Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	time_n	young_a	youth_n	64	3	7.6508	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72064	The Christian knight compiled by Sir VVilliam VViseman Knight, for the pvblike weale and happinesse of England, Scotland, and Ireland.	Wiseman, William, Sir, d. 1643.	1619 (1619)	STC 10926; ESTC S122637	208,326	271

should giue me a Iuell and I go picke his locke or his pocket for it Would this bee well taken Haue I not lost a friend by it This kind of presumption is towards God as vngodly as the other to man most vnmannerly And I shall wish you to take heed and enquire of it further for it will stand yee much vpon And yet to giue you this also and to free you from an audacious presumption which I can by no meanes doe yet I may not allowe this tryall to be a tryall indifferent and reasonable but false vncertaine and deceiuable as I prooue to ye thus There is no man can make a tryall certen whose issue is chance But the issue of combate is chance therefore the tryall vnreasonable That the issue is chance it appeares by the many casualties that combate is subiect vnto if his foote slippe or sword breake the sunne wind or dust in his eies or if his breath faile him hee is gone Neither is a man alwaies in best practise for his defence King Porus looked aside a little hearing his men in tumult behinde him and Alexander tooke aduantage of it and ouerthrew him And to goe no further then my former examples Liuius ib. 7 Valerius tooke like aduantage of a Rauen that flittered in the french mans face and ouerthrewe him by it And yet these vncertaineties our Duellours make no reckoning of weighing their honour in their humour at no more in a manner then a throweat crosse and pile or a caste at mum-chance The insufficiency of this tryall is also seen by the little esteeme is made of it by the whole body of iustice King Councell Iudges Magistrates and all the graue heads that are in the world All that ye haue yee holde by their wisedomes and iudgements the cloake on your backe and your sword in your hand Yet they holde such conquests of yours as nothing They will not condemne the conquered for the worser man or commend the conquerour for the better man or that he who hath the day hath alwayes right on his side as commonly he hath in iust warres and so is noted by Pomponius Laetus In compendio lib. 28. Liuie 7. But in single fight it is often contrary As we may see in Corbis and Oswaes case two principall men of Spaine while Scipio lay there who would haue vmpered the matter betweene them for the principality of Ibes But they were both resolued no tryall but combate either take all or loose all The apparant right was in Oswa who stood vpon his spirit and flourishing youth The other was both older and stronger and stood vpon his skill Much preparation was on both sides and great concurse of people and friendes But the stronger obtained the victory and the younger paide deere for his leuity Like case wee finde in king Henry the sixts time of England how William Cartur was trayterously appeached for a traytour by his own seruant and in combate was slaine by him in Smithfielde the seruant carrying away the victory and the Master the honesty as it was deemed and pittied by all that knew him And it was not long that the seruant could escape the iudgement of God for it being hanged soone after for another fault Neither will such conquests be so much as an euidence in any court of audience As for example one cals me theefe or baseborne I challenge him the fielde and am ouercome and he goes away with my sword After this I bring my action of slaunder Hee pleades conquest by battell and shewes my sword for a testimony with other witnesse besides Yet all is nothing I shall haue dammages against him notwithstanding But I leaue these matters vnto yee to bee better considered of as also the humours of men from whence this vnciuill businesse proceedes Greene heads commonly without ripenesse courage without knowledge good mettall ill applyed good signes till impolyed and to put all in a word the greatest aduenture that is for so small a prize as appeares by the fruites of it which are two First a cruell repentance if euer wee come to repent vs but especially if death followed Wee must remember one day or at sometime or other when wee set alone and thinke of things past that hee was our brother whom we maliced or supplanted so Hee was partaker of one Christendome with vs Like flesh one countrey the same language with vs. Perhappes hee was our friend and louer in his heart howsoeuer he might be ledde by humane errour and peraduenture our kinse-man or allie for any thing we know or care for in our passion If euer we come to remēber our selues we shall rue it most pittifully and with the bowels of extreamest compassion Alasse for pitty that we cannot take warning one by another yea that euer we should weare a sword and vse it no better How many bee there that perish thus of cold iron in this iron age how wanton be they with their weapons after they get a little fence and are not at quiet till they haue sheathed it in their brothers bosome or lye breathlesse and speechlesse vnder the surgeons hands They passe a tryall indeede but whereof Truely in my opinion of the greatest misery and most comfortlesse desolation that may bee Victus perijt luget victor As the olde Oracle went neither of them honourable by it both of them miserable and who can tell which more Whether he that is by this time God knowes where or he that suruiues and though he bee in his right minde yet cannot make amends or bemoane it sufficiently The second fruite if we may call it so is an abhominable blindnesse of heart which they bee growne vnto Let vs speake but of one or two of their lawes that they liue by and dye by Our young Solons and Lycurgusses what bring they Or from whence Not from the Athenians or Egyptians not from the Romanes or Lacedemonians and much lesse from good Christians Their first law is good and is but for a shewe to colour the rest And that is this ye must doe wrong to no creature liuing But they keepe it ill For if they carry a spleene against one they will giue him a iustle or a scorne or somewhat else that the other will not take and raise a brawle presently The second is if yee happen to wrong one or that the other take it for a wrong it is base to cry him mercy for it or yee must doe it coldely or rather stand to it and iustifie it and adde wrong to wrong and word vpon word to the defiance No place left for curtesie but a curteous scoffe A third is if one throwe duste or salt in your face or disgrace you in any sort if yee be not a cowe ye are bound to challenge him A fourth is that if a man doe not answere his challenge the other may stabbe him or pistoll him for it wheresoeuer he meetes him Lesse then his life cannot satisfie the disgrace

