neuer leaue to trust ; neither shall the falsehood of some , make me think there is none honest .

27. All that euer writ of CHRIST , said , hee was an honest man , they had so much naturall sight as to see his Ciuill goodnesse , but they wanted the supernaturall to perceiue his Godhead .

28. The same sentence with diuers Relations may be both Holy and Diuelish .

29. I wonder not so much that Women paint themselues , as that when they are painted men can Loue them .

30. Of all the numbers of men , that haue beene slaine in the Warre , not the tenth part haue beene fighting but flying .

31. PARSONS erres in his resolution , in making the difficultie of our Saluation , to lye in the hardnes to finde Gods mercy ; when indeed , it consists onely in the right seeking of it ; for then the other is sure .

32. God hath destributed his benefits so equally , that there is no Countrie which excelleth not all other in some thing , so that as it borroweth so it lendeth : So in men , there is no one excelleth so in one thing , but hath neede of anothers wit in some other ; From these two proceeds all Traffique and Societie .

33. The Art of Phisicions is very imperfect , for I doubt not but for euery Disease , there is in Nature a seuerall simple , if they could finde it out : So that their Compounds doe rather showe their ignorance , then their knowledge .

34. The Deuill where hee cannot haue the whole , seekes euer to get one part of the Soule , either the Will or the Vnderstanding , which hee may come easiest by ; as in Protestants the the Will , in Papists the Vnderstanding : A learned Papist and an ignorant , are of two Religions .

35. The Papists Religion is like HOMERS Illiades of the seige of Troy , or VIRGILS Aeneods of the beginning of Rome , both of them had a foundation of truth , so had the Papists the Bible : But they haue all added so much , that the first Truth is almost lost .

36. GOD neuer failes of his word , but where hee threateneth ill to Man , as in punishing Niniuie , but alwayes performes where hee promiseth good , that , or better , as hee promised to ABRAHAM and his seede , euerlasting earthly blessednesse , and in stead of that , gaue them Heauenly .

37. Not onely the Deliuerance of the Iewes , till they came to the Land of Promise , but euen their Dayly preseruation was miraculous : for , there was neuer any noted Plague in Ierusalem , though it stood in a hot Climate , which had it beene , would haue endangered the whole Nation , it beeing to assemble thither twise euery yeare of necessitie .

38. Men are often in arguing , carried by the force of wordes further a sunder , then their question was at first , like two Ships going out of the same hauen , their Iournies end is many times whole Countries distant .

39. Cowardize is the mother of Crueltie ; It was onely Feare , that made Tyrants put so many to death , to secure themselues .

40. That fashion among the Romaines of killing themselues , was falsely called Fortitude , for , it was onely to preuent the power of Fortune ; when indeed , Vertue lies within quite out of her reach . Nor can any man be ouercome but of himselfe : And so most truely were they , when they fled to Death for a refuge against Death .

41. It is easier to reclaime a man from any Heresie , then to Conuert an Athiest to the Truth : For to beleeue , is the first Degree Common to all Religions : And an Athiest is to bee brought so farre , before he come to chusing .

42. All Gods miracles are aboue Nature , but neuer against Nature , for that were to destroy his owne worke , which he cannot doe , but he may excell it : therfore the miracle of the Papists Trans substantiation being against Nature , is false .

43. Types are the Images of the mind , which God allowed the Iewes to keepe them from Images of the sence , and to shew them , that his worship was to be in Spirit and Truth .

44. The Church at Rome , fell at first from her puritie into Infirmities , then into Corruptions , then into Errours ; and lastly , into abominations . GOD still punishing Sin with sinne .

45. Most Heresies haue proceeded , from mingling Philosophie with Religion ; from that and pollicie , haue all the Papist errours risen : when CHRIST tels them , that flesh and blood cannot inherite the kingdome of Heauen .

46. Wee cannot conceiue Eternitie but by Faith , wee cannot vnderstand what GOD is ; and of that ignorance comes all sinne , for surely if wee knew him , wee would not offend him .

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

48. Before CHRIST came , it was enough for the Fathers to beleeue only , since they must beleeue and vnderstand both .

49. Those Princes , which seeke to secure themselues by blood ; shall finde , that the more they kill , the more they haue needs to kill .

