Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	king_n	people_n	subject_n	12,053	5	6.8171	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87471	Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty.	James I, King of England, 1566-1625.; Stratton, W., editor.	1650 (1650)	Wing J143; Thomason E1408_1; ESTC R202612	37,307	219

other so shall his Church be peacefull his State honourable and on his head shall his crown flourish 164 Let every Prince that loves rest make war his last refuge A desperate remedy is unseasonable but where the disease is desperate Be the war never so just the effect is miserable Far safer is a certain peace than an uncertain victory that is concluded by reason this by fortune 165 It is safer for a Prince to trust Providence and a weak Army than to strengthen it with forreign forces Yet when his necessity borrows their presence to compasse a Conquest let his wisdom purchase their absence though at a high price He that entertains Auxiliaries holds a wolf by the ears 166 As it is a stain to the honour of a Prince to break his promise so it is no lesse blemish to the wisdome of a State not to prevent the means of breaking it To take too open notice of a Princes infirmities if guilty fils him with desperate Rage if not with implacable Revenge 167 Let not the civil discords in a forreign Kingdom encourage thee to make invasion they that are factious among themselves and jealous one of another are more strongly prepar'd to encounter with a common enemy those whom civil commotions set at variance forreign hostility reconciles Men rather affect the possession of an inconvenient good than the possibility of an uncertain better 168 Let no price nor promise of Honour bribe thee to take part with the enemies of thy Prince Assure thy self whosoever wins thou art lost if thy Prince prevail thou art branded for a Rebel and marked for death if the enemy prosper thou shalt be reckoned as a Traytor and not secured of thy life He serves his Kingdome that destroyes a Rebel and it is a common thing for him that loves the Treason to hate the Traytor 169 Although a wicked King is sent by God for a curse to his people and plague for their sins yet it is not lawfull for them to shake off that curse at their own pleasures that God hath laid upon them 170 The safest guard a King can have is the love of his subjects his greatest honour their prosperity 171 As Law is to a well governed Common-wealth so are good orders in Houshold government without which no houshold can stand 172 Though Moses were instructed inspired and conducted by Almighty God himself yet he refused not the good counsell of Iethro for the manner of his government which also Almighty God allowed in him 173 It is a certain rule in all dark Prophesies that they are never clearly understood till they be accomplished 174 Many respects may lawfully let in admission that will not be sufficient causes of deprivation 175 No wise man can think him a fit man to counsell him or to govern under him that cannot govern himself and his own family and therefore Basilius advised his son to take such Counsellours who had given proof and experience of their wisedome in the good conduct and direction of their own affairs 176 Emulation is the bait of Virtue for looking into the sweetnesse of the reward men undertake the labour 177 It is lesse difficult for persons of indifferent estates to make their choise of friends than for great men yet onely safe to poverty for there he must be in love with himself or nothing 178 Better it is that matters be not stirred at all than after they be once a foot and in motion to give the truth leave to lie gasping and sprangling under the violence of a Forraign faction 179 Sometimes there is as good use to be made of dishonest as honest friends for poisons are as necessary as wholesome simples if they be in a hand able to prepare them 180 Suggestions are needlesse from abroad when the mischief is felt at home 191 Although particular men of all profession of religion have been some theeves some murtherers some traitors yet ever when they came to their end and just punishment they confessed their fault to be in nature and not in their profession the Roman-Catholicks onely excepted 182 The friends of a private Fortune are lesse dangerous in greater there is more gain and so more losse he that stands without stands naked and subject to every storm who underpropped so long safe but no sooner loosened but ruined 183 To answer an improbable imagination is to fight against a vanishing shadow 184 It is a true saying that alledged kindness upon noble minds doth ever work much 185 Too much suspicion begets treachery and an obstinate belief is dangerous folly 186 For a little money a man may have more from the Pope than ever God promised by his grace to grant a remission of all sins past and to come 187 Present crosses are but preparatives to them we may feel 188 Let no man think that he may frame and make his wife as he pleaseth that deceived Solomon the wisest King that ever was 189 It is wisdome for him that sits at the