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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62128	XXXVI sermons viz. XVI ad aulam, VI ad clerum, VI ad magistratum, VIII ad populum : with a large preface / by the right reverend father in God, Robert Sanderson, late lord bishop of Lincoln ; whereunto is now added the life of the reverend and learned author, written by Isaac Walton.	Sanderson, Robert, 1587-1663.; Walton, Izaak, 1593-1683.	1686 (1686)	Wing S638; ESTC R31805	1,064,866	813

Vera Effigies Reverendi Patris ROBERTI SANDERSON Lincolniensis Episcopi AEt 76 1681. XXXVI SERMONS VIZ. XVI AD AULAM. VI. AD CLERUM VI. AD MAGISTRATUM VIII AD POPULUM With a large Preface BY The Right Reverend FATHER in GOD Robert Sanderson Late Lord Bishop of LINCOLN The Eighth Edition Corrected and Amended Whereunto is now added the Life of the Reverend and Learned Author Written by ISAAC WALTON 〈◊〉 Printed for 〈…〉 and 〈…〉 and are to be sold by 〈…〉 next door to the Dolphin-Inn in West-Smithfield MDCLXXXVI Collegium Emmanuelis Cantabrigiae THE LIFE OF Dr. Sanderson LATE LORD BISHOP OF LINCOLN Written by IZAAK WALTON The Third Impression ECCLES 3. Mysteries are revealed to the Meek LONDON Printed for B. Tooke T. Passenger and T. Sawbridge and are to be sold by Thomas Hodgkin next door to the Dolphin in West-Smithfield MDCLXXXVI TO THE RIGHT REVEREND AND HONOURABLE GEORGE Lord Bishop OF WINCHESTER PRELATE of the GARTER And one of His Majesties Privy Council My Lord IF I should undertake to enumerate the many Favours and Advantages I have had by my very long Acquaintance with your Lordship I should enter upon an Imployment that might prove as tedious as the Collecting of the Materials for this poor Monument which I have erected and do dedicate to the Memory of your beloved Friend Dr. Sanderson But though I will not venture to do that yet I do remember with pleasure and remonstrate with gratitude that your Lordship made me known to him Mr. Chilingworth and Dr. Hammond men whose Merits ought never to be forgotten My Friendship with the first was begun almost Forty years past when I was as far from a thought as a desire to out-live him and farther from an intention to write his Life But the wise Disposer of all mens Lives and Actions hath prolong'd the first and now permitted the last which is here dedicated to your Lordship and as it ought to be with all humility and a desire that it may remain as a publick Testimony of my Gratitude My Lord Your most Affectionate old Friend And most humble Servant IZAAK WALTON THE PREFACE I Dare neither think nor assure the Reader that I have committed no Mistakes in this Relation of the Life of Dr. Sanderson but am sure there is none that are either wilful or very material I confess it was worthy the imployment of some Person of more Learning and greater Abilities than I can pretend to and I have not a little wondred that none have yet been so grateful to him and Posterity as to undertake it For as it may be noted That our Saviour had a care that for Mary Magdalens kindness to him her Name should never be forgotten So I conceive the great satisfaction many Schollars have already had and the unborn World is like to have by his exact clear and useful Learning and might have by a true Narrative of his matchless meekness his calm Fortitude and the Innocence of his whole Life doth justly challenge the like from this present Age that Posterity may not be ignorant of them And 't is to me a wonder that it has been already fifteen years neglected But in saying this my meaning is not to upbraid others I am far from that but excuse my self or beg pardon for daring to attempt it This being premis'd I desire to tell the Reader that in this Relation I have been so bold as to paraphrase and say what I think he whom I had the happiness to know well would have said upon the same occasions and if I have been too bold in doing so and cannot now beg pardon of him that lov'd me yet I do of my Reader from whom I desire the same favour And though my Age might have procured me a Writ of Ease and that secur'd me from all further trouble in this kind yet I met with such perswasions to undertake it and so many willing informers since and from them and others such helps and incouragements to proceed that when I found my self faint and weary of the burthen with which I had loaden my self and sometime ready to lay it down yet time and new strength hath at last brought it to be what it now is and here presented to the Reader and with it this desire That he will take notice that Dr. Sanderson did in his Will or last sickness advertise that after his death nothing of his might be Printed because that might be said to be his which indeed was not and also for that he might have chang'd his Opinion since he first writ it as 't is thought he has since he writ his Pax Ecclesiae And though these Reasons ought to be regarded yet regarded so as he