Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03890	Politicke, moral, and martial discourses. Written in French by M. Iaques Hurault, lord of Vieul and of Marais, and one of the French kings priuie Councell. Dedicated by the author to the French-kings Maiestie: and translated into English by Arthur Golding; Trois livres des offices d'estat. English	Hurault, Jacques.; Golding, Arthur, 1536-1606.	1595 (1595)	STC 14000; ESTC S106319	407,097	518

he should send them home to Rome without doing them any displeasure thinking that for so notable a benefit they would of enemies become thensfoorth good and faithfull friends And when he saw that this counsell liked not the Samnits he counselled them to put them all to the sword without sparing any one of them for he thought that so great a losse would so greatly weaken the Romans as they shold not be able to recouer themselues a long time after This opinion seemed also ouer-cruell and so they chose a meane way which was to saue the Romanes liues and to bereaue them of their armour and weapon and of their stuffe with some other conditions which afterward was the confusion of the Samnits Likewise the Euthalibians committed a great ouersight in that they dispatched not the Persians when they had them shut vp almost after the aforesaid maner or sent them not home in friendly sort but did neither of both For they sent them away without hurt but they compelled Perosas the king of Persia to adore their king and to promise them vpon his oath neuer to make war on them afterward Neuerthelesse as soone as Perosas was deliuered of the danger he made sharper warre vpon them than he had done afore in reuenge of the iniutie and dishonour that they had done vnto him For in matter of state a prince must either deserue well of his enemies by some singular courtesie or make cleane riddance of them if it lie in his hand to doe it I would alway counsell him to follow courtesie But yet he may haue to doe with such kind of men that it shall stand him on hand to vse rigour rather than gentlenes as is to be seene in the deed of queene Thomiris where albeit that the reuenge of hir sonnes death prouoked hir to kill Cirus yet was it moreouer expedient also for hir state to doe it in such sort as she did For a prince that commeth out of a farre countrie to conquer a realme whereunto hee cannot pretend any right will not lightly be paied with such clemencie For his intent is to possesse himselfe of it by some means or other and oftentimes for the bringing therof to passe to make vtter slaughter and destruction of the inhabitants thereof as the children of Israell did when they came into the land of Promise Well might Charles Martell haue done all the courtesies that could be vnto the Sarsines but yet would not that haue made them forbeare to inuade the realme of France And therefore the best way was to fight it out with them and to ouerthrow them vtterly If Aetius being aided by the Frenchmen had not fought with Attila to the vtterance in France it had beene vnpossible for him to haue got him thence by faire means and yet because he made not cleane riddance of him a man may see what mischiefe came of it It is noted as a fault in Constantine that when he had vanquished the Vandales Sweuians and Alanes he pursued not his victorie in putting them all to the sword but gaue them respit to resemble themselues againe whereby they became as strong as he Darius offered Alexander his daughter a very beautifull Lady with six millions of monie and the one halfe of Asia but Alexander would not admit that honourable offer because his couetousnesse was vnmeasurable By reason whereof had good fortune gon on Darius side he had plaied an vnwise part if he had not slaine Alexander and all his armie without mercie Manfred king of Naples was willing to haue made peace with Charles duke of Aniou but Charles would neuer hearken vnto it because he grounded his right vpon the sword and was bent to be king of Naples whatsoeuer it did cost him Courtesie and clemencie are to be vsed among neighbours that striue but for their bounds for hatred or for honour For they that are so vanquished are alwaies mindful of the courtesie that hath beene done vnto them and of the means to requite it whereof in the fourth booke of Kings the sixt chapter we haue a notable example ' in the king of Israel who by the aduise of the prophet Elizeus in steed of putting the Assyrians his enemies to death which were come to seeke him caused them to be entertained with all kind of good cheere and sent them home without doing them any harme by means whereof whereas they had bin his sworne enemies he made them his good friends So also did Ptolomie who hauing ouercome Demetrius and put his host to flight at the citie Gaza restored him his treasure and all his stuffe with eight thousand prisoners saying that he stroue not with him for honour and empire And Demetrius receiuing those things at his hand prayed God he might not continue long his debter for that courtesie and euen so it came to passe For anon after Demetrius ouercame Ptolomie and hauing taken his