Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	henry_n	king_n	navarre_n	3,463	5	11.5896	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

shift for themselues by flight before they had put their Generall Sertorius in safety So the Galles had their Soldurios that is deuoted men which vowed to liue and dye with their Lord as Bodin out of antiquity doth gather So the French Protestants are much commended by the equall for that they b●stowed the young Princes of Nauarre and Condie in a strong Castle out of gun-shot before they hazarded the great battell of Moncounter The King is so to the Common-weale as the helme is to the shippe or rather as the shippe is to the passengers while the shippe is safe there is hope to recouer the land be we neuer so farre from it though the Sea and winds doe neuer so much swell and rage but if the Shippe sinke or be dashed on the rockes there remaineth nothing but a fearefull looking for of drowning and destruction Therefore the safety of the King being the safety of all what maruell if the Prophet begin with Kings and aduise them to looke about them This may be one cause Another this We know that there is no cloth that doth so kindely take the colour that the Dyer would staine it with as the people are apt to imitate the guize and carriage of their Prince the similitude is not mine but Nazianzens therefore because the conuerting of him is the conuerting of hundreds at a clap and his auersenesse or stiffenesse the auersenesse or standing out of multitudes this also may be thought to be a cause why he beginneth with Kings When was there a good King in Iuda for there were but few in Israel after that Ephraim departed from the house of Dauid that sought the Lord with all his heart but he drew the people to be well-giuen at the least-wise in comparison On the other side when was there a wicked King that did set set vp Idols in his heart or worshipped the Hoast of heauen or burnt incense vnto Baal but the people were as forward and as sharpely set vpon Idolatry as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The subiect is wont to emulate and imitate the life of his Gouernour or Prince saith one Historiographer and another Princeps quum Imperio maximus sit exemplo maior est that is Be the Prince neuer so great for command yet he commandeth most by his example It is somewhat strange Circumcision is a painefull thing specially in them that are out of their Infancy it may be gathered hereby for that the Turkes vsing it at this day vpon their children being of s●me yeeres doe vse such dissembling towards them for the circumstance of the time when they doe it and yet when the King of Sichem had yeelded thereunto the whole City followed So Diodorus writeth of the Aethiopians that when their King had caught some mayme or marke in any part ofhis body the manner was for all his Fauorites to maime or marke themselues in the same part Is it not written of Rehoboam expressely that when he forsooke the Lord all Israel did so with him Also is it not to be obserued in the Ecclesiasticall Story that when Iulian fell from Christ vnto Paganisme Valens in stead of the truth imbraced a lye the vile Heresie of the Arians a great part of the Empire did so likewise On the other side when Iosiah serued the Lord with all his heart all Iuda did so all his dayes And when Constantine the great and Theodosius the great gaue themselues to aduance the faith of Christ and to purge out the old leauen of Heathenisme there was such a change in the Empire on the sudden that Zosimus and Eunapius being Pagans doe much complaine thereof in their writings therefore me thinkes Fulgensius speaketh to good purpose and agreeable to true experience that although Christ dyed indifferently for all the faithfull yet the conuerting of the mighty Ones of the world is of speciall seruice to winne soules vnto Christ. Hee doth symbolize with that learned Writer that allegorizng vpon those words of Saint Iohn touching the taking of so many great Fishes doth congratulate vnto the Church the happy conuerting of Princes because by their conuetsion many were brought vnto Christs Fold Yea Plutarch a Heathen man saw in a manner as much touching the great force that is in the example of Princes for he in the life of Dio speaking of Plato his sayling into Sicily to doe some good vpon King Dionysius maketh this to be the speciall motiue for that the reforming of the King would be the reforming of the whole Iland So then the Kings piety and sound perswasion being as effectuall for the winning of the soules of his subiects as his bodily safety is auaileable for the conseruing of their worldly estates Our Psalmist without doubt had great reas●on to doe as he doth to begin with Kings This may suffice for the naturall placing of the words and withall touching the incomparable good that redoundeth to the common Estate by the Kings piety and safety I come now more closely to the Duty of Kings for of that onely and of the touch of the time Now which shall be for application I shall speake at this time Be wise now therefore O Kings Two kindes of wisedome are required in Kings and Princes wisedome or knowledge in Gods matters otherwise called Diuinity and wisedome or knowledge in matters of