Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	zeal_n	zealous_a	181	3	9.3374	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11186	A president for a prince Wherein is to be seene by the testimonie of auncient writers, the duetie of kings, princes, and gouernours. Collected and gathered by Anthonie Russhe, Doctor of Diuinitie. Seene and allowed, according to the order appoynted.	Rush, Anthony, 1537-1577.	1566 (1566)	STC 21453; ESTC S116295	22,857	58

heauē But as Cyprian saith Vbique lex Euangelica traditio dominica seruata fuisset The law of the Gospel and the traditiō of the Lord had still bene retinued euery where and from it which Christ taught there had bene no departure nor reuoltment and al other doctrines as Ambrose writeth had bene iudged detestable and to bee defied Offic. 1. de vir vel 4. super 1. ad Co. Super vlt. Cap. ad Ro. yea as Theophilactus witnesseth had bene accompted heresie stumbling blocks and dissentions To be short then neuer such calamities had happened and confusion of truth whereby the verye electe of God if it had bene possible shoulde haue bene allured to ignorance the mother of error Math. 24. euen of the Scriptures as Ierom writeth Prolog sup Isaiam which is the ignoraunce of Christ And I would to God that Princes in these daies would consider the necessitie hereof especiallye those who boaste most of the reformation of Religion Then woulde they not be afraide boldly to enter into the Churche and whyp buyers and sellers out of the Temple of God not suffering the Lords Pigeons to bee solde therin pulling vp by the rootes euery plant which the heauenly Father hath not planted Matth. 15. Then woulde they burst out into these semblants of wordes Holynesse Psal 103. O Lorde becommeth thine house for euer and euer The zeale of thy house hath deuoured me vp Psal 68. Then would they commaund superstitious Ceremonies euen wyth the earnestie and zealous affection of Christe to be done awaye Auferte ista hinc Luc. 19. nolite facere domum patris mei domum negotiationis Away wyth bag and baggage wyth all your trashe and trumpery and make not my fathers house a house of traffike least that plague followe which the Prophete threateneth Esay 6. Regnum quod non seruierit Christo peribit That Kingdome whych shall not serue Christ shal come to deadly downefall So that as fyrst the Prince ought to cast his chiefe care vpon doctrine so secondly with the like consideration ought he to regard the Sacramentes instituted by Christe and the administration therof according to his institution Wherin he may folow Iustinian with diuers others appointing vnto them by a generalitye of facte comely ryghtes but in specialitie of circumstance leauyng them indifferent cutting of noyfull and superfluous Ceremonies sequestring them which euidently struggle with the worde of God euen such whose worke and vse are not free But these thyngs put in vre of a Prince he must not so ceasse nay to the fulfilling of all righteousnesse he muste retayne the seueritie of Lawes chastening by them as it were the rod of discipline For then as Gregory writeth Summus locus bene regitur 3. Lib. Moralium cùm Principes vitiis potius quàm subditis dominantur The Princelye place is well furnyshed when as rather vices than Subiectes be kept vnder and tamed The which place as Chrisostom teacheth Nō sanguini debetur In Policrat sed meritis Et inutiliter regnat qui rex nascitur non meretur Is not due to byrth but to merits And he vnprofitably ruleth which is borne a King and by noble prowesse deserueth not the same So that they may vnder him lead an honest godly life consideration had that they be not the children of the night but of the day not of darkenesse 1. Thess 5. Ephes 50.13 Rom. but of the light and therefore accordinglie preast to walke Yea he muste cut of all corruption of maners all lasciuiousnesse all vnchaste songs all vnfitting attire al surfetting and dronkennesse all whoredome and wantonnesse all fayned profession of chastitie without a continuall continencie both of minde and body he beeyng first of all a myrrour to his subiects in the temperature and moderation of dyet for thē most chiefly Kingdomes be blessed Prouerb 29. Eccles 10. Cùm Principes vescuntur in tempore suo ad reficiendum non ad luxuriam When Princes doe feede in due season to refresh sustaine their weake bodyes and not pamper vp to lothsome lustes And as Socrates sayth In suis exhor Illud Regnum in gradu aeterno facilè steterit vbi minimū virium Veneris cupido sibi vendicauerit That Kingdome shall stande in stedfast estate where as Venus retinue shall haue least accesse Wherefore the Kings of Egipte vsed very precyse dyet drinking a small quantitie of Wyne feeding onely vpon Heale and Goose to the ende that by their example theyr Subiects likewise might be allured therevnto For vainlie do Princes redresse maners when as first of all the saturitie of breade gluttonie surfetting is not surprysed and layde in water Of which and like enormious crimes all Princes shal giue a strayght accompt vnto the dreadfull Iudge both of the quicke the deade when as no priuileges nor charters shall be able to excuse them Eccle. 