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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	think_v	6,986	5	4.7772	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09403	Hepieíkeia: or, a treatise of Christian equitie and moderation. Deliuered publikely in lectures by M. W. Perkins, and now published by the consent of his assignes in Cambridge by a preacher of the word	Perkins, William, 1558-1602.; Crashaw, William, 1572-1626.	1604 (1604)	STC 19699; ESTC S106090	38,157	104

couer our shame let vs remember that not Extremitie but Equitie becomes a christian and let euery man take heed of this as he would be knowne to be a Christian for the knowne badge of Christianitie is mercifullnes the more mercifull the better Christian. For he hath tasted deeper of Gods mercies to himselfe and therefore he is mercifull to his brother and the worse Christian the lesse mercifull for he neuer felt Gods mercies to himselfe therefore he cannot be mercifull to his brother Now to go to law for euery trifle or to steale lawe vpon thy brother or to sue him before thou offer him peace it argueth a hard hart and vnmerciful and farr from this dutie of forgiuing but to be loath to go to lawe and to put it of as long as may be and first to giue warning and to offer peace and not to doe it but in matters of weight it argueth a mercifull heart and such a one as is readie to forgiue and such a one in whome the spirit of God doth dwell And thus I hope I haue opened this dutie of forgiuing and forbearing in such sort as a Christian may see how to practise it with comfort to his conscience also without any great losse in this world or hurt to his estate And thus much for the foure seuerall duduties and degrees of Priuate Equitie Now hauing opened the nature kinds of Christian Equitie let vs proceede further in the text Let your Equitie saith the Apostle be knowne to all men The words import that it is our dutie not onely to knowe this vertue and the nature of it and to be able to talke of it but in all our affaires publike and priuate and in all our dealings with men so to put it in practise that men may see it and that it may be knowne to other men and that they may be able to auouch for vs that our dealing is vpright equall and indifferent ioyned with equitie and moderation and free from extremitie and oppression this is the meaning of that which we are here cōmanded by the Apostle And the reason why the Apostle vrgeth vs to make it known is because there is a priuie hypocrisie in our natures whereby we are giuen to make shew of more then is in vs. Against which vice we doe truely labour when we labour to make our vertues manifest and knowne to the world that so the tree may be knowne by his fruites he is a holy and religious man not who knoweth and can talke well but he whose religion and holinesse is knowne in the world and seene of men he is a mercifull man of whose mercie men doe taste So he is an equal vpright mā whose Equitie is felt found by thē who deale with him Let therefore our actions with men testifie the vertues of our heart that mē who liue with vs and deale with vs may be able to say for vs that we are possessed with those vertues for this is to be truly good not when a man can speake well or tell of his owne goodnes but when other men see it feele it and speake of it Hitherto of the meaning of the words Nowe that which was Pauls exhortation to the Philippians shall be mine to all true Christians Let your equitie be knowne to all men You haue learned what it is and howe it is to be practised it nowe remaines that we content not our selues with the bare knowledge but take notice of it as of a doctrine belonging to vs and put it in practise all our dealings publike and priuate yea and make it manifest to the consciences of all men good and bad so that euery man with whome we deale may taste and feele of our equitie and be able to testifie of vs that equitie beares rule in all our actions thus if we doe we are Christians not in name and profession onely but in deed and truth And to perswade vs all to this holy duty let vs vse some fewe reasons to inforce it and amongst all the reasons that might be brought there is none better then this here vsed in the text The Lord is at hand But before we come to speake of it let vs consider of one other which doth most naturally enforce this exhortation and it is this God sheweth most admirable Equitie and moderation towards vs therefore ought we to shew it one towards another It is the reason of the holy Ghost Be yee mercifull as your heauenly father is mercifull Wonderfull is the moderation that God sheweth to man it appears especially in foure things whereof two belong to all men and the other two concerne his Church The first Action of God wherein he sheweth great moderation towards all men is this A lawe was giuen to our first parents Eate not of this tree if you doe you die for it and that a double death both of body and soule But they ate and so brake