the world otherwise called Prudence or Policy Both are contained in the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth also good successe to note that God many times crowneth pious prudence prudent piousnes with many a temporall blessing Both are not onely for ornament like the two Pillars that Salomon put in the Porch of the Temple but also for speciall vse like the hands of Aaron Hur which did support the armes of Moses for the discomfiture of the Amalekites For if they be pious only in Gods matters be not otherwise prudent then they are fitter for the Common-weale of Plato then for the corrupt estate of Romulus for the Cloister then for the Court Againe if they be prudent or politicke onely be not pious then they are fitter to be Kings of Babel where dwelleth confusion then of Hierusalem where Gods glory is seene and more rightly to be called the children of this world which goeth to nought and perisheth then the children of God who loue truth in the inwards and ca●e for none but for such as worship him from a pure heart with a good conscience Well they must bee Diuines as it were this is first required I say not in profession but in knowledge they must know God the onely Lord and whom he hath sent Iesus Christ they must know Christ and him crucified and the power of his Crosse and vertue of his resurrection and the fellowship of his afflictions that they may be conformable vnto his death they must separate and distinguish truth from error cleane from vncleane right from

feare and anxiety and all to be brought to a combustion But what was the issue of all this The Emperour had successe in most battels and he fought 52. more than euer did any before or since and saw the end and confusion of all his foes saue of his sonne whom God suffered to suruiue to make him a subiect and spectacle of his wrath After the dayes of Henry the fourth the succeeding Emperours had much adoe with their disloyall subiects being set on by them of Rome who would be counted Fathers and yet incense their children one against the other that themselues might deuoure them being weakened with open mouth How did they deale with Fredericke the second to remember him onely They worke a conscience in him to make warre vpon the Infidels as though Christ would haue his Kingdome aduanced by the materiall sword But that was euen their houre and the power of darkenesse and while he is beyond the Seas they inueigle his subiects at home to rebell against him yea to shew that they hated the Christian Emperour more than the Mahometan they send vnto the Souldan the Emperours picture that he might the more easily destroy him But the Souldan dealt generously with him and acquaints him with the plot and aduiseth him to looke to himselfe To make the matter short he maketh peace in the East to the aduantage of the Christians there and hasteth home with all speed and by his valour and prudence soone recouereth what was lost in his absence Thus in Italy But was he suffered to be quiet in the Empire in Germany No there the Popes set vp against him Anti-Emperours two or three one after another presuming that if one did misse the other would hit But the deceitfull man rosteth not that that he taketh in hunting Prouerb 12. And this gift is giuen to such persons of the Lord that they lie downe in sorrow all of them that admitted of their election and tooke vpon them the name of Emperour the true Emperour being aliue did in a manner suddenly perish and come to a fearefull end one of them was slaine with an arrow another in the marishes of Frizeland the third otherwise all by a violent and vntimely death If I had not promised the contrary I might tell you of Hen●y the seuenth poysoned by a Monke in the Sacrament Of Lodowicke of Bauaria vexed with all the stormes that perfidious malice could bring vpon a Prince both of these Emperours So of our King Iohn deuested of his Regalitie and bereaued of his life by vnpriestly practices So of Philip surnamed the Faire the French King brought in danger to haue suffered as much And truly by the hands or heads of such as Aeneas Syluius that was afterwards Pope speaketh of in his Story of Austrich Non fuit vllum insigniter grande malum in Ecclesia quod non exeat originem sumat à Presbyteris that is Whatsoeuer great mischiefe hath befallen the Church the same was caused or occasioned by some Shauelings But as all misery hath its determined period and as the Psalmist saith The rod of the wicked shall not lie vpon the lot of the righteous for euer So when the fulnesse of time came that the mysterie of iniquity should be reuealed it pleased our good God that stirred vp the spirit of Cyrus to send them that were in captiuity vnder old Babylon vnto their owne Country Land of promise to stirre vp the spirits also of many Kings in our later times to slip out their neckes and the neckes of their subiects I say to quit themselues and their subiects from the yoke of new Babylon that is Rome These hauing the Booke of God layd open which had beene for a long time hid like as the Booke of the Law had beene vnder Iosiah more plainely and explicatly than for many hundred yeeres before did easily by the light thereof discerne vsurpation from right and superstition from true worship They