resolves in his Case of Conscience concerning rash Vows that there may appear very good second Reasons why we may forbear to perform them However for his said Reasons they ought to be read as we do Apocriphal Scripture to explain but not oblige us to so firm a belief of what is here presented as his And I have this to say more That as in my Queries for writing Dr. Sanderson's Life I met with these little Tracts annex'd so in my former Queries for my Information to write the Life of venerable Mr. Hooker I met with a Sermon which I also believe was really his and here presented as his to the Reader It is affirm'd and I have met with reason to believe it that there be some Artists that do certainly know an Original Picture from a Copy and in what Age of the World and by whom drawn And if so then I hope it may be as safely affirmed that what is here presented for theirs is so like their temper of mind their other writings the times when and the occasions upon which they were writ that all Readers may safely conclude they could be writ by none but venerable Mr. Hooker and the humble and learned Dr. Sanderson And lastly the trouble being now past I look back and am glad that I have collected these Memoirs of this humble Man which lay scatter'd and contracted them into a narrower compass and if I have by the pleasant toyl of so doing either pleas'd or profited any man I have attain'd what I design'd when I first undertook it But I seriously wish both for the Readers and Dr. Sanderson's sake that Posterity had known his great Learning and Vertue by a better Pen by such a Pen as could have made his Life as immortal as his Learning and Merits ought to be I. W. THE LIFE OF Dr. Robert Sanderson LATE LORD BISHOP OF LINCOLN DOctor Robert Sanderson the late Learned Bishop of Lincoln whose Life I intend to write with all truth and equal plainness was born the nineteenth day of September in the year of our Redemption 1587. The place of his Birth was Rotheram in the County of York a Town of good note and the more for that Thomas Rotheram sometime Archbishop of that Sea was born in

to Christian liberty by enthralling the conscience where it ought to be free But if on the other side which is the truth the Constitution of the Magistrate bind the conscience of the subject not immediately and by its own virtue but by consequent only and by vertue of that Law of God which commandeth all men to obey their superiours in lawful things then is there a liberty left to the subject in cases extraordinary and of some pressing necessity not otherwise well to be avoided to do otherwise sometimes than the Constitution requireth And he may so do with a free conscience so long as he is sure of these two things First that he be driven thereunto by a true and real and not by a pretended necessity only and secondly that in the manner of doing he use such godly discretion as neither to shew the least contempt of the Law in himself nor to give ill example to others to despise Government or Governors And this first difference is material And so is the second also if not much more which is this If the Magistrates Constitution did bind the conscience virtute propri● and immediately then should the conscience of the subject be bound to obey the Constitution of the Magistrate ex intuitu praecepti upon the bare knowledge and by ●he bare warrant thereof without farther enquiry and consequently should be bound to obey as well in unlawful things as lawful Which consequence though they that teach otherwise will not admit yet in truth they cannot avoid for the proper and immediate cause being supposed the effect must needs follow Neither do I yet see what sufficient reason they that think otherwise can shew why the conscience of the subject should be bound to obey the Laws of the Magistrate in lawful things and not as well in unlawful things The true reason of it is well known to be this even because God hath commanded us to obey in lawful things but not in unlawful But for them to assign this reason were evidently to overthrow their own Tenent because it evidently deriveth the bond of Conscience from a higher power than that of the Magistrate even the Commandment of God And so the Apostles indeed do both of them derive it St. Paul in Rom. 13. men must be subject to the higher powers Why Because the powers are commanded of God And that for conscience sake too Why Because the Magistrates are the Ministers of God Neither may they be resisted And why Because to resist them is to resist the Ordinance of God That is St. Pauls doctrine And St. Peter accordeth with him Submit your selves saith he to every ordinance of man What for the mans sake Or for the Ordinance sake No but propter Dominum for the Lords sake ver● 13. And all this may very well stand with Christian liberty for the conscience all this while is subject to none but God By these Answers to their Objections you may see what