Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	charles_n	john_n	william_n	42,135	5	8.2416	4	true

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

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

studie Sept. 10. 1603. Your Honours and Worships in the Lord W. Crashawe To the Christian Reader whosoeuer I Doe here present vnto thee Christian brother a small discourse of Equity deliuered by that faithfull labourer in the haruest of God Mr. William Perkins in a fewe Lectures The discourse is litle and briefe but the matter is pithie and the vse profitable Equitie and Christian moderation whether publike or priuate is the true badge of Christianitie Without publike Equitie what is the court of Iustice but turned into the seate of Iniquitie and without priuate Equity what is mans life humane societie neighbourhood nay friendship nay kindred nay marriage it selfe but euen a potion of poyson in a golden cuppe Art thou therfore a Magistrate here is taught thee howe to discharge thy place in the execution of the lawes as shall neither be vnbeseeming the lenitie of a Christian nor the seuerity of a Magistrate Art thou a priuate man here is taught thee howe to carrie thy selfe in all dealing and bargaining with another howe to demeane thy selfe towards thy wife thy seruant thy child thy friend thy neighbour in such manner as if thou hadst all the comforts and contentments of this earth yet the practise hereof shall make them all ten times more comfortable and the want hereof shall turne all their sweetnesse into gall and wormewood When therefore thou readest this little booke and withall laying it to thy life doest finde the truth of it in thy course conuersation then acknowledge the spirit of God in this holy man who now sleepes in peace praise God for him be waile his losse and helpe me and others with thy holy praiers that wee may still goe forward in this good worke of publishing these his godly labours and in deliuering out to the church of God these Iewels which the Lord from his mouth gaue vs to keepe not for our owne but for the common good Thy brother in Christ Iesus W. C. Philip. 4. 5. Let your moderation of mind be knowne to all men the Lord is at hand THe Apostle in this chapter giues sundry exhortations to many Christian duties In the first verse to perseuerance in faith and true religion In the 2. and 3. to mutuall concord In the 4. to a spirituall ioy in the Lord. In this 5. verse he exhorteth to the vertue of Equitie or moderation of minde Our English translations commonly read it thus Let your patient minde be knowne to all men which though it be truly and well said yet the wordes translated haue a larger and fuller signification Therefore according to the nature and force of the wordes I rather chuse to read it thus Let your equitie or moderation of mind be knowne c. The wordes containe 2. partes 1. An exhortation Let your equitie be knowne to all men 2. An excellent reason to enforce it the Lord is at hand The drift and scope of the exhortation is to perswade the Phillippians and in them the whole Church to the practise of Equity Now this Equitie wherevnto the holy Apostle so earnestly exhorteth is a worthy christian vertue so excellent as the carefull practise thereof is the marrow and strength of a common weale and where it is there cannot but be peace and contentment in all estates and so necessarie as without the practise of it no house familie society cittie common-welth kingdome or Church can stand or continue Indeed a kingdome may be established by force and armes by violence and crueltie but it cannot stand or continue without this equitie and christian moderation betwixt man and man Nay ciuill society and common dealing betwixt man and man cannot continue vnles one man yeild to an other In a word there can be no peace in families no sound nor lasting loue betwixt man wife nor any comfortable quietnes where one doth not yeild to the other and one beare with an other in many things And if it be so in marriage which is the neerest coniunction and the most excellent and perfect societie which is in this world then is it much more true in all other societies of men that there can be no peace no christian neighbour-hood no true frendship vnles one beare with another and one towards another do carry himselfe in an euen and moderate course Seeing therefore this is so necessary and excellent a vertue I haue purposed to speake of it at large Let vs then examine these two points 1. the nature of it 2. the kindes of it For the first Christian Equitie is a rare and excellent vertue whereby men vse a true meane and an equall moderation in all their affaires and dealings with men for the maintaining of iustice and preseruation of peace This I take to be the true description of the generall nature of this vertue and herein First I say it is a vertue which is conuersant about practising of a moderation in all our courses and dealings with men For we men can vse no meane nor moderation with God but if we do euill it is all to much and if we do good it is all to little Againe equitie and moderation is to be performed of God towardes men and not of men towardes God For if men deale not equally towardes God the fault is theirs and not his God is not worse for it but if God dealt not moderately with men the world would not last one houre And lastly where there are no faults there is no forgiuenes where no infirmities there needes no moderation but in God there is no want no errour no imperfection but his loue his mercy and his workes of loue and mercy towardes mankind and to his Church especially are most perfect therefore there needes no moderation nor forbearance towardes God but towardes men who being flesh and bloud and full of infirmitis from which regeneration it selfe doth not fully free vs do therfore stand in need of this vertue to be practised amongest them els their societie and fellowship cannot endure And further all men in this case are alike and therfore one hath good cause to beare with another The Prince is flesh and bloud as well as his subiects the husband is flesh and bloud as well as the wife is the Pastor is a man as his people and hearers are Hence it followeth that therefore one is subiect to infirmities as well as an other and therefore I conclude that in all our courses dealings of man with man in this word there must be practised a christian moderation Secondly I say in the description that the end of this vertue is to maintaine Iustice to preserue peace which two are the very sinewes and strength of a Christian kingdome for where we do not to other men as we would others should do to vs there is no iustice And where we will not passe by small faultes and forbeare infirmities there can be no peace such is the excellency of this vertue as it serues to maintaine two other