dared also to examine the validity and authority of the Bulls that came from Rome and were ashamed that they were so long gulled and affrighted by Scarre-crowes Hereupon it came to passe that our King Henry the eighth a magnanimous Prince pluckt his necke out of the collar and feared not to put in the Letany from the Bishop of Rome and his detestable enormities Good Lord deliuer vs. By his example or not long before Gustauus King of Swethland a Prince likewise of great valour and wisedome he banished the Pope and his authority out of his Kingdomes So did also Christian King of Denmarke a Prince not much inferiour to either of the former in vertue that I speake nothing of the Princes and Free Estates of Germany which fell from the Pope by heapes yea and Henry the second King of France yea and Charles the fifth Emperour though both of them most superstitious protested against the Councell of Trent summoned by the Pope thereby not a little questioning and shaking his absolute authority neither had this declining and sinking stayed here but as it is written in the Reuelation Babylon is fallen it is fallen So surely it had beene vtterly ruined if it had not beene strengthened or vnderlayed by new props or Buttraces They fable of Innocent the third that he forsooth should haue a vision or dreame that Saint Peters Church in Rome tottered and had fallen if those worthy Fryers Dominicke and Francis had not offered their shoulders And surely it had gone hard with the Romish cause ere this if the Iesuits the last vomit of Satan and the last hope of Antichrist had not stayed it from ouerthrow These are they that comming out of the smoke of the bottomelesse pit Reuelation 9. haue power giuen them as the Scorpions of the earth haue power and though their faces be like the faces of men and their haire like the haire of women that is though they vse great Hypocrisie and Flattery and insinuation as great as Harlots doe to entertaine and retaine their Louers yet their teeth are as the teeth of Lions and will deuoure their soules that doe beleeue them and their bodies that doe oppose them nay that doe trust them too farre They write of Paris the Troian that what time his mother went with him she dreamed she was with childe of a fire-brand and so he proued to his Country being the authour of the vtter desolation thereof They write also of Dominicke the Fryer of whom I spake euen now that his mother being with child of him she dreamed she had a whelpe in her wombe that had a fire-brand in his mouth and so he proued barking against the truth reuealed in Gods word being the cause of the burning and butchering of those good and faithfull men the Albigenses by hundreds and by thousands Briefely it is written of Caligula that Tiberius presaged of him that he would proue a very poysonous Serpent to the people of Rome and a

Athenians for they hauing gotten Pausanias within their danger who had done them many despights yet calling to minde the good seruice he had done against the common enemy at a place called Plataea they let him escape and bid him thanke that place Well-fare also the Spaniards who hauing taken Peter of Nauarre a famous Engineer who had fallen from them to the French and layed him vp in prison in one of the Castels at Naples when they remembred that they had taken the same Castell before by his prowesse they could not finde in their hearts to doe him any violence but suffered him to depart But Saul and his Court are like those Iewes whom Christ reproues Iohn 10. Many good workes haue I shewed you from my Father for which of these doe you stone me As if he should haue said Suppose I had giuen you some probable cause of discontent by a word spoken should that make my good deeds to be forgotten as namely my giuing sight to your blind hearing to your deafe life to your dead c. were this honesty So Abigail suppose thou hadst giuen him some cause of offence as by departing the Courtwithout leaue when thy life was sought for by eating of Shew-bread and taking away a consecrated sword this when thou wast in necessity fleeing to the Land of the enemy when thou couldest not be safe in thine owne Country should this make thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy worthy deeds thy martiall acts offensiue and defensiue to be forgotten and thy selfe to be reputed and condemned for a Traytor This were hard extreme hard Abigail might thinke and we might say and therefore Saul to be condemned of most enuious ingratitude Now if it be such a fault for King Saul to rise vp against Dauid and to persecute him and to seeke his soule who was but his seruant and his subiect what is it then for the subiect to practise against his Soueraigne and to seeke to destroy him This is not so much ingratitude as inhumanity nay impiety For a kinde of piety is due vnto the Prince his person ought to be sacred vnto vs yea his Estate yea his authority yea his honour He is a kind of God vpon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which is Soueraigne is thought to be God in some sort Now a King is a liuely Image of God said the Heathen man therefore not onely he that resisteth shall receiue damnation because he resisteth the ordinance of God but also he that offendeth against the