Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	call_v	king_n	wales_n	2,937	5	10.1170	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

him in the Regius Professorship And in this year Dr. Arthur Lake then Warden of New College was advanced to the Bishoprick of Bath and Wells A man of whom I take my self bound in Justice to say That he made the great trust committed to him the chief care and whole business of his life And one testimony of this truth may be That he sate usually with his Chancellor in his Consistory and at least advis'd if not assisted in most sentences for the punishing of such Offenders as deserved Church Censures And it may be noted That after a Sentence for Penance was pronounced he did very rarely or never allow of any Commutation for the Offence but did usually see the Sentence for Penance executed and then as usually preach'd a Sermon of Mortification and Repentance and so apply them to the Offenders that then stood before him as begot in them then a devout contrition and at least resolutions to amend their lives and having done that he would take them though never so poor to dinner with him and use them friendly and dismiss them with his blessing and perswasions to a vertuous life and beg them for their own sakes to believe him And his Humility and Charity and all other Christian Excellencies were all like this Of all which the Reader may inform himself in his Life truly writ and printed before his excellent Sermons And in this year also the very prudent and very wise Lord Elsmere who was so very long Lord Chancellor of England and then of Oxford resigning up the last the right honourable and as magnificent William Herbert Earl of Pembroke was chosen to succeed him And in this year our late King Charles the First then Prince of Wales came honourably attended to Oxford and having deliberately visited the University the Schools Colleges and Libraries He and his Attendants were entertained with Ceremonies and Feasting sutable to their Dignity and Merits And in this year King Iames sent Letters to the University for the regulating their Studies especially of the young Divines Advising they should not rely on modern Summs and Systemes but study the Fathers and Councils and the more Primitive Learning And this advice was occasioned by the indiscreet inferences made by very many Preachers out of Mr. Calvin's Doctrine concerning Predestination Universal Redemption the Irresistibility of God's Grace and of some other knotty Points depending upon these Points which many think were not but by Interpreters forc'd to be Mr. Calvin's meaning of the truth or falsehood of which I pretend not to have an ability to judge my meaning in this Relation being only to acquaint the Reader with the occasion of the King's Letter It may be observ'd that the various accidents of this year did afford our Proctor large and laudable matter to dilate and discourse upon And that though his Office seem'd according to Statute and Custom to require him to do so at his leaving it yet he chose rather to pass them over with some very short Observations and present the Governors and his other Hearers with rules to keep up Discipline and Order in the University which at that time was either by defective Statutes or want of the due execution of those that were good grown to b● extreamly irregular And in this year also the Magisterial part of the Proctor required more diligence and was more difficult to be managed than formerly by reason of a multiplicity of new Statu●e● which begot much confusion some of which Statutes were then and not till then and others suddenly after put into an useful execution And though these Statutes were not then made so perfectly useful as they were design'd till Archbishop Laud's time who assisted in the forming and promoting them yet our present Proctor made them as effectual as discretion and diligence could do Of which one Example may seem worthy the noting namely That if in his Night-walk he met with irregular Scholars absent from their Colleges at University hours or disordered by drink or in scandalous company he did not use his power of punishing to an Extremity but did usually take their names and a promise to appear before him unsent for next morning And when they did convinced them with such obligingness and reason added to it that they parted from him with such resolutions as the man after God's own heart was possest with when he said to God There is mercy with thee and therefore thou shalt be feared And by this and a like behaviour to all men he was so happy as to lay down this dangerous imployment as but very few if any have done even without an Enemy After his Proctors Speech was ended and he retir'd with a Friend into a convenient privacy he look'd upon his Friend with a more than common chearfulness and spake to him to this purpose I look back upon my late imployment with some content to my self and a great thankfulness to Almighty God that he hath made me of a temper not apt to provoke the meanest of mankind but rather to pass by Infirmities if noted and in this Imployment I have had God knows many occasions to do both And when I consider how many of a contrary temper are by sudden and small occasions transported and hurried by Anger to commit such Errors as they in that passion could