Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	father_n	son_n	time_n	3,654	5	3.3480	3	true

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

Maiesty layde out at the Standart of Iustice to value Goodnesse by Iustice Vt quòd vspiam nasciter boni id apud omnes affluat and by Soueraignty made currant in all vendible Commerce Quia omne quod efficit Tale id ipsum magis Tale esse semper oportet Dis order Error Iniustice What Danger like Disorder What Disorder like to Errors And what Error like Iniustice when Subiectes become Coyners the onely Trade of Kings Lastly if the Mysticall practise of Goodnesse Truth and Wisedome that is meant by Exchange be that Ars Artium and vera Ars regnandi which visibly demonstrates those heauenlie Aspectes themselues of MAIESTY and SOVERAIGNTY that Deity imparts vnto Mortall Men on Earth by the Name of KINGS in the stamping of their Coyne Or if the Standarts themselues with all their proportions of Weights Numbers Standarts Proportions and Measures for generall Equity bee the Soueraignes charge onely as the Coynage of Money is their only Hoc-age and belongs to none but Maiesty and Exchange their Compasse to guide all courses right what greater Error then Priuat-mischiefe What greater Mischiefe then publike Inconueniences And what so inconuenient as that which peruerting both the Waightes Numbers and Measures in all our Proportions and Worth of all our Standarts debauching Equity in Actions and profaining Piety in the Consciences of Men by a Mysticall Iniquitie threates ruine and confusion to Empires Kinges and Kingdomes Iniquity Vsury VSVRY Against which Art of witch-craft Would God my Pen or Tongue could write or tell Or had the guift to make Men vnderstand Those strong and strange effects of mischiefes hatcht in Hell That Couetise by Vsury begets in euery Land Then Kinges and Counsels both would lift vp eyes and hand To see on Earth by this Idea made What Hell doth win and Heauen doth loose by this accursed Trade So that great out of question are the Mysteries of Popery by Impiety and Iniquity through Pride Presumption Couetise and Money the summe whereof is this One Man of sinfull Flesh obtruding vpon Deity and dispising Humanity without remorse of Conscience accursed of the Spirit supported by Cardinals Preached by Iesuites admired still by Flatterers tels Catholiques of a Purgatory but sends them straight to Hell resides at Rome Is not this the selfesame ANTI-CHRIST so long ago foretold that Childe of perdition and professed Aduersary to Religion and Iustice exalted aboue all that is or can be God or fit to be adored so seated in the Church on Earth that he boastes himselfe for GOD and brauing God and Kinges makes Emperours but his Footmen and Kings his very vassals in despight of God and Man Thus as Piety and Equity the two generall Fountaines of heauenly earthly Happines flowing euery way together from Religion and Iustice haue the Eucharist and Exchange by mutuall Loue and Grace to maintaine their currents for the Catholique good of Christians How Impiety Iniquity meete in one body of Popery Ecclesiastically and Secularly so Impiety and Iniquity the bane of all Felicity begot and hatcht together in our Body of Popery and Doctrine of Idolatry by Merits and Free-will haue the Masse and Vsury to bewitch the world from Rome If then the Masse opposed to our EVCHARIST and contrary to our CREED which enioynes vs to beleeue as we look to be happy that IESVS CHRIST himselfe heere suffering for vs and for our Saluation ascended vp to Heauen and there sitting by his Father is thence to come againe to fet vs vp thither must needes bee Heresie by common Sence and Reason in all that doe beleeue it and a Sinne of higher Nature to such as in their Consciences being priuy to the contrary yet standing still obdurat refuse their owne Saluation and despise the Spirit of Grace shall not Vsury then I say be accounted high Treason And then what is Popery wherein both together meete But stand some-thing neerer and reade further yet If that MAN alone whose Natiue Bounty proceeding from Grace and gratious disposition setting foorth his Greatnesse aboue all other Men makes himselfe most honoured and reueren'st as a GOD with all Mens consent by the Name of KING If that KING I meane whose Essence being Bullion of the sefe-same Gold and Siluer which none can Coyne but he and shewes him to be KING giues many a thousand pound for his owne speciall Honor and benefit of all Now if that selfe-same Person being thus thy MAN-KING GOD to whom thy selfe among others by Nature and consent hauing vow'd thy Subiection as to thy lawfull SOVERAIGNE hast sworne Fealty and Allegiance or shouldst do at the least to comfort thee withall and make thee still mindefull of his Greatnesse and Grace should giue thee but an Angell a Shilling or a Penny for all comes to One How in GREAT-BRITTAINE to keepe out Popes and Popery by Number Waight and Measure at One Srandart of Truth as wel in RELIGLON Cathedrally as IVSTICE Distributiue●y ALL comes to ONE and ONE with ALL togither admire MAIESTY no where fixt personally but in ¶ One GOD eternall and only All-sufficient both in Heauen and Earth by the rules of Religion ¶ One KING successiue most powerfully subsistent both in Church Cōmon welth by the rules of Iustice ¶ ONE orderly Liturgie for Vnity and Truth in Piety and Deuotion in all Chappels Churches and Temples Cathedrally ¶ One reasonable Lawe for Obedience and Conscience in Equitie and Right in all Courts of Iustice Subalterne and Soueraigne Distributiuely ¶ ONE common Prayer to the Maiesty of ONE God Creator to auoide Idolatry and furtherance of our Trafficke vpward and downward for the daylye vse of Goodnesse called PATER-NOSTER ¶ ONE Currant kind of Mony to auoid Disloialty and shew the fixed Maiesty of one King Coyner for furtherance of our Traffick outward inward by Meum Tuum shew the vse of Bullion cald a Penny ¶ Twelue constant Articles of One Standing Goodnesse to auoide Impietie make one Catholick Creed ¶ Twelue coined pence of one standing alloy to auoid Iniquity make one currant shilling ¶ Ten perfect commandements concerning God and Man containde in one Decalogue ¶ Ten currant shillinges betweene Soueraigne and Subiects comprisd in one Angell ¶ Two Sacramentes of Grace shew the Truth and Goodnesse of one Head Sauiour our Soueraigne per amount Christ Iesus ¶ Two Angels of Bountie shew the Greatnes and woorth of one Iacobus our Soueraigne per aual and annointed King Iames. ¶ In and through whose Goodnesse by Prayer and Thankes-giuing ONE ALL tog ther adoring Maiesty in Deity giue glory to one God the Father one God the Sonne and one God the Holy Spirite of al Wisedom Power and Grace with Alleluya in the Heauens Peace on Earth and Good-will amongest Men. ¶ In and through whose Greatnesse by Bountie and Exchange All and One togither admiring M●iestie in Royalty Honour one Kingdome of the Father one Principality of the son and the prouidenc

if by chance she came thither Her Houses neither Wind-tight nor Water-tight were stuft with such Instruments as lou'd her Customes but as Rats doe loue Cheese And for all the Security by Bondes or otherwise that an honest Man can giue a Christian may affoord or Wisedome deuise Her Seruants still mistrusted and made Obiects of Disgrace Bewrayed their small maintenance by the thinnesse of their Cheekes And their Seruice made a meanes to fat others in their place Whilst they dranke cold Water and were glad to leape at Leekes In a word I saw Traffique out of Order Yet I could not maruell tho For all on priuate profit waite Where Proiects guided by conceit Made worke for Seeming-Goods deceit And one Mans will made all Mens wo. This made mee to rub where it did not itch before and smothering vp my greefe to wish as others did O mihi praeteritos referat si Iupiter annos But beeing thus a Customer in Name at the least and apt enough to learne though not able yet to teach I spent the first two yeares in obseruing of others and bemoand my selfe by fits as I durst vpon occasions by words and writings first vnto our Hushers I bemoand the Disorders of the Custome seruices and Out-Port-Customers Distresse to Mayster Thomas Fanshawe Esquire then Remembrancer of the Exchequer to whose Study and Table I was often kindly welcome first priuately by conference and afterward by writing who shewed the same to the Lorde cheefe Baron Peryam and He to the Lord Tresurer Burghley but nothing came of it which made me at last appeale to the COVNSEL-TABLE and then by constraint in a serious set discourse of the present estate of Customes in the Out-Portes of this Land not so publikely then printed as priuately directed To the Grauest and Godly wise in highest authority by the Title Inscription of THE CVSTOMERS APOLOGY in these words following The Epistle of the APOLOGY ¶ A GENTLEMAN a Friend and a Louer of Learning comming into a Free-Schoole where diuers young Schollers were learning their Grammers desirous to feele how they thriud at their Bookes by some familiar question demaunded their Hushers standing by When an English is giuen to bee made into Latine what 's first to be done The aunswere is easie Namely To looke out the principall Verbe but all stood silent and as halfe amaz'd till ONE at the last the question being repeated and he vrged to speake what was to be done replyed No harme Sir I hope at least that I wot of Which the Gentleman then took in very good part suspecting rather Ignorance in the Hushers then want of wit in the Scholler departed smiling ¶ Most Reuerend and Right Honourable This Question and Answere encludeth the State of all the Students in the Free-Schooles and Portes of our Soueraignes Customes where such as the Teachers be such are the Schollers Ther 's a Reason for all things And the reason heereof is not so much for want of wit or will in the Learners to deale iustly betweene the Prince and the People Which in this kinde of Doctrine is the principall Verbe as in the sternnesse of Hushers who whilst the Graue Maisters and Moderators of the Schooles were busied and distracted in the study and practise of higher points of Learning haue vsed no Method but beating the Schollers Qui paria esse