treasure also seuen thousand prisoners sent all home againe to him and moreouer gaue presents to euerie of the prisoners whom he sent backe The case standeth otherwise with him that commeth a farre off to make conquest of a countrie For his intent is to dispossesse them against whom he maketh warre and to make cleane riddance of them as we haue seene in the Saxons Englishmen Burgonions Frenchmen Turks Gothes and Lumbards who haue continued owners of the lands which they inuaded And if they had not had the vpper hand of fortune doubtlesse not so much as one had bin fuffered to escape That is the cause why the pope after that Charles of Aniou had gotten the vpper hand of Conradine and the Sweuians councelled him to cut off Conradines head sending him word in a word or twaine of latin That the life of Conradine was the death of Charles and the death of Conradine was Charles his life But sauing the reuerence of the pope and of duke Charles albeit this way seemed most profitable yet ought it not to haue bin followed because it was scarce honorable seeing that Conradine had escaped the furie of the battell and his quarrell was iust in recouery of his kingdome which his base brother Manfred had first vsurped from him and Charles had woone away from Manfred Such man-slaughters done vpon quiet determination and out of the heat of conflict in battell are disallowed both of God and man In confirmation whereof I must needs alleage a certaine text out of the third chapter of the second booke of Samuel There were in Iury two braue captaines named Abner and Amasa which had borne arms for king Saul against Dauid and Dauid after Sauls death had pardoned them But Ioab Dauids constable being ouer-zealous of his maisters honour forbare not for all that to kill them both which doing of his Dauid so greatly misliked that he protested before God and the people that he was guiltlesse of their blood And to shew that he was so vnfainedly although he punished it not

protector and aboue all others fearing the Persians determined with himselfe vpon aduice to cōmit the charge thereof by his last Will in writing vnto Indisgertes king of Persia and to set his Faith as a shield against his force and to tie his hands with the holy band of Protectorship praieng him to keepe and preserue the empire for his sonne Indisgertes taking the protectorship vpon him executed it so faithfully that he preserued both the life and empire of Theodosius Don Philip of Austrich king of Castile and lord of the Low countries considering how he left his sonne Charles not aboue eleuen yeres old that afore he should be of ful age the king of France might inuest himselfe in the Low-countries to preuent this inconuenience did by his testament ordaine king Lewis the twelfth to be his protector Wherupon the king by consent of the country appointed the lord of Chieures to be gouernor there and neuer made any warre vpon him notwithstanding that Maximilian gaue him sufficient causes to haue done it Licurgus being counselled therto by his countrymen and also by his sister in law the queene to take vpon him the kingdome of Lacedemon after the death of his brother would not hearken vnto it but kept it faithfullie for his nephew Charilaus who was borne after his fathers decease chusing rather to be a faithfull protector than an vnfaithfull king cleane contrarie to Lewis Sfortia who of a Gardian made himselfe duke of Millan dispossessing his nephew Iohn Galeas and his posteritie thereof But he kept it not any long time In all the doings of these good princes there was neither oth nor promise but only a good and sincere will to keep touch with such as had relied vpon the trust of their faithfulnesse For whersoeuer there hath passed either oath or single promise good men haue neuer doubt but it was to be kept as the forealleaged examples may witnesse vnto vs. And Cicero in one of his orations saith That the Gods immortall do punish a periured person and a liar both with one punishment because they be offended at the trecherie and malice wherby men be beguiled rather than at the prescript forme of words and couenants wherin the oth is comprised But whensoeuer an oth was added vnto it they held it and kept it whatsoeuer it cost them as we see in the Poets concerning the vow of Agamemnon the which is like inough to haue beene counterfaited out of the historie of Ieptha In the xxiij and xxx of Deut. it is written thus If a man be bound by oth he shall performe whatsoeuer he hath promised And Cicero in his bookes of Duties saith That we ought in any wise to keepe the promise wherein we call God to witnesse And as Sophocles saith He that that sweareth ought to be sore afraid that he sinne not against God The Aegyptians did punish periured persons with death because they sinned double as well in violating religion towards God as in taking away faithfulnesse from among men the greatest and straightest bond of humane societie After the battell of Cannas Scipio being aduertised that certaine senators held a counsell in secret how to forsake the citie of Rome went suddenly in among them with his naked