helm of a settled State to demean himself towards his subjects at all times so that in hard times they may be willing and ready to serve his occasion He that is onely gracious at the approach of danger will be in danger when he expects deliverance 190 In all designs which require not sudden execution take mature and serious consideration and weigh the convenients with the inconvenients and then resolve and having resolved neither delay the execution nor bewray thy intention He that discovers himself till he hath made himself Master of his desires layes himself open to his own ruine and makes himself prisoner to his own folly 191 Liberality in a Prince is no virtue when maintained at the subjects unwilling cost it is lesse reproach by miserablenesse to preserve the popular love than by liberality to deserve private thanks 192 It is the excellent property of a wise Prince to use war as he doth Physick carefully unwillingly and seasonably either to prevent approaching dangers to correct a present mischief or to recover a former losse He that declines Physick till he be accosted with the danger or too much weakened by the disease is bold too long and wise too late that peace is too precise that limits the justnesse of war to a drawn sword or a blow given 193 Let that Prince that would beware of conspiracies be rather jealous of such whom his extraordinary favours have advanced than of those whom his displeasure hath discontented these want means to execute their pleasures but they have means at pleasure to execute their desires Ambition to rule is more vehement than Malice to revenge 194 Before thou undertake a war cast an impartiall eye upon the occasion If it be just prepare thy Army and let them all know they are to fight for God and thee It adds fire to the spirit of a souldier to be assured that he shall either prosper in a fair war or perish in a just cause 195 He that is not a

both these are abominable if he give Alms onely for his reputation sake this is a wicked deed because there is Nullum medium whatsoever is not of faith is sin 120 No man shall do ill that thinks ere he undertakes what the end will be not what his passion would have it to be 121 Time is the essence of many Laws so that a King may do well at divers times both in making and marring the same law 122 I should think it a sign that God loves me not if I should kill a man by chance I would most unwillingly do that ill which it lies not in my power to amend 123 I do not think the greatest Clarks are nearest Heaven much of their knowledge is superfluous For Bellarmine makes 400. questions of faith and not ten of them which roucheth our Salvation to understand 124 Many have attempted to make glass malleable and so Gold artificiall but both in vain for God doth ever Crosse the invention of man least he should rejoice in his own work 125 The persons of all men are to be alike Equal to us and our hate or Love should onely go according to their Vertues or Vices These bonds of kindred should onely command us in all Civill duties but not our judgements And particular injuries should onely make us hate that particular deed but not the doer in generall 126 Men of high understanding as they do many things above the common strain so they often fall into greater errours than those of meaner capacity which in all their actions will rather do nothing faulty than any thing extraordinary being of a temper better mixt than the former 127 The Divell always avoids the mean and waits upon extremities so hath he sought to divide the world betwixt Atheism and superstition 128 All extremities come round to one end the simple obedience of the Papist and the no obedience of the Puritan the one breeds confusion the other Ignorance and security 129 The end of the Law is to punish sin when it is committed But to keep it from being committed it cannot As the Pope which thinks by allowing Fornication to avoid Adultery 130 That the wearing of Leeks on Saint Davids day by the Welch-men was a good honourable and commendable fashion seeing that all memorable acts have by their Agents something worn for distinction and also to preserve the memory thereof unto posterity even as the Passeover was to the Jews that when their children should ask why they went girded with staves in their hands they might shew them the cause c. So the Welchmen in commemoration of the great fight by their black Prince of Wales do wear leeks as their chosen Ensign 131 That an infallid thing may be discerned and known by a fallid means as for example our sences are fallid but by them we know many things infallid c. whence the Papists infer that because the Church is visible therefore the chief Head must be visible The universal Church consisteth of two parts one visible the other invisible to wit a visible body and an invisible Spirit and therefore the chief Head of the Church should rather be invisible but we grant many visible Substitutes over the Church as subordinate Rulers under the chief 132 His Majesty observed a queint Interrogatory put to a jealous Lover out of that famous Comedy