Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	appear_v	body_n	life_n	3,755	5	4.6231	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13000	Two sermons of direction for iudges and magistrates. By Mathew Stoneham, minister and preacher in the citie of Norwich	Stoneham, Mathew.	1608 (1608)	STC 23290; ESTC S103465	30,644	96

worthie saying of a learned Historian who witnesseth French hist in Henr. 3. that as in the person of a man the life consisteth in the vnion of the bodie and the soule so in a kingdome state or common-weale the life thereof standeth in the coherence and coniunction of commaunds which be as the soule and of obedience which is as the bodie thereof If either then saith he the soule of commands shal tyrannize ouer the body of obediēce by vniust lawes or the bodie of obedience will not receiue the law of the soule in iust ordinances there insueth a death to that kingdome state or common-weale Though sic volo sic iubeo so I will so I commaund be the voice of tyrants yet for a man to adde his volo to Gods iubeo his will to Gods command is the harmonie of obedience The second thing I do consider in the maner of this intent is their wilfulnesse in that they will not do the law of God and the kings law Their vndutifulnesse forespoken of may be likened to the rolling of the stone to the doore of the sepulcher Math. 27. Mat. 27. 60 60. Their wilfulnesse in that they will not do it is like the sealing of that stone so rolled to make all sure Math. 27. 66. The one is non obedire the other Mat. 27. 66 a nolle obedire The one putteth too the doore against the law of God and the king the other barres bolts it The one is like the sinne of Dauid who did not obey the voice of the Lord in marrying two sinnes together to make a bloudie diuorce betwixt a maried couple I meane Bathshebah and Vriah by committing of adulterie with the one and murther against the other 2. Sam. 11. for which 2. Sam. 11. Dauid afterward was so penitent as he brake forth into this contrite cōfession admonished by Nathan I haue sinned against the Lord. 2. Sa. 12. 13. falling 2. Sam. 12. 13. as sometimes the Poets feigned the giāt Anthaeus to fall who by euery fall in his wrastle with Hercules gained a mans strength so Dauid after his fal rose againe neuer in like maner to fal The other nolle obedire to nil to obey is like the sinne of Pharaoh the reprobate in his detaining the Lords people Exod. 5. 2. Who in the swelling of Exod. 5. 2. his heart vttered these words of blasphemie Who is the Lord that I should obey his voice I know not the Lord neither wil I let Israel go Neither wil I c. He is not only vndutifully but wilfully disobedient therefore was his fall as the fall of an Elephant of whom it is anciently written that being down he is not able to rise againe In thē that are onely vndutifull haply one sinne vpon better aduisement may preuent another but in them which are wilfull and therefore hardened like vnto iron as it is said Prou. 27. 17. that iron Pro. 27. 17. sharpneth iron so one iron linke in this iron chaine of sinne tolleth haleth on another till posse non peccare becometh non posse non peccare that is to be able not to sinne cometh to not to be able but to sinne As the voice of tyrants standeth for a law so the will of traitors standeth against the law They will not do the law of God and the kings law The second thing to be assumed to our handling in the intent is the order of it In that it is not first said the law of the king and then Gods law but in that it is said first the law of God and then the kings law Most necessarie it is that the law of God should be set in order before the kings law First because God is greater then the king This may appeare not onely in that Dauid himselfe being a king calleth God his king My king and my God Psal 5. 2. Psal 5. 2. In that also he bindeth kings in chaines and nobles in linkes of iron Psal 149. 8. Psal 149. 8. In that a token of homage kings bring presents and gifts vnto him and those not only of the Iles but of Tarshish which is Cilicia and of Shebah and Saba which is the rich Arabia Psal 72. 10. and therfore all kings shall Psal 72. 10. Psal 72. 11. worship him Psal 72. 11. because whē the whole earth consisteth of Iles and cōtinent or firme land the kings both of the Iles and also of Cilicia and Arabia which be firme land shall and do acknowledge subiection vnto him in that when it pleaseth him to put on his glorious apparell euen in the skirts of that glorious garment his name is written A king of kings and Lord of Lords Apo. 19. 16. But also the greatnesse Apoc. 19. 16 of God aboue the king may appeare in that the great Monarkes of the earth when they by the wings of their ambition haue bene so borne aloft that of Kings they haue become Monarks yet being Monarks the leuē of the same ambition hath so swolne them in them as of Monarkes still aspiring to the higher they would be Gods as may appeare by Alexander Quint. Cur. Pedio Mex in Calig Domitian the great amōg the Macedons by Caligula Domitian amōg the Romans and amōg the Persians by that proud Monarke who caused an artificiall globe of glasse to be made with a semblance of the Sunne and Moone Du Bart. in 6. day the 1. weeke and Starres in it which went from East to West according to the circular motion of it was wheeled and caried about againe and placed his throne in the top of it where himself sitting in maiestie would seeme a God and no man But be it that these in the great thoughts of their hearts would be taken for Gods then the which they cannot climbe higher yet God to defie them who would thus deifie themselues is said to be a great king aboue all Gods Psal 95. 3. and Psal 95. 3. by consequēce of such Gods as these would be The office of Dictator among the Romanes was aboue the place of a king forasmuch as when many kings and kingdomes were subiect to that State the State it self during the time of his authoritie was subiect to the Dictator Of this Dictator Plutarch writeth in the life of Fabius that whē Plutar. in Fab. it was lawfull for him almost to do anie thing yet was it not lawfull for him to ride vpon a horse By how much God is greater then kings as he is greater then these Dictators who were commanders of kings in that he rideth vpon the heauens as vpon an horse yea in that the holy Cherub becometh as his horse Psal 18. 16. and Psal 18. 16. the clouds are his chariot the wings of the winde his gallerie whereon he walketh Psal 104. 3. And therefore Psal 104. 3. because God is greater then the king Gods law in order is to be placed

