Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	king_n	majesty_n	10,823	5	5.9393	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62609	A sermon preached before the King and Queen at White-Hall, the 27th of October being the day appointed for a publick thanksgiving to Almighty God, for the signal victory at sea, for the preservation of His Majesty's Sacred Person, and for his safe return to his people / by John, Lord Archbishop of Canterbury.	Tillotson, John, 1630-1694.	1692 (1692)	Wing T1246; ESTC R17994	15,618	38

A SERMON Preached before the KING and QUEEN AT WHITE-HALL The 27th of OCTOBER Being the Day appointed for a Publick Thanksgiving to Almighty God For the Signal Victory at SEA For the Preservation of His Majesty's Sacred Person And for His safe Return to His People By JOHN Lord Archbishop of Canterbury Published by Their Majesties Special Command LONDON Printed for Brabazon Aylmer at the Three Pigeons over-against the Royal Exchange in Cornhill And William Rogers at the Sun over-against St. Dunstan's Church in Fleetstreet 1692. A SERMON Preached before the KING and QUEEN JEREM. IX 23 24. Thus saith the Lord Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this That he understandeth and knoweth Me that I am the Lord which exercise lovingkindness and judgment and righteousness in the earth For in these things I delight saith the Lord. THESE words are a message from God sent by his Prophet to the People of the Jews who trusted in their own Wisdom and Might and Riches for their safety and preservation from that Destruction which in the former part of this Chapter God had threaten'd to bring upon them by the King of Babylon To take them off from this vain confidence is this Message sent to them Thus saith the Lord Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this That he understandeth and knoweth Me that I am the Lord which exercise lovingkindness and judgment and righteousness in the Earth For in these things I delight saith the Lord. In the handling of these Words I shall abstract from the particular Occasion of them and only consider the general Truth contained in them Which I shall do under these two Heads First What we are not to glory in Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches Secondly What it is that is matter of true glory But let him that glorieth glory in this That he understandeth and knoweth Me that I am the Lord which exercise lovingkindness and judgment and righteousness in the Earth I. What we are not to glory in The Text instanceth in three things which are the great idols of mankind and in which they are very apt to pride themselves and to place their confidence namely Wisdom and Might and Riches I shall consider these severally and shew how little reason there is to glory in any of them 1. Let not the wise man glory in his wisdom This may comprehend both human knowledg and likewise prudence in the management of affairs We will suppose both these to be intended here by the name of Wisdom Let not the wise man glory in his wisdom that is neither in the largeness and compass of his knowledg and understanding nor in his skill and dexterity in the contrivance and conduct of human affairs And that for these two reasons First Because the highest pitch of human knowledg and wisdom is very imperfect Secondly Because when knowledg and wisdom are with much difficulty in any competent measure attained how easily are they lost First the highest pitch of human knowledg and wisdom is very imperfect Our Ignorance doth vastly exceed our knowledg at the best Wisdom in any tolerable degree is difficult to be attain'd but perfection in it utterly to be despair'd of Where is there to be found so strong and sound a head as hath no soft place so perfect so clear an understanding as hath no flaw no dark water in it How hard a matter is it to be truly wise And yet there are so many pretenders to wisdom as would almost tempt a man to think that nothing is easier Men do frequently murmur and repine at the unequal distribution of other things as of health and strength of power and riches But if we will trust the judgment of most men concerning themselves nothing is more equally shar'd among mankind than a good degree of wisdom and understanding Many will grant others to be superior to them in other gifts of Nature as in bodily strength and stature and in the gifts of Fortune as in riches and honour because the difference between one man and another in these qualities is many times so gross and palpable that no body hath the face to deny it But very few in comparison unless it be in mere complement and civility will yield others to be wiser than themselves and yet the difference in this also is for the most part very visible to every body but themselves So that true Wisdom is a thing very extraordinary Happy are they that have it And next to them not those many that think they have it but those few that are sensible of their own defects and imperfections and know that they have it not And among all the kinds of Wisdom none is more nice and difficult and meets with more frequent disappointments than that which men are most apt to pride themselves in I mean Political wisdom and prudence because it depends upon so many contingent causes any one of which failing the best laid design breaks and falls in pieces It depends upon the uncertain wills and fickle humours the mistaken and mutable interests of men which are perpetually shifting from one point to another so that no body knows where to find them Besides an unaccountable mixture of that which the Heathen call'd Fortune but we Christians by its true name the Providence of God which does frequently interpose in human affairs and loves to confound the wisdom of the wise and to turn their counsels into foolishness Of this we have a most remarkable Example in Achitophel of whose wisdom the Scripture gives this extraordinary testimony That the counsel which he counselled in those days was as if one had enquired at the Oracle of God Such was all the counsel of Achitophel both with David and with Absalom It seems he gave very good counsel also to Absalom and because he would not follow it was discontented to that degree as to lay violent hands upon himself And now who would pride himself in being so very wise as to be able to give the best counsel in the world and yet so very weak as to make away himself because he to whom it was given was not wise enough to take it The like miscarriages often happen in point of Military skill and prudence A great Prince or General is sometimes so very cautious and wary that nothing can provoke him to a Battel and then at another time and perhaps in another Element so rash and wilful that nothing can hinder him from fighting and being beaten As if the two Elements made the difference and caution were great wisdom at Land and confidence and