24. Sop. 1. Sap. 6. Iob. 7.15.12.34 Amos. 9. who shall search both their wordes and their workes Et potentes potenter tormenta patientur And pourable persons shall suffer passing punishments yea the Lords eies be vpō suche conteret illos à facie terrae And he shall roote thē frō the face of the earth For they be as S. Paule calleth thē vltores ad irā wrathful reuengers of malefactors Rom. 13. they bearing not a sworde in vaine Holding one to be awarded against his Subiectes and an other to be commenced against the forren enimy The first is called the sworde of iudgemēt wherewith the euill members are cut of The second is called the sworde of warre tendered against the forrener whereby publike peace equitie quietnesse may be by hym obtayned for his subiects he being the minister of God vnto their behouf and wealth for the which S. Paule teacheth that they do pay tribute wherof there are three especial respectes laudable endes to wit that they should be ornamēts of peace Cicero pro leg Manili the subsidies of warre the knitting sinnowes of the whole publike weale But here especially let Princes take hede that no such talenges be leuied on the people to serue as instruments their priuat lusts and ryotous lyfe Let them also further vnderstande as Xenophon warned renoumed King Cyrus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regula Regis non affectus sed lex esse debet Not the will or affection of the Prince but the lawe oughte to be a rule vnto him in gouernment that which giueth them no interest or right in the occupying possession of their subiects goods but as they may be applyed for defence munition sake wherewith vnder them quietly they may be gouerned for the atchieuement whereof as subiects ought to pray 1. Tim. 2. so Princes ought to vse greate pollicie and care not onely in a continuall furnishing of their Realmes with certaine ordinarie bandes and frontires of men but also in maintayning Nauigation and

lightes therein 4. Reg. 18. 4. Reg 23. 4. Reg. 12. 4. Reg. 20. makyng sweete perfumes breaking the brasen serpent and puttinp it to pouder I nede not make mention of Iosias Iehu Ioas who stil warned the Priests of their duty restrained their riot and insolency and last of all deliuered to death the false and peruerse Prophetes But what do I as the Latine prouerbe sayth lyght a Candle to helpe the moste glorious beames of the shinyng Sunne Thys not onelye in the time of shadowes but also in the time of grace and truth hath most plainely appeared As of Constantine we reade Euseb li. 1. Cap. 5. in promoting the Religion of God in the Counsel of Nice of Theodosius the firste at the Counsell of Constantinople Theodosius the second at the Counsell of Ephesus and to be short of Martianus at the Counsell of Calcedon Who shewed them selues the true and naturall Nursses of Gods Church and the fostering fathers of Christ his Religion according to the saying of the Prophet Esay Esay 44. Reges erunt Nutritij tui Kings shal be thy feeders and fosterers Makyng this the chiefe care amōg the musters of their thoughtes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conforme their will to the will of God to set forth his holye worde to direct all things to his honor and glory and to make hym in all things both theyr beginning and ending fullye aunswering the definition of S. Paule Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei enim Minister est tibi in bonum For he is the Minister of God for thy wealth Which is not onely extended to the bodye but also to the soule Forasmuche as man is composed of these two principall partes who lyueth not onely by bread a bodilie life but also a spirituall lyfe Deut. 8. Math. 4. Iohn 6. Rom. 2. Cant. 2. Io. 15. Rom. 13. euen by euery worde proceeding out of the mouth of God which is spirite and lyfe which is the power of God working saluation in the beleuers mollifying their heartes and perfectly cleansing them For the which Princes continually ought to care as the Greke text teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc ipsum constanter