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

51. There are three kindes of Wisedomes that vse to bee in Kings , A sanctified Wisedome , A Wisedome which oftentimes straines it selfe to a lesse euill , so to auoyde a greater , and a Wisedome of falsehood ; the first , is both lawfull and necessarie ; the second , is lawfull , but not necessarie ; the third , neither .

52. All Gouernements howsoeuer in their Constitutions , in their practize tend to a Monarchie ; And wheresoeuer the better sort of the people beare rule , there is alwayes some one that resembleth a King amongst them : yea ? though in the State of Venice , the Duke is but as it were a dead name ; yet were it impossible , that their Common-wealth should long vphold it selfe , without him .

53. The preseruation of the Bible , is miraculous , that it should remaine pure , and intyre , after it had passed the hands of Infidels which sought to destroy it , of Heritiques which sought to peruert it , to their owne aduantage .

54. No indifferent gesture , is so seldome dome done without sinne , as laughing ; for , it is commonly raised vpon things to bee pittied ; And therefore Man onely can laugh , and he onely can sinne .

55. GOD made one part of Man of earth , the basest element , to teach him Humilitie , his Soule proceeded from the bosome of himselfe , to teach him Goodnes : So that if hee looke downeward , nothing is viler : if hee cast his eyes to Heauen , hee is of a matter more excellent then the Angells ; the former part , was a type of ADAM ; the second , of CHRIST , which giues life to that , which was dead in it selfe .

56. Much money makes a Countrie poore , for it sets a dearer price vpon euery thing .

57. At what time the Gospell did flourish , all kinde of Learning did euen abound , and vpon the decay thereof , there came alwayes a vaile of darkenes vpon the face of the earth : The reason is a part of Religion , but Errour and Superstition , is the safer by Ignorance .

58. A lye of errour , is a fault of Credulitie , not of falsehood ; But a presumptuous lye , is that which a man makes , as GOD made the world of nothing .

59. All Gods Actions are for our good , either Spiritually , or Temporally although wee cannot comprehend them at euery time .

60. There is not that thing vpon the earth , ( that well examined ) yeilds not somewhat worthie of knowledge ; That Diuine Ar●izan that made them , neuer fashioned any thing vnprofitably , nor euer set forth any of his workemanshippe without some inward Vertue .

61. The guifts of the minde are not easily obtained , you must practise them with great paine , and difficultie , and good reason ; for it were pittie such pretiousnes , might be had for the taking .

62. It must needes shew the Papists Religion to be ill , that they would plant it by Libertie and Warre ; whereas the true Catholique Religion , rose by Fasting and Prayer .

63. Whatsoeuer is spent in earthly vanities , they either dye before vs , or shortly follow after vs , for all pleasures that are sensuall , and haue not reference to the maine end of mans Creation , ( which is the seruice of GOD ) are vaine and of no importance , but meere foolerie .

64. When GOD destinates a man to doe good , hee makes euery oportunitie and occasion ( though it seem neuer so harsh in mans eyes ) to turne to his good and GODS glorie ; But when GOD leaues man to himselfe , hee makes more oportunities then hee findes , and without occasion takes occasion to worke his owne ruine to his owne shame .

65. It is good to propound a man Fame , Greatnes , Honor , and Estimation , for wading to find these , hee may happily meete with Honestie , Temporance , Fortitude and Patience , And many times they that will not vndergoe Actions for Vertues sake , will for Ambition .

66. An ill name may be free from Dishonestie , but not from some follie ; we should not onely be free from sinne , but from suspition , for it is not enough to bee well Liued , but well reported , and oftentimes weightie matters are asmuch carried by reputation as substance .

67. Misfortunes are not acceptable in any kinde , yet those are indured with most ease , that come rather by destinie , then by deseruing .

68. In expence it is good to bee neither pinching nor prodigall , yet if meanes allowe it , rather thought a little profuse then too sparing , but the best way is , to make abilitie ( which must alwayes bee measured , by the iust Rule of our proper Reuenue ) our compasse , to saile , and lyne , to walke by , And for extraordinary expences , wee must limit them by the worth of the occasion , for in matters that returne not , wee may bee more magnificent .