volunt peccata Ipsique laborant Cùm ventum ad verum est sensus moresque repugnant Atque ipsa Vtilitas Iusti propè Mater Aequi. That make all faults alike yet they themselues are domme When Truth in question fals each Fingers seemes a Thomme And Profit holds the Seat alone where Honour first should come Which kind of Discipline discouraging all Men and driuing many good wits from the Schoole to the secret iniury of the whole Common-Wealth for'st me to my Booke and as well as I could to analize my Lesson meaning thereby with the aforesaid plaine Scholler No harme at all Such therefore as it is I haue breefely set downe in the Discourse following The Matter whereof partly drawn from mine owne Patience and Experience and partly obserued and learned from others The Forme I confesse is meerly mine owne and hath for my warrant the Rules of my Grammer And since things are then well done when thinges are well taken To cleere and acquit me from partiall clamor and the sinne of Presumption The will applyant to reason is guiltlesse of passion and Nature ouer-borne appeales to necessity Quae quòd cogit ipsa solet vtique defendere Hard therefore and aboue measure extreame must their cases appeare that still subiect to beating may neither bemoane themselues nor be suffered to cry And so much the rather when as So farre as I wot of in all their complaints so tenderly toucht and breefely runne ouer there is nothing concluded nor included at least intended thereby but a naturall Defence of an honest Reputation in that kind of calling which the Law it selfe in great Wisedome hath laide out and reserued For Men of best sort onely and a dutifull zeale to finde out thereby The Principall Verbe But Pro captu Lectoris habent sua fata Libelli I sought to finde comfort and light vpon new comber For the APOLOGY being written for vnderstanding Readers and the Matter so digested that by reading it onely without Glosse or Comment Passion or Partiality such might be their own other Mens Iudges was notwithstanding by Ignorance oddely censured The APOLOGY strangely censured by Ignorance and strangely mistaken Vainely striuing to make good that within Book which neuer was in question and maliciously vrging some things without Booke neuer meant nor mentioned nor fit to be defended But with such successe as still befals folly who delighting to see her owne shaddowe dance hath not the grace to conceale her owne shame I set but lightly by it when the thing was first brought me till I saw the Booke twice printed at MIDLEBOROVGH LONDON then least he that ranne alone might thinke himselfe still formost I was for'st to say something and Replyed in this manner The Motiue and occasion of the REPLY ¶ About such time is by the Goodnesse of GOD The Method and Style of the Customers REPLY the light of the Gospell began to lay open the errors of Superstition in these parts of the World and by the hands of our Soueraignes to disperse them in this Kingdome sundry questions were moued to vphold some points of the Popish Religion but none for the time were so hotly disputed as those which they tearme The Sacrament of the Altar and praying to Saints Whereof amongst others a certaine young Scholler more confident then wise hauing newly vndertaken a serious Defence as one sicke of loue with the thing he had begotten and ambitiously affecting the publishing of it entreated a Friend of his whom he knew to be both learned and well minded to the Cause to read it first ouer

wisdom of one Priuy Counsel crying all the kingdome thorough Beati Pacifi● and God saue King Iames and his Posterity O the vnity or vnion aliâs Happinesse of GREAT-BRITAINE if Iustice Commutatiue aliâs Traffique had her Staples for Order as Distributiue hath her Courts for Equity and Religion he● Temples for Piety and Deuotion For her Home-borne Staples turnd to Mart-Townes beyond Seas makes her at discor● within her selfe and a By-word to the world But who beleeues Truth from the mouth of a Customer What would'st thou doe or say He is honourable and louing and expecting nought but Reciproke Loue and Thankes vouchsafes to respect thee of his owne meere Natiue Grace Shouldst not thou be likewise Loyall and honest at the least and with Duty Fear and Reuerence respect his Honour when thou see'st it in his Picture or beholdst it as his Face and in no wise to abuse it And as He by free guift or his owne first Exchange did value ir vnto thee by the worth of Himselfe and receiues it so again so thou vnto another beeing stampt for his Honour and thy mutuall Good Can any be so mad then or foolish at the best I speake to sense and reason let Iesuites alwaies goe Rumpantur ilia Codro as to say beleeue or thinke that this KINGS Royall Person in Body Blood or Bone is any way within it when hee sees or heares or knowes him to bee sitting in his Throne or residing else-where Yet such is the Witch-craft wherewith Iesuites in Popery enchanting the Worlde seduce poore Catholikes by the Masse in this kind and damnable Doctrine of Free-will and Merits Now thinke but ere thou speake and then speake but as thou think'st as thy