Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	year_n	young_a	youth_n	457	3	7.8430	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

is wrought the safetie of the state To disobey the Prince for not to breake or passe the lawe or to infrindge the lawe to obey the Prince be thinges that happen albeit they ought not to be done But according to the propertie and effect of your action to disobey the Prince and be holde to breake the law I know not how better to referre it then to mere contempt and follie For that in all ages and estates that hath bene a iust obseruation of the law when he that was a Traytor to the Prince and a troubler of the Realme was executed both in goodes and lyfe and his howse rased But you haue not onely fauoured the lyfe of the Rebell wyth a suspected respyte of his person but also as one entised wyth the beautie of his fayre howse you haue not defaced it as a monument of his offence but séemed to reserue it for your speciall vse and profite Wherein you are farre from the direction of the Philosopher Nunquam deb et fieri iuditium in conspectu obiecti de quo iudicandum est If it happen sayth he that any faire or riche thing fall into falt let it not stande afore the eyes of the Iudge when he is to pronounce sentence lest a couetous compassion of the thing preuayle aboue the vertue of equitie and reason Homer recytes that amongst the princes of Troy there was great question whether they should sende hoame agayne fayre Helene to her husbande or not In which dispute such was the incertayntie of their affections they condemned her being absent but eftsones reabsolued her when she stoode afore them bearing such compassion to her present beautie that they had no power to doe iustice Josephus lykewise in his discourse of the warres of the Jewes sayth that the good Emperour Tyrus hauing subdued the Countrey of Judea and taken the great Cytie of Ierusalem when he behelde wyth iudgement the riche and stately Temple of Salomon the presence and maiestie of the thing caryed him into that compassion that muchlesse that he suffered it to be defaced or razed séeing he gaue strayt order that no pillage or spoyle should bée offered to it till hee were gone out of Asia and retourned to Rome In like sort it is written in the firste Booke of the Kinges that God commaunded Kings Saule to aryse and put to the Swoorde the Prince of the Amalechytes and all the men women and Cattle wyth out exception which he founde But Saule béeing subiect to a corrupt Pytie killed onely all the leane weake and deformed Cattell sparing suche as were fayre and fatte For which disobedience the Lorde was mooued to Anger and the Kynge depryued of his kingdome The good consull Marcus Marcellus séeing the Noble Cytie of Sarragoce Burning Commaunded to Quenche the fyre estéeming it great losse to Burne thinges so fayre and goodly But if these Noble men and also your Lordeshippe had well studied the rule of Aristotle That the thing riche and fayre ought not to stande in the eyes of the iudge at the tyme of Sentence their errour had not bene so gennerall nor your fault so apparant wyth whom séeing you are equall in offence it is good reason you Communicate in payne and Punishement Wherein it can not gréeue mée a little that hauing in your hande the sworde of iustice wyth creditte to examine and execute you haue tourned your dutie into disobedience and your office into negligence the same géeuing occasion to the Kinges officers here not onely to accuse you but Iudge you vnhable to wéelde authoritie and not worthie of place in the administration of affayres Estéeming you no better then a Traytor for that you haue forborne to Punishe Treason But the mischiefe béeing happened I wishe you remember that in cases of offence the next way to reconcilement is the offer of Satisfaction or Submission Assuring you that to a minde so gratious as is the kinges there is no offence so great which can not be eyther Pardoned or excused Wherein as most of your friendes here are trauelled to lament your misfortune so for my parte you shall fynde mée to labour to restore you to fauour not doubting but if you wyll expresse true Repentaunce I wyll procure you Franke and readie forgéeuenesse A discourse of the antiquities of CORINTH wyth an Exposition of the Prouerbe Non cuiuis contigis adire Corinthum THere is in the greater Asia a Prouince neare to the confynes of Greece called Achaia of Cadmus who first Reygned therein It makes a tourning in or strait of the sea neare to the mount Asinius where be two goodly Hauens in olde time named Tritonius and Magus ready succoures for ships comming from the East as wherin they may enter safely and ryde without perill The auncient Historiens appoynted to recorde the monumentes of the Golden world wryte that Acolus of Greece had a sonne called Sisiphus of great and suttle experience all the dayes of his lyfe in robbing and stealing and of a wonderfull boldnesse to any vnlawfull enterprise This man for the securitie and retraite of him selfe and