not foresee and will in their more calm and deliberate thoughts upbraid and require repentance And consider that though Repentance secures us from the punishment of any sin yet how much more comfortable it is to be innocent than need pardon And consider that Errors against men though pardon'd both by God and them do yet leave such anxious and upbraiding impressions in the memory as abates of the Offender's content When I consider all this and that God hath of his goodness given me a temper that he hath prevented me from running into such enormities I remember my temper with joy and thankfulness And though I cannot say with David I wish I could that therefore his praise shall always be in my mouth yet I hope that by his grace and that grace seconded by my endeavours it shall never be blotted out of my memory and I now beseech Almighty God that it never may And here I must look back and mention one passage more in his Proctorship which is That Gilbert Shelden the late Lord Archbishop of Canterbury was this year sent to Trinity College in that University and not long after his entrance there a Letter was sent after him from his Godfather the Father of our Proctor to let his Son know it and commend his God-son to his acquaintance and to a more than common care of his behaviour which prov'd a pleasing injunction to our Proctor who was so gladly obedient to his Fathers desire that he some few days after sent his Servitor to intreat Mr. Shelden to his Chamber next morning But it seems Mr. Shelden having like a young man as he was run

Ver. 17. And I brake the jaws of the wicked and plucked the spoil out of his teeth Of these four in their order of the first first in these words I put on righteousness c. This Metaphor of cloathing is much used in the Scriptures in this notion as it is applyed to the soul and things appertaining to the soul. In Psalm 109. David useth this imprecation against his enemies Let mine adversaries be cloathed with shame and let them cover themselves with their own confusion as with a Cloak And the Prophet Esay speaking of Christ and his Kingdom and the righteousness thereof Chap. 11. thus describeth it Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins Likewise in the New Testament Saint Paul in one place biddeth us put on the Lord Iesus Christ in another exhorteth women to adorn themselves instead of broidered hair and gold and pearls and costly aray with shamefac'dness and sobriety and as becoming women professing godliness with good works in a third furnisheth the spiritual Souldier with Shooes Girdle Breastplate Helmet and all necessary accoutrements from top to toe In all which and other places where the like Metaphor is used it is ever to be understood with allusion to one of the three special ends and uses of Apparel For we cloath our selves either first for necessity and common decency to cover our nakedness or secondly for security and defence against enemies or thirdly for state and solemnity and for distinction of Offices and Degrees Our Cloaks and Coats and ordinary suits we all wear to cover our nakedness and these are Indumenta known by no other but by the general name of Cloathing or Apparel Souldiers in the wars wear Morions and Cuiraces and Targets and other habiliments for defence and these are called Arma Arms or Armour Kings and Princes wear Crowns and Diadems inferiour Nobles and Judges and Magistrates and Officers their Robes and Furrs and Hoods and other Ornaments fitting to their several Degrees and Offices for solemnity of state and as ensigns or marks of those places and stations wherein God hath set them and these are Infulae Ornaments or Robes It is true Iustice and Iudgment and every other good vertue and grace is all this unto the soul serving her both for covert and for protection and for ornament and so stand both for the garments and for the Armour and for the Robes of the soul. But here I take it Iob alludeth especially to the third use The propriety of the very words themselves give it so for he saith he put righteousness and judgment upon him as a Robe and a Diadem and such things as there are worn not for necessity but state Iob was certainly a Magistrate a Iudge at the least It is evident from the seventh Verse and to me it seemeth not improbable that he was a King though not like such as the Kings of the earth now are whose dominions are wider and power more absolute yet possible such as in those ancient times and in those Eastern parts of the World were called Kings viz. a kind of petty Monarch and supreme Governour within his own Territories though perhaps but of one single City with the Suburbs and some few neighbouring Villages In the first Chapter it is said that he was the greatest man of all the East and in this Chapter he saith of himself that When he came in presence the Princes and the Nobles held their tongues and that He sate as chief and dwelt as a King in the Army and in this verse he speaketh as one that wore a Diadem or Ornament proper to Kings Now Kings we know and other Magistrates place much of their outward glory and state in their Diadems and Robes and peculiar Vestments these things striking a kind of reverence into the Subjects towards their Superiour and adding in the estimation of the people both glory and honour and Majesty to the person