of Ignoramus the which his Majesty highly commended viz. whether he desired most or rather to be termed Publius Cornelius or Cornelius Tacitus In further approbation of which Comedy besides in opposition and dislike of another Comedy performed and acted before his Majesty by the Schollers of the University of Oxford that as in Cambridg one Sleep made him Wake so in Oxford one Wake made him Sleep 133 Concerning that saying That the gates of hell shall not prevail c. that therefore their Church of Rome cannot fall because of the certainty of Gods promise to his Church which they falsly attribute unto themselves The question onely remains in the circumstance of time as between their Church and the true Church to wit whether it be already past or shall be hereafter for they deny not but there shall be a general defection and Antichrist shall be revealed c. but they deny it yet to be and we say it is already past and fulfilled in themselves But his Majesties absolute determination on this point was The question between them and us to be the same which is yet between the Jews and Christians for they deny not but that a Messiah and Saviout must and shall come and yet have him in a dayly expectation but the Christian holdeth that he is come already and hath been in the world and hath performed all things preappointed of God his eternal Father even such or the very like is the question between the Papists and Protestants concerning the right and true worship of that Messiah The Church Militant his Majesty compared to the Moon so full of changes his reason for this opinion he gave was for that he could not see a Church in any place peaceably setled but before he could duly consider thereof he forthwith perceived the face of it changed except it were those of Germany and the low Countryes as the Lutherans and Calvinists 134 God is never better honoured than in giving him true worship and in loving good men The King at that time declared himself resolved always to kneel at the Sacrament and that for to testifie his humility toward God being a King and the rather for example sake to others that are set under him he said he would not retain willingly a Gout in the knee alluding to Doctor Lawds Sermon a little before made upon that subject His Majesty confessed the Gout in the knee very troublesome and offensive indeed and that by a particular experiment of his own upon an accidental hurt which he received on his foot at Newmarket being to receive the holy Communion on Christmasse day following and resolved to take the same kneeling as aforesaid provoked his whole body into a very great sweat anguish and therefore concluded the Gout in the knee to be a main impediment for sacred Duties and so conceived it the easier way to sit and then the mind might have the better opportunity to rove and wander after other prophane and wanton cogitations His Majesty did acknowledge that we could never do too much worship toward God should we not said he exceed the Turks who in their false worship do fall often flat on their faces and rise often in the night to perform false worship and this they are injoyned to do or otherwise they account themselves damned he confessed that too much worship might be rendred to our Lady and other Saints but doubtlesse never too much to God and Christ his anointed On the contrary his Majesties opinion concerning the essence of Gods Deitie and how some will seem to flatter him c. And thereupon commended a translation that

Philosopher governs by guesse and will prove a dangerous States-man for when uncontrouled affections meet with high fortune they commonly begin tyranny and oppression 196 The difference between the godly and ungodly is that God doth visit the ungodly by punishments names of Plagues Curses and destructions as the plague of Egypt the curse of Cain the destruction of Sodom but the righteous when he doth visit them his punishments corrections chastisements and rods which proceed from instruction not destruction to purge them not to destroy them 197 It is not sufficient for him that already hath enough to defend him from basenesse and want onely to eat and drink and make an even reckoning at the years end for that is baser then baseness no let him do his Country service and purchase honour to his house for we are not in the the world for fruition but for action 198 There is no difference between common Lovers and common Whores they both flatter and make the name of love their bands to serve their particular pleasures 199 As mans nature is not onely to strive against a present smart but to revenge a passed injury so we see that malice hath a longer life than either love or thankfulness hath For as always we take more care to put off pain than to enjoy pleasure because the one hath intermission and with the other we are satisfied So it is in the smart of injuries and the memory of good turns Wrongs are written in marble benefits are sometimes acknowledged requited rarely 200 Allms-deeds merit nothing at Gods hands yet they make him our debtor according to his gracious promise 201 