Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	contrary_a	good_a	great_a	464	4	2.0864	3	false

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

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

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