and withal pomp and state and solemnity to the actions of the wearer By this speech then of putting on Iustice and Iudgment as a Robe and Diadem Iob sheweth that the glory and pride which Kings and Potentates are wont to take in their Crowns and Scepters and Royal Vestments is not more than the glory and honour which he placed in doing justice and judgment He thought that was true honour not which reflected from these empty marks and ensigns of Dignity but which sprang from those vertues whereof these are but dumb remembrances If we desire yet more light into the Metaphor we may borrow some from David Psal. 109. where speaking of the wicked he saith ver 17. that he cloathed himself with cursing like a garment and by that he meaneth no other than what he had spoken in the next verse before plainly and without a Metaphor His delight was in Cursing By the Analogy of which place we may not unfitly understand these words of Iob as intimating the great love he had unto Iustice and the great pleasure and delight he took therein Joyn this to the former and they give us a full meaning Never ambitious usurper took more pride in his new gotten Crown or Scepter never proud Minion took more pleasure in her new and gorgeous Apparel than Iob did true glory and delight in doing Justice and Judgment He put on Righteousness and it cloathed him and Iudgment was to him what to others a Robe and a Diadem is honourable and delightful Here then the Magistrate and every Officer of Justice may learn his first principle and if I may so speak his Master-Duty and let that be the first Observation namely to do Iustice and Iudgment with delight and zeal and cheerfulness I call it his Master-duty because where this is once rightly and soundly rooted in the Conscience the rest will come on easily and of themselves This must be his primum and his ultimum the foremost of his desires and the utmost of his endeavours to do Justice and Judgment He must make it his chiefest business and yet count it his lightsom Recreation and make it the first and lowest step of his care and yet withal count it the last and highest rise of his honour The first thing we do in the morning before we either eat or drink or buckle about any worldly business is to put our clothes about us we say we are not ready till we have done that Even thus should every good Magistrate do before his private he should think of the publick Affairs and not count himself ready to go about his own profits his shop his ship his lands his reckonings much less about his vain Pleasures his jades his currs his kites his any thing else till first with Iob he had put on righteousness as a garment and clothed himself with judgment as with a Robe and a Diadem Nor let any man think his

for outward business over Israel and in things that concerned the service of the King when I observe in the Church-stories of all ages ever since the world had Christian Princes how Ecclesiastical persons have been employed by their Sovereigns in their weightiest consultations and affairs of State I cannot but wonder at the inconsiderate rashness of some forward ones in these days who yet think themselves and would be thought by others to be of the wisest men that suffer their tongues to run riot against the Prelacy of our Church and have studied to approve themselves eloquent in no other argument so much as in inveighing against the Courts and the Power and the Iurisdiction and the Temporalities of Bishops and other Ecclesiastical persons I speak it not to justifie the abuses of men but to maintain the lawfulness of the thing If therefore any Ecclesiastical person seek any Temporal office or power by indirect ambitious and preposterous courses if he exercises it otherwise than well insolently cruelly corruptly partially if he claim it by any other than the right title the free bounty and grace of the Supreme Magistrate let him bear his own burden I know not any honest Minister that will plead for him But since there is no incapacity in a Clergyman by reason of his spiritual Calling but he may exercise temporal Power if he be called to it by his Prince as well as he may enjoy temporal land if he be heir to it from his Father I see not but it behoveth us all if we be good Subjects and sober Christians to pray that such as have the power of Iudicature more or less in any kind or degree committed unto them may exercise that power wherewith they are entrusted with zeal and prudence and equity rather than out of envy at the preferment of a Church-man take upon us little less than to quarrel the discretion of our Soveraign Phinees though he could not challenge to execute judgment by virtue of his Priesthood yet his Priesthood disabled him not from executing judgment That for the person Followeth his Action and that twofold He stood up he executed judgment Of the former first which though I call it an Action yet is indeed a Gesture properly and not an Action But being no necessity to bind me to strict propriety of speech be it Action or Gesture or what else you will call it the cicumstance and phrase it seemeth to import some material thing may not be passed over without some consideration Then stood up Phinees Which clause may denote unto us either that extraordinary spirit whereby Phinees was moved to do judgment upon those shameless