Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	earl_n	knight_n	sir_n	59,280	5	6.9270	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69010	Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.; Institutiones theologicae. English	Bucanus, Guillaume.	1606 (1606)	STC 3961; ESTC S106002	729,267	922

INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 ● our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. ● Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs whē we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 ●● If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1● it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings ſ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiā then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice thēselues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie

aproued of the noble mē of Berea e Act. 17.11 ● when Daniel did so it was wel takē of that great Nebucadnetzar though it were to the breaking off of his sins f Dan. 4.24 How necessary it is for young noble men to be stirred vp to true nobilitie Isocrates shewes by his Oration to Demonicus Agapetus by his precepts to Iustinian Tully by his Offices to his son Plutarch by his institution of children Pythagoras by his golden verses Phocylides by his pithy sentences Sir VValter Mildmay by his coūselto his son Solomon by the prouerbs taught by his Parents and our noble King Iames by his booke to Prince Henry Remember therfore my Lords that you are called Nobiles as it were noscibiles because others must see wherin you excell and that thē you shal be noble indeed if as Chrysostom saith you do disdain to be seruants to sins as saith Apuleius When to the nobility of birth you adioyne also the nobility of life The nobilitie of vertue it is your owne the nobility of birth it is your ancestors If you be honored for the one thank your predecessors if for the other ascribe it to your selues If you consider your Honor many bad persons are partakers of as great if you looke vnto vertue it is appropriate only to the good your Honor without vertue is a Iewel of it selfe your Honor with vertue will be as a Iewel set in gold your Honor it makes you esteemed of men your vertue it wil cause you to be respected of God By your Honor you may glory in your parents by your vertue your parents shal glory in you By your honor you shal command many by your vertue you shal command your selues Summa apud Deum nobilitas est saith Ierome clarū esse virtutibus Before God the soueraigne nobility is to be famous for vertue To stir you vp to this I need not to cōmend vnto you the examples of kings before Christ Emperors in the primitiue Church many heathen gouernors who excelled in vertue looke vpon that king vnder whom you do liue vpon that admirable prince before whom you do stand and you shall see that the table of the one is a schoole of Diuinity the familie of the other a court of piety Besids consider I beseech you that most noble Earle Salisbury who though by nature he be father but to one yet in affection and tuition he is a father to you both doth not he build his religion vpon the sacred grounds of faith hope His ansvvere to certain scandalous papers in the pretious bloud of his Redeemer without presuming vpō any particular merits doth hee not promise Nec Deo nec patriae nec patri patriae deesse is he not an Hushay to our Dauid against rebellious Absolon g 2 Sam. 15 37 a Mordecai to our Ahashuerosh againg Bightana and Teresh h Hester 6 2 an Antipater to our Alexander to watch when he sleepeth i Antipater vigilat a Zopyrus to our Darius for the subduing of Babylon k Herod L 3 and a Zabud to our Solomon euen the Kings friend l 1 King 4 5. Is hee not a star in our heauen to enlighten many a tree in our ortyard to shadow many and such an eysore to our euill sighted blindfolded aduersaries that next to the extinguishing the light of our Israel they foolishly forewarne him that they seeke his life But the soule of that worthy Earle shal be boūden in the būdle of life with the Lord his God when the soule of his enimies shall be cast out as out of the middle of a sling m 1 Sam 25 29 Remēber him O Lord according to all the goodnesse which he hath done for this people n Neh 5 19 As therefore Alexander was moued by the vertues of Philip Scipio the lesser by Scipio Africanus Octauian by Caesar and Pyrrus by Achilles so let the examples of Princes in times past of gouernours in this present age and especially of your noble progenitors be glasses for you to behold your selues in that whatsoeuer they haue gotten it may be reteined by you if any thing hath bin lost by you it