Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	earl_n	henry_n	richard_n	28,198	5	8.8026	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19935	A funerall sermon preached the xxvi. day of Nouember in the yeare of our Lord M.D.LXXVI. in the parishe church of Caermerthyn, by the Reuerende Father in God, Richard by the permission of God, Bishoppe of Saint Dauys, at the buriall of the Right Honourable VValter Earle of Essex and Ewe ...	Davies, Richard, 1501-1581.; Waterhouse, Edward, Sir, 1535-1591.	1577 (1577)	STC 6364; ESTC S109385	23,626	69

effectuall that it reached to all kinde of matters that a perfect Noble man shal haue to deale withall in this worlde Fortitude is an other fountayne from whence Nobilitie springeth of Cicero in tusculanis quaestionibus thus defined Est affectio animi qua grauia patiendo legibus obtemperatur It is an affection of the mynde whereby to satisfy the lawes a man is content to suffer hardnesse he meaneth mans lawes and not Gods law It seemeth therfore that it may be thus more euidently and fully defined Fortitude is an affection of the minde whereby a man is made hardie and couragious to suffer difficulties and daungers auoyding on the one side rashnesse and expelling on the other syde feare to performe that which Gods lawe and honestie prescribeth and commaundeth Although by thys definition we finde that the effect of fortitude resteth much in banishing of feare of bodily hurtes yet doth it agree very well with the feare of god Ietro therefore counselling Moses to choose men to gouerne vnder hym sayeth Prospice viros fortes timentis Deum Seeke out men endued with fortitude fearing god c. Wherby we perceyue that Fortitude and the feare of God varie not but are linked togither Deepe was the floude of Nobilitie that this valiaunt Earle had fetched out of this fountayne For in this togyther with the Well of Prudence he founde that excellent knowledge of Cheualrie the cunning to leade an armie to guyde and to rule souldiours that experience of stratagemes and warrelyke pollicies that notable magnanimitie inuincible courage whereby he endured ouercame so many dangers and perils for the which he is renowned in England and Ireland shal neuer be forgotten He was by nature the sonne of Mars and by practising feates of warre and exercise aforehande he had made himself in maner a perfect Warriour afore that euer he came to the warres And was for prowesse magnanimitie and high courage to be cōpared to the old Romayne Captaines that be so much in stories commended This Fortitude is no lesse necessarie for Nobilitie in time of peace then in tyme of warre For it belongeth vnto them to minister iustice betwixt partie and partie without respect of parsons which can not be performed without the assistaunce of this vertue I haue good cause to thincke of this Noble Earle that there was no subiect in Englande that coulde feare or corrupt him from executing of iustice He was to the prowde and arrogant a lyon and to the meeke and humble a lambe neither is there any contrarietie in this for true Nobilitie discerneth a due and conuenient time and place to vse both the one and the other Iustice is the thirde Well of Nobilitie It is a constant a perpetuall will to giue euery man his owne This is a diuine vertue precious and commendable in all men and especially in the Nobilitie who by reason of authoritie may doe iniurie without remedie for the same We see by experience that great is the number of them that would oppresse if they had authority We see also the iniuries that are done dayly by them that haue colour of authoritie be it neuer so simple But examine the life of this Earle who wil I beleeue there is no man liuing that can iustly complayne of anye oppression or wrong done by him I once in my tyme hearde him not a little offended with one of hys men that was complayned vpon saying that his seruaunt coulde doe him no greater dishonour then by pretence of his authoritie to do any poore man wrong Iobe in the tyme of his authoritie wealth was commended to be a iust and a righteous man And in the explication of part of that iustice Iob hath these words Fui oculus caeco vice pedum claudo c. I was the eyes to the blinde and I was the feete to the lame I was a Father to the poore and when I knew not the cause I sought it out diligently I brake the chawes of the vnrighteous man plucked the pray out of his teeth Here we find that whosoeuer will do iustice must not only doe no wrong but must also with all his might succour and comfort the helplesse and oppressed In this part of iustice there was neuer Noble man more forwarde then this good Earle He