Maiesty of a Prince with his tongue he offendeth against the Maiesty of God himselfe for this cause it is said in Exodus Thou shalt not raile vpon the Iudges or Magistrates Elohim neither shalt thou speake ill of the Ruler of thy people that is the King especially And Salomon in the booke of the Preacher Curse not the King no not in thy thought c. for the fowles of the ayre shall carry the voyce and that which hath wings shall vtter the matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If any man be disposed to fight against God let him dare to fight against my King If any will presume to fight against my King let him presume to fight against God also In which words he seemeth to confound fighting against God and fighting against the King as though they were almost alike hainous Now if euery striuing against the Prince be most vnlawfull and deserueth seuere punishment what is it then to doe some act of hostility against him as for example to blow the Trumpet of sedition as did Sheba to leuy an Army against him as did Absalom to lift vp the hand against him as Achitophel counselled I confesse that there haue beene Princes that haue beene more tender in their eares than in their bodies and whereas they haue pardoned such as had borne armes against them yet they would not pardon such as had beene ouer-lauish of their tongues It is not because a wound that is made with a weapon a plaister may heale but for the gash that is made with the tongue there is no balme in Gilead nothing will cure it so throughly but the scarre will remaine For all that this is but the conceit of some few and more superficiall than solid for words be but wind and neither breake bones nor skinne nor hurt any others but them that are content to be hurt but blowes make a dent that will not so easily be healed vp Therefore the Tenet is that they that doe some acte of hostility be viler Traitors than they that stay themselues at words Now of these kinds of Traitors there haue beene too many found in all ages and Countries and against as worthy Princes as euer raigned Who might compare for policy with Augustus for vertue with Traian yet how many Treasons in their time though in their time Rome was as flourishing as euer it was before or after So to leaue Heathenish times Were not Constantine Theodosius Iustinian Charles Otho so great that they had the name of Great giuen vnto them by common consent as well for their worth as for their power and had not all these their hands full by meanes of seditious practisers As for Lewes surnamed the Pious his portion was by much worse than any of the former for his owne sonnes that came out of his bowels made head and warre against him and tooke him prisoner and kept him in prison certaine yeeres But as 2 Sam. 14. When the woman of Tekoa was demanded by Dauid whether Ioabs hand were not in the businesse that is whether he did not set her on worke confessed and denyed not but said plainely He did So if you will consult impartiall Story it will tell you that either the beginning of that hurly-burly or the progresse had much life from him of Rome who threatned to excommunicate the Prelats that remained faithfull to the Father Now if this were done in a greene tree when the leaues of piety and vertue yet remained I meane before Satan was let loose and men had abandonned themselues vnto all kinds of outrages and villanies what then might be expected in the later decaying ages when Satan had his full swinge what maruell I say if two hundred yeeres after Gregorie the seuenth stirred vp against Henry the fourth Rodolpho a great Prince of Sweden sending him the Imperiall crowne with a verse that euery Scholler hath in his mouth Petra dedit Petro Petrus Diadema Rodolpho And not content herwith he lastly stirred vp against the said Emperour his owne sonne alluring him with faire promises of this life and of that that is to come to rebell against his father In those dayes was nothing but warres and rumours of warres a Post went to meet a Post and a Messenger a Messenger as the Prophet speaketh and the Powers of heauen and earth seemed to be moued and mens hearts to faile with

is a good entrance to the Omination the later part of my diuision the which I will rather touch than handle the time being so farre spent The soule of my Lord shall be bound in the bundle of life with the Lord thy God and the soule of thine enemies shall he sling out as out of the middle of a sling In these words Abigail promiseth or foretelleth wisheth at the least safety and preseruation to Dauids person and estate and describeth the same safety by a Metaphor of safe bindingor safe pursing We know that eares of corne if they lie scattered vpon the ground they may easily be trod out with the foote or licked vp by a beast but if they be bound vp in a bundle and the bundle layd vp in a stacke then they are out of harmes way commonly the originall may signifie a Bundle as in that place of the Canticles that is My Beloued is as a bundle of myrrhe Tseror mor. Again we know that if a piece of money be it of gold or siluer be cast vpon the table or some odde place it may be taken vp by some thiefe or one that is light-fingered but if it be pursed then it is safe The originall may signifie a purse