69. Hee is not worthie to Command others , that cannot gouerne his owne affections and vnreasonable appetites .

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

71. Iustice should bee blinde , and friendlesse , it is not by it , that , those that are in authoritie , should Reward their friends , or Crosse their enemies .

72. Though outward Peace bee a great blessing , yet it is farre inferiour to Peace within , as Ciuill warres are more cruell and vnnaturall then warres abroad .

73. All Vertues turne to Vices , when they become the seruants of impietie .

74. All Complainers bee naturally giuen to exagerate their owne griefes and multiplyes thereupon , As Papists doe in England .

75. As a thing which is good ought not therefore to bee abused , so ought not the Lawfulnes of a good thing be forborne , because of the abuse therof .

76. Euery Man ought to discerne wisely and truely of euery Vertue and Vice , according to the true qualities thereof , and not according to the vaine conceits of men .

77. Indifferent things if they be necessary , as food , sleepe , and such like , in the qualities or forme of vsing them , may smell of Vertue or Vice , and bee great furtherers to any of them .

78. If our whole life were deuided into foure parts , three of them would bee found to bee consumed , on Meate , Drinke , Sleepe , and vnnecessarie imployments .

79. There is great Difference betwixt Iustice and Equitie , for Iustice by the Law , giueth euery Man his owne , and Equitie in things Arbitriall , that which is meetest for him .

80. Drunkennesse is a beastly Vice , and hath this propertie , that it is one of those Vices that increaseth with age .

81. Medecine hath that Vertue , that it neuer leaues a Man in that state wherein it findes him .

82. Wee should presse to winne GOD by importunitie ; if wee obtaine not at the first , and if wee bee not heard , should thinke , that that which wee seeke is not for our good .

83. A small sinne wilfully committed , is farre more grieuous before GOD , then a greater committed in a suddaine passion , when Conscience is a sleepe .

84. The thing onely which without intermission , wee are bidden to doe , is to Pray : For as for other things they haue their owne time , but Prayer is neuer out of season .

85. Wee should not bee like the Puritaines in our prayers , who speake to GOD as to their fellowes : and sit at CHRISTS table , as with their Companions , Let vs ioyne reuerence with the sweete confidence wee haue in GODS Loue .

86. Bread without the staffe of bread , which is Gods blessing , is no bread ; For without this , euen although it be in our mouthes , wee shall die for Hunger , like the miserable rich man , that in his greatest abundance of all things , dyed for want .

87. Wee pray in vaine , GOD to saue vs , from temptation , if at euery occasion we runne vnto it : Like one who voluntarily stickes in the dirt , and cryes for helpe from those that passe by .

88. How can wee paint Gods face , when MOSES , the man that euer was most familiar with GOD , neuer saw but his backe parts .

89. Put case , the Crosse had a Vertue of doing miracles ; as PETERS shadow had , yet doth it not follow , that it is lawfull to worship it , which PETER would neuer accept of .

90. If the Pope may erre a as Man , but not as a Pope , I would know why the Pope doth not instruct or reforme the Man , or wherefore the Man doth not require the Popes instructions .

91. They are fooles , who because it is said , Examine your selues , and come , will not communicate till they bee as they thinke perfect ; forgetting that CHRIST came into the world , not for the healthfull but sicke , and that we come vnto that Table , to bee refreshed with that Spirituall foode , bringing nothing with vs but a purpose to amend .

92. Many doe deceiue themselues , in saying , they care not for the Father or Mothers Curse ( so they deserue it not ; ) But beware , you must not inuert the order of Nature , in iudging your Superiours , chiefely in your owne particuler ; For euer , the blessing or curse of the Parents , hath a Profitique power ioyned with it .

93. Beware of swearing and lying , though but in ieast ; For oathes , are but an vse , vse and a sinne cloathed with no delight or gaine : and therefore , the more vnexcusable euen before men .

94. The Deuill neuer assailes a man , except hee finde him eyther voyde of knowledge , or of the feare of GOD.

95. If a Man shall once take vpon him , to call that light , which GOD calls heauie , that sinne Veniall , which GOD cals Grieuous , measuring any one sinne by the measures of his lust and appetite , and not of his Conscience , what shall let him to doe with the next , that his affections stirre him to , the like reason seruing for all , and so goe forward till hee place his whole corrupted affections in ( GODS ) roome .