conscience doth aduise thee without equiuocation Had not I then reason out of Duty Feare Zeale to the Honour of sacred KINGS and Good of all Catholiques not yet voyde of Conscience by the Spirit of Adoption to cry out as I did against the Witch-craft of Popery aliâs Vsury and that Man od Sinne and Monster of Rome in these verses following Au Loup pourtant Subiects Monarches tous et Roys Ça Chrestiens Catholiques Estats trestous en somme Ça Ça tous Princes libres Defenseurs de la Foy Venez tous a la chasse du Loup-Garou de Rome Heere therefore Subiects all heere Kings and Monarkes eyther Heere heere you Princes free and States both all and some Heere Christian Kings and Catholiques come now ioyne hands together Defend with vs the Christian Faith and rowse this Wolfe of Rome In a word Ab Ioue principium REGES Iouis omnia plena And to giue GOD thankes withall for the blessed Memories of our Princes and Peeres that heeretofore with-stood him and thrice blessed learned hand of our SOVERAIGNES late Endeuours that so constantly pursues him For as CHRIST now puts down Anti-Christ make Cardinals crooch to KINGS that would seeme Anti-Kinges and as the Masse giues way to the Eucharist so make Vsury know Exchange and Popery is ouerthrowne therefore I say again Ab Ioue principiū REGES Ignorance Ab Ioue Principium REGES What meanes this Repetition and why call yee so on KINGS Customer That MAIESTY may be seene and SOVERAIGNTY might subsist as in GOD so now in KINGES for GOD forgets not his part let Kings performe their owne Ignorance As howe Customer By their Bullion and Exchange for if Coyning and Creating be meerely Synonimas and mean but one thing what creating is to GOD the same is Coyning vnto Kings least Subiects should be Coyners Ignorance How shall Kings and Soueraignes be so able to Create that Subiectes bee no Coyners Customer By their Standarts and their Bullion For as a steady Standart and store of Bullion to Coyne at will by meanes of their Exchange makes all thinges good cheape holds Subiects to their Trades and Trades in request whereby Kings become Powerfull and Subiectes Wealthy So if Standarts bee vncertaine and Kings want Bullion as Coyne growes engrost into priuate Mens hands all things waxe deare Kings beeome weake and Subiectes poore whilst Coyne it selfe by Vsurie which Marchants call Exchange eates out Industry in Trades and Marchants by Monopolies seeke to strangle Traffique Ignorance What meane you by Standarts Customer I meane Vnity and Truth in Weights Numbers and Measures But in passing thus by Standarts my minde becomes transported and cannot but admire the Wisedome both of GOD and powerfulnesse of Kings For when I read the BYBLE ô read it Kings and Counsels and finde therein commaunded but Vnum Pondus and Vna Mensura I resolue thus with my selfe Surelie if Truth be tyed to Goodnesse as Goodnesse is to God and Kinges themselues be Gods then whereby can their Goodnesse that 's to say their Bounty that 's to say their Greatnesse be more sensibly discerned then in their Standarts As where withall alone by the Power of their Preemption and Quitrents of their Customes being potentially possest of all the Lands Goods their kingdomes doe containe though they leaue notwithstanding to each of their Subiects his Meum and Tuum and full vse of his owne they may raise and pull down the prices and worth of euery Mans wealth at their owne wils and pleasure by means of their Exchange Ignorance And why not so by Vsurie Customer Because Exchange eyther louingly giues or else by buying and selling makes Meum to be Tuum and Tuum to be M●um by altering the propriety for Reciproke Good whereas Vsury neither giues out of Loue nor lends out of Charity nor so buyes or sels as alters any propriety but for the 〈◊〉 ●o●ed of Money contracts for priuate-gaine Discretion ●ut a●mit al this at home might wel be performd between Soueraignes and Subiects within their owne Dominions How shall Kinges with Kinges maintaine their Standarts and keepe Subiects from Coyning Customer By their Treaties of Enter-course and Mutuall Contracts to maintaine Equity preuent aduantage and keepe fraud from shelter For if GOD haue commaunded in so strict words and tearmes but Vnum Pondus and Vna Mensura as Himselfe is but One and KINGS but his LIEVTENANTS to whom DEVS omnibus Idem by what warrant or Commission can they iustifie their Coynage but by their Standarts the speciall charge of KINGS to giue thereby as well true worth and content as true length and breadth to all proportions for Proportions shewe Perfection whose vses being Vnion and Endes being Peace bring all at last to Happinesse by Identity of Standart and Mutuall Exchange For look how Exchange of the selfe-same Truth and Goodnesse in Gold and Siluer fixt by the Name of Bullion way'd out in Coyne and warranted for vse by the name of Money shewes Men to be Kings by generall consent and Kings to be Gods by infusiue Grace And how Gold and Siluer becomes in this respect the very Body and Blood of Kings for without the Power of coynage euen Kinges are but Men and without their materials how can they