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	war_n	4,472	5	6.2395	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

it 228 Be cautious in undertaking a design upon report of such as are exiled their Country lest thou come off with shame or losse or both their ends expect advantages from thy actions whose miseries lay hold of all opportunities and seek to be made whole upon thy ruine 229 Many do deceive themselves in saying they care not for the Father or Mothers curse so they deserve it not But beware you must not invert the order of nature in judging your Superiours chiefly in your own particular for ever the blessing or curse of the Parents hath a prophetick power joyned with it 230 Beware of swearing and lying though but in jeft for oaths are but an use and a sin cloathed with no delight or gain and therefore the more unexcusable even before men 231 The Devil never assails a man except he find him either void of knowledge or of the fear of God 232 If a man shall once take upon him to call that light which God calls heavy that sin venial which God calls grievous measuring any one sin by the measures of his lust and appetite and not of his Conscience what shall let him to do with the next that his affections stir him to the like reason serving for all and so go forward till he place his whole corrupted affections in Gods room 233 As none can be Scollars in a School and not be subject to the Master thereof so none can studie or put in practise the circles and art of Magick without committing any horrible defection from God 234 Treasurers and Ushers are commonly hated in Court because of necessity they must give denials and disgraces 235 The honour of a King stands in the multitude of the people and his strength and safety in the love of his subjects 236 They are not fit for the Court that are either obstinate in opinion or uncourteous in carriage wherefore the noble mind is most fit for they are always more courteous to take things in good part than the baser sort 237 The glory of a Kingdome is a pious and potent Prince the strength of a Prince is a religious and a loyal subject the happiness of a subject is a long setled and a well established peace the fruits of that peace is plenty and al worldly felicity 238 It is the part of a wise Counsell to use all means for the preventing jealousie between the King and his people as the greatest evill in a Common-wealth and the deadliest enemy to affection and obedience Griefs are more troublesome in the apprehension than in the sense Evils that are felt are far more curable than those which are feared 239 As unity within it self felicifies and perpetuates so civil discord demolishes and destroys the very being of a Common-wealth A Kingdom that is divided cannot stand It is better for a State to admit of two inconveniencies than one such mischief and more honourable to comply with some losse on both sides than by weakning one another to give advantage to a forreign enemy That body is in great danger that bleeds inwardly 240 Let that Kingdome which hath injoyed a long peace expect a hard bargain in the next war long setled humours give foment to the distemper when it breaks forth and prolongs the cure when it seeks remedy No surfeit so mortall as what proceeds from the security of a long continued peace 241 Every Age breeds some exorbitant Spirits who turn the edge of their own sufficiency upon whatsoever they can devour in their ambitious apprehensions seeking rather a great than a good fame and holding it the chiefest honour to be thought the wonder of their times which if they attain unto is but in the condition of Monsters that are generally much admired but more abhorred 242 Friendship is of that nature as it always desires to be entertained with mutual good offices therefore we must not suffer it to grow cold for coldnesse is a degree of deadnesse 243 They that are to make demands or requests to their friends must regard how the same may stand with the safety of their friends that their motions and requests may stand with their honour and surety to accord unto it 244 The cause of assembling all Parliaments are two for Laws or Money the one being the sinews of peace the other of war 245 Good purposes as well in Princes as private men have many hinderers therefore when the commodities or discommodities of taking or refusing are once throughly weighed a speedy resolution is the best to cut off such inconveniences that delay of time commonly bringeth 246 As the naturall body is delighted in change so is also the politick body greedy of alteration 247 As a whole man meanly able may do as much as a halfman better able so an inferiour wit bent and conversant upon one subject shall many times with patience and mediation dissolve and undo many of those knots and doubts which a greater wit distracted with many matters would rather cut in two then unknit 248 Such as are bent to hold with the difficulties of effecting any thing are commonly against it 249 Many neglect the wisedome to maintain themselves that God hath bestowed upon them and so worthily suffer by their own folly 250 In civill actions he is the greater and deeper politick that can make other men the instruments of his will and ends and yet never acquaint them with his purpose so as they shall do it and yet not know what they do than he that imparteth his meaning to those that he imployeth 251 God made angels pure minds bodilesse beasts bodies mindlesse but man both body and mind the Horizon between both 252 Errours by mistaking should not be too rigorously censured but errours that be wilfull should not be spared 253 The duty of a Magistrate consisteth in three especiall points in ruling teaching and judging that he be wise to govern vertuous to give example and impartiall to judge 254 If thy strength of parts hath raised thee to an eminent place in the Common-wealth take heed thou sittest sure if not thy fall will be the greater As great worth is a fit matter for glory so glory is a fair mark for envy By how much the more thy advancement was thought the reward of desert by so much thy fall will administer matter for disdain It is the fortune of a strong brain if not to be dignified as meritorious to be deprest as dangerous 255 It is the duty of a Statesman especially in a Free-State to hold the Common-wealth to her principles and first form of government from the which the more she swerves the more she declines which being declined she is not commonly reduced without that extremity the danger whereof rather ruines than rectifies Fundamentall alterations bring inevitable perils 256 Let not the proceedings of a Commander though never so commendable be confined to all times as these alter so must they if these vary and not they ruine is not far off he least fails