may be recouered And if it please god that the fruit of your age be like to the sap of your youth Si non sit viti●m in radice non erit in fructu si fons pur●●s etiam ri●●ls the streams of your manhood be answerablie current to the fountaine of your minority I doubt not but the generation to come shall as greatly reioyce at the possession of your honours as they are much cheered in the hope of your vertues I do obserue my Lords though what can a man of my parts and pouerty obserue that many great men in our kingdome haue bin for a while like vnto the great tree which Nebucadnetzar saw in the Prophecy of Daniel o Dan 4.6 but either by vndermining Iesuits or discontented followers or Parasititall seruants or enuiing of superiours or desire ef greatnesse or seeking of reuenge or excesse of life the roots of these trees haue beene so stubbed vp that the place of their aboad is no where to be founde The Lord grant that you may take heed of these things especiallie in your youth that we who see you now as Ioseph and Beniamin may see you hereafter as Dauid Ionathan so this twofold cable shall neuer be broken Quò vosfata vocant seu quò vos fata vocabunt Sint semper vobis prospera fata precor What Destinies you present haue or haue you after may That these to you be prosperous my Lords I humbly pray Now albeit you haue many liuing libraries to take counsell of yet since books are as one saith muti magistri trusty coūselors it is good for you to take aduise from them By them you may confer with the prophets speak with the Apostles though Christ himselfe left nothing in writing yet by them you may read the Sermōs of Christ By these you may cal a council of holy Fathers wise Philosophers eloquent Orators acute Logitians learned Historians great Mathematitians to resolue any euen the greatest doubt In the first place I cōmend vnto you the word of god which is not a dumb doctor a nose of wax a Shipmans hose a dead letter an Inky Gospel as our aduersaries would haue it but it is a directer of our waies a comfort in calamity a searcher of the heart mighty in operation a lanthorn to our life a counsellor to the Christian statesmen of the world Habetis oracula Dei saith Chrysostome ne moremini aliā doctorē nemo docebit vos quemadmodū illa Haue you the Oracles of God care not for other teachers none will instruct you better then they But amongst many diuines which are worthy your reading giue me leaue to commend vnto you this Christian Institution The order of this author is methodical manifest setting down

that onely power which beareth the sword should be called Magistracie but this word Magistratus is taken eyther in the concreete for the Magistrate or in the abstract for Magistracie it selfe What is Magistracie It is a politicke office instituted by God whereby one certaine person or diuers hauing receiued lawfull dignitie and power doe rule and gouerne by honest lawes the whole or some part of the Commonwealth in those things which belong to this life for the preseruation of peace and tranquillitie amongst men and for Gods glorie Aristotle most learnedly defines it thus A Magistate or Prince is a keeper of that which is iust and consequently of that which is equal Lib. 5 eth c 6 yet Paule farre better defines it expressing both the efficient and finall cause Rom. 13.4 saying He is the minister of God for our good to defend the good and to punish offences with the sword that is with corporall punishments What doe Officialls differ from Magistrates In this that Magistrates haue iurisdiction both to know causes and authoritie also to execute annexed but Officials are the magistrates ministers to whom is committed the bare execution of things determined such amongst the Romans were called Viatores in French Sergens Sergeants as it were seruants but the ministers of the Commonwealth are they who onely doe take knowledge of some things as they who are gouernours of publicke workes as Surueyers controllers paymasters ouerseers clarkes and such like or who haue some office in the Common-wealth as Tribunes Treasurers Wardens c. How many sorts of Magistrates are there 1 Diuers and first in regard of iurisdiction the Magistrate is eyther superiour or inferiour the superior is hee that is assigned and dependeth in that Commonwealth of none other but onely hee and vpon God as Caesar Dictator the King the Emperour the Senate the people who hath sole gouernement a Rom. 13.1 1 Pet. 2.13 14. the inferior magistrate is he who is assigned by and dependeth vpon the soueraigne Magistrate as presidents of prouinces and other officers who referr the most weighty causes to the discretion of the superior