Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	honourable_a	majesty_n	privy_a	10,396	5	9.6495	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00670	A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.	Fenton, Roger, 1565-1616.; Utie, Emmanuel, d. 1661.	1617 (1617)	STC 10805; ESTC S102068	104,035	162

A TREATISE AGAINST THE Necessary Dependance vpon that One Head and the present Reconciliation to the Church of ROME TOGETHER WITH CERTAINE Sermons preached in publike assemblies VIDELICET 1. The want of Discipline 2. The possession of a King 3. The tumults of the people 4. The mocke of Reputation 5. The necessitie of the Passion 6. The wisdome of the rich By Roger Fenton Doctor of Diuinitie late Preacher of GRAIES INNE Aug Ser. 12. in Nat. Dom. Caput vestrum peperit Maria nos Ecclesia LONDON Printed by Edward Griffin for Nathaniel Butter 1617. TO THE RIGHT HONOVRABLE SIR FRANCIS BACON Knight Lord Keeper of the great Seale of ENGLAND and one of his Maiesties most honourable Priuy Counsell RIGHT HONOVRABLE THere are many controuersies in the Church euery one thinkes hee is in the Tower of Sion Some that conceiue themselues to bee inspired with the rushing winde would haue the Church like that Spirit to bee inuisible Some are so pure that they would haue it where it was first Some imagine a Church to reside vpon their wit Some will haue it in any place where there is no Roome and some the greater or more bend all their wits to Rome and to one Head in that Church like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras or Aristotles Primum that must bee a Monarke by Power not by Gifts by Multitude not by Truth That must suppresse Schismes and determine Faith Their crie is great The Roes and Hindes of the field doe stand agast vpon the opening of euery Romish hound Cant. 2 7. The Consonants which speake for this onely Supremacie as their superior Vowels bid them and which cause men of tender consciences to make head they know not whither Others either of no Religion or such as would haue an exact Religion in an Idaea stand by and receiue none till all bee agreed But if wee listen to the Canonists as the Heathen made Terminus a God and such a God that would not yeeld to Iupiter so the Bishop of Rome must bee the end vnto which all diuisions in Religion wheresoeuer discussed must bee reduced from whom it is not lawfull to appeale to GOD. Many there are that follow him wee may take vp a Fathers complaint many which wee may flie none which wee may follow which flicker aloofe and suffer him to flie with his wings of vnlimited authoritie without a Quid iure posset Quid charitate debet and like an Eagle not in Rome but in the world to flie alone Emperours before were Lions but now in the mysterie of Sampsons Riddle mortified by Christ are become Nursing Fathers and no Lions The Bishops of Rome were Nursing Fathers now they are Lions that range alone that will brooke no equalitie either with man or with the world or with the Scripture or with any power but God So though God hath broken downe the wals of the old Ierusalem like the bankes of Paradise and hath let out the riuers of the Church to take their names from the Countreyes through which they passe yet hee hath made inclosure againe and will haue all to lose their name in him as the great Sea Thankes bee vnto God that one of the other side of the banke was lately driuen ouer the waters of Meribah and Separation by the Spirit of God as by a gentle gale of winde and is now vnited vnto vs in a commerce of Religion Mirante Roma gaudente Ecclesia The Church ingeminating the name of ANTONIVS of SPALATO as they did VICTORINVS of ROME Aug. confess 8.2 conuerted to publike profession by Simplicianus In Saint BERNARDS time it was A voce tonitrui tui formidantes The Pope spoke then something like the voice of God but now hee roares onely in a Bull and wee hope ere long all EVROPE will sit vpon him as a beast when they shall see such great Masters of the flocke forsake him The Author of this Treatise hath not confuted euery obiected Scripture Like Turkish Arras no large Imagerie is drawne but in foure knots hath folded all the colour which is pretended for the dependance vpon Rome An obscure resemblance of him yet his Sed cuius haec imago est It is the Posthumus of Doctor FENTON adorned with no other garments then he left it not so properly his Image but his Similitude in which there are the true lineaments that expresse the proportion of his former workes