the lawe and thereby did vndergoe the penaltie annexed by force and vertue whereof they should haue died presently the death both of bodie and soule and this had beene no Extremitie but Iustice for this was due vnto them by the Iustice of that lawe which was giuen them But nowe behold Gods Equitie and moderation of the Iustice of that lawe he strooke them not presently as the tenour of the lawe and their desert required neither with the first nor second death but deferres the full execution laying vpon them for the present a lesse punishment namely a subiection to the first death and a guiltinesse of the second that is of damnation Beholde a marueilous mitigation by the tenour of that law their bodies and soules should both haue presently died and beene cast into hell but God in mercie suspends and deferres the execution of it and onely strikes Adams body with mortalitie whereby he was subiect to the first death and his soule with guiltinesse whereby he was subiect to the second death by which mitigation it came to passe that as Adam by his repentance afterward quite escaped the second death so he tasted not of the first death till nine hundred yeares after If a prisoner counts it a mercifull fauour of the Prince or the Iudge when after his iudgement to die he is repriued but one yeare then what a mercifull mitigation was this in God to repriue our first parents for so many hundred yeares This was the first action of Gods mercie to man and this concernes all mankinde generally but especially Adam and Eve But the second doeth more neerely concerne all men So soone as man commits any sinne euen then is he guiltie of eternall damnation because he hath broken the law for the curse of the lawe is not onely a guiltinesse but a subiection to the wrath of god presently to be inflicted vpon the sinne committed without any intermission so that so oft as a man sinneth so oft doth he deserue to be plunged soule and body into hel without beeing

Ε'ΠΙΕΙ'ΚΕΙΑ OR A TREATISE OF Christian Equitie and moderation Deliuered publikely in Lectures by M. W. Perkins and now published by the consent of his Assignes in Cambridge by a Preacher of the word Eph. 4. 31. Forgiue one another as God for Christs sake doth forgiue you PRINTED BY IOHN LEGAT Printer to the Vniversitie of Cambridge 1604. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon 〈◊〉 To the right Honourable the L. Sheffeild Lord Lieuetenant and L. President Sir Tho. Heskith S. Iohn Benet Knights Charles Hales R. William Cutbert Pepper Iohn Ferne Esquires and the rest of his Maiesties Hon. Councell established in the North parts and vnder his Highnes the highest Patrons of Equitie Grace and peace from Iesus Christ. RIght Honourable and W. how famous in all writers the yeare Eightie eight and how fatall it was made by all the old and later Coniecturers is not vnknown to any of you but how the issue answered the expectation I see not saue only in that notable ouerthrow of the enemies of god the Papists whereupon our reuerend countreyman and Christs Champion for England said very well Octogesimus octavus mirabilis annus Clade Papistarum faustus vbique pijs But if euer yeare deserue to be famous in English Chronicles it is this yeare I cannot tell whether I should say 1602 or 1603 wherein whether Gods anger was more in taking from vs such a Queene as for ought I reade the world neuer had or his mercie in giuing vs such a King as England neuer had I leaue it to better heads to be determined How is the name of our God to be magnified by whose mercie so great a losse is made no losse but a gaine vnto vs for who seeth not that all her Princely vertues doe not only liue in him but are also in him beeing a man more perfect and accomplisht Shee is dead but her Heroicall zeale and loue to Religion is aliue shee bequeathed it with her kingdome to his Highnesse who doubtlesse will make both her Religion and her Kingdome to flourish as much more as a man doth excell a womā And who knoweth not that the enemies of our Religion and our peace notwithstanding all their politik dissembled brags to the contrarie doe finde his Maiestie so little for their purpose that now they would sing a thousand Masses to haue her aliue againe against whom they thundred out so many Curses and Excommunications and after whose blood they so thirsted whilst shee liued what straights are they driuen into who would wish her aliue againe at whose hands though a woman they neuer gained nor got one inch of ground in 44 yeares though nine or ten Popes and 10000 of their slaues wrastled with her all the while with all the power and policie craft and trecherie which the Deuill could lend them Nay her end was as glorious as her beginning and her last Proclamation against them was more to their shame and lesse to their comfort then euer any in her life before and so farre was shee from allowing them a Toleration of their intolerable religion in her old and therefore weakest age as that it neuer entred into