b Act. 10.1 2 In regard of religion the magistrate is either faithful as Dauid c Luk 9.50 or vnfaithfull as Saule and this latter is either a persecutour of true religion as Herod or else he who doth only tollerate true religion and yet such a one is worthy of commendation for he that is not against Christ is for Christ e such a one was Traian the Emperour 3 In regard of the obiects magistrates are eyther Togati men of peace or Armati men of warre 4 In regard of affayres some are Senators who determine publicke affaires others Iudges who heare and determine priuate suites and these are Iudges eyther of ciuill or capitall causes 5 In regard of office some are Lawgiuers others are Lawkeepers as were the Censors Censores among the Romanes and the Ephori amongst the Graecians 6 Againe in regard of the adiuncts some are lawfull iust and good magistrates who lawfully doe exercise their authoritie whether they haue it by election or inheritance Others are vnlawfull vniust or who come to that dignitie by euill meanes or vse it euelly that is to say eyther cruelly or couetously 7 In regard of dignitie some are Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bases supporters or foundations of the people others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes others Dukes Earles Lords Presidents Gouernours Maiors Heades of Families Elders and in regard of order in the Commonwealth one is Dictator another Consull another Senator another tribune another Treasurer Warden or Ouerseer VVho is the Author of the Mgistrate God himselfe for hee at the first did so illuminate mens mindes that he knoweth he cannot liue without a guide and gouernour yea the verie Bees doe acknowledge a King and follow him the Cranes haue a guide and setting their rankes doe keepe watch by night which similies taken from nature doe declare that the institution of Magistrates is aswell naturall as diuine Besides Gene. 9.6 God made a Lawe that hee who sheddeth mans bloud his bloud should be shed by man not by any man but by one called lawfully to that office and furnished with authoritie from God and therefore it must be done by an ordinary Iudge or magistrate who by a set order may punish the offender and execute the iudgement of God Now since this is giuen to the Magistrate to punish Homicides with capitall punishment it is certaine also that all other degrees both of causes and punishments are ratified and confirmed by that speach Exod. 18.21 Moses appointed Magistrates the which though hee did it by the aduise of Iethro yet the Lord himselfe appointed it Deut. 16.18 saying Thou shalt appoint Iudges Magistrates in all thy gates that they may iudge the people with iudgement And Deut. 16.13 and 19.2 the same God appointed both power and punishment adding this seuere commaund Thou shalt not pittie him but shalt take euill from the middest of thee that others hearing may feare Now the morall and naturall parts of Moses Law appertained in generall to all ages in the world Prou. 8.15 By me saith Wisdome which is the sonne of God doe Kings raigne and princes decree iustice by mee princes rule and the Nobles and all the Iudges of the earth that is all their authoritie is from mee 2. Cron. 19.6 Iehosaphat the king of Iuda speaketh thus to his Iudges Take heede what yee doe for yee doe not exercise the iudgement of man but of God Dan. 2.21 God setteth vp Kings and translateth Kingdomes In the new Testament Christ confirmeth Magistrates when hee saith Math. 22.21 Giue vnto Caesar the things that are Caesars and to Pilate Iohn 19.11 Thou hast no power ouer me vnlesse it were giuen from aboue and Paul Rom. 13.7 There is no power but of God and the powers that are are ordained of God or distributed by God where note that hee calleth authoritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of God and verse 4. and the 6. hee calleth the Magistrate the Minister of God which also euen the heathen doe acknowledge as Hesiod when hee saith that Kings as of Iupiter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Moses Iosua the Iudges Dauid Hezechia Iosias and many such like were often stirred vp by God himselfe when he wold deliuer the people from the oppression of their enemies and we may read in the Bible that the condition of the people of Israell was neuer more miserable then when they wanted lawfull Iudges and Magistrates but were without a King for then euery man had a superstition of his owne deuising and all things became dissolute by impunitie whereby they fell into a thousand both publick and priuate calamities a Iudg. 2.19 4.1 13.1 17 6 19.1 21 25 Now in that Peter calleth the Magistrate an