though not liu'd with those fresh colours yet his without addition or correction One there was it seemes of the Tribe of Dan something a kinne to the borderers in the North that after his death bit his booke of Vsurie by the heale Gen. 49.17 and drew his arguments as Cacus did the cattle of Hercules backward Ne qua forent pedibus vestigia rectis whose impudencie was dasht before it had scarce looked abroad by that watchfull and true Euangelicall Bishop the Diocesan of London It may bee those that Gossip into other mens labours onely for newes will dandle this a little in their hands to see whether it bee like the father or no Nazianz. in pacie 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to iudge but to depraue it And who will depraue that iudgement of his which was admired of euery side euen of those which in regard of our present gouernment haue their opinions slipt a little out of ioynt If there bee any the naked innocencie without affectation and the naturall maiestie of the stile like a Master Bee without a sting will defend it But as his booke against Vsurie had a Patron so next to him not in desire as Adam was to God nor in conceit as Nebuchadnezzar nor in voice onely as Herod but in integritie and honour and iudgement is this poore modell dedicated And now wee are sure that since God hath separated your light from darknesse Gen. 1.4 and drawne the Curtaine to discouer those secret excellencies lodging within you which because of some interpositions had not their full Epiphanie to the world you will cleere his cause and ours both concerning Maintenance and Countenance Not being of those which haue broild the Clergie with disgraces and slaueries Ier. 52.13 Gregor past cur 3. part cap. 20. as Nebuzaradan according to Saint GREGORIES sense did burne the Temple but keepe the gold some alas which haue kept Iustice but loued it not whose prosperitie cùm arrisit irrisit made them fooles that thought vs no better or else our pleas had neuer beene laught out of the Court with a plus facetiae quàm iustitiae Ber. de consid 3.2 nor these that were oppressed had lift vp their weeping eyes to behold how Iustice was become blinde as the Poets picture Loue with which it was growne too familiar But to your Honour which did euer commiserate our humilitie and releeue our miseries and reuerence our calling and patronize our labours doe I presume to present this booke which may be bold to offer praiers to God for

this word Honour which is commended to the fauourable opinion of the world to bee blowen to and fro with the breath of mens nostrils there is an heauenly substance to bee disposed of to bee placed after death according to thy death either in euerlasting Tabernacles or perpetuall torments Wherefore endangering thy selfe in single combat not onely to die but to die the death not onely to perish but to perish and come to a fearefull end not onely to be cut downe but cut downe and cast into the fire Then poize these two the blemish of honour with the hazard of euer lasting life in the ballance of thy iudgement and accordingly make resolution I presume none will deny but in our vsuall and daily quarrels the danger is great and rufull for any Christian to consider but in a case of necessity when otherwise neyther Court can cleare me nor the deuise of man giue remedie there laying apart all personall respects abandoning all affections of Honour without any desire of reuenge only for triall of right I le commend my cause to the proofe of Armes and sentence of weapon to be directed by Diuine iudgement If your resolution be such let mee commend vnto you a double consideration of cause and person 1 Is thine iniury so hainous as may not be borne and the triall so difficult as neyther can bee manifested by Record of Writte Ier. 32.44 nor decided by testimony of two or three witnesses established by our Sauiour nor indeed by Oath Ioh. 8.17 which the Apostle makes the vpshot of all controuersies amongst men If thy quarrell be such Heb. 6.16 thou appealest to the iudgement of Weapon 2 Then in the second place examine thy selfe if respecting the priuate iniury and blemish of honour thou canst meet thine enemy in the field and leaue all sinister affections at home if thou canst carry Christian Charity in thine heart and the weapons of Death in thy hands If thou canst commend a prepared soule to thy Sauior intend to shed that bloud for which his bloud was shed on the crosse If thou canst expect the reward of Gods saints