Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	will_n	wit_n	work_v	3,308	5	10.7542	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B07949	Out-port-customers accompt, of all his receipts, to a shilling, or a penny, without concealement or enstaulement of any; according to his oath at his first admission. Wherein he plainely sets downe, as well the motiues and occasions, as the method and style of all his former writings ...	Milles, Tho. (Thomas), 1550?-1627?	1627 (1627)	STC 17935; ESTC S123346	67,239	64

and Wine to all capable of Saluation by Wit Will and Reason and Grace to beleeue withal that his patient reall sufferings actuall word of Promise are the only all-sufficient means to purge our Imperfections and perfect all our Happinesse and to frame their liues accordingly vse still their best endeuours though his Person then at Supper held his Place there with others and residing now in Heauen be from thence to fetch vs thither I say specially fitted and such as can discerne with their own eies and see for though all Glasse be needfull for some vse or other yet all haue not power nor are fitted to that End and with blinde Men or Hood-winkt euen Myrrors are but idle And Grace I said withall to beleeue beyond our sight for though our wits by Art and Nature may be capable of Happinesse and our wils haue reason to bee forward to desire it yet as Grace resides in Heauen and from thence begets Beleefe so Faith alone aboue with Grace seeing Charity below to worke out our Saluation takes vs by the hand to lift vs vp thither Whereby Faith and Charity the one Fountaine of all Graces and Mother of Obedience the other Bond of all Perfection maintaine as it were a free continuall Trafficke betweene the Throne of GOD in Heauen and his Church vpon Earth by Doctrine and Prayer for the daily vse of Goodnesse His heauenly inspirings Downewards and our holy desires Vpwards being as Angels or Marchants betweene Him and vs. Yet if this may not serue to make thine eies to see Hold vse my dim Spectacles come sit thee downe by me The Customer heere endeuors his best by the happinesse of the Eucharist to illustrate Exchange the better to expresse at last the Mysticall Misery of Vsury And read thy selfe or hearke at least chuse whether How Christ and his Church by this meanes become wedded still together First heare then see then like then loue and then liue be fiue good points in wiuing If thou wilt liue a happy life but still remember thriuing But for a true and liuely patterne see two most happy Louers The orderly wooing Princelie proceeding ioyfull enterview and first meeting together of FRIDERICK the fift Count-Palatine of Rhyne c. and the Lady ELIZABETH Princesse of Great-Britain Sole-Daughter to KING IAMES fore-shewed their likings to be honorable their loues to be sanctified their mariage to be blessed and them selues to be most happy by the Grace of GOD and general applaude of all For Vox POPVLI vox DEI est that but lately came together who wooing by their Pictures as it were in a Myrroer each harkning after other came at last both to see and by seeing both to like and by liking both to loue that though Art and Nature both deseru'd to bee commended that had wrought and wooed so well yet Grace was most admired when comming both together they saw they met they kist To whom now All wish all Happinesse and I among the rest for the good of Religion and Iustice both that as our Eucharist hath blinded the Masse and prou'd it but a lie so Exchange may hood-winke Popery and thrust out her eye I meane Vsury Ignorance What Catholiques and all doe they reioyce with others and Customers to Customer Yea Catholiques I meane for good Catholikes are good Christians where euer they goe Impudence And are Customers then Christians Customer Yea and Kentish-men too Discretion Then may they be honest and so become happy Customer It may be we hope well but let that matter goe Now this alone thus fitted for Common sense and reason to shew the vse of the Eucharist represented by a Glasse euen as in a Glasse or Myrroer without Impiety or Iniquity illustrates our Exchange But in the Masse and Vsury by meere Deceptio visus or some Legierte-de-maine it is vrged otherwise which prooues both the Antithesis The opposition or Antithesis betweene the Masse and Vsury to the Eucharist and Exchange heere prooued and the Iugling of the Medium For euen as if the Myrroer had life both to quicken and power withall to change all within it or about it by turning Signes into Substances and Shadowes into Bodies Bread and Wine in the Masse is adored for a GOD and in Vsury the very Stamps which Soueraignes doe but put vpon their 〈◊〉 and their Coynes are worshipped for Idols This being the State of Traffique for heauenly Happinesse at this day in GREAT-BRITAINE in regard of true Religion by meanes of the Eucharist restored and maintained by our Learned graue Diuines and defended by our Soueraigne I leaue to our Lyturgie The Lyturgie of the Churches of England Scotland and Ireland and as a Customer and Lay Christian Man out of Iustice Commutatiue I am confident for Exchange and dare speake