offenders or that forwardness of zeal in the heat whereof he did it or both Phinees was indeed the High-Priests son as we heard but yet a private man and no ordinary Magistrate and what had any private man to do to draw the sword of justice or but to sentence a malefactor to die Or say he had been a Magistrate he ought yet to have proceeded in a legal and judicial course to have convented the parties and when they had been convicted in a fair trial and by sufficient witness then to have adjudged them according to the Law and not to have come suddenly upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were acting their villainy and thrust them thorow uncondemned I have elsewhere delivered it as a collection not altogether improbable from the circumstances of the original story that Phinees had warrant for this execution from the express command of Moses the supreme Magistrate and namely by virtue of that Proclamation whereby he authorised the Under-Rulers to slay every one his man that were joyned unto Baal-Peor Num. 25. 5. And I since find that conjecture confirmed by the judgment of some learned men insomuch as an eminent Writer in our Church saith that by virtue of that Commission every Israelite was made a Magistrate for this execution But looking more nearly into the Text and considering that the Commission Moses there gave was first only to the Rulers and so could be no warrant for Phinees unless he were such a Ruler which appeareth not and secondly concerned only those men that were under their several governments and so was too short to reach Zimri who being himself a Prince and that of another Tribe too the Tribe of Simeon could not be under the government of Phinees who was of the Tribe of Levi how probable soever that other collection may be yet I hold it the safer resolution which is comonly given by Divines for the justification of this fact of Phinees that he had an extraordinary motion and a peculiar secret instinct of the spirit of God powerfully working in him and prompting him to this Heroical Act. Certainly God will not approve that work which himself hath not wrought But to this action of Phinees God hath given large approbation both by staying the plague thereupon and by rewarding Phinees with an everlasting Priesthood therefore and by giving express testimony of his zeal and righteousness therein as it is said in the next verse after my Text And it was accounted to him for righteousness Which words in the judgment of learned Expositors are not to be understood barely of the righteousness of Faith as it is said of Abraham that he believed God and it was imputed to him for righteousness as if the zeal of Phinees in this act had been a good evidence of that faith in Gods promises whereby he was justified and his Person accepted with God though that also but they do withal import the justification of the Action at least thus far that howsoever measured by the common rules of life it might seem an unjust action and a rash attempt at the least if not an heinous murder as being done by a private man without the Warrant of authority yet was it indeed not only in regard of the intent a zealous action as done for the honour of God but also for the ground and warrant of it as done by the special secret direction of Gods holy Spirit a just and a righteous action Possibly this very word of standing up importeth that extraordinary spirit For of those Worthies whom God at several times endowed with Heroical spirits to attempt some special work for the delivery of his Church the Scriptures use to speak in words and phrases much like this It is often said in the book of Iudges that God raised up such and such to judge Israel and that Deborah and Iair and others rose up to defend Israel that is The spirit of God came upon them as is said of Othoniel Iudg. 3. and by a secret but powerful instinct put them upon those brave and noble attempts they undertook and effected for the good of his Church Raised by the impulsion of that powerful Spirit which admitteth no slow debatements Phinees standeth up and feeling

were so replete with all filthy and impious abominations that if they should have been made known to the world it must needs have exposed their whole religion to the contempt of the vulgar and to the detestation of the wiser sort 6. Such and no better were those mysteria sacra among the Heathens whence the word Mystery had its birth and rise Both the Name and Thing being so vilely abused by them it yet pleased the holy Spirit of God to make choice of that Word whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation which is revealed to us in the Gospel of grace By the warrant of whose example the ancient Church both Greek and Latin took the Liberty as what hindereth but they might to make use of sundry words and phrases fetcht from the very dregs of Paganism for the better explication of sundry points of the Christian Faith and to signifie their notions of sundry things of Ecclesiastical usage to the people The Greek Church hath constantly used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Heathenish superstitious word and the Latin Church in like manner the word Sacramentum a Heathen military word to signifie thereby the holy Sacraments of the Christian Church I note it the rather and I have