Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	day_n	king_n	wales_n	2,304	5	9.9362	5	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

that the Scepter should not depart c. And so after Christ to this very day Besides among heathen and savages by natural instinct they ordained Kings and Princes Among beasts they have a King and so among birds the Deer hath his Mr. of a herd the smallest creatures have their chief What shall I say then to such as will have no concordance with God with men with beasts inferiour Creatures with devils nor any but with themselves and are all for a Republick in all which I have said there is no mention made of a Republick as if it were a strange thing to God himself 56 That his Majesty did think many here in England did wish their estates were lying by Amsterdam which thing the King did also wish to such 57 That in Venice which is governed by a Republick they do create no honours or dignities but a Merchant of Venice which is seldom c. 58 That the Mothers and Nurses do call their children in reproach Barons which is with us a stile of honour c. 59 That the Pope doth create Knights as a secular Prince 60 That the honour conferred upon any Centurion abroad is there with no esteem but the King hath made many Knights of them here 61 That no jurisdiction elective as Emperours Kings Princes c. is any honour or precedency to any of the allies of him elected but personal to himself 62 That to have imployment in any Republick in that state is dangerous for do he well or ill he is sure to rue it and he speedeth best that doth worst like a Scottish tale I have heard of one that never sped well among the Lawyers when he had a good cause because he then least suspected it and the other side bribed but when his cause was ill he then also bribed and countermanded and so the greatest carried it for the most part even so in Republicks 63 That the Agent here for the Venetians although he presented to the King a letter from their Duke subscribed with his own hand with addition of all his titles and the Kings inserted yet at the delivery no mention made of the Duke himself not so much as commendations but Our Republick greets you c. 64 That the King in his reading could never yet truly find what the name of a Cardinal was and yet he hath sought much for it unlesse it were a Cardo on which the wheel moves c. 65 That in the primitive Church of Rome they were inferiour to Bishops and were but seven in number as Parsons of the seven Churches mentioned about Rome but how they come to place them before Bishops and make of them Princes and Potentates and how they become the Electours of the Papacy I cannot get to know 66 That it is strange the Pope should create his own makers and electors 67 That in attainder and tryal of innocents wherein is scruple the Justice of our State proceeds slowly c. 60 The preservation of the Bible is miraculous that it should remain pure and intire after it had passed the hands of Infidels which sought to destroy it of Hereticks which sought to pervert it to their own advantage 69 No indifferent gesture is so seldome done without sin as laughing for it is commonly raised upon things to be pittied and therefore man only can laugh and he onely can sin 70 God made one part of man of earth the basest element to teach him humility his soul proceeded from the bosome of himself to teach him goodness So that if he look downward nothing is viler if he cast his eyes to heaven he is of a matter more excellent than the Angels the former part was a tipe of Adam the second of Christ which gives life to that which was dead in it self 71 Much money makes a Country poor for it sets a dearer price upon every thing 72 At what time the Gospell did flourish all kind of learning did even abound and upon the decay thereof there came a vail of darknesse upon the face of the earth the reason is a part of Religion but Errour and superstition is the safer by ignorance 73 A lie of errour is a fault of credulity not of falsehood but a presumptuous lie is that which makes a man as God made the world of nothing 74 All Gods actions are for our good either spiritually or temporally although we cannot comprehend them at every time 75 There is not that thing upon the earth that well examined yields not somewhat worthy of knowledge that divine Artizan that made them never fashioned any thing unprofitably nor ever set forth any of his workman-ship without some inward virtue 76 The gifts of the mind are not easily obtained you must practise them with great pain and difficulty and good reason for it were pitty such pretiousnesse might be had for the taking 77 It must needs shew the Papists religion to be ill that they would plant it by liberty and War whereas the true Catholick religion rose by fasting and prayer 78 Whatsoever is spent in earthly vanities they either die before us or shortly follow after us for all pleasures that are sensuall and have not reference to the main end of mans creation which is the service of God are vain and of no importance but meer foolery 79 When God destinates a man to do good he makes every opportunity and occasion though it seem never so harsh in mans eyes to turn to his good and Gods glory but when God leaves man to himself he makes more opportunities than he finds and without occasion takes occasion to work his own ruine to his own shame 80 It is good to propound to man Fame Greatnesse Honour and Estimation for wading to find these he may happily meet with Honesty Temperance Fortitude and Patience and many times they that will not undergo actions for Virtues sake will for Ambition 81 An ill name may be free from dishonesty but not from some folly we should not onely be free from sin but from suspicion for it is not enough to be well lived but well reported and oftentimes weighty matters are as much carried by reputation as substance 82 Misfortunes are not acceptable in any kind yet those are indured with most ease that come rather by destiny than by deserving 83 In experience it is good to be neither pinching nor prodigal yet if means allow it rather thought a little profuse then too sparing but the best way is to make ability which must alwayes be measured by the just rule of our proper revenue our compass to sail and line to walk by and for extraordinary expences we must limit them by the worth of the occasion for in matters that return not we may be more magnificent 84 He is not worthy to command others that cannot govern his own affections and unreasonable appetites 85 No text of Law can be so certain wherein the circumstances will not make a variation 86 Justice should be