boldly thus ¶ Exchange in buying and selling of vendible thinges for I meane not mutuall bartring of wares fro ware though the propriety by either be altered and gone nor lending out of Charity though it loose by the loane I confesse most willinglie still presupposeth Money as Money Golde and Siluer by the Name of Bullion and that Money must be Coynd Now though Coyning and Creating bee wordes of like import as meerely Synonimas and meane but one Power fitting none but GOD KINGS yet heerein they varry GODS Power in Creating being absolutely absolute is onely al-sufficient and subsisteth of it selfe immediatly and that of KINGES beeing likewise absolute within their owne Dominions is but so by GODS Commission mediatly GODS Power is likewise infinite all manner of waies both in Heauen and in Earth and his Will the onely Motiue of all his owne Endeuours the Power and Wils of KINGS are bounded with their Kingdomes Ex Legum Prescriptis ne euadant in Tyrannos or become like other Men. GOD without a Patterne Creates all Thinges of Nothing by the Goodnesse of Himselfe and Man aboue all for his owne vse and glory and his other Creatures Good Kinges by Gods Example by their owne fixed Honour finding trust in their seruants and putting credit in their Subiectes adde Honour vnto Honesty Nobility vnto Honour and creat it in others by the Greatnesse of themselues And by their Pictures stampt in Bullion value Goodnes in all things by the Truth of their proportions of Good Better and Best both in Number Weight and Measure expressed in their Coynes by the Name of Money to their own special Honor first and then their Subiects Wealth for both must go together though they may not be confounded Honestum first then Vtile nor Vtile first nor Honestum alone Honestum Vtile or Vtile without Honestum In a Word GOD created all things by the Goodnesse of himselfe that his MAIESTY might be seene his SOVERAIGNTY subsist in the Order of his working all the Worlde ouer though himselfe reside in Heauen and the Beauty of his Holynesse in his sanctified Temples But Kinges must haue matter to fixe

and Water-tight in the breaches and wants of Commutatiue Right had Traffick but her Staples as Religion hath her Temples we would soone make Verses in praise and commendation of our Prelats and our Nobles of our Prince and our Peeres and sing all Alleluiah to the great KING of Heauen Aux Chicanneurs l'honneur n'ha poynt de lieu Car sans argent vous parlez en Hebrieu But this part of Iustice being most out of frame and disturbing all the rest Commutatiuely keepes downe our voyces which now falling out and fitted for my Lesson I must by my Letters goe spell out the wordes that belong to the Titles of my Soueraignes Tributes Wherein being thus farre proceeded by the helpe of Grace and Goodnesse and Religion with Iustice being both on my side I resolu'd by the Medium to dig on and delue for Truth the Foundation of Felicity and so become happy For since the Oxe is not muzled that treads out the Corne by the Rules of Religion and Iustice allowes to each labourer his hire I saw no right nor reason why seruing at the Altar I might not hope at least at last to liue thereby though I held my peace For Assai demanda encor che mai non grida chi ben seruendo tace And why treading out the path of happinesse for others I should be put by Therefore hauing now learnde all my Letters and CHRISTS Crosse being my speed and the Holy-Ghost lowly setting forward I thus began to fly ¶ Habet Musca splenem formicae sua bilis inest The PRIMER Yet far be it from Customers to value themselues by way of reuenge or disgracing of others But since al men euen by Nature desire to be happy by the rules of Right and Reason and Religion bids Reason haue an eye still to Nature and be next her selfe of all worldly happinesse if the meanest be but Wealth and reputation cheefest Honour being held a recompence for all our losse besides If all quit their Liuings for their Liberties to worke Nature giues no priuiledge for any to be idle If all forgoe their Liberties for the purchase of their Liues If Liuings Liberties Liues and All seeme nothing to our Credits And if GOD so prise his holy Name that he is Ielous of his Glory to shew how his LIEVTENANTS should be curious of their Honour I came at last to see and therewithall to wonder that the Names euen of KINGES GODS immediat Lieutenants nay of GOD himselfe through Ignorance and her Fellowes are subiect to disgrace as well as Customers But as Quaedam sunt non videntur and Quaedam videntur non sunt omnino So Plus quandoque valet in Rebus promouendes opinio Ignorantium quàm Rei veritat Which made me to consider that though Piety and Equity were the Arts of Felicity yet as euery Text had his Glosse and euery Art her Mystery so Religion beeing the Rule for Apprentises of Piety to learne the way to Glory shew'd the Eucharist for Mystery And the setled Art of Equity that raiseth all to Honour by the rules of honest Iustice for her Mystery had Exchange The first being wholly heauenly and fastned to Diuinity is taught by Diuines and I am but a Customer yet a faithfull Christian