his companions builded a Fortresse as a Harbourugh to receaue his spoyles and pillages He planted it at the foote of the Hyll Jsosinius right vppon a poynt of the Sea to the ende if he were pursued by sea he might séeke his safety on shore being inuaded by land he might haue safe passage by Sea. This fort hée called Ethrure which signifieth in the Syrien tongue Strength or defence For to the same hée brought all his spoyles and out of the same he issued alwayes to doe his robberies but practising that trade both by sea and Lande for the space of sixe and thirtie yeares in the end he fell into the correction of iustice and payed the due retribution of his merittes together wyth his cōfederats the fort also which they had made for their defence being defaced and rased Not many yeares after were digged in the same place by pore Mariners certayne Caues for their retrayte and also to giue succour to passengers sayling that way the same bringing no small reliefe to strangers and great commoditie to the poore Mariners It happneed about that time that the prince Corinthus onely sonne to the king Orestes being dryuen out of his course by tempest and rage of Sea ariued at that port much distempered wearie and was receiued of the pore Mariners to his great reliefe and comfort This Prince Corinthus was young valiant disposed very riche from his youth trayned by his Father to scumme the Sea and commit Ilandes to spoile By meane of which tyrannies he was alwayes subiect to many enemies who gaue him occasion to make there his retrayt and reedefye the fortresse of Sisiphus finding in that place many thinges to the opportunitie of his trade hee made the forte of a great thicknesse and entrenched it with a most stately wall building many small howses for habitation and resort of people calling it

care of their calamities and is not called to be a partner of their Quarrelles which libertie many séeke for who Aunswere for many follow many and spend much of many not of franke wil but to perfourme the dutie they haue professed Many more are the prorogatiues of exile which you may boldly chalenge and enioy in Affrika and we by no right can demaund in Spaine And yet I doubt not but more deare should be to you the kinges Pardon to returne home then all these goodly priuiledges which to your great comfort you enioy in Affrika For the Puddle water in our owne countrey carieth a more swéete tast then the most pleasant fountaine in any forreine Region Let this be your Solace for the time to serue and hope in God to the ende he may leade the minde of the Prince to consent to your libertie wherein there shall want no furtherance which eyther the Authoritie of your friendes or my continuall councell may bring to passe To Don FREDERIQVE of Portingall Archbishop of Sarragoce and Viceroy of Catheliogne wherin the Author recommends to him a Letter of the Emperour M. Aurelius IN the selfe same yeare wherein the Prophete Jeremie bewayled in Ierusalem the Captiuitie of his people ledde into Babilon Reigned in Bithinia the cruell king Dracon a man of déep pollicie in affaires of estate and no lesse valiant to beare and resist the rigoures of fortune but withall so seueare in his commaundementes that it may be doubted whether the lawes he instituted conteyned more crueltie to his subiects then commoditie to his kingdoms For amongst other statutes or strayght politiques he ordeyned this lawe the one neighbour hauing receiued of another any good turne afterwards was founde vnthankefull eyther to requite or confesse it such one was punished with death for as this is a propertie anexed to the good nature to forget the benefits he doth himselfe kepe in continual memorie the graces he hath receiued of others so to ad impunity to ingratitude is to corrupt the worlde euen as in other offences to restraine iustice is to support sin suffer insolency which is the greatest errour that can happen in gouernment This I say sir to put my selfe in remembrance of the manifolde benefites I haue receiued by you whereunto hauing no power of recompence at least if I should forbeare to acknowledg them I cannot auoyd the merit of Dracons Law For there can be no such iniurie offered to a frée mind a bashfull face then to be called vnthankefull since such reproches sinke most déepely into the reputation of honoure so that though my power bee small my possibilitie lesse yet I will so honour the remembrance of your benefites that in my will shal be found no blame of ingratitude nor in my life any suspition of honest frēdship At our last being togither you made me sweare to graunt to that you demaunded without either libertie of excuse or being made priuie to what you would aske wherein as your Lordship was somwhat to oportunate so I was not enough distréete for that greater is the reason to examine a demaund then to consent to fulfill it But touching your request to pen for you some Letters of M. Aurelius I know not how I shal satisfie your desire vnlesse you refourme your demaunde for that of his morrall