Presumption is ever apt to draw comfort from the vast Ocean of appetite but discretion from the sweet springs of opportunitie 202 He Councels best that prefers the cause of God before any particular 203 Where good men are afraid to call a vice by the proper name it is a sign that the vice is common and that great persons whom it is not safe to anger are infected therewith 204 He that knows not the true grounds of an evill cannot help it but by change which is a dangerous guide of a Common wealth 205 Conscience not grounded on knowledge is either an ignorant fantasie or an arrogant vanitie in one extremitie the Papists erre in the other the Anabaptists 206 Correction without instruction is meer Tyranny 207 God which is the great Law-maker by his Laws prevents sins to the end that punishments may be inflicted on it justly as to avoid Idolatry he forbiddeth the making of Images He that cannot live chaste let him marry 208 False miracles and lying news are the food of superstition which by credulity deludes ignorant people 209 God who cals his elect unto himself to make him enjoy heaven compels none to make defection from himself Nam perdicio tua ex te Israel 210 Time the mother will bring forth Verity her daughter in due season to perfection 211 Riches are desired of wise men onely to keep them from basenesse and to exercise charity 212 A good Pastor is the Physitian of the soul and ought to apply his doctrine according to the tendernesse or hardnesse of the conscience for want of which discretion some mens zeal hath done hurt 213 It is a point of wisedome to maintain the truth with as little disputation as may be least a good cause be marred with ill handling 214 The best Laws are made out of those good Customes whereunto the people are naturally inclined 215 Grosse and brutish errors are sooner reformed than meaner escapes for so much as the one cannot be defended without impudency whereas the other admits some colour for excuse 216 It is not lawfull to use unlaw full instruments were it for never so good a purpose for that Axiome in Divinity is most certain and infallible non est faciendum malum ut bonum inde eveniet 217 Valour is overcome by weaknesse but being too much prized it turneth to unbrideled fury 218 It is neither safe nor honourable for a Prince to buy his Peace or take it up at interest He that hath not a sword to command it shall either want it or want honour with it 219 It is very requisite for a Prince not onely to weigh his designs in the flower but likewise in the fruit he is an unthrift of his honour that enterprises any design the failing wherein may bring him more disgrace then the good success can gain him honour 220 It is much conduceable to the happinesse of a Prince and the security of his Kingdome to gain the hearts of his subjects they that love for fear will hardly be induced to fear for love it is a wise Government which gains such a Tie upon the subject that he either cannot hurt or will not but that government is best and most sure when the Prince commands with love and the subject joys in his obedience 221 Let every souldier arm his mind with hopes and put on courage whatsoever disaster fals let not his heart sink the passage of providence lies through many crooked ways and a despairing heart is the true Prophet of approaching ruine His actions may weave the webs of fortune but not break them 222 It is the part of a wise Magistrate to vindicate a man of Power or State imployment from the malicious scandall of the giddy headed multitude and to punish it with great severity scandall breeds hatred hatred begets division division makes raction and faction brings ruine 223 The strongest Castles that a Prince can build to secure him from domestick commotions or forreign invasion is the hearts of his loving subjects and the means to gain that strength is in all his actions to appear for the publick good studious to contrive and resolute to perform 224 It much conduces to the publick-weal either of a Principality or Republick not to suffer the money and treasure of a State to be ingrossed into the hands of few money is like muck not good unless it be spread 225 It is a necessary providence in a Prince to encourage in his Kingdome Manufacture Marchandize Arts and Arms. In Manufacture lie the vitall spirits of the body politick in Marchandize the spirits naturall in Arts and Arms the animall if either of these languish the body droops as they flourish the body flourishes 226 It is more dangerous for a Prince to violate his laws then his subjects they are liable to punishment and punishment satisfies and satisfaction cures and rectifies the breach But in him the wound ranckles for want of cure that however a Prince begins to break his own laws and ancient customs his State begins her ruine 227 If thou chance to entertain any forreign Souldiers into thy Army let them bear thy colours and be at thy pay lest they interest their own Prince Auxiliary Souldiers are most dangerous a forreign Prince needs no greater invitation to seize upon thy Countrey than when he is required to defend