Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	king_n	people_n	5,231	5	4.6713	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

blind and friendlesse it is not by it that those that are in authority should reward their friends or crosse their enemies 87 Though outward Peace be a great blessing yet it is far inferiour to peace within as civil wars are more cruell and unnaturall than wars abroad 88 All Virtues turn to vices when they become the servants of impiety 89 All complainers be naturally given to exagerate their own griefs and multiplies thereupon as Papists do in England 90 As a thing which is good ought not therefore to be abused so ought not the lawfulnesse of a good thing be forborn because of the abuse thereof 91 Every man ought to discern wisely and truly of every Virtue and vice according to the true qualities thereof and not according to the vain conceits of men 92 Indifferent things if they be necessary as food sleep and such like in the qualities or form of using them may smell of Virtue or Vice and be great furtherers to any of them 93 If our whole life were divided into four parts three of them would be found to be consumed on Meat Drink Sleep and unnecessary imploiments 94 There is great difference betwixt Justice and Equity for Justice by the law giveth every man his own and Equity in things Arbitriall that which is meetest for him 95 Drunkenness hath a beastly Vice and hath this propertie that it is one of those vices which increaseth with age 96 Medicine hath that virtue that it never leaves a man in that state wherein it finds him 97 We should presse to win God by importunity if we obtain not at the first and if we be not heard should think that that which we seek is not for our good 98 A small sin wilfully committed is far more grievous before God than a greater committed in a sudden passion when conscience is a sleep 99 That the King vowed never to be of that Religion where so grosse an opinion as Transubstantiation was so ignorantly maintained while God kept him in his right wits 100 To manifest the grossenesse of their errour in their opinion of Transubstantiation The King had heard of a Jew that once stabbed the bread or wafer and some affirm there issued our perfect bloud which among them is stil kept they permit sometimes mice and rats to eat it c. now consider how disproportionable a thing is it after consecration if it be the very body as they aver that they should allow a Jew to crucifie him again and also for mice and rats to eat our Saviour His Maj. did vehemently inculcate the grosnesse of this errour and furthermore said that Belarmine was much troubled about this point whether the bread and wine although much taken together do turn to corporal nutriment or not or transubstantiated as aforesaid and then a greater errour followeth 101 That it was strange to look into the life of Hen. 8. how like an Epicure he lived 102 It was once demanded by King Hen. 8. of one what he might do to be saved who who answered he had no cause to fear having lived so mighty a King and done so many worthy acts in his life time but oh said he I have lived too like a King which King Iames inferred was like no King for the office of a King is to do Justice and equity but he onely served his sensuality like a beast 103 That the Preacher Preaching out of the 29 Psalm That I offend not in my tongue c. he could have wished might have been before so many women because they are most unruly therein 104 That it was strange to note that although all the members of a man declined by age yet the tongue never c. 105 That although old men and women were prone to give ease to all their other members yet then the tongue most wanton and coveting talk c. The Palsie of all diseases most maimeth the tongue and yet improveth its tatling or unruly motion c. This was his Majesties reply to Dr. Mountain then Bishop of London 106 That upon report made to his Majesty of a Goose that loved a man that it would never be from him wheresoever he went and upon occasion would guard him from offence c. Whereupon his Majesty remembred that Goose of the Capitoll and further said he thought it as easie to prove the discent of the foresaid Goose from that Goose of the Capitoll as the Heralds now do prove the discent of many Gent. of these times 107 That in the direct worship of God himself we ought to be guided by the Word of God as he prescribeth in the same and not otherwise c. as also in the matter of Sacrifices but in the form and order of Ceremonies that indeed is solely left unto the Church but not the immediate worship we may not therein follow our own wils that is the main difference between the Church of Rome and us if we may use a Will-worship then they are in the right but if we may not then we are in the right 108 Words are not the difference of good men and bad for every man speaks well therefore how noble a thing is vertue when no man dares professe any thing else 109 I love not one that will never be angry for as he that is without sorrow is without gladnesse so he that is without anger is without love 110 There are degrees of men in respect of one another in respect of God all are equall all are to vse like duty like reverence towards him all are alike beggars Gods door 111 We are departed no further from the Church of Rome than they from their first Jesus 112 Give me the heart of a man and out of that all other his deeds shall be acceptable 113 In cloaths I would have a fashion should chuse a man and not a man the fashion 114 It is one of the miseries of man that when he is full of days and neer his end that then he should love life most 115 It hath like operation to make women learned as to make Foxes tame which teacheth them to steal more cunningly The possibility is not equall for where it doth one good it doth twenty harm 116 Parents may forbid their Children an unfit match but they may not force their consent to a fit 117 No Country can be called rich wherein there is war As in the Low-Countries there is much money but the Souldiers have it in pay from the Governours the Boors have it for victuals of the Souldiers the Governours have it from them again in taxes so there is no Center no Honour 118 No man gains by War but he that hath not wherewith to live in Peace 119 God accepts the intent before the deed for if a man do justice because he would be counted just and not for Gods glory but because he stands answerable to God if he do otherwise or if he punish a man rightly but withall satisfie his own malice