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

evaporate he that turns the bloud back too hastily makes the bloud bleed inwardly and fils the body with malignity 298 If having levied an army thou findest thy self too weak either through want of men or money the longer thou delayest to fight the greater the incovenience grows if once thy army falls a sunder thou certainly losest by delay where hazarding thy fortunes betimes thou hast the advantage of thy men and mayest by fortune win the day it is lesse dishonour to be overcome by force than flight 299 It is the part of a wise Commander in wars whether offensive or defensive to work into the breasts of thy souldiers a necessity of fighting necessity of the action takes away the fear of the act and makes bold resolution the favourite of fortune 300 Clemency and mildnesse is most proper for a Principallity but reservednesse and severity for a Republick but moderation in both Excesse in the one breeds contempt in the other hatred when to sharpen the first and when to sweeten the last let time and occasion direct thy judgement 301 Be not covetous for priority in advising thy Prince to doubtfull attempts which concern his State if they prosper the glory must be his if they fail the dishonour will be thine when the spirit of a Prince is stopt in the discharge it wil recoil and wound the first adviser 302 If being Commander of an army thou espiest a gross and manifest errour in thy enemy look well to thy self stratagem is not far off he that sets his Queen in palpable danger may chance at next remove give thy King Check-mate he whom desire of victory blinds too much is apt to stumble at his own destruction 303 It is very requisite for a Prince that desires the continuance of peace in times of peace to encourage and make much of his Commanders When brave spirits find neglect to be the effect of quiet times they devise all means to remove the cause and by suggesting inducements to new wars disturb and unsettle the old peace buying private honour with publick dangers 304 It is the height of a provident Commander not onely to keep his own designs undiscoverable to the enemy but likewise to be studious in discovering his he that can best do the one and nearest guesse at the other is the next step to a Conquerour but he that fails in both must either ascribe his overthrow to his own folly or his victory to extraordinary providence 305 Let States that aim at greatnesse beware lest new gentry multiply too fast or grow too glorious Where there is to great a disproportion betwixt the Gentry and the common subject the one grows insolent the other slavish Where the body of the Gentry grows too glorious for the Corslet there the heads of the vulgar was too heavy for the Helmet 306 Upon the beleaguering of a City let the Commander endeavour to take from the defendants all scruples which may dis-invite them to a necessity of defence Whom the fear of slavery necessitates to fight the boldnesse of their resolution will disadvantage the Assaylants and deficilitate their design Sense of necessity justifies the war and they are hopefull in their arms which have no other hope but in their arms 307 It is good for Princes and States if they use ambitious men for their advantage so to order things that they be still progressive rather than retrograde Where ambitious natures find open passage they are rather busie than dangerous and if well watcht in their proceedings they will catch themselves in their own snare and prepare a way to their own destruction 308 Expect the army of thy enemy on plain and easie ground and still avoid mountainous and rocky places and strait passages to the utmost of thy power it is not safe to pitch any where where thy whole forces cannot be brought together he never deserved the name of good Gamester that hazards his whole rest upon less than the strength of his whole game 309 It matters not much whether in government thou tread the steps of severe Hannibal or gentle Scipio so thy actions be honourable and thy life virtuous both in the one and in the other there is defect and danger if not corrected and supported by the fair repute of some extraordinary endowments no matter black or white so the Steed be good 310 It is not fit that any thing should succeed well with the wicked for it is a punishment of his fault 311 As it is a principle of nature that putrifaction is more contagious before maturity than after so it is a position of Moral Philosophie that men abandoned to vice do not so much corrupt manners as those that are half good and half evill 312 The end of mans Creation is not for the slaughter nor education of Arms to make men cast-aways 313 Virtuous men will use their education military as wise men do their weapons for ornament amongst their friends against their enemies for defence 314. Those actions that are intended for opinion are carried with more ceremony than ordinary 315 Dolus versatur in generalibus Generals dwell too much in the ayre therefore he that will not be deceived must descend to particulars 316. When Iupiter speaks he uses to joyn thunder to it so a King should not speak except he maintain it by action 317 Christ recommends unto us the wisdome of Serpents not thereby to deceive or betray others but to arm our selves against the deceit and treason of Hypocrites 318 There is a heaven and a hell Praemium Paena for the Elect and the Reprobate but how many other rooms there be we are not on Gods Councel 319 Prayer is one of the worthiest actions we do for we speak with God and as it were enter in a reasoning with him it brings down God from heaven and makes him to grant our will and dwell with us and we with him Eternally 320 Of temporal goods we should pray onely for those that are necessary for our being or at least wel-being and not for those things that are for Luxury and Superfluity for such are commonly baits to sin But if God grant us also these we should be thankfull and soberly use them according to our calling 321 It was never found that bloud and too much severity did good in matters of Religion God never loving to plant the Church by violence and bloud shed 325 The whole Scripture chiefly containeth two things a Command and a Prohibition to do such things and to abstain from the contrary it is our duty to obey in both 326 It becomes every Officer and Commander to know what belongs to his place and not to encroach upon his Superiours so shall good order be best kept in a great Family 327 It is the safest way in a martiall expedition to commit the main charge to the hands of one companions in Command begets confusion in the Camp When two able Commanders are join'd in equall Commission each is