96. As none can bee Schollers in a Schoole , and not bee subiect to the Maister thereof , so none can studie or put in practise the Circles and art of Magicke , without Committing any horrible dosection from GOD.

97. Treasurers and Vshers , are Commonly hated in Court ; because of necessity , they must giue Denialls and Disgraces .

98. The Honour of a King , stands in the multitude of the People , and his strength and safetie , in the Loue of his Subiects .

99. They are not fit for the Court , that are eyther obstinate in Opinion , or vncourteous in Carriage , wherefore , the noble minde is most fit ; For they are alwayes more courteous , to take things in good part , then the baser sort .

100. Euery age breeds some exorbitant Spirits , who turne the edge of their owne sufficiencie , vpon whatsoeuer they can Deuoure in their ambitious apprehensions , seeking rather a great then a good Fame , and holding it the chiefest Honour to bee thought the wonder of their times , which if they attaine vnto , is but in the Condition of Monsters , that are generally much admired , but more abhorred .

101. Friendship is of that nature , as it alwayes desires to bee entertained with mutuall good offices , therefore we must not suffer it to growe cold , for coldnes is a Degree of Deadnes .

102. They that are to make demaunds or requests to their Friends , must regard how the same may stand with the safetie of their Friends , that their motions and requests may stand with their honour and suretie to accord vnto it .

103. The cause of Assembling all Parliaments , are two , for Lawes , or Money ; The one being the sinewes of Peace , the other of Warre .

104. Good purposes , aswell in Princes as priuate Men , haue many hinderers ; therefore , when the Commoditie or Discommodities of taking or refusing are once throughly weighed , a speedie resolution is the best to cut off such inconueniences , that delay of time commonly bringeth .

105. As the Naturall bodie is delighted in Change , so is also the Politique bodie greedie of Alteration .

106. As a whole man meanely able , may doe as much as a halfe man better able ; So an inferiour wit bent and Conuersant vpon one subiect , shall many times with patience and meditation , dissolue and vndoe many of those knots and doubts , which a greater wit ( distracted with many matters ) would rather Cut in two , then vnknit .

107. Such as are bent to hold with the Difficulties of effecting any thing , are Commonly against it .

108. Many neglect the wisdome to mainetaine themselues , that GOD hath bestowed vpon them , and so worthily suffer by their own follie .

109. In Ciuill Actions hee is the greater and deeper Politick , that can make other men the instruments of his will and ends , and yet neuer acquaint them with his purpose ; So as they shall doe it , and yet not knowe what they doe ; Then he that imparteth his meaning to those that hee imployeth .

110. GOD made Angels pure mindes bodylesse , Beastes bodyes mindelesse , but Man both bodie and minde the Horizon betweene both .

111. Errours by mistaking should not bee too rigorously censured , but errours that bee wilfull , should not bee spared .

112. The dutie of a Magistrate , consisteth in three especiall points , in Ruling , Teaching , and Iudging , that he be Wise to Gouerne , Vertuous to giue Example , and Impartiall to Iudge .

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

114. As it is a principle of Nature , that Putrifaction is more contagious before maturitie then after , so it is a position of Morall Philosophie , that men abandoned to vice , doe not so much corrupt manners , as those that are halfe good & halfe euill .

115. The end of mans Creation is not for the slaughter nor education of Armes , to make men castawayes .

116. Vertuous Men will vse their education military , as wise-men doe their weapons , for ornament amongst their Freinds , against their Enimies for Defence .

117. Those Actions that are intended for Opinion , are carried with more ceremonie , then ordinarie .

118. Dolus versatur in generalibus , Generals dwel too much in the ayre ; therefore , hee that will not bee deceiued must descend to particulers .

119. When IVPITER speakes , hee vses to Ioyne Thunder to it ; So a King should not speake , except hee maintaine it by Action .

120. CHRIST recommends vnto vs , the wisedome of Serpents , not thereby to Deceiue or betray others , but to arme our selues against the Deceit and treason of Hypocrites .

121. There is a Heauen and a Hell , Praemium & Paena , for the Elect and the Reprobate ; but how many other roomes there bee , we are not on Gods Counsell .