sword in his hand and made them to sweare that they should not for any cause forsake the citie which thing they durst not but performe for feare of their oath As likewise did a certaine Tribune who for feare of death had promised Torquatus to withdraw his accusation which he had exhibited against his father for hee withdrew it indeed for his oath sake notwithstanding that Torquatus had compelled him thereto by force in holding his swords point to his throat So great reuerence did the men of old time yeeld vnto an aoth The Samnits hauing warred long time with the Romans and being almost vtterly destroied would needs for their last refuge put thēselues once more to the trial of fortune whome they had found so contrarie vnto them and hazard all in one battell And for the better executing of their determination they sware by great oathes euerichone of them that they would neuer retire out of the battel but follow their captaine whether soeuer he led them and if any of them all recoiled they sware all to kill him This oath had such force that neuer any people were seene to fight so desperatly and valeantly as they fought at that time Neuerthelesse the valiancie good gouernment of the Romanes was of more force than their stoutnesse The thing that made the people of Rome beleeue that Romulus was not slaine but conueied vp into heauen vvas the great oth that Proculus sware vnto them that he saw him deified and had spoken vvith him For the people were of opinion that Proculus whom they esteemed to be a good man and a friend to Romulus would not haue taken such an oth except he had bene sure that the thing was as he affirmed Lycurgus to the intent his countrimen should not disanull the lawes which he had newly stablished among them although he had gotten them ratified by the oracle of Apollo yet would needs take an oth of the people and caused them to sweare that they should not infringe them vntill his return to the end that the reuerence of the oth which they had taken might restraine them from altering any thing After the example of whome christian princes ought to bee well ware that they violat not their faith nor see light by the oth which they take for performance of their promises Wherof we haue a notable example in the fourteenth chapter of the first booke of Samuel where God is very sore angrie for that Ionathas the sonne of king Saul in chasing his enemies had tasted a little honie which was in respect of the oath which Saul had made that neither he nor any of his people should eat any thing before night and afore hee had bene fully reuenged of his enemies In so much that although Ionathas was not present at the making of the vow yet had Saul put him to death if the people had not saued him And in the one and twentith of the second booke of Samuel because Saul being moued with a good zeale had slaine certaine of the Amorrhits contrarie to the promise made vnto them by the Israelits of old time that they would not hurt them God sent a famine among the Israelits which ceassed not vntill they had deliuered seuen of Saules children to the Amorrhits to take vengeance of them These examples shew how greatly our God abhorreth periurie to the intent no man should excuse himselfe vnder pretence that no touch is to be kept with him that breaketh his promise or that one cōpanion is to keepe touch with another but not the master with his seruant nor the christian with the infidel For an oath ought to be so holy and so had in reuerence that it should not

so keeping and maintaining euery mans profit in peculiar as may best stand with the conseruation of the whole Men in old time said that Righteousnesse was a goddesse sitting at Iupiters seat Hesiodus saith she was borne of Iupiter and Homer saith she was borne of all the gods To be short all the Heathen said it was a Heauenly vertue wherein they agree with this vvhich S. Peter saith in his second epistle We looke for the new Earth and new Heauens wherein righteousnesse dwelleth And as Plato saith in his Common-weale Righteousnesse is the greatest good thing that euer God bestowed vpon vs as whereof hee himselfe is the very author and first ground wherein he speaketh diuinely and agreeable to the commaundment of our Lord Iesus who willeth vs to seeke the kingdome of God his righteousnes because if we so do we shall not want any thing And Dauid counselleth vs to offer vnto him the sacrifice of Righteousnesse S. Paul in the epistle to the Romans opposeth vnrighteousnesse against righteousnesse so as the contrarie to righteousnesse is euill For as sayth saint Ierome vvriting to the daughter of Morris Righteousnesse is nothing else but the eschewing of sinne and the eschewing of sinne is the keeping of the commaundements of Gods law And therefore Ecclesiasticus saith thus Turne away from thine vnrighteous deeds and turne againe vnto the Lord. And in the Prouerbs Righteousnesse saith Salomon exalteth a whole nation but sinne is a reproch vnto people And in the fourteenth Psalme it is sayd Thou hatest Vnrighteousnesse Now then Righteousnesse is the vertue of the soule and Vnrighteousnesse is