ac perseueranter incumbentes ac immorantes they vncessantly prest to be occupied busied in propaling the pure Religion true worshipping of God according to that saying of S. Augustine In hoc Reges seruiunt Deo Lib. 3. ad Chrys si in regno suo bona iubeant mala ꝓhibeant non solùm quae pertinent ad societatē humanam sed quae ad Religionem diuinam In this Kings doe seruice vnto God if they in their Kingdomes commaunde good things and forbid euill not only appertaining to humaine societie but also to the Religion of God Authorizing Godly and learned personages to the superintendment and Ministerie of the Churche estranging from thence Drones and time slaues Almon eaters 3. Reg 13. Io. 6. Ieroboams Priests and Barly bread Gospellers foreclosing lose liuers and seducers by leauened doctrine maintayning peace and concord among them keeping a continuall watche that the worde of life salvation may be faithfully and purelye preached without the miserable mixture of humaine traditions Matth. 5. Luc. 16. which make of no force the cōmaundement of God they beyng abhomination vnto the Lorde although greatly estemed of men vtterly deceiuing them who are the first finders out therof according to the testimony of the Prophet Esay Esay 47. Sapientia tua scientia tua ea ipsa decepit te Defecisti in multitudine adinuentionum tuarum Thy wisedome and thy skill euen the selfe same hath deceyued thee Thou haste soultred in the multitude of thine owne inuentions wherein God taketh no delight For he regardeth not flesh and bloud He weyeth not outward signes silly ceremonies neither wil he be worshipped in thē but in the spirite of truth by Christe Iesus For he is a busy beholder of faith Iohn 4. considering the inwarde intent being a subtile searcher of hidde hearts These things not promoting vs to God with whom nothing is attentiuely accepted beside a firme faith in Christ these did Plato remoue from the worshippyng of the highe God for the which he was called Diuinus Plato These did Christ vtterly put to flight when as he declared all things to be fully ended which were necessarie for mans saluation not fastening his Church to the bondage of figures but to the freedome of the spirit A Christiā Prince therefore must all trifeling traditions sette a part and the ydle inuentions of mortall men direct his subiectes vnto the Law and testimonies of God Esay 8.34 to make diligent search in the booke of the law and to reade therein to shewe vnto them that which is expressed in the Scripture of trueth to cause them to heare Moyses Dan. 11. Luc. 16. Iohn 5. Act. 3. Act. 5.13 and the Prophets earnestly to exhort them to reade the Scriptures which beare witnesse of Christ and of his power which fittingly shewe forth hys dayes and that eternall lyfe and health settled in him Whiche thing if it had bene practised in all ages of all Christian Princes poyson had neuer bene shedde in the Church De praescrip Haeret. Then the blessed Church as Tertullian witnesseth and the most simpliest as Damascius writeth to Ierom had neuer receyued any mans doctrine against the doctrine and institution of Christe Then had not Religion brought and chylded forth that Cocatrice egge Riches neyther should the daughter haue deuoured the mother Then had neuer the Kings of the earth willingly dronke the cup of sorcering Circes wittingly haue ben empoisoned therewith The discipline of the Apostles as Cyprian writeth had neuer by idlenesse De lapsis and the want of Christes Crosse bene corrupted and by heaping of Patrimonie generally forgotten Then palpable darkenesse had neuer been receyued in the place of cleare and large light Ierem. 5. when as as the Scripture witnesseth the Prophetes preached lyes and the Priestes allowed the same by clappyng their handes and the people loued such seruice Then should neuer Gods siluer haue ben turned into drosse Esay 1. Then shoulde the Citie which in times paste was faithful not haue bene prostituted and defiled to wit the chast Churche of God vnder the maske of a haunted harlot Then shoulde neuer the house of God whiche by institution is Math. 21. Luc. 19. Math. 24. 2. Thess 2. 2. Pet. 2. 2. Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of true worshippe and religion haue bene made a house of foolish fables Then desolatiō as Christ saith should neuer haue stoode in holie place nor Antichrist haue pitched his pauilion in the Temple of God lying Legendes and Masters of leasings had neuer taken place in the Church of Christ Math. 21. Luc. 21. 3. lib. Ep. 3. ad Ce. Then had not the Sunne nor Moone lost their light and the starres haue fallen frō