122. Prayer , is one of the worthiest Actions wee doe ; for wee speake with GOD , and as it were enter in a reasoning with him , it brings downe GOD from Heauen , & makes him to grant our will , and dwell with vs and wee with him Eternally .

123. Of Temporall goods , wee should pray only for those that are necessarie , for our being ; or at least wel-being , and not for those things , that are for Luxurie and Superfluitie ; for such , are commonly baites to sinne : But if GOD grant vs also these , we should be thankefull , and soberly vse them according to our calling .

124. It was neuer found , that blood and too much seueritie , did good in matters of Religion ; GOD neuer Louing to plant the Church by violence and bloodshed .

125. The whole Scripture , chiefely containeth two things , a Command , and a Prohibition , to doe such thinges , and to abstaine from the contrarie ; it is our Dutie to obey in both .

126. It becomes euery Officer and Commander , to know what belongs to his place , & not to encroach vpon his Superiors , so shall good order be best kept in a great Familie .

127. In two Degrees standeth the whole seruice of GOD by Man , interiour vpward by Prayer , exteriour or downeward by Workes flowing ther-from , before the world .

128. Hee that nourisheth a faction between his seruants in his owne family , doth nothing else , but helpe to set his owne house on fire .

129. Although a wicked King is sent by GOD for a Curse to his people , and plague for their sinnes ; yet , it is not lawfull for them to shake off that Curse at their owne pleasures , that GOD hath laid vpon them .

130. The safest guard a King can haue , is the Loue of his subiects , his greatest honour , their prosperitie .

131. As Law is to a well gouerned Common wealth , so are good orders in household gouernment , without which , no household can stand .

132. Heauen is gouerned by order , & all good Angels there ; nay , Hell it selfe , could not well subsist without some order : and the very Deuils are deuided into Legions , and haue their Captaines ; how can any Societie then vpon earth , subsist without order or Degrees .

133. Though MOSES were instructed , inspired , and Conducted , by Almighty GOD himselfe : yet , he refused not the good Councell of IETHRO for the manner of his gouerment , which also Almightie GOD allowed in him .

134. It is a certaine rule in all darke Prophesies , that they are neuer clearely vnderstood til they be accomplished .

135. Many respects may Lawfully let in Admission , that will not be sufficient causes of Depriuation .

136. No wise man can think him a fit man to Counsell him , or to gouern vnder him , that cannot gouerne himselfe , and his owne Familie ; and therefore , BASILIVS aduised his Sonne to take such Counsellors , who had giuen proofe and experience of their wisedome in the good Conduct and Direction of their owne affaires .

137. Emulation is the baite of Vertue , for looking into the sweetnes of the Reward , men vndertakes takes the Labour .

138. It is lesse difficult for persons of indifferent estates , to make their choise of Friends , then for Great men ; yet , only safe to Pouertie ; For there hee must bee in Loue with himselfe , or nothing .

139. Better it is that matters be not stirred at all , then after they be once a foot and in motion , to giue the Truth leaue to lye gasping and sprangling vnder the violence of a Forraine faction .

140. Sometimes there is as good vse , to be made of dishonest , as honest Friends ; for Poysons are as necessarie as wholsome Simples , if they bee in a hand able to prepare them .

141. Suggestions are needlesse from abroad , when the mischiefe is felt at home .

142. Although particular men of all profession of Religion , haue beene some theeues , some murtherers , some traitors ; yet euer , when they came to their end and iust punishment , they confessed their fault to be in their Nature , and not in their profession ; the Romaine Catholiques onely excepted .

143. The friends of a priuate Fortune , are lesse dangerous ; in greater , there is more gaine , and so more losse : He that stands without , stands naked , and subiect to euery storme : who vnderpropped so long safe ; but no sooner loosened , but ruined .

144. To answere an improbable imagination , is to fight against a vanishing shadow .

145. It is a true saying , that alleaged kindnesse vpon noble mindes , doth euer worke much .

146. Too much suspition begets treacherie , and an obstinate Beliefe is dangerous follie .

147. For a little money , a man may haue more from the Pope , then euer GOD promised by his grace to grant ; a remission of all sinnes past and to come .

148. Present crosses , are but preparatiues to them wee may feele .

149. Let no man thinke that hee may frame and make his wife as he pleaseth , that ued SALOMON , the wisest King that euer was .