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

a foundation of truth so had the Papists the Bible but they have all added so much that the first truth is almost lost 33 Doctor Baily holding conference with the King touching the Popes arrogancy alluding to Christs answer to his Apostles He that desireth to bear rule let him be the least among you and therefore the Pope doth sometimes colourably term himself Servum Servorum c. To which the King replies that by such argument or inference he could prove the Pope to be humbly minded to which the Doctor answered that he did not always so account himself save onely when he had purpose to delude or deceive otherwise he esteemed himself Dominus Dominantium c. His Majesties determination on the point was that the Popes calling himself Servus Servorum c. was rather in a more strict and peculiar sence as that he was Servus Petri c. sive Mariae Virginis c. and so by consequence Servum Servorum Dei c. towards all other Dominum Dominantium c. So likewise to be a professed Catholick is to be a Christian but to be a Roman Catholick is it which marreth the matter It was the reproof of the Donatists which were accounted Catholicks but confined their profession into one corner of Affrica So also the Romanists whereas the true Catholick is universal 34 That whereas our Saviour saith It is as easie for a Camel to passe through the eye of a needle as for a rich man to enter into the Kingdome of Heaven c. The Pope perverteth that saying for that none shall have no Pardons but such as pay for them so consequently the rich are more easie to enter into Heaven than the poor because the one can have pardon when he will but the other is not able to purchase it and thereupon his Majesty concluded the Pope to be justly called a Merchant of mens souls as it is set forth in Revel 18. c. 35 That it is a Maxime in the Romish Religion declared by most of their own writers That the Pope may if he will at one Masse free all the souls out of Purgatory His Majesties inference on this position was with abnegation of the Popes Charity and admiration of his unparalel'd cruelty that being granted to have power so to do doth not nor may not apply his will unto it If it were possible for one man to free all the world from hell ought he not to do it c. 36 God never fails of his Word but where he threateneth ill to man as in punishing Ninivie but always performs where he promiseth good that or better as he promised to Abraham and his seed everlasting earthly blessednesse and instead of that gave them heavenly 37 Not onely the Deliverance of the Jews till they came to the land of Promise but even their daily Preservation was miraculous for there was never any noted plague in Ierusalem though it stood in a hot Climat which had it been would have endangered the whole Nation it being to assemble thither twise every year of necessity 38 Men are often in arguing carried by the force of words further asunder than their question was at first like two ships going out of the same Haven their journies end is many times whole Countreys distant 39 Cowardize is the mother of Cruelty It was onely Fear that made Tyrants put so many to death to secure themselves 40 That fashion among the Romans of killing themselves was falsly called Fortitude for it was onely to prevent the power of Fortune when indeed Virtue lies within quite out of her reach Nor can any man be overcome but of himself and so most truly were they when they fled to Death for a refuge against Death 41 It is easier to reclaim a man from any Heresie than to convert an Atheist to the Truth For to believe is the first degree common to all Religions and an Atheist is to be brought so far before he come to chusing 42 All Gods miracles are above Nature but never against Nature for that were to destroy his own work which he cannot do but he may excel it Therefore the miracle of the Papists Transubstantiation being against Nature is false 43 Types are the Images of the mind which God allowed the Jews to keep them from Images of the sence and to shew them that his worship was to be in Spirit and Truth 44 The Church at Rome fell at first from her purity into infirmities then into corruptions then into errours and lastly into abominations God still punishing sin with sin 45 Most Heresies have proceeded from mingling Philosophy with Religion from that and Policy have all the Papists errours risen when Christ tels them that flesh and bloud cannot inherit the Kingdome of Heaven 46 We cannot conceive Eternity but by Faith we cannot understand what God is and of that ignorance comes all sin for surely if we knew him we would not offend him 47 Men as often fall out about small things as great because after the first contradiction they maintain themselves not the thing 48 Before Christ came it was enough for the Fathers to beleeve onely since they must beleeve and understand both 49 Those Princes which seek to secure themselves by bloud shall find that the more they kill the more they have need to kill 50 The Church is to be beleeved in the interpretation of the Scripture but not directly against it for when it differs from that it is no longer the Church 51 There are three kind of Wisdoms that use to be in Kings A sanctified Wisdom A Wisdom which oftentimes strains it self to a lesse evil so to avoid a greater And a Wisdom of falshood the first is both lawfull and necessary the second is lawfull but not necessary the third neither 52 All Governments howsoever in their Constitutions in their practise tend to a Monarchy And wheresoever the better sort of the people bear rule there is always some one that resembleth a King amongst them yea though in the State of Venice the Duke is but as it were a dead name yet were it impossible that their Common-wealth should long uphold it self without him 53 That a Monarchical Government by secular Kings and Priests is the onely Ordinance of God and the Republicks but onely a depraved institution of man for depraved ends as appeareth manifestly by the whole current of Scripture even from Adam to the primitive Church after Christ c. 54 That God in his wisdom approved no fitter nor safer means to rule his people but by such an institution 55 That from the beginning there was instituted heads over every Family over the good bad as Seth his posterity Cain Lamech even to the Deluge after that the 12 Patriarks were as secular Princes as free as I am here and more too for they had potestatem vitae necis in themselves without any Jury after them the Judges and so absolute Kings with a promise