her royall heart nor euer thought shee it worthie to be made a question whether it should be or no. No shee halted not betwixt two religions but to her Baal was Belial therfore shee banisht him and God was the Lord and therefore shee serued him Shee was resolued that Dagon must downe if Gods Arke stand or els if Dagon stand the Arke must away For both together cannot stand vpright Shee held that as when the enemies themselues brought the Arke into Dagons temple Dagon fell downe so if the Israelites should haue admitted Dagon into Gods temple that the Lord himselfe would haue remooued his Arke from them Blessed was shee in her life twise blessed in her end she lost not her first loue and her works were more at the last then at the first and blessed are we that enioyed her so long and more blessed who vnder her enioyed such 44 yeares as all the bookes in the world cannot shew vnder a woman but most blessed of all in that after such a Dauid God hath sent vs such a Salomon after such a woman such a man after such a Queene such a King who will make an ende of many a Ioab and many a Shimei which shee could not so well doe and finish that Temple which shee so well beganne and who I doubt not to affirme it doe the Deuill and the craftie Papist all they can is the chiefe Champion of Christ Iesus vpon the face of the earth And how happie a yeare shall this be if the losses which learning hath sustained be as well recompenced Iunius of Leiden Tossaine of Heilderberg Perkins of Cambridge haue this yeare bin taken from vs besides many other of inferiour note happie should those three famous Vniuersities be if the like were seated in their roomes Let vs leaue the first to the lower the second to the higher Germanie to praise them to lament them and to make supply for them It is the third who especially concerneth vs what losse the Church of God and in the Church England and in the Church of England the Ministery and in the Ministerie the Vniuersities in the Vniuersities the younger students haue sustained by the vntimely death of that Reuerend man I thinke is not vnknowne to any of you For how should he be vnknown to any of any note in England whose name and estimation is such in other natiōs as that at one Mart we find that in one halfe yeare two of his books were translated into Latine foure were were printed beyond the seas The best recompence of this losse is the fruit of his labours which he hath left behind him whereof some were written by himselfe and others taken by other men from his mouth all which at least so many of them as may be perfected there is hope we shall intime inioy Had not Iohan. Budaeus and Carolus Ionvillaus done so to Calvin Vitus Theodorus Ioh. Frederus and Iustus Ionas done so to Luther many worthy workes of those two great instruments of God had vtterly perished and had not some done so to this worthy mā no doubt many sweet blasts of that siluer trumpet of God had vanished away For my part though time be pretious vnto me otherwaies yet thinke I that time well spent which I may bestowe in preparing to the Presse any thing of his This discourse of Equitie now made readie as a child borne after his fathers death I present to your Honourable viewe and patronage If any aske why I dare tender so small a gift to so great personages my onely answer is I make the Iudges of Equitie the Patrons of Equitie God graunt you a long and Honourable state vnder our worthy Salomon Amen From my

that facilitie as his master requireth What is to to be done in this case to see it and alwaies to checke him for it and to gall and gird him with it and euer to be casting it in his teeth and threatning him for it is the extremitie which here the Apostle condemneth The Equitie then in this case to bee performed is in consideration that it is not a fault of malice but of nature not of idlenesse nor carelesnesse but of a naturall weakenesse the Master must gently tell him of it and priuatly and seldome and aduise him what are the best helps for nature in this case And though he see not that speedie amendment which he desireth yet is he to beare with him as long as he is trustie diligent dutifull and willing and for those so many good properties he must beare with his wants and not be too sharp either in reproouing or in correcting him for them In the the third place A man hath occasion to confer often with another man by reason that they are neighbours or speciall friends or of the same calling and course of life but one of them is hastie and soone angrie and it may be in his talke either for the matter or the manner of it he cannot but shewe his anger Extremitie in this case is for a man to deale roughly with him to contradict and crosse him to denie what he saith to stand stifly to our our owne opinion to be angrie againe with him But on the other side Christian Equitie teacheth a man not to see it nor take notice of it nor to be angrie againe nor to checke him for it but to put it off by gentle words soft