the vice therof the procurer of death And as Philo saith Vnrighteousnesse is the linage and off-spring of vice And this vice bringeth with it paine and trauell according to this saying of Dauid in the seuenth Psalme Behold he trauelleth with vnrighteousnesse and wickednesse Plato in his Common-wealth saith that to order or dispose to commaund to counsell or aduise such other things are properties peculiar to the soule so as an euill soule miscommaundeth misordereth and miscouncelleth and contrariwise a good soule doth all things well which it doth And like as a man is esteemed to be in health when his body is altogether disposed according to the order of nature and contrariwise to be out of health when the parts of his body be infected and all goes contrarie to the order of nature euen so to doe righteously is nothing else but to keepe the parts of the soule in such order as they may both commaund and obey according to the true rule of Nature The same author saith in his Protagoras That righteousnesse and holinesse are both one or at least wise they be vertues very like one another In so much that such as righteousnesse is such also is holinesse and such as holinesse is such also is righteousnesse And in his Theetetus he sayth That he which is the holiest amongst vs is likest vnto God accordingly as our Lord teacheth vs in his Euangelist Matthew saieng Follow ye the example of your heauenly father The dutie of Righteousnesse is to liue honestly without hurting any man and as sayth Iustinian to yeeld to euery man that which belongeth vnto him Cicero in his Duties setteth down two sorts therof the fi●st is that a mā should hurt no man vnprouoked by iniurie and wrong first done vnto him the which thing notwithstanding is forbidden by God as in respect of reuenge hath also ben put in practise by diuers heathen men The second is that we vse cōmon things as cōmon and priuat things as priuat But according to christianitie Righteousnes consisteth in two precepts wherof the first is to loue God and the second is to loue our neighbor and on that dependeth al that is written in the law the Prophets In the first consisteth the diuine and cōtemplatiue righteousnes and in the latter consisteth the distributiue righteousnesse For it is not inough for a man to honour God to feare him and to abstaine from euill except he also doe good and be helpefull to his neighbour and by the word Neighbor I meane all men specialy those that are good For as saith Pithagoras we ought to esteeme more of a righteous stranger than of a kinsman or countriman that is vnhonest Which thing our Lord hath told vs more expresly in saieng He that doth the will of God is my kinsman my brother and my mother And also in another place by the parable of the Samaritan that had shewed himselfe to be the wounded Iewes neighbor in very deed by setting him vpon his horse and by hauing a speciall care of him wherein he and not the priests and Pharisies that made none account of the wounded man had done the dutie of Righteousnesse Wherby it appeareth the righteous man takes pains rather for other men than for himselfe and had leuer to forgo some part of his owne goods than to diminish another mans Now therefore when men instruct the ignorant releeue the poore yeeld to their neighbors that which belongs vnto thē by helping them with thing at their need when the great personages oppres not their inferiors nor the king his subiects then may it be said that righteousnes raigneth in that coūtrie And if euery man would liue after manner there should need neither law nor magistrat For as saith Menander Their owne manners should be as lawes But for as much as few men doe giue themselues to righteousnesse there must of necessitie be laws and magistrats to enforce such vnto righteousnesse as will not be righteous for loue and to that end are kings and rulers ordained of God For as saint Paule sayth the king is Gods lieutenant on earth the maintainer of righteousnes and as it were his chancelor so as they which require iustice at his hand resort not vnto him as to a man but as to the very righteousnes it self wherof he is the dealer forth through the wil of God according to this saieng of Salomō in the booke of Wisdome By me kings reigne and counsellors determine right By me princes rule and all lords iudge their lands Not without cause therefore did Homer call kings the disciples of Iupiter as who would say they learned of God to do iustice Dauid vseth termes yet of more force and calleth them Gods which doe iustice honoring them with the name of their charge which is of God And Philo calleth them Gods lieutenants and vicegerents in cases concerning iustice And in the 6 chapter of the booke of Wisdome Vnto you kings do I speake saith Salomon harken vnto me ye gouernors of people and you that glorie in the multitude of natiōs For your authoritie is giuen you of the Lord and your power cōmeth from the highest who wil examin your works and diligently search your thoughts because you being ministers of his kingdome haue not iudged vprightly nor kept the law of righteousnes Therefore will he