in heauen determine to cast out thy brothers soule in a wrong cause then see you haue warrant and keepe thy resolution but vnderstand that this thy passage into heauen if there be any such after all honest pretences mans witte can deuise all the Differences the Law can afford are bestowed vpon it will prooue as hard and narrow a passage for thy soule as a Nedles eye for the huge Cammell What shall we say then Is there no redresse for the blemish of honour and reputation Yes beloued there will come a day when the most secret cause will be made manifest when all the Courts in the world shall be iudged ouer againe till which time God hath reserued many causes vntried for his owne Court. Therefore saies St. Paul 1 Cor. 3.5 Iudge nothing before the time till the Lord come who will lighten things that are hidde in darkenesse and then shall euery man haue praise of God haue patience then till the trumpe blow and the walls of Iericho fall flatte to the ground Till the Heauens passe with a noyse and the elements melt with feruent heate then shalt thou meet the iudge of the world and receiue sentence according vnto right then shall thine honour bee restored seuen fold in the sight of Men Angels there meane while resolue thy selfe like a Christian if thy supposed honour affect thee in case of Gods honour or the safety of thy soule cast it off better it is for thee to enter heauen lame in honour maimed in reputation in the sight of the world then hauing all sound to be cast into hell fire I speake not after the manner of men else would I perswade that it were not a world could ecclipse true honour Well true or supposed honour shall I suffer disgrace till the last trumpe This is an hard interim I would to God I could releeue you Shall I with S. Augustine adfratres in Eremo commend vnto you the example of our Sauiour who beeing disgraced and shamefully dishonoured of his enemies the first oblation he offered vpon the Altar of the Crosse was prayer for his enemies that were not so fit it was writ adfratres in eremo but I know to whom I speake Shall I commend the Prophet Dauids example who dishonourably reuiled of Shimei reuenged not againe but dealt honourably with lame Mephibosheth the remnant of his enemies house Yea but Dauid was a Prophet altogether swallowed vp with diuine contemplation we are not of that precise coat yea but Dauid was a Prince and well wist what true honor meant a valiant Prince whose arme would encounter a bow of steele and by the might of his God spring ouer a wall yet herein was his glory to shew kindnes to his deadly foe 2 Sam 9.3 Remaines there not one saith Dauid of the house of Saul on whom I may shew the saluation of God Honourable Dauid that thought it the most honour to be likest God in shewing mercie to his enemies All my Fathers house saith Mephibosheth to Dauid were but dead men before my Lord the King Posse nolle nobile To reuenge a quarrell argues skill and courage but to forgiue or not regard an iniury that is right Honourable Wherefore to conclude this point Mar. 8.35 that which our Sauiour Christ pronounced in the Gospell of Marke is as truely to be meant of honour as of life Whosoeuer will saue his honour shall loose it and whosoeuer shall lose his honour for my sake and the Gospels shall saue it Be it then farre from dust and ashes to seate himselfe in Gods place crying vengeance is mine I will repay it to extoll his owne honour before Gods least he that sits in heauen laugh them to scorne and the Lord should haue them in derision This is one point in which vaine man the Sonne of Adam does affect to become a God Like one of vs. If it would please Almighty God to looke downe from Heauen vpon the sonnes of men Psal 13.2 hee might behold more presumptuous and aspiring gods amongst men or would hee come downe from heauen to make triall of these cries that are come vp to him Gen. 18.21 as himselfe speaketh in the 18. of Genesis would it please him to take a view of his own dwelling place the holy house of his habitation he should perceiue one of Adams vnhallowed sonnes seated in his roome houzed within the holy stones of Sion his chambers chaires adorned with the Churches robes himselfe and his family fed with Tithes and Offrings would not this prouoke Almighty God to take my text for good sooth and say behold the man is become a god like one of vs harboured in our sanctuary and serued with our Priests like one of vs honored and worshipped in consecrated Tithes and holy offerings like one of vs whiles