writings I haue none but eyther those which are alreadie published or such as he left vnperfect and for others which in the rage of his youth he wrot to his Amarus friendes as I haue alreadie published some by the perswasions of my priuate friendes so albeit at that time their opportunities enforced my will yet it behoueth me now not to abuse the dutie of my profession wherin aswel by the habite of religion as my facultie of a diuine I craue to be excused from writing such vanities since besides the offence to my grauitie the example cannot but bring hurt to the chast minds of young princes great Ladies But because as neare as I can I will be thankefull to your request and leaue you satisfied of my good meaning I haue sent you the Translation of one of his Letters wherein you may iudge with what fidelitie he entertayned his friendes since he vsed such charitie and compassion to his Enimies I cannot denie the glorie I haue obteined by this battell much lesse hide the perplexitie I féele for thy present misfortune for noble mindes are bounde to shew no lesse compassion to such as are subdued then to expresse ioye gladnesse with those that ar victors Thou being chiefe of the Partheus didest shew great courage to resist and in me the leader of the Romaines was founde no want of force to fight notwithstanding though thou lost the battell I remaine possessed of the victorie yet as I know thou wilt not acknowledge this chaunce to happen by any want of stomacke in thée so it belonges to my grauitie not to atribute it altogither to the greatnes of my vertue since God doth alwaies minister victories not to such as doe their duties best but to those that he loueth most for the effect of al things depending vpō god man can haue no power cōmaund the destenie of a battell séeing he is not hable to stay the course of the least planet in heauen Darius against Alexander Pompeius against Ceasar Hanniball against Scipio had aboue al equalitie far greater armies then their enimies by which thou hast reason to cōclude with me that against the anger of the soueraigne god cannot preuaile most huge mightie hostes I maruell Popilion that being great in byrth valiant of stomacke welthie in goodes mightie in estate dignitie why thou bearest with such sorrow the losse of this battel seing the in no worldly thing fortune is more incertaine variable thē in the action of war. It is tolde me thou withdrawest to solitarie corners sekest out shaded places thou eschewest the conuersatiō of men complaynest of the gods which extreame perplexities since thou were not woont to suffer in others much lesse oughtest thou to giue place to them in thy selfe so that the valiāt man loseth no reputatiō for the fortune faileth him but is the lesse estéemed if he want discressiō to bear hir mutability To assemble great Armies is the office of princes to leuie huge treasures belonges to souereigne magistrates to strike the ennimie is the part of a couragious Captaine but to suffer infirmities dissemble mishaps is a propertie duely annexed to noble and resolute mindes So that one of the greatest vertues that worldly men can expresse in their common behauiour of this lyfe is neyther to rise proud by prosperitie nor fall into dispaire by aduersitie For fortune hauing a fréewil to come go when she list the wise man ought not to be sory to lose hir nor reioyce to hold hir such as in their misery shew heauy coūtenāce do wel proue that they

vouchsafe then oh mercifull Lord the as thou hast pardoned thē who without any submissiō crucified thée so thou wilt also remit our sinnes the prostrate afore thée accōpany our petitions with teares humilitie beseching thée to communicate vnto vs during the vse of this life thy spirit of grace feare in the other world the fruition of thy maiesty in glory A discourse afore the Emperour wherein is touched the Conuersion of the good Théefe Domine memento mei cum veneris in regnum tuum TO euery Christian iudgement ought to be acceptable this notable saying of Boetius Nihil ex omni parte beatum as if he had sayd there is nothing in this worlde so perfect wherein cannot be found imperfection nor any thing so vniuersally blissed which is not subiect to his bale error reprehension yea few things conteine their iust measure being brought to the yard fewer are founde to holde equitie of weight when they are paysed in the balance Man of himselfe is so small a matter and by reason of his frayltie of so weake power apprehension that there was neuer prince so mighty Philosopher so wise Captaine so valiant nor any one so established in blisse in whose condicion could not be found occasion of correction in their lyfe amendment of behauiour what is he to whom god hath geuen creation the earth disposed her natural sustenance which hath not sorrowed which hath not sinned whose doings haue not ben entangled with error yea if we beholde our selues with eyes of our selues besides that we shall sée in our common actions nothing but imperfection error and sinne yet also we shall finde