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

in his design that meets time in its own way and he that observes not the alteration of the times shall seldome be victorious but by ch●nce but he that cannot alter in his course according to the alteration of the times shall never be a Conqueror He is a wise Commander and onely he can discover the alteration of the times and proportion his proceedings according to the alteration he discovers 257 Necessity of fighting doubles courage in the souldier and an impossibility of escape adds spirit to the coward it is great wisedome in a Commander always to leave a Port open to encourage his enemy to flight it is better to build him a silver bridge to invite him to go then bul-warks of earth to necessitate him to stay 258 It is the part of a wise Commander not to suffer his souldiers to fall to the spoile till his conquest be perfected being the ready way to snatch victory out of his hands he that takes up the stakes ere the game be done lays them often down again with shame and disadvantage 259 The greatest weakning to an army is disorder the greatest cause of disorder is want of pay by reason whereof the souldiers either mutiny or revolt Let that Prince that would be obeyed in his Commands not suffer a greater power in the Camp then himself the powerfullest Commander in an Army is necessity 260 It is great wisedome in Counsellours of State to make hast leisurely State alteratious are best graduall it is lesse danger to anticipate occasion then to foreslow it To reap in a right season makes a full Barn and a rich Farmer 261 Those counsels are best carried which the enemy rather finds by execution than relation and which trust not to any without whom they may be put in Act as expedition is the life of Action so society is the life of consultation 262 Prepare to war when thou propoundest for peace otherwise thy peace will be hardly obtained or too highly prized What ere thy first Article be let disbanding be the last A cunning cur though he wag his tail will shew his teeth the best Treaty is with a drawn Sword and the safest peace is concluded under a Buckler 263 The Alchymists from a true position do produce a false assumption to maintain their practise as for example Every creature or thing hath a natural inclination to the perfection of the same kind as poor silly Worms by change of climate may become Serpents and in all Minerals the perfection is gold so all inferious mettals have inclination to gold which is but as we say the quintessence fat or cream of other mettals and not consisting in any vein of it self Now from this general position the Alchymists with a certain composition with other mettals most having some gold in them do think to ripen them into gold by Art as men may do the other fruits of the earth which is no certain rule and therefore a false assumption from a true position 264 That many learned writers have recorded things for truth which experience hath falsified as for instance His Majesty gave his own experience touching the worms found in a Stags head which are reported to die if put into water but will live in wine the which being tryed they live equally in both 265 Sir Francis Kinnaston by experience falsified the Alchymists report that a Hen being sed for certain days with gold beginning when Sol was in Leo should be converted into gold and should lay golden eggs which being tryed was no such thing but became indeed very fat His Majesties answer and conceit thereupon was that surely somewhat was omitted in Sir Francis his experiment to wit he wanted faith to believe as himself did always in the like or such matters but one thing more might have been added more amply to satisfie the experiment if the Cock had been first sed with gold and afterward have troden the Hen might haply have suceeded better 266 That it is as absurd and wicked to account the Virgin Mary the Queen of heaven according to the Popes doctrine because she is the natural mother of our Lord as to think there is a Goddesse because we have a known God 267 That the Virgin Mary was more happy in bearing Christ first in her heart by faith than in her womb 268 That he did believe that Christ did affect and love her while he was on the earth more than any other woman as he had reason but not as he was God but as he was man the son of her flesh This doth not derogate from her due estimation but to nullifie her power now with Christ in heaven as well as of all other Saints to remit and get pardon for sin 269 Whether boldnesse or bashfulnesse did soonest prevail in Court His Majesties opinion was that bashfulnesse did alluding to the Lord Duke of Buckingham who at his first comming to Court exceeded in bashfulnesse and when his Majesty first cast his eye upon him the Lord of Arundel being asked by his Majesty what he thought of him he answered that his blushing bashfulnesse was such as he thought he would do but little good in Court favours 270 That if there were no other quarrel between the Papists and Protestants but the number of Sacraments he would himself be a Papist for he held it not worth the quarrelling as appeared by a tale of two friends in Scotland being great in friendship and in the cup falling out about that subject the one a great Papist the other a Protestant so they fought and were both slain a third said before he would have lost his life in that quarrel he would have divided the seven into three and an half 271 That many things in Religion were rather carried by mans opinion than perfect intention to the truth 272 That himself would not condemn any thing for heresie that had been anciently confirmed by an universal consent 273 That of extream Unction as of other things used by that Church of Rome he was of an indifferent opinion so it might be continued according to the first intention and so of many other things with them 274 That of his wife the Queen Anne deceased he spake to his own comfort that she would often say unto him Look you keep your self in the right way for I am resolved to follow you whithersoever even to the brink of hell for I am within your charge saying withal that all good wives should never forsake their husbands in any thing being required by them not directly against God not for any disease or sicknesse whatsoever 275 That he would never believe any news in verse since the hearing of a Ballad made of the Bishop of Spalata touching his being a Mattyr 276 That he would never use other argument to convince the Papists of their opinion of miracles but by their own doctrine whereunto most of their miracles are altogether repugnant as for example A fable they have that the Picture