was the comfortable refuge of all such as were in aduersitie or oppressed by power Of Tytus Vespatianus Emperour of Rome we reade that he aunswered one of hys friendes admonishing him to holde hys handes and not to make his liberality and gentilnesse common to all men saying that it becommeth not a prince to let any man part from him with a heauie heart This worthy Earle was of lyke minde for he was so full of humanitie and compassiō that he woulde be loth to let any distressed part from him without some comfort and ease In so much that in him if euer in any man this Adage Homo homini Deus A man God to man was as truely performed as in Tyrantes the contrary Adage that is Homo homini lupus A man a Woolfe to man We read in Chronicles of Emperours Kings and Noble men which for their bountifulnesse gentilnesse affabilitie goodnesse deserued some Honourable addition to their names as amongst the Emperours Antoninus pius Antony the vertuous amongest the Brittish Kinges Elidorus pius Elyder the godly and amongest Noble men In the tyme of king Richarde the seconde Sir Thomas Montacute the good Earle of Salesburie and in the tyme of king Henry the sixt Sir Thomas Beuchampe the good Earle of VVarwike This Noble Earle for the very like qualities hath truely deserued to be called the good Earle the vertuous Earle and the valiaunt Earle of Essex Temperaunce is the fountayne of Nobilitie It is a vertue wherby a man obserueth a moderacion and a reasonable meane in the vse of all thinges pertayning to bodie and minde It is the mother of all other vertues without which the reast are blemished and disgraced In the Dutche Chronicles that tell of the lyues of Emperours the first qualitie that is noted is Temperate or not temperate as an argument of the reast of hys lyfe and dooings For he is thought vnworthy to rule others that can not rule himselfe This Noble Earle had a speciall grace and an excellent gift of God in obseruation of this vertue whither you respect dyet or the suppression of all vicious affections I haue diuers times noted in him when vnderstanding was brought vnto him of some thrasonicall contumelious wordes spoken by some glorious inferiour aduersarie agaynst him he woulde neuer be stirred to any perturbation of minde thereby but with graue wisedome and magnanimitie contemne it and smile deriding the vanity waywardnes of that cankered stomacke that vomited such soure rotten infection for he dyd effectually consider that it became no better a noble heart to take in receyue wranglings brawlings chasings anger then

haue iustifyed the wicked and condemned the iust and so turned iudgement to wormewood as Amos the Prophet speaketh Then shall appeare that they haue altogither applyed their authoritie and office to pyll and poll the countrey and to begger their poore neighbours to perfourme that which Esay the Prophet sayth Rapina pauperū in domibus vestris you dresse your houses with the goodes of the poore Then shall appeare that whereas by reason of their offices they should haue bene Patres patrie Fathers of the countrey they became spoylers of the countrey And where the part of fathers is to prouide for theyr children they contrarywyse agaynst order of nature forced the childrē that is the countrey to prouide for them and their houses How thinke you what is it to committe authoritie to such men is it any better then to committe a sworde to a madde mans hand Would to God the maners and conditions of all Iustices of the peace Shyrifs in Wales were so well knowne to hir Maiestie and hir Highnes Counsell as they be in the countrey amongst their neighbours that both good and badde might receyue their deserued prayse rewarde and commendacion And though perhappes they may escape this my wishe yet shall they not escape the iudgement sent of God but shal be sure there to make their accompt in maner as I haue declared The third point concerning this reconing is to understande what officers or messengers God hath ordayned to sommon call and bring men to a reconing We finde many and diuers officers appointed of God for that purpose the preaching of Gods lawe is one Per legem enim agnitio peccati by the law is the knowledge of sinne This messenger fetched king Dauid out of the denne of securitie and ignoraunce of his estate betwixt him and God after he had committed adulterie with Vrias wyfe and had slayne Vrias with the of the children of Ammon Nathan the Prophet dooing this message telleth the king a pitious story of a riche man that had many sheepe of hys owne yet to cheere a guest that was come to him fetched away a poore mans sheepe that had no more in the worlde but that