“He shall not come to conquest,
The conquest of kings,
But in the bare stable
He shall judge all things.”

Source: Le Morte d'Arthur

The Third Part, Chapter 43, p. 330
Leviathan (1651)

Vol. I, Ch. 12: Of the Prophecy of the Scripture of Truth
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: In the same year that Antiochus by the command of the Romans retired out of Egypt, and set up the worship of the Greeks in Judea; the Romans conquered the kingdom of Macedon, the fundamental kingdom of the Empire of the Greeks, and reduced it into a Roman Province; and thereby began to put an end to the reign of Daniel's third Beast. This is thus expressed by Daniel. And after him Arms, that is the Romans, shall stand up. As ממלך signifies after the King, Dan. xi. 8; so ממנו may signify after him. Arms are every where in this Prophecy of Daniel put for the military power of a kingdom: and they stand up when they conquer and grow powerful. Hitherto Daniel described the actions of the Kings of the North and South; but upon the conquest of Macedon by the Romans, he left off describing the actions of the Greeks, and began to describe those of the Romans in Greece. They conquered Macedon, Illyricum and Epirus, in the year of Nabonassar 580. 35 years after, by the last will and testament of Attalus the last King of Pergamus, they inherited that rich and flourishing kingdom, that is, all Asia westward of mount Taurus; 69 years after they conquered the kingdom of Syria, and reduced it into a Province, and 34 years after they did the like to Egypt. By all these steps the Roman Arms stood up over the Greeks: and after 95 years more, by making war upon the Jews, they polluted the sanctuary of strength, and took away the daily sacrifice, and then placed the abomination of desolation. For this abomination was placed after the days of Christ, Math. xxiv. 15. In the 16th year of the Emperor Adrian, A. C. 132, they placed this abomination by building a Temple to Jupiter Capitolinus, where the Temple of God in Jerusalem had stood. Thereupon the Jews under the conduct of Barchochab rose up in arms against the Romans, and in the war had 50 cities demolished, 985 of their best towns destroyed, and 580,000 men slain by the sword; and in the end of the war, A. C. 136, were banished Judea upon pain of death, and thenceforward the land remained desolate of its old inhabitants.

The Thirteenth Revelation, Chapter 32

The brave old Oak (lyrics, 1837).

Introductio ad prudentiam: Part II (1727), Gnomologia (1732)

Mont Saint Michel and Chartres (1904)
Context: Creation was not successive; it was one instantaneous thought and act, identical with the will, and was complete and unchangeabble from end to end, including time as one of its functions. Thomas was as clear as possible on that point:— "Supposing God wills anything in effect, he cannot will not to will it, because his will cannot change." He wills that some things shall be contingent and others necessary, but he wills in the same act that the contingency shall be necessary. "They are contingent because God has willed them to be so, and with this object has subjected them to causes which are so." In the same way he wills that his creation shall develop itself in time and space and sequence, but he creates these conditions as well as the events. He creates the whole, in one act, complete, unchangeable, and it is then unfolded like a rolling panorama with its predetermined contingencies.Man's free choice — liberum arbitrium — falls easily into place as a predetermined contingency. God is the First Cause, and acts in all Secondary Causes directly; but while he acts mechanically on the rest of creation,— as far as is known,— he acts freely at one point, and this free action remains free as far as it extends on that line. Man's freedom derives from this source, but it is simply apparent, as far as he is a cause; it is a [... ] Reflex Action of the complicated mirror [... ] called Mind, and [... ] an illusion arising from the extreme delicacy of the machine.

"A Hymn of Praise" (1668)

Source: The New Ethics (1907), The Perils of Over-population, pp. 149–150