150. Although we are not stockes nor stones , not to feele Calamities ; yet , we should not suffer the feeling of them , so to ouer-rule and astonish our reason , as it may stay vs from taking the best resolution , and vsing thereof for remedie that can be found out .

151. Age is venerable , not in respect of the apparance , but in respect of the annexion ; because , Wisedome commonly accompanies such a presence .

152. The Deuils are like the Pest , which smites those surest , which flies it furthest & apprehends deepliest the perill thereof .

153. ALEXANDER was not thanked & commended for Conquering the World , but for doing it before Thirtie yeares old .

154. It is the greatest decay to Youth , eyther not to indure good aduice , or not to beleeue it , vntill their perill and ouerthrow make them see it to their shame .

155. It is no power inherent in the Circles , or in the holinesse of names of GOD vsed blasphemously , nor in whatsoeuer rites or ceremonies , that either can raise any infernall Spirit , or limit him perforce , within or without such and such Circles ; but it is the craft of the Deuill , the father of lyes , who hauing first of all prescribed that forme of doing , faining himselfe to bee commanded , and restrained thereby , will bee loath to passe the bounds of those iniunctions .

156. Continuall experience proues , that Idlenesse , is euer the greatest spurre to Lecherie .

157. Man being Compounded of all the foure Complexions ( whose father are the Elements ) although there bee a mixture of them all in all the parts of the Body , yet must the diuers parts of this Microcosme or little world of ours , bee diuersly more inclined , some to one some to another complexion , according to the diuersitie of their vses : that of those Discords a perfect harmony may bee made vp , for the maintenance of the whole body .

158. He is said rightly to serue his Countrey , whose body executeth what his wisdome plotteth .

159. Common affabilitie is commendable and not to bee misliked , so it reserue the state of the partie ; otherwise , it is not Humilitie but Basenesse .

160. Sauces , are more like medicines then meate , & they serue onely for pleasing of the taste : and not for satisfying of the necessitie of nature .

161. Wee owe all men Salutation and a cappe , but not familiaritie ; For , except wee bee sure , their worthines deserues it , we betray our selues .

162. Whatsoeuer GOD doth by a Medium , must know an end ; what immediately , belongs to eternity .

163. The Slaunderer , and he that desires to heare lyes , are whelpes of a litter ; the one hath a Deuill in his tongue , and the other in his eares .

164. Fortune hath no power ouer Wisdome , but of sensualitie , and of liues that swimme and Nauigate without the loadstone of discretion & judgement .

165. The disposition of wicked men are peruerse , Coaction must force them to goodnes , and Correction restraine them from wickednes .

166. Mans happines doth rest in the managing of his owne time , so that euery man may be blest and rich in perfection , if his owne dissolutenesse , and vnthriftinesse , incurres not the contrarie .

167. All qualities without the direction of Vertue ; profit not , but ouerthrow their possessors .

168. When the mouth of LAZARVS was shut , his soares spoke for him ; so when wee cannot vse our hands in defence of our Country , we should lift them vp for our Princes protection .

169. If he be to be pitied , that bestowes halfe his patrimony in Hobbie-horses ; then much more they , who hauing but a little time dedicate halfe to Sleepe and Idlenes .

170. As Troubles come for exercise of Vertue , and increase of Merit , so Affliction sends many to prayer and fasting , and few men seldome doe well , except necessitie inforce them ; for Hunger & Pouertie makes men industrious , & the Lawes make them good .

171. As the seruants of GOD are known by Humilitie and Charitie , so the seruants of the Deuill are knowne by Pride and Crueltie .

172. The Confession of our sinnes doe no lesse honour GOD , then his glory is blemished by Commission .

173. Suspition is no where so conuersant and powerfull as among Princes , vnto whom to say rightly , it rightly belongs : For howsoeuer they are , they haue enemies ; if Good , enuious , if Euill , some that lay hold vpon that occasion ; yea , euen their friends are doubtfull , not being easie to be discerned , whether louers of themselues or of their Fortunes .

174. To pray to the Lord with the lips for any Corporall benefit , and yet to haue the heart fixed in confidence of any natural meanes , is a kind of spiritutuall Adulterie .