the king hearing of that wicked vnconscionable dealing giueth sentence of death against that riche man Nathan replyeth that he himselfe was that riche man which against law equitie or honestie had killed Vrias and fetched awaye his wife Nowe king Dauid by thys messenger is brought before the iudgement seate of God and hauing nothing to aunswere submitteth himselfe to Gods mercie saying peccaui I haue sinned This message though it seemed bitter at the beginning yet was it holsome sweete comfortable in the end For by this meanes king Dauid recouereth the fauor of God forgiuenesse of his sinne Here we may note that it is more profitable for kings princes great men to haue one Nathan or Michea about them then twenty deceyuing Zedechia which Achab the king of Israel to his paine liked so wel of The law of nature which the finger of God hath engraued in the cōscience of euery man is an other messenger ordayned to cite men to appeare before the tribunal seate of God to render an accōpt when Nathan is excluded out the doores and can haue no accesse nor be heard then serueth this officer which pursueth the wicked dooer though he be his owne maister so harde that though the cryme be hid from the knowledge of all men yet shall he neuer be able to deliuer himselfe out of the handes of this messenger except he flye to the tower of repentaunce and bath himselfe in the fountayne of Christes bloud This officer being but himselfe alone shall lay such violent handes vppon the wicked offender as if there were a thousande pursuers Conscientia enim mille testium instar for cōscience serueth in steede of a thousande witnesses There were learned of the heathen that noted this woonderfull worke of god And therefore one sayeth Prima vltio haec est quodse iudice nemo nocens absoluitur Improba quamuis gratia fallacis praetoris vicerit vrnam This is one vengeaunce to beginne withall that no male factour can escape the condemnation of his owne iudgement although vnlawfull fauour corrupt the sentence of the false Iudge There were that endeuoured and determined wyth thēselues to expell all feare of God setting on a brasen impudent face making no diuersitie betwixt beastly crueltie in shedding bloude and humane compassion pittie or mercye betwixt honestye and dishonestye betwixt goodnesse commended and wickednesse dispraysed But such were neuer able to auoyde the pursute and checke of this messenger Caius Caligula the fourth Emperour of Rome who was woont to wishe that all Rome had but one necke that he might strike of their heades at one stroke exceeded in contempt of God humanitie and honestie In crueltie a fierce vnreasonable beast and swinish in all filthy volupteousnesse And yet when any token of Goddes power or wrath dyd appeare if it were but a thunder no man more desperately quaked nor more miserably trembled for feare of the deserued vengeance of god King Richarde the thirde after he had caused his two innocent Nephewes to be murthered and brought himselfe to the Regall seate neuer enioyed quietnesse of minde all the dayes of his lyfe for this messenger so chased him that sometimes in the night season he vsed to start vppe out of bedde imagining he was besette with enimies They that doe vse to reade stories sacred or prophane finde examples ynough of the actes and force of this messenger dooing his office There be other messengers which in comparison of these we haue spoken of may be called extraordinarie and yet sent and appointed of God to do the same message as the other ordinarily doe Of this sort are tribulation aduersitie sickenesse warre famine plague signes and tokens in the Sunne and the Moone straunge sightes in the Element Earthquakes and such lyke prodigious matters The losse of friendes the losse of a good Prince gouernour or Magistrate for like as God maketh the Ipocrite to raigne for the sinnes of the people so God taketh away a good Magistrate for the same cause Is it not therefore time for vs to looke to our selues to consider our state betwixt vs and God for all these messengers for the most part haue beene with vs of late dayes Within these few yeares the famine was so great in al these coūtreis of Wales that many thousandes dyed for lacke of sustenaunce we haue beene visited with the plague we had an Earthquake straunge sightes haue beene seene in the ayre And now last of all beholde the heauy hande of God for our sinnes vpon all the whole countrey in the death of this Noble man which is not onely a messenger of Gods wrath towardes this towne and countrey wherein he was borne but also in very deede a great losse to the whole realme And although this countrey who