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
esteem the Church above the State the Glorie of Christ above Mine own and the salvation of men's Souls above the preservation of their Bodies and Estates p. 105. 25. Violent motions wch are neither Manlie Christian nor Loial ought not to shake or unsettle the Religion of anie man who know's what Religion mean's 106. 8. The proper engine of all Faction is Force the arbitrator of beasts not of reasonable men much less of humble Christians and Loial Subjects in matters of Religion p. 106. 12. Men prone to have high conceits of themselvs care not what cost they lay out upon their opinons 106. 17. God's justice and Man's follie will at length bee discovered through all the films and pretensions of Religion in which Politicians wrap up their designs 108. 3. The less caus wee have to trust to men the more wee have to trust to God p. 108. 24. Pious simplicite is the best policie p. 108. 30. In things which are of no cleer moral necessitie but disputable and controverted among learned and godly men Oaths can hardly bee made and enjoined with that judgment and certaintie in ones self or that charitie and candor to others of different opinion as Religion require's p. 111. 9. Religion never refuse's fair and equable deliberations yea and dissentings too in matters onely probable p. 111. 16. The enjoining of Oaths upon people must needs in things doubtful bee dangerous as in things unlawful damnable and no less superfluous where former religious and legal engagements bound men sufficiently to all necssarie duties p. 111. 19. None that have once true touches of Conscience will endeavor to carrie on the best designs much less such as are apparently factious and ambitious by any unlawful means pag. 112. line 28. Wee ought not to prefer ambiguous dangerous and un-autorized Novelties before known and sworn duties which are indispensable both to God and the Prince p. 113. 3. Later Vows Oaths or Leagues can never blot out those former gravings and characters which by just and lawful Ooaths were made upon their Souls p. 113. 10. Confederations by waie of solemn Leagues and Covenants are the more to bee suspected becaus they are the common road used in all factions and powerful perturbations of State and Church p. 113. 14. Formalities of extraordinarie zeal and pietie are never more studied and elaborate then when Politicians most agitate desperate designs against all that is settled or sacred in Religion or Laws p. 113. 19. Every man soon grow's his own Pope and easily absolv's himself of those ties which not the commands of God's Word or the Laws of the Land but onely the subtiltie or terror of a Partie cast's upon him p. 114. li. 2. No man's Lawful Calling can engage him against the Church the Prince or the Publick peace p. 116. 3. A pious Prince ought to bee forward to carrie on all due Reformations with mature judgment and a good conscience in what things hee shall after impartial advice bee by God's Word and right reason convinced to bee amiss p. 116. 21. Bishops and Church-men with their Lands and Revenues as the fattest Deer must bee destroied the other Rascal-Herd of Schisms Heresies c. beeing lean may enjoy the benefit of a Toleration p. 117. 5. I see while the breath of Religion fill's the sails Profit is the Compass by which factious men steer their cours in all seditious commotions pag. 117. lin. 11. Pharaoh's Divinitie and Joseph's true pietie abhorr'd to sell the Priest's Lands p. 118. lin. 2. I esteem it My greatest Title to bee called and My chiefest Glorie to bee the Defendor of the Church both in its true Faith and its just Fruitions equally abhorring Sacrilege and Apostasie p. 118. 11. I had rather live as My Predecessor Henrie the third somtimes did on the Churche's Alms then violently take the bread out of Bishops and Ministers mouths p. 118. 16. I think it no less then a mocking and tempting of God to desire him to hinder those mischiefs whose occasions and remedies are in our own powers it beeing every man's sin not to avoid the one and not to use the other p. 119. 10. There are waies enough to repair the breaches of the State without the ruins of the Church p. 119. 16. No Pretensions of Pietie and Reformation are sufficient to absolv Subjects from the observation of those just moral and indispensable bonds which God's Word and the Laws of the Kingdom have laid upon their Consciences nor engage them to any contrarie practices p. 120. 2. Nothing violent and injurious can bee Religious p. 120. 6. God allow's no man's committing Sacrilege under the zeal of abhorring idols p. 120. 7. Sacrilegious designs ought not to have the countenance of Religious Ties p. 120. 9. It is hard for a man that hath not innocencie and God's protection to stand out against those stratagems and conflicts of malice which by falsities seek to oppress the Truth and by jealousies to supplie the defect of Real causes p. 122. 6. Popular Preachers think it no sin to lie for God and what they pleas to call God's Caus. pag. 127. line 15. Differences of persuasion in matters of Religion may easily fall out where there is the sameness of dutie allegiance and subjection p. 129. 10. Different professions in point of Religion cannot take away the communitie of Relations either to parents or to Princes p. 129. 16. A truly-humble Christian will so highly prize his persecutions as rather not to bee relieved then bee revenged so as to bee bereaved of that Crown of Christian patience which attend's humble and injured Sufferers p. 132 4. A crown of Christian Patience attend's humble and injured Sufferers p. 132. 7. God is the onely King of men's Consciences 133. 27 It is no newes to have all Innovations ushered in with the name of Reformation p. 138. 5. Praier and devotion is the Soul's more immediate convers with the Divine majestie p. 138. 15. The Liturgie was exactly conformed to the doctrine of the Church of England and this by all reformed Churches is confessed to bee most sound and Orthodox p. 139. 15. Constancie abate's nothing of the excellencie and usefulness of a wel-composed Liturgie p. 139. 29. In the use of constant Forms not the words but men's hearts are too blame p. 141. 2. A man may bee verie formal in the most extemporarie varietie and verie fervently-devout in the most wonted expressions p. 141. 4. Constant Forms of Praier are not more likely to flat and hinder the Spirit of Praier and devotion then unpremeditated and confused varietie to distract and lose it It is impossible for a Prince to preserv the State in quiet unless hee hath such an influence upon Church-men and they such a dependence on Him as may best restrein the seditious exorbitancies of Minister's tongues who with the keies of heaven have so far the keies of the people's hearts as they prevail much by their Oratorie to let in or shut out both
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
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
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