therefore stood upon it a little longer than was otherwise needful to let you know that the godly and learned Christians of those Primitive times were not so fondly shy and scrupulous as some of ours are as to boggle at much less so rashly supercilious I might say and superstitious too as to cry down and condemn for evil and even eo nomine utterly unlawful the use of all such whether names or things as were invented or have been abused by Heathens or Idolaters 7. But this by the way I return to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which being rarely found in the Greek version of the Old Testament indeed not at all so far as my search serveth me save only some few times in Daniel is frequently used in the New and that for the most part to signifie for now I come to the Quid Rei either the whole Doctrine of the Gospel or some special branches thereof or the dispensations of Gods providence for the time or manner of revealing it To you it is given to know the mysteries of the Kingdom of God Mat. 13. We speak the wisdom of God in a mystery 1 Cor. 2. So the Gospel is called the mystery of Christ Col. 4. mystery of Faith in this Chapter at the ninth verse and here in the Text The mystery of Godliness 8. But why a Mystery That I shall now shew you First when we see something good or bad done plainly before our eyes yet cannot imagine to what end or purpose it should tend nor can guess what should be the design or intention of the doer that we use to call a Mystery The Counsels of Princes and affairs of State Regione di stato as the Italians call it when they are purposely carried in a cloud of secrecy that the reasons and ends of their actions may be hidden from the eyes of men are therefore called the Mystery of state and upon the same ground sundry manual crafts are called Mysteries for that there belong to the exercise of them some secrets which they that have not been trained up therein cannot so well understand and they that have been trained up therein could like well that none but themselves should understand In a worser sence also it is not seldom used If some crafty Companion with whom we have had little dealings formerly should begin of a sudden to apply himself to us in a more than ordinary manner with great shews and proffers of kindness and we know no particular reason why he should so do we presently conclude in our thoughts that sure there is some mystery or other in it that is that he hath some secret ends some design upon us which we understand not Ioseph●s writing of Antipater the Son of Herod who was a most wicked mischievous person but withal a notable dissembler very cunning and close and one that could carry matters marvellous smoothly and fairly to the outward appearance so that the most intelligent and cautious men could not escape but he would sometimes reach beyond them to their destruction he saith of him and his whole course of life that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but a very mystery of wickedness 9. In this notion in the better sence of it may the great work of our Redemption by Jesus Christ which is the very pith and marrow of the Gospel be called a Mystery Who that should have seen a child of a span long to be born in an Inn of a mean parentage coursely swadled up and cradled in a manger and then afterwards to be brought up under a Carpenter and to live in a poor and low condition scarce worth a room where to rest his head and after all that to be bought and sold buffe●ed spit on reviled tortured condemned and executed as a Malefactor with as much ignominy and despightfulness as the malice of Men and Devils could devise Who that should have seen all these things and the whole carriage thereof could have imagined that upon such weak hinges should have moved the greatest act of Power Wisdom and Goodness that ever was or ever shall be done in the world that such Contemptible means should serve to bring about the eternal good will and purpose of God towards mankind yet so it was whiles Iudas was plotting his treason and the Iews contriving Christs death he to satisfie his Covetousness and they their Malice and all those other that had any hand in the business were looking every man but at his own private ends all this while was this Mystery working Unawares indeed to them and therefore no thanks to them for it nor benefit to them from it but yet by the determinate counsel and foreknowledge of God who most wisely and powerfully ordered all those various and vitious motions of the creature for the effectuating of his own most glorious and gracious purposes That is one Reason 10. Secondly We use to call all such things Mysteries as cannot possibly come to our knowledge unless they be some way or other revealed unto us whether they have or have not otherwise any great difficulty in them Nebuchadnezzar's dream is so called a Mystery Dan. 2. And St. Paul in one place speaking of the conversion of the Iews calleth it a Mystery I would not Brethren that you should be ignorant of this Mystery Rom. 11. and in another place speaking of the change of those that should be found alive at Christs second coming calleth that a Mystery too Behold I shew you a Mystery we shall not all dye c. 1 Cor. 15. In this notion also is the Gospel a Mystery it being utterly impossible that any wit of