like a spider in a corner which sucketh out all goodnesse and grace In so great danger are we by getting wealth to poyson our soules that it may well be called vnrighteous Mammon Therfore doth Christ teach how to make friends of this dangerous enemy to make treakle of vipers flesh to make a box of precious oyntment to annoynt the feet of our blessed Sauiour those surbated feet which tred vpon the earth naked and miserable that when we shall want they may receiue vs into euerlasting habitations that third and last branch of my Text being the end and motiue to good workes 3. This last end is a motiue to any good worke answering 3. Quaeres 1. Cui bono What good of well doing Euerlasting habitations a royall reward 2. But when When we shall stand in greatest need want 3. By whose meanes They shall receiue you They. 1. Prou. 23.5 First Prouerbs 23. Riches take wings as Eagles and flie into heauen If they flie thither let them flie There neither rust nor moth doth corrupt there theeues doe not breake thorow and steale Quod non dederis aut vivus amittis aut mortuus dimittis That which is not giuen is either lost while wee liue or left when we die but that which is giuen is as seed sowne it increaseth an hundred-fold Panis frangendo crescit It s like the bread broken to the hungry multitude It multiplieth not vnto bread that perisheth but vnto euerlasting life But shall good workes purchase heauen Not by the vertue of the workes they be but the fruits of charitie nor by the vertue of charitie that 's but the fruit of faith nor by the vertue of faith that 's but an instrument to apprehend Christ who alone by his merits hath made this purchase and prepared these mansions for vs. By faith in Christ we are iustified before God and made heires of these euerlasting habitations our faith iustified to our selues to be a liuely faith by charitie in our hearts which to vs is a more sensible qualitie then faith Our charitie is iustified before the world by workes which to the world are visible and more apparent then charitie Our workes shall be iustified before men and Angels by our reward if they proceed from true charitie and faith in Christ So then wee are adopted sonnes of God and made Inhabitants of heauen only by Iesus Christ wee are iustified by faith in Christ we are sanctified by charitie from faith charitie shed in our hearts by the holy Ghost wee shall bee glorified by the workes of charitie and wee are enabled to these workes by the riches of iniquitie Thus worme-eaten Mammon may procure vs an incorruptible crowne by being an instrument of those Good Workes which are fruits of that tree of Charitie which springeth from that root of Faith which groweth in our hearts from that seed of the Word which reuealeth vnto vs that Sauiour of the World who is the onely author of all these blessings and graces But when shall wee enioy these blessings When we shall stand in greatest need when we shall be turned out of our Stewardship for we are but Stewards nothing that we haue is our owne 1. Because wee must part with it Si vestra sunt tollite vobiscum Wee brought nothing into this world neither may wee carry any thing out of this world 2. Because wee must giue account how we spend them May not I doe with mine owne what I list Mat. 20.15 Matt. 20. Therefore not ours Saepiùs risi testamenta legum dieentia Hic habebit agrorum vsum ille dominium Chrysostome was wont to smile when he read mens Wils Such shall haue the vse such the Lordship such for a time and such the fee simple Terra Domini est plenitudo eius We are but Tenants or rather Stewards at will Pardon mee honourable Lords though I count you but Stewards you are no more and wee are no lesse The Parable extends to all Euery one hath a portion for which he must answer and out of which he must be turned Either the birth-right of Reuben or the gouernment of Iuda or the iudgement-seat of Dan or the eloquence of Nephthali or the rich blessings of Ioseph or the pleasures of Asser or the strong bones of Isachar Either wealth or wit or strength of body or authoritie or portion or other things which if wee imploy to the honour of our Lord and Master we may gaine a Kingdome by it when wee want and that want shall be at the houre of death Then shall wee want euery thing when wee shall haue nothing Our friends will leaue vs because they cannot helpe vs perhaps they will shed a few funerall teares after our corpse they will stand you in no stead if you would