that the men of the worlde doe many mo thinges wherein are mo occasions to repent them then meanes to worke their commendation Justus es domine et rectum iudicium tuum sayth the Prophet Righteous is the Lord in all that he doth and iust in his iudgements yea there is more certeintie in the iustice and iudgements of the Lord then eyther in the course of the Sunne the reuolution of the heauens or stabilitie of the earth Little honour had Dauid attributed to God in naming him iust if he had not also sayd that his custome was to doe iustice as in lyke sort it had not ben enough to ascribe vnto the Lord the action of iustice if withall he had not geuen him the name title dignitie and reputation of Righteous For many there are who are iust in their persons but doe not administer iustice to others as of the other side there be such as are instruments in the distrubution of iustice to others and are not righteous in themselues By reason whereof we may saye that so high and noble is this priueledge to doe all thinges wel and in their perfection that God hath reserued it to himselfe and not vouchsafed to communicate that deuine prerogatiue to any Creature And therefore all thinges vppon the which the Lorde bestoweth his eyes and countenance are not onely good but also we ought to beléeue that in them is no imperfection or error Quia vidit Deus cuncta qua fecerat et erant valde bona which falleth not out so in the Actions of man because in whatsoeuer he enterpriseth or bringeth to passe is founde good occasion of correction and iust reason of amendement For the dayes of our lyfe are so short and the Art which we learne of so longe studie and time that when we thinke we haue learned anye thinge it is then we stande euen in the Iawes of death and are ready to pearce the Pitte prepared for our corrupt Boanes In all the workes of man there is imperfection according to the Sentence of Socrates who confessed he had learned no other thing in Athens but to know that he knewe nothing wherein sure he sayde truely For how Rude Vile or Base so euer the Art be we finde in it alwayes more thinges to learne then we haue learned the same being the occasion of the Ciuill controuersies now a dayes wherein the Philosopher reasoneth agaynst the Philosopher the Mayster agaynst the Mayster and the Scholer agaynst his mate disputing and mayntayning opinions onely to séeke out and know which is he that vnderstandes most all which procéedes of the litle we know and the much we presume and that noane will confesse to be Inferiour one to an other Omnia in pondere et mensura fecisti sayth the wise man speaking of God thou hast made all thinges Oh Lorde by weight and measure which being aboue the power and prerogatiue of man falls out contrarie in all his actions For all thinges in this wretched worlde being guided more by opinion then by reason it happeneth most often that we cutte of and abridge that we ought most to encrease and lengthen and of the contrary geue continuance and amplyfication to thinges which deserue to be discontinued and deminished But in the house of God is neyther faction in opinion nor parcialitie in reason no who can reasonablie haue occasion to complayne séeing that all thinges that he geues to vs are layde out by weyght and measure when God had Promised to Abraham the Lande of Promisse he séemed forthwyth desirous of the possession of it which the Lorde woulde not agrée vnto afore thrée Hundreth yeares were past and finished saying vnto him that Nondum completa erat malitia amorreorum meaning I am the great God of Jsraell the Iudge of the Quicke and of the Deade and of the good and of the Wicked and being he to whom belongs the Rodde of righteous iustice and in whome onely is the propertie to doe Equitie to euerie one it is méete to expect yet in thrée Hundreth yeares to the ende the Cananites may deserue to loase theyr Lande and thy race procéede to be more worthie of it from the time that Kyng Saule was forgotten of GOD vntill Dauid was Elected ouer Jsraell there passed Forty yeares afore the Scepter was taken from the one and the other ioyned to the Throane of the Kyngedome In which respite of tyme the Lorde taried till wicked Saule became worse and Dauid increased in vertue and goodnesse Since therefore the giftes and doings of God are administred by weight and measure this ought to be the thought iudgment of euery Christian that when he sendes aduersities it is to exercise vs if he visit vs with pouerty it is with this intentiō to make vs deserue better whē he blesseth our estates with plentie by so much more ought we to retribute vnto him thankes seruice glory and obedience And if he chastiseth vs oh let vs thinke that he hath meaning to amend and make vs better so that as al things in the world and elswhere within the circuite and circumference of heauen and earth were established by his preordinance and foresight and guided to their effects by his omnipotent deuine and infallible prouidence So there is nothing that he doth administer or disperse