Catholique and a Loyall Kentish Man But the other from Humanity more fit for sence and reason with dim eyes and trembling handes to show the best endeuour of a feeble wit and weaker braines I gaue my selfe to spell and directly to discouer An Argument I confesse of a higher pitch and farre greater compasse then I did or could imagine when I tooke it first in hand wherein hazzard euen at first did very much discourage me in respect of the times In the midst by Friends I was many waies disswaded in regard of the paines and I had giuen it ouer for I wrought all alone but for the Enthusiasme and Spirit of Adoption still sounding in mine eares Religion takes thy part and Iustice on thy side Ton Ame ne doibt ta flamme estant diuine Rien ayme ny seruir si'l n'est egual aux Dieux Thy Soule is so beset by Vowes that are Diuine Thou shalt not tread amisse let not thy heart decline By whose perswasion when I had but once begon my conscience thrust me forward and thus preuaild at last Ie veulx quùn bel ozer honore ma ruyne Et si'l fault que Ie tombe Ie l'ay voulu des cieulx Then danger stand aside quoth I since Goodnesse cals me to it If ought doe put me by t is Wisedomes hand shall doe it My stayes besides were these As Goodnesse cal'd me forward so Truth was still my Ground which as Time did suggest Experience still supplide My Pen Oportet made and was euer apt to mend beeing sworne to doe my best Order gaue the Forme but the Stile I still suspected and sawe some cause to doubt till Prayer in conclusion vndertooke to perfect or perswade the best so that if the Phrase for the plainenesse might passe without offence I was sure the Matter for importance might deserue a double and treble reading Now the Matter indeede was Traffique I meane our owne Free-borne Trafficke that honest Nurce of Iustice that so kindly feedes vs all and handled Ab effectis containes those selfe-same Customes for which the poor Schollers in the Out-Schooles of Tributes haue so long time bin subiect to bayting and beating and for which my selfe was so gratiously chidden Thus searching after Truth that onely of it selfe makes all in all happy though it be my hard fortune to worke still alone Quo fato nescio sed non sine Numine As my hope and comfort is yet following still mine ALPHABET and Lines of my PRYMER I came at last to spell those very ACROAMATA of Piety and Equity The Motiue and occasion of the ACROAMATA so fitly ioyn'd together by Religion and Iustice that leades all to Truth and so to Happinesse as made me read out plainely and write distinctly thus The Method and Stile of the ACROAMATA ¶ All Men by Nature are desirous to be Happy as well as Customers and ayme at Perfection by rules of Order and degrees of Goodnesse But Ignorance beeing euery way the Mother of Errors and Grandame of Mischeefes begotte with all those Inconueniences which pretend indeede Order but lead all to Discord Disorder and Confusion Is ought then out of Order and fit to bee reformed Consult but with Wisedome and wee neede not dispaire For Priuatio semper presupponit habitum Sicknesse it selfe showes a habit first of Health and the disproportion'd Disposition of any Function high or low doth argue an Intention and possibility of Order Nay Ignorance her selfe knowes and tels it all ouer that ERRORS haue no Being but in absence of Truth and vnawares to her selfe doth teach Reformation how in seeking after Truth the best rule of Order in finding her to wander is still to looke

their Goodnesse in which is that we call Bullion that the Essence of their Greatnesse aboue other Men that 's to say their Bounties that 's to say their Honour I meane that their Maiesties by their Faces and their Armes may be seene and their Soueraignties subsist in the Goodnesse of their Coyne as in a Myrroer all their Kingdomes through though their persons bee seen to sit vpright in their Throns or reside in their Seats of sanctified Iustice betweene Greatnesse and Decorum namely in their Courts of Equity Subalterne and Soueraigne for Meum and Tuum Distributiuely and Mints of Equalities and Staples of free Commerce Commutatiuely Whereby it now appeares how by all mens consent Gold and Siluer the Seats of fixed Goodnesse by the Name of Bullion become Ab Effectis as it were King and Queene of the world because these alone make Kinges in their Thrones powerfull to protect both their Subiects and their Friendes both by Sea and by Land Trafficke Lapis Philosophicus and dispose of Trafficke by their owne Elixars and Mines or Load-stones of price within their owne Dominions as God by Goodnesse their onely Iudge and Patterne both in Number Weight and Measure first made the World and still doth guide the same Each King in this respect being a liuely Idea euen of Deity it selfe so much excelling in Preheminency of Power for his Person and Place and Prerogatiue of Wisedome for Bounty and Grace by how much they endeuour to expresse in themselues and shew foorth to others the Characters of MAIESTY and Titles of their SOVERAIGNTY in the truth of their Coyne I meane by their Exchange And how Exchange alone becomes that Cordiall preseruatiue