demaundes and other talke and to yeild to him as farre as a man may doe in good conscience without betraying of the trueth And by the way in conference hold it alwaies for a rule of Christian wisedome and priuate Equitie neuer to sticke stiffely to any opinion vnlesse it be in a plaine trueth and of great moment Now thus doing to our brother and sparing his weaknes and continuing on our speech as though we sawe not that he was angrie hereby the conference holds on and loue is continued as afore But if contrariwise we take the aduantage of his infirmitie and display it and rub him for it if we be as short as he and stand stiffely vpon points then the conference is broken off without edification and heart-burning riseth betwixt them in stead of true loue Thus we see in these examples how in a Christian moderation we are to beare and to forbeare the naturall weakenesses of our brethren if we purpose to liue in any comfort with them in this world Yet this forbearance must be with two conditions First that these wants be wants of nature not of malice nor of old rooted setled and cankred corruption Secondly if they whome wee forbeare containe thēselues within conuenient bonds and doe not exceede nor breake out into any outrage or extremitie for then they are not to be forborne but to be tolde and reprooued for them and a mans dutie is not to winke at them but to take notice of them and to shewe open dislike of them But in as much as these are wants of nature as it is infirmitie in the one to shewe them so it is the glorie and praise of the other to pardon them yea it is a token of wisedome and good gouernment and a signe that a man is a louer of peace and consequently of religion and of God himselfe to passe by them The practise of this dutie maintaines peace in kingdoms countries states cities colledges families and all societies of men Thus much for the first dutie The secōd dutie of priuate equity is to constru interpret mēs sayings that are doubtfull in the better part if possibly it may be this is to be vnderstood of all men though they be our enemies and this must a man do if he will liue in peace in this world Our nature is giuen to take men at the worst to depraue mens deeds and words to peruert them to the worst sense that may be and this is commonly the cause of debate and dissention in the world But the dutie of Christian Equitie is contrary hereunto namely to thinke the best they can of all men to construe all doubtfull actions in the better part and to make the best sense of all doubtfull speeches if we haue any probable reason to induce vs to it The Apostle makes this the propertie of loue 1. Cor. 13. Loue thinks not euill that is not onely then when there is manifest and good cause to thinke well but when it is doubtful if it may by any meanes haue a good meaning if by any means it may be well thought of loue will make a man thinke well of it the more specially a man loues another the more equally indifferently and Christianly will he interpret all his sayings and doings The want of this dutie and the practise of the contrarie is the cause of more troubles tumults garboiles fallings out and heartburnings in kingdomes countries societies and families betwixt man and man then any one thing in the world besides Dealing thus with the wordes of Christ cost him his life for when Christ said Destroy this temple I will build it in three daies they interpreted it of the temple of Ierusalem when as he meant of the temple of his bodie And the wrong and sinister interpretation of Dauids ambassage by his neighbour king Hanu● was the cause of that great war betwixt two mightie kingdomes the Israelites and the Amonites which cost so many thousands their liues For when Dauid sent Embassadours to comfort him after his fathers death he and his wicked counsellers interpreted it that he sent spies and intelligencers to find out the weaknesse of the land It cannot be spoken what broiles hurliburlies and confusions in kingdomes what contentions in eommon-wealthes what factions and diuisions in colledges societies what disquietnesse in families what vnkindnesse and falling out amongest old friends and what separation euen amongest them that should be neerest are daily in the world by reason of this sinister interpretation of mens words and deeds We therefore that doe professe our selues the children of peace must learne to make conscience of this the due practise whereof is the conseruation of peace And further in this dutie one thing more is to be remembred namely that we must not giue too sharpe a censure euen of the open and manifest euill sayings or doings of our brother we must not iudge them to be done carelesly when it may be they are done ignorantly nor deliberately when it may be they are done rashly nor presumptuously when it may be they are done vpon infirmitie nor to be done vpon hatred or malice to vs when it may be they are done for an other cause nor may we iudge an euill thing to be done for want