175. He that is not a Philosopher , gouerns by guesse , and will proue a dangerous statesman , for when vncontrouled affections meete with high Fortune , they commonly begin Tyrannie and Oppression .

176. The difference betweene the godly and vngodly , is , that GOD doth visit the vngodly by punishments , names of Plagues , Curses , and Destructions , as the Plague of Egypt , the Curse of CAINE , the Destruction of Sodome ; but the righteous , when he doth visit them , his punishments , corrections , chastisements and roddes , which proceed from Instruction not Destruction , to purge them , not to destroy them .

177. It is not sufficient for him , that already hath enough to defend him from Basenesse and want , onely to eate , and drinke , and make an euen reckoning at the yeares end : for , that is baser then basenesse , no ? Let him doe his Country seruice , & purchase honour to his House ; for wee are not in the world for fruition , but for Action .

178. There is no difference betweene comon Louers , and common Whores , they both flatter , and make the name of Loue their Bauds , to serue their particuler pleasures .

179. As Mans nature is not only to striue against a present smart , but to reuenge a passed iniurie ; So wee see , that Malice hath a longer life then eyther Lioue or Thankfulnesse hath : For , as alwayes we take more care , to put off paine , then to enioy pleasure , because , the one hath intermission , and with the other wee are satisfied ; So it is in the smart of iniuries , and the memorie of good turnes ; Wrongs are written in marble , Benefits are sometimes acknowledged , requited rarely .

180. Almesdeeds merit nothing at Gods hands , yet they make him our debtor according to his gracious promise .

181. Presumption is euer apt to drawe comfort , from the vast ocean of appetite ; But Discretion , from the sweet springs of oportunitie .

182. Hee Councells best , that preferres the cause of GOD , before any particuler .

183. Where Good-men are afraid , to call a Vice by the proper name , it is a signe that the vice is common , and that great persons ( whom it is not safe to anger ) are infected therewith .

184. He that knowes not the true grounds of an euill cannot helpe it but by change , which is a Dangerous guide of a Common wealth .

185. Conscience , not grounded on knowledge , is either an ignorant Phantasie , or an arrogant Vanitie ; in one extremitie the Papists erre , in the other the Anabaptists .

186. Correction withour instruction , is meere Tyrannie .

187. GOD which is the great Lawmaker , by his Lawes preuents sinnes ; to the end , that punishments may be inflicted on it iustly , as to auoyd Idolatrie , hee forbiddeth making of Images ; Hee that cannot liue Chaste let him Marry , &c.

188. False Miracles and lying newes , are the foode of Superstition , which by credulitie Deludes ignorant people .

189. GOD who cals his Elect vnto himselfe , to make them enioy Heauen , compels none to make defection from himselfe : Nam perditio tua , ex te Israell .

190. Time the Mother , will bring foorth Veritie her Daughter , in due season to perfection .

191. Riches are desired of wise men , onely to keepe them from basenesse , and to exercise Charitie .

192. A good Pastor is the Phisition of the Soule , and ought to apply his Doctrine according to the tendernesse or hardnesse of the Conscience , for want of which Discretion , some mons zeale hath done hurt .

193. It is a point of wisdome to maintayne the Truth with as little Disputation as may bee , loast a good Cause bee marred with ill handling .

194. The best Lawes are made out of those good Customes , whereunto the people is naturally inclined .

195. Grosse and brutish errours , are sooner reformed , then meaner escapes , for so much as the one cannot bee defended without Impudencie , whereas the other admits some Colour for excuse .

196. It is not lawfull to vse vnlawfull instruments , were it neuer for so good a purpose ; for that Axiome in Diuinitie is most certaine and infallible , Non est faciendum malum , ●vt bonum inde eueniet .

197. Valour is ouercome by weakenesse , but being too much prized , it turneth to vnbridled furie .

198. To bestow benefites of the Bad maketh them worse , and vilifieth the reward of the Vertuous .

199. Clemencie is a Diuine instinct , and worketh Supernaturall effects .

200. By the Deuils meanes , Deuils can nouer bee cast out ; and therefore they are fooles , who to cure a Disease cast on by a Witch , seeke the helpe of some other Witch , whereas Prayer & amendment of life is the onely Cure .

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FINIS .