which easing all Greefes in sores Exchange Vniuersalis medicina suppling all sores in diseases and curing all diseases in particular Members holds the whole Bodies of Kingdomes in health the sacred Rules whereof as no profane Couetise could euer comprehend nor confident Empericke attaine to practise so none of priuate difcretion or partiall affection may presume to alter or any way controle as beeing a Doctrine peculiar vnto none but the Grauest and Wisest in highest Authority and Soueraignes themselues Bullion therefore Catexochen that 's to say all kinde of Golde and Siluer not Coyn'd or made currant for euen Coynes that are not currant may be taken for Bullion by generall consent as the Sunne in the highest Globe of Glory and Money beeing the Beames Exchange becomes the light that makes the world to see And as Bullion beeing the Pylot Money is the Sterne and Exchange the Compasse that guides all courses right nay as Bullion being the Chylus Money is the Blood Exchange becomes the Spirit that quickens all the Body In a word Bullion being the Body and very Blood of KINGS Money is the Medium betweene Subiects and their Kings and Exchange the very Cyment that glewes them both together O that my Tongue or Pen were able to expresse Or had the guift to make Men vnderstand Those great and graund effects of Sacred Happinesse Exchange alone would worke by Kings and Counsels hand Religious Iustice would then so blesse our Land That Men on Earth might see by this Idea made What Heauen it selfe doth boad by this our Kingly Trade Seeing then that Bullion or Gold Siluer Coynd is the Bodie and Blood of Kings not as Men but as Gods truely represented to the comfort of their Subiects through all their Dominions by the stampes of their Money though their Persons keepe their Thrones And Exchange that Spirit of Traffique and Mysticall Cyment that glewes so fast together the communion and coniuction of Soueraignes and Subiects by Reciproke Loue Grace as Religion and Iustice both teach vs to beleeue Let 's all cry out of Rome wherein first was hatcht the Doctrine that enchants and transubstantiates our Eucharisticke Sacraments of the Body and Blood of CHRIST represented euery where within his Church Militant as liuely as in a Glasse till his comming againe though his Person be in Heauen by blessed Bread and Wine into Idolatrous Masses and our Christian Exchange into Iewish Vsury I speake therefore with confidence to all that seeke for Happinesse and loue their owne Saluation not bewitcht as it were or void of sence and reason be wary still of Italy as Aeneas with his Misselto when he traueld towards Hell and let all come home from Rome for feare of the cursse that by Iustice hangs vpon her For if He alone whose absolute Power could work so wel that all he made became still like himselfe exceeding Good to his own eternall Glory and Mans immortall blisse GOD I say the Father GOD I meane the Son and GOD the third time the Spirit though once for all The Trinity in Vnity and Vnity in Trinity whom onely to know is euerlasting Life and ioy but to heare and make mention of his Name be that spring or Fountaine of Goodnesse Truth and Wisedome from whence all streames besides both in Heauen and Earth deriue not onlie Essence but Happinesse in being and whence to swarue is to turne againe to nothing Quia vidit Deus quod omnia quae fecerat erant valde bona What greater bane then Sinne Sinne. Pride What greater sinne then Pride What greater Pride then the height of all Presumption in one sinfull Man that vsurping on the Powers both of Heauen and Earth Darkenesse Freewill Profanenesse to drowne Light in Darkenesse both in Goodnesse and Truth of his owne meere Freewil giues Lawes vnto Iustice and profanes all Religion the Rules of Truth and Goodnes both in God and Kings If heauenly Goodnesse and Truth in all Perfections both of Nature and Art be those beautifull aspects and beneficiall influences of heauenly beatitudes which the Grecians do describe by their Calocogathia to make al things happy Chaos Euill Quia Bono suo diffusiue verè constant omnia What Euill so infectious What infection so poysonous and what Poyson so accursed as that Chaos of Doctrine that by Pride and Presumption Presumption Merits Equiuocation profaning Goodnesse turnes Grace into Merits and Equiuocating Truth turnes Truth into Lyes in all the Contractes both of GOD and Men If Gold and Siluer of all the sollide Bodies which Nature presents at the Standart of Truth Truth be fittest and surest by generall consent to fixe Goodnesse in for easier extention in vendible Commerce by the Name of Bullion Quia omne Bonum Bullion being sui diffusiuum quantò communius eò melius infunditur semper secundum meritum materiae Fraude Wrong Priuate-Gaine Couetise Deceipt What fraud like publique wrong What wrong like priuate gaine And what gain more deceiptfull then couetously to hoard or sophisticate the purenesse and finenesse which Nature weighes in Bullion for the generall vse of Goodnesse by Traffique among Men If Money or Coyne bee those figured proportions of Goodnesse more or lesse for Number and Waight Money by