ioy to Christians when it pleased God to concurre with it as he did Euen so againe for tryall by sword Wee haue one notable instance amongst others in the Emperour Henry the thirds time Naucl. who tooke to wife a faire young Lady the king of Englands daughter She was accused of incontinency by a seruant neere the Emperour a man of monstrous bignesse and Giantly stature As the German writer saith Naucl. And there was no man durst vndertake the vertuous Ladies part so much as to speake on her behalfe vntill in the end she challenged the Giant to fight with a boy of hers which shee carried out of England with her The time and place was appointed The onely comfort the Giant had in his wounded conscience was the weakenesse of his enemy His victory as hee thought was assured But he was deceiued God was greater then hee For the boy aduentured so boldly and with such a spirit towards him not afraide of his bigge lookes and scornes and heauie blowes which would beare downe an oxe that after a few boutes he thrust him into the thigh and wounded him so sore that he could stand no longer The Emperour at this was much confounded and would haue had her againe But he had more to doe for her second good will then euer hee had for her first These and such like reserued tryals wee heare and reade of in case of extraordinary neede and Gods particular fauour Which euery one may not presume vpon as I saide And to expect it of God is to tempt God and so is holden by the seruants of God that are of learning and experience as by the story I told you of the Indian woman it may appeare For although she escaped the fire marueilously yet whether it was for her sake or for conuersion of heathens vpon that occasion God onely knoweth And the Archbishoppe of Goa a very learned man beeing then in the same towne by chance about his visitation would not onely not giue countenance to such a tryall with his owne presence at it but rather misliked her that shee would take no other satisfaction when it was offered her yea also when she came to him afterwards hee tolde her plainely in the hearing of many that it was not for her merit that God wrought this wonder for we be all wretched and sinnefull creatures said hee as long as we liue in this mortality But it was for poore infidels and heathens sake that knew not the good of Christian marriage nor how pleasing it is to God to holde onely to one which was very grieuous to them both in deede and thought By which words ye may see how little he accounted of this tryal as of a tryall although he gaue some way to it because he would not abreuiate the hand of God amongst those blind infidels in an act which otherwise he might thinke to be meere presumption and tempting of God And this tempting of God is a greater sinne then we are aware of and is so called Guicciardin Comines because we tempt him thereby to doe a miracle or extraordinary fauour vpon vs. As a Iacobin Fryar did a little before our age Who standing in contention with a certaine Franciscan in Flarence challenged him to walke with him through a great fire prepared of purpose in the market place with the Sacrament in his hand And this is called tentatio expressa a grosse tempting And the Magistrates punished him for such attempting There is an other tempting also which is called Tacita when a man intends not actually to tempt God yet what he doth he hath no reason for but tempting of God and meere presumption As one that is deadly sicke and will take nothing aske him why God will helpe saith he when he sees good A man may say to him againe doe you looke for a miracle and in this they offend God presumptuously in time of the plague that goe so boldly to visit the sicke as if it were but an ague and this for no other cause but to visit or to shew their boldnesse and to boast of it afterwards that this they haue done and how little they feare death or how ready they bee for God more then others are If they will needes tempt God let them doe it where they hurt none but themselues and they are ill aduised that animate them therein without all manner of neede A Bishop likewise or other eminent persons offend heerein that are notably slaundered and will not stirre in it but leaue it to God hauing good iustice and meanes for it The like of all lazie-bodies that will take no paines for their liuing saying God will prouide for them Doe not all these tempt God and say with him in the Gospell Lord Mat. 7. Lord but will doe nothing for themselues And this Tacit or silent tempting comming alwaies of sloth or pride prouokes God much beeing oftentimes ioyned with repining and banding at authority as the Jewes did against Moses when Moses answered them againe Quid iurgamini in me Exod. 17. et tentatis dominum Why doe ye wrangle with mee and tempt your Lord God So Iudith to the priestes in Bethulia Cap. 8. Qui estis vos qui tentatis dominum Who are you that tempt God when shee sawe them limite God to their lawes and subiect him to their false feares as Duellors doe By which ye may see it is no newe sinne I speake of And wicked Achaz was so well instructed as hee acknowledged it a sinne when God bad him aske a miracle and hee should haue it But pretending holinesse hee said no I will not aske Esay 7. Non petam said he non tentabo dominum I will not sinne in tempting thee beeing holden euen then a grieuous sinne and we cannot plead ignorance of it now But to come neerer our purpose our Duellors sinne this way in the grosser manner And I appeale to their owne conscience whether I say not true Briefely thus They seldome regard the oddes or inequality that is between them no more then Dauid did against Golias or Alexander against Porus who was two cubites higher then hee and yet the lesser ouercame the greater when it was an hundred to one against him in ordinary reason Dauids victory indeede is attributed to Gods reuealed assistance which gaue him boldnesse in his businesse But Alexanders onely to his fortune as I shall shew you anon They care not I say for oddes in their person oddes in skill oddes of experience His enemy haply hath beene in many frayes or may be as strong as Pompeys man was who mette with his challenger in the field without weapon and brought him away into the campe with a finger yet all is one to him What argues this but I will not say a miracle yet an admirable conquest They presume of setting fortune heere against nature chance against reason I aske whether this bee not true It may bee some are more