thein by any of my court, I see either punishment executed on the offenders or satisfaction made to the wronged.

62. All God's miracles are above nature, but never against it, for that were to destroy his own work, which he cannot do, but he may excell it; therefore the miracle of the Papists' transubstantiation being against nature is false.

63. Tis one of God's blessings that we cannot foreknow the hour of our death, for a time fixed, even beyond the possibility of living, would trouble us more than this uncertainty doth.

64. I'll never trust any of my subjects of England or Scotland, that out of discontent will goe and serve the King of Spaine.

65. Any sinn which is only an offence against my selfe, I may be induced to pardon, but those sinns which imediatly touch the honour of God, as witch craft, and such like, I dare not yet take upon me to forgive it, but yet if I knew there were any that had fal'n that way, and hath since repented and turned from that wickedness, I should rather choose not to take notice, than to acquitt them.

66. We cannot conceive eternity but by faith, we cannot know what God is, and of that ignorance cometh all sinn; for sure if we knew him well we should not offend him: a man which understands well may speake not cloquently, but never darkly.

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67. A Jesuite may die among the Indians, incerly for Christ crucified, before he come to any point of controversy, and be a martyr,

68. At what time the Gospell did flourish, all kind of learning did also abound, and upon the decay thereof, there came alwayes a vaile of darkness upon the face of the earth ; the reason is, knowledge is a part of religion, but error and superstition is the safer by ignorance.

69. I never noted the relations of the devils and witches talking together, but about foolish things.

70. A father cannot injure a sonn, or a King his subjects, so that they may shake off their naturall obedience, or to be their revengers: if any thing be amiss, all they can do is precibus et lacri. mis, non vi et armis. Cowardize is the mother of cruelty, 'twas only feare made tyrants put so many to death to secure theinselves.

71. The fashion among the Romans for killing themselves was falsly called fortitude ; for 'twas only to prevent the power of fortune, when indeed vertne lies within quite out of her reach, nor can any man be overthrown but of himselfe, and so most truly were they subdued when they fled to death for a refuge against death.

72. Colonell William Stuart in Scotland, came to the Kiny in great earnest (the King being asleep in his bed) and suddenly awaked him, desireing him

in all hast, to provide for danger, for that the old Earlc of Angus, was up in arms, and with great forces was upon the way to surprize the court and him. The King without any disturbance at all laiil himselfe againe to sleep, saying, If it be true, I am sorry for the old man that he will thus undoe himselfc, I would fain he will doe well, but I see it will not be ; this ruinor was presently after confirmed by the Earle of Orkney, and yet notwithstanding he went a hunting according to his former purpose, and played at tennis after ; at length the report proved false, and all was nothing.

73. A wise King ruleth not by rumor, but pursues his own way without distraction.

74. Those Princes that seeke to secure themselves by blood, shall find, the more they kill, the more they shall need to kill.

75. He that is vainc and foolishi of himselfe, becomes more so, by the addition of learning. Men of the high understanding, as they do many things above the common straine, so they often fall into greater errors than those of meaner capacity, which in all their actions will rather doe nothing faulty then any thing extraordinary, being of a better temper than the former.

76. A lye of error is a fault of credulity, not of falshood, but a presumptuous lye is that which a man makes as God made the world, of nothing.

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77. Of all the number of men slaine in the warrs, notthetenth nan hath been kille lighting, butflying.

78. The persons of all men are to be alike equall to us, and our hate or love should goe according to their vertues, or vices. The bonds of kindred should only command is in all civill dutyes, but not our judgement, and particular injuries should only make us hate the particuler deeds, but not the doer in generall.

79. 'Tis better enjoy civility with multitude of pride (which are corruptions commonly following it) than barbarisme without these, for tho' the fruit of the former be worse, yet the thing it sclfe is better.

80. The French Embassador,' Count de Tilliers, coming unto the King upon the rumour of Count Mansfieldls entring into France, and the Duke of Bouloignes joyning with his forces to attempt the aid of the Protestants against the French King. Tilliers said, lie wondered much why the Duke would enter into such a dangerous attempt by warr, as those troubles would bring him unto, being now scaventy. five years old, when wise men would end their dayes in peace and safety, rather than to choose the hazard of death, and the infamy of a traytor.

81. The King replyed, that he saw no reason why the Duke de Bouloigne might not as well take arms for the inaintenance of the true religion at the age of seaventy-five, as the new constable Desdiguiers to

change his religion at eighty-four, and to fight against his conscience for a constableship.

82. All extremities come round to one end, the simple obedience of the Papist, or the non obedience of the Puritane; the one breeds confusion, the other ignorance and security.

83. If I were of the age of old Desdiguiers is of, though I thought then I was of the false religion, I would not change it ; for I might justly think that age might weaken my judgement, and I might doubt my selfe if extreame age would councell me; against that religion which I maintained when I was in the strength of my judgement and understanding, and therefore I had little reason, or none at all, to alter my manly opinion to a decrepid.

84. That which we call witt, consists much in quickness and tricks, and is so full of lightness, that it seldome goes with judgement and solidity ; but when they doe meet 'tis commonly in an honest man.

85. We scldome sce a man excellent in the mathematicks, languages, or heraldry, or any of those little arts, but he is as defective in greater matters.

86. Men as often fall out upon small things as upon great, because after the first contradiction they maintain themselves, and not the argument.

87. Astronomie was first taught by God, for noe man could have discovered it, and therefor the first must needs have been the excellentest in that.