as inthat place of Haggai Chapter 1. He that earneth wages putteth it into a bagge or purse that hath a hole in it In like manner of Phrasing Dauid saith that his teares were put vp in Gods bottle that none of them should be spilt vpon the ground but should be remembred and accounted for And Saint Paul That our life is hid with Christ in God hid that is layed vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a repository sure and safe And briefely the Prophet Esay phraseth it after the same manner that God had made him a chosen shaft and hid him in his qu●uer that it should not be broken nor pilfered away by euery one that came in the way Now we vnderstand the meaning of the Phrase but peraduenture for the truth of the matter euery one is not satisfied for some will say How could Abigail speake so confidently that Dauid and consequently such as were faithfull like Dauid should not miscarry since so many worthy seruants of God and his Anointed ones haue dyed a violent death as namely ●osiah to speake of no more before Christs time and after Christs time Gratian and Valentinian Christian and godly Emperours and of late in our fresh memory the two Henries of France that I speake nothing of the Prince of Conde and the Prince of Orange If it be true as it is most true that these had their liues taken away by their enemies then Abigails speech cannot be true in the generall I answere first That Abigail speaketh this as a well-wishing woman but not as a Prophetesse for we doe not read any where that the name of a Prophetesse is giuen vnto her Secondly That prophesies themselues importing a blessing haue either expressed or implyed a condition namely If they will walke in the wayes of the Lord with an vpright heart and with all their heart c. euen as Samuel the Prophet expresseth the happinesse of a King and a State conditionally and not absolutely in those termes If ye will feare the Lord and serue him and heare his voyce both you and your King shall follow the Lord that is you shall prosper in following the Lord a Metonymie of the cause for the effect but if ye doe wickedly ye shall perish both you and your King O that we would consider this we that forget God so oft and so foulely what hurt we doe to our good King not onely our selues by euery worke of impiety and iniquity we doe we strike at his Estate as oft as we strike our brother with the fist of wickednesse we wound our Kings person after a sort as oft as we teare God with our false or vaine oathes we doe what we can to shorten his dayes as oft as we drawe along the cords of vnnecessary contentions of sensuality of drunkennesse of oppression of vncharitablenesse of coozenage of vsury and the like These doe more endanger a Kingdome than either forraine enemies or domestike conspirators For as while we please the Lord he maketh our very enemies to be our friends as it is in the Prouerbs yea the stones of the field to be at peace with vs and the beasts of the field to be at league with vs as it is in Iob. So on the other side if wickednesse be found in vs as Salomon said to Adoniah if an execrable thing be found in the Host as in the dayes of Iosuah then Israel cannot stand before the men of Aye nor Iosuah prosper Then the Lord will raise vp the vildest of the Nations to persecute vs they shall fanne vs and they shall empty vs till we be weeded out of the good Land that God hath giuen vs to possesse It is true the most High it is that translateth Kingdomes taking them from one Nation and giuing them to another as it is in the Prophet Daniel but it is true withall that this is done for the sinnes of the people euen as Salomon expresly setteth it downe Prouerbs 28. For the transgression of a people there be many Princes that is many changes when as on the contrary side when a people doe set their hearts to feare the Lord and to worship him with holy worship when they meddle with the thing that is equall and right and shunne the sinnes of vnfaithfulnesse of Idolatry of presumption of profanenesse and the like then behold he giueth them a good Prince in his mercy and keepeth him vnto them in his fauour preseruing his lying downe and rising vp his going forth and comming home in such sort that the enemy can doe him no violence nor the sonne of wickednesse hurt him Would we then haue our King to flourish and to prosper to liue out of danger and gun-shot Oh then let vs not onely pray for him as Tertullian did for the Emperor that God would giue him Domum tutam exercitus fortes senatum fidelem that is A safe Court valiant Armies and a faithfull Senate but also that he would giue him Populum probum that is A vertuous people a good Commonalty which is a part of Tertullians prayer in the same place and let vs endeauour our selues euery one for his part to make vp this Populum probum that is to be pious and vertuous Let vs haue nothing to doe with the stoole of wickednesse which imagineth mischiefe like a Law let vs haue nothing to doe with the bagge of deceit with false weights false measures since these be an abomination to the Lord as Salomon speaketh and since God is a reuenger of all such things as the Apostle testifieth Finally let vs haue nothing to doe with the vnfruitfull workes of darkenesse but rather reproue