there 's no water sooner dried Happily you haue a stately Tombe ouer your dead bones Picta domus coeco or some few words in your commendation Philomela surdo Then shall we want indeed when wee shall haue neither wealth to releeue vs nor friends to comfort vs nor so much as these earthly Tabernacles to shelter our soules but poore soules shall bee turned out of house and home Then happy shall they bee who shall be receiued into those euerlasting habitations But who shall receiue vs Shall the poore Can they bestow mansions Much adoe to get places themselues Christ shall say at the last day Mat. 25.35 Matt. 25. I was hungry c. In as much as yee did it to one of those yee did it vnto mee As Christ therefore is said to receiue these almes on earth which the poore receiue and not he so the poore in heauen are said to receiue vs into euerlasting habitations which Christ shall bestow and not they Doth not Christ tell his Apostles They shall sit on twelue seats Mat. 19.28 iudging the twelue Tribes of Israel Doth not S. Paul tell the Saints that they shall iudge the world yea the Angels Conceiue that 1 Cor. 6.3 and vnderstand this that those poore soules to whom you haue done any good in the name of Good either by your wealth or counsell or any comfort whatsoeuer that all these shall testifie what you haue done before the eternall Iudge and approue that sentence which shall crowne you with glory Can you imagine how the Queene of Saba and the men of Niniue shall rise vp at the day of iudgement and condemne the Iewes Matth. 12. So shall the men women Mat. 12.41 and children of your Hospitals rise vp and testifie Sweet Iesus had it not beene for these and these benefactors wee had perished for want Then shall a multitude of poore Schollers rise vp and testifie Sweet Iesus had it not beene for these and these we had neuer beene enabled to preach thy Gospell or enlarge thy kingdome Then shall Iesus say Come yee blessed of my Father receiue the Kingdome prepared for you from the beginning of the world As Paul and Siluanus and Timotheus said to the Thessalonians in the first Epistle and the first chapter You are our hope our ioy our crowne of reioycing in the presence of the Lord Iesus Christ at his comming 1 Thess 1.19 because the Thessalonians would then testifie how these had laboured in the Gospel for the good of their soules so may euery one of you right honourable and welbeloued say of all those to whom you haue done good in the name of good You are our crowne in the day of the Lord Iesus because those shall testifie your good workes before men and Angels and iustifie that sentence which shall receiue you into euerlasting habitations Christs counsell then is good That wee make friends of poore Saints with vnrighteous Mammon But how shall wee know the poore Saints from others As all rich goe not to hell so neither shall all poore be Saints in heauen Blessed are the poore in spirit for theirs is the kingdome of heauen If then thou be poore and proud poore and enuious poore and murmuring poore and malicious that Kingdome belongs not to thee But our rule in doing good must bee a rule both of wisdome and charitie of wisdome in making good choice of the parties of charitie in deeming and hoping the best of them If wee be deceiued in our choice that shall not preiudice our good deed Charitatis error salutaris est Eccles 29.12 wee seldome sinne in charitie Claude eleemosynam in sinu pauperis ipsa orabit prote Admit their praiers whom thou hast releeued be not acceptable to God yet as Abels bloud did crie for vengeance against Cain so the Almes deeds themselues shall goe vp into the presence of God for Cornelius Act. 10.4 Act. 10.4 To conclude See the wisdome and goodnesse of our God who hath opened the gates of heauen both for poore and rich that the poore by pouertie and the rich by wealth may attaine a kingdome Art thou poore Hee that wore a crowne of thornes for thee hath taught thee of thornes and tribulations to make a crowne of glory Art thou rich He that is Lord of heauen and earth hath taught thee in this Parable by wealth to attaine an eternall Tabernacle So as poore and rich one by suffering the other by doing well may meet at the last day with rich Abraham and poore Lazarus in the Kingdome of glory To which Kingdome the God of all righteousnesse bring vs for his Sonnes sake To whom with the blessed Spirit three persons and one euerlasting and only wise God be all honour and praise both now and for euer Amen FINIS