little reason some men have to make so much noise as they do about Christian liberty Whereupon if I have insisted far beyond both your expectations and my own first purpose I have now no other thing whereby to excuse it but the earnestness of my desire if it be possible to contain within some reasonable bounds of sobriety and duty those of my brethren who think they can never run far enough from superstition unless they run themselves quite out of their allegiance There are sundry other things which I am forced to pass by very needful to be rightly understood and very useful for the resolution of many cases of conscience which may arise from the joynt consideration of these two points of Christian Obedience and of Christian Liberty For the winding of our selves out of which perplexities when they may concern us I know not how to commend both to my own practice and yours a shorter and fuller rule of direction than to follow the clew of this Text Wherein the Apostle hath set just bounds both to our obedience and liberty Bounds to our obedience that we obey so far as we may without prejudice to our Christian liberty in all our acts of obedience to our superiors still keeping our consciences free by subjecting them to none but God Submit your selves c. but yet as free and as the servants of God and of none besides Bounds to our Liberty that the freedom of our judgments and consciences ever reserved we must yet in the use of indifferent things moderate our liberty by ordering our selves according unto Christian sobriety by condescending sometimes to our brethren in Christian Charity and by submitting our selves to the lawful commands of our Governors in Christian duty In any of which respects if we shall fail and that under the pretension of Christian liberty we shall thereby quite contrary to the express direction of both the Apostles but abuse the name of liberty for an occasion to the flesh and for a cloak of maliciousness As free but not using your liberty for a cloak of maliciousness but as the servants of God And so I pass from this second to my third and last Observation wherein if I have been too long or too obscure in the former I shall now endeavour to recompence it by being both shorter and plainer The Observation was this In the whole exercise both of the liberty we have in Christ and of those respects we owe unto men we must evermore remember our selves to be and accordingly behave our selves as those that are Gods servants in these last words But as the servants of God containing our condition and our carriage By our condition we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the servants of God and our carriage must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the the servants of God I shall fit my method to this division and first shew you sundry reasons for which we should desire to be in this Condition to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the servants of God and then give some directions how we may frame our carriage answerably thereunto to demean our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the servants of God For the first We cannot imagine any consideration that may be found in any service in the world to render it desirable which is not to be found and that in a far more eminent degree in this service of God If Iustice may provoke us or Necessity enforce us or Easiness hearten us or Honour allure us or Profit draw us to any service behold here they all concur the service of God and of Christ is excellently all these It is of all other the most just the most necessary the most easie the most honourable the most profitable service And what would you have more First It is the most just service whether we look at the title of Right on his part or reasons of Equity on ours As for him he is our Lord and Master pleno jure he hath right

other the most easie service in regard both of the certainty of the employment and of the help we have towards the performance of it He that serveth many Masters or even but one if he be a fickleman he never knoweth the end of his work what he doth now anon he must undo and so Sisyphus-like he is ever doing and yet hath never done No man can serve two Masters not serve them so as to please both scarce so as to please either And that is every mans case that is a slave to sin Tot Domini quot vitia Every lust calleth for his attendance yea and many times contrary lusts at once as when Ambition biddeth Let fly and Covetousness crieth as fast Hold whereby the poor man is infinitely distracted between a lothness to deny either and the impossibility of gratifying both St. Paul therefore speaking of the state of the Saints before conversion expresseth it thus Tit. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures and that diversity breedeth distraction But the servant of God is at a good certainty and knoweth before hand both what his work must be and what his wages must be As is the Master himself so are his Commandments Yesterday and to day the same and for ever without variableness or so much as shadow of turning Brethren I write no new Commandment unto you but the old Commandment which ye had from the beginning 1 Joh. 2. It is some ease to know certainly what we must do but much more to be assured of sufficient help for the doing of it If we were left to our selves for the doing of his will so as the yoke lay all upon our necks and the whole burden upon our shoulders our necks though their sinews were of Iron would break under the yoke and our shoulders though their plates had the strength of brass would crack under the burden But our comfort is that as St. Austin sometimes prayed Da Domine quod jubes jube quod vis so he that setteth us on work strengtheneth us to do the work I can do all things through him that strengtheneth me Phil. 4. Nay rather himself doth the work in us Yet not I but the Grace of God in me 1 Cor. 15. The Son of God putteth his neck in the yoke with us whereby it becometh his yoke as well as ours and that maketh it so easie to us and he putteth his shoulder under the burden with us whereby it becometh his burden as well as ours and that maketh it so light to us Take my yoke upon you for my yoke is easie and my burden is light Iuvat idem qui jubet What he commandeth us to do he helpeth us to do and thence it is that his Commandments are not grievous Thus the service of God is an easie service It is fourthly the most honourable service Caeteris paribus he goeth for the better man that serveth the better Master And if men of good rank and birth think it an honour for them and a thing worthy their ambition to be the Kings servants because he is the best and greatest Master upon earth how much more then is it an honourable thing and to be desired with our utmost ambitions to be the servants of God who is Optimus-Maximus and that without either flattery or limitation the best and greatest Master and in comparison of whom the best and greatest Kings are but as worms and grashoppers It is a great glory to follow the Lord saith the Son of Sirac Sirac 23. And the more truly any man serveth him the more still will it be for his own honour For them that honour me I will honour saith God 1 Sam. 2. and Christ Ioh. 12. If any man serve me him will my Father honour Thus the service of God is an honourable service It is fifthly and lastly the most profitable service We are indeed unprofitable servants to him but sure we have a very profitable service under him They that speak against the Lord with stout words saying It is vain to serve God and what profit is it that we have kept his Ordinances Mal. 3. or as it is in Iob 21. What is the Almighty that we should serve him and what profit should we have if we pray unto him speak without all truth and reason for verily never man truly served God who gained not incredibly by it These things among other the servants of God may certainly reckon upon as the certain vails and benefits of his service wherein his Master will not fail him if he fail not in his service Protection Maintenance Reward Men that are in danger cast to put themselves into the service of such great Personages as are able to give them protection Now God both can and will protect his servants from all their enemies and from all harms Of thy mercy cut off mine enemies and destroy all them that afflict my soul for I am thy servant Psal. 143. Again God hath all good things in store both for necessity and comfort and he is no niggard of either but that his servants may be assured of a sufficiency of both when others shall be left destitute in want and distress Behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart and howl for vexation of spirit Isa. 65. And whereas the servant of sin besides that he hath no fruit nor comfort of his service in the mean time when he cometh to receive his wages at the end of his term findeth nothing but shame or death shame if he leave the service and if he leave it not death What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death The servant of God on the contrary besides that he reapeth much comfort and content in the very service he doth in the mean time he receiveth a blessed reward also at the last even eternal life He hath his fruit in holiness there is his comfort onward and the end everlasting life there is his full and final reward a reward far beyond the merit of his service And so the service of God is a profitable service And now I pray you What can any man alledge or pretend for himself if he shall hang back and not with all speed and chearfulness tender himself to so just so necessary so easie so honourable so profitable a service Methinks I hear every man answer as the Israelites sometimes said to Ioshua with one common voice God forbid that we should forsake the Lord to serve any other Nay but we will serve