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CRUNS FAL’N FROM KING

JAMES'S TABLE.

WOD made one part of man of earth, the w ,

basest element, to teach him humility. His soule proceeded from the bosome

of himselfe, to teach him goodness, and that if he cast his eyes downwards nothing is viler, but if he look up to heaven, he is of a inatter more excellent than the angells: the former part was a type of Adam, the second of Christ, which gives life to that which was dead in it selfe.

2. Words are not the difference of good men and bal, for every man speakes honestly; therefore how noble a thing is vertue, when the worst men dare not profess any thing but that: very wise inen and very fooles do little harm : it is the mediocrity of wisdome that troubleth all the world.

3. Some men never spake a wise word, yet doe wisely; some on the other side do never a wise deed, and yet speake wisely.

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4. Charles the Fifth Emperor, is said to be a wise Prince, because he seldome spake in his affaires worils but of a double construction : but I think such speech becomes a King noc more than glideeyes does his face, when I think he looks on me, he sees ine not. It is the intention makes the lye, not the words.

5. Vertue is easier than vice, for the essentiall difference betwixt vertue and vice is truth and falshood; and 'tis easier and less pains to tell truth, then a lye: and for vices of the sences, custome is all in all ; for to one that hath lived honestly, 'tis as much pain to committ sinn, as for another to abstaine from it.

6. Knowledge is a great stepp to goodness. There is noe wisdome without honesty, all else is but art and cunning, which only makes good the present, but lookes to the farthest end. Truth hath but one way and one face.

7. A nobleman of Scotland coming to him, making a petition in the behalfe of a poore servant of his in that country for a protection: My Lord, said he, I came not to the crown of Scotland by conquest, to give it what laws I list, but by descent, and if I do not governe it accordingly, I should be a tyrant. I found no such thing there as a protec

on, and surely I will grant none; I would to God there had never been any in England alsoe, and

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therefore I will do what I can to take them away here, where they have been too frequent, rather than to grant them where they never were used.

8. It may be I will love God more then I speake of, but I will be sure never to love him less, neither will add sinn to sinn, by cloaking the first.

9. I will never believe that man whose honesty relyes only upon oathes, nor that religion which depends only upon miracles.

10. You cannot name any example in any heathen author but I will better it in Scripture.

11. I love not one that will never be angry, for as he who is with sorrow, is without gladness, so he that is without anger, is without love; give me the heart of a man, and out of that all other his actions shall be acceptable.

12. The way to make vices less than they are, is to make punishments for them, greater than they deserve, for so the laws grow to contempt and to be neglected. Many words makes me distrust the matter, for I my selfe when I cannot do a man good, then give I many words to sattisfie, but when I can doe good, I use but few.

13. A learned Papist, and an ignorant, is of two religions.

14. The Papists religion, is like Homers Ilyades of the Seige of Troy, or Virgills Æniades of the beginning of Rome; both of them had a foundation

of truth : 80 had the Papists the Byble, but they have added so much, that the first truth is almost lost. The preservation of the Bible is miraculous, that it should remain pure and intire after it had passed the hands of so many infidells which sought to destroy it, and of so many hereticks that sought to pervert it to their own advantage.

15. The devill when he cannot have the whole, seeks ever to get one part of the soule, either the will, or the understanding, which he may easiest come by ; as in Protestants, the will; in Papists the understanding. I do not think the greatest clarks are nearest heaven ; much of their knowledge is superfluous, for Bellarmyne makes four hundred questions of faith, not ten of which toucheth our salvation to understand: we are not departed further from the church of Rome than they are from their first selves; the end of the law is to punish sinn, when it is committed ; [but to keep it from being committed it cannot;] as the Pope, who thinks by allowing fornication, to avoid adultery.

16. Noe indifferent gesture is so seldome done without sinn as laughing, for 'tis commonly raised, upon things to be pittyed, and therefore man only can laugh, and he only can sinn. There are degrees of men in respect of one another; in respect of God all are equall, all are to use like reverence to him, all are like beggers at Gods doorc.

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