before the kings law Secondly it is necessarie that in order the law of God should be preferred before the kings law because it is wiser then the kings law When as the chiefest wisedome consisteth in two points in the knowledge of God and of our selues The law of God like that ancient Ianus whom Macrobuis Macrob. in Saturnal testifieth to be double faced for his wisdome in remembring things past foreseeing things to come in most plentifull maner respecteth thē both First touching the knowledge of God this law of God enformeth vs in it not onely as God is the protector and redeemer of mankind but also as he is the highest cause and alone creator both of man and euery creature beside as writeth Thomas Aquinas Cum Tho. Aquin. sacra doctrina de Deo determinet vt altissima causa inter omnes sapientias humanas non solùm in genere sed simpliciter est maxima sapientia When the holy doctrin doth determine of God as of the highest cause among all humane wisdoms it is not only in kind but simply the greatest wisedome Touching the knowledge of our selues that I may passe by the maner matter and end of our creation what other writing I beseech you doth so informe the vnderstanding concerning mans fowerfold estate of his innocencie of the law of grace and of glory as this law of god doth Search reade aduise iudge whether in cōparison hereof the wits and writs also of the sagest sort of men meerely naturall haue not bene in this point as one speaketh but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot in Metaphys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the eye of a night-bird dazeled against the rayes of the Sunne Clemens Alexandrinus Clemens Alexandrinus chargeth secular wise men with theft because whatsoeuer truth of God is to be found among them they haue robbed from the Scriptures as Plato the chiefe of them did from Moses who was therefore called Moses Atticus the Athenian Moses of which mind also is Iustinus Martyr whom Jusii Mart. Apolog. for this purpose learned Iunius citeth writing on the sinne of Adam when as a learned man writeth there is a twofold law vnwritten which is either Iunius de peccat Ada. Antoni Sebast Min. de offic Ecclesiae praest Orat. 2. of nature or of custome or written which proceedeth either from God or from man or from both the written law of meerely man may be changed as of him whose defectiue wisedome may be perfected but the written law of God simply or of man inspired and directed by God subordinatly must not be changed because his law is like himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect gift and the nature of perfection is to admit nothing to be added to it to permit nothing to be taken from it A law which hath like God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no change Iam. 1. 17. or as S. Hieron aduersus Iouinianum Iam. 1. 17. interpreteth it nullam differentiam no difference And therefore Hier. aduer Iouinian because it is the wiser law is Gods law in order to be placed before the kings law Thirdly it is necessarie that in order the law of God should be set before the kings law because it respecteth a better obiect thē doth the law of the king The law of the king worketh about the conseruatiō of bodies the law of God laboureth about the saluation of soules by how much thē the soule out-matcheth the bodie by so much the law of God out-valueth the kings law To let passe other reasons whereby it may appeare vnto vs that the soule is of more price thē the bodie wherein I might be plentifull this for this time shall suffice The bodie separated from the societie of the soule becometh first a carkasse then a carrion declining from good to ill from ill to worse from a bodie to a carkasse from a carkasse to a carrion but the soule on the contrarie side disioyned from the fellowship of the bodie aspireth from ill to good from good to better from bondage to libertie from libertie to blisse from bondage in the bodie to libertie from the bodie to blisse in and with God And when in representation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great world man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a litle world man this litle world cōsisteth of two parts soule and bodie euen as the great world of heauen wherunto the soule may bee likened and of the earth whereunto the bodie may be compared This soule to this end S. Bernard S. Bernard resembleth to heauen wherein righteousnesse is as the Sunne constancie as the Moone which is long-lasting and during Psal 72. 7. faith Psal 72. 7. hope charitie and other Christian vertues as the starres As heauen then is more noble then the earth so is the soule of man which is like vnto heauen more precious then the bodie of man which being of the earth is earthie 1. Cor. 15. 47. And therefore 1 Cor. 154. 7. because it respecteth the better obiect is the law of God in order to be placed before the kings law Fourthly and lastly necessarie it is that in order the law of God should be set before the kings law because as there is no neede of a rudder where there is no ship so there needeth no law where there is no common-weale but there can be no common-weale where the law of God is not for as much as where pietie is wanting toward God there cannot be performed any dutie to man Let Theologie die and no policie can liue Euery kingdome in such a case will become a thraldome euery common-wealth a Chaos euery Monarchie an Anarchy Man must first be perswaded that there is a God before man wil euer reuerence the assemblie of Gods Psal 82. 1. This was Psal 82. 1. well known vnto those ancient Sages the first inuentors of religion to their people although not in verity as we haue it but in policie as they could haue it who as Pol. Virgil witnesseth Pol. Virg. de Inuent rerū euen in the first spring of their kingdomes and states lest they should as soone be dissolued as they were established supplanted as they were planted did rather inuent thē they would want a religion Thus among the Aegyptians did Hermes among the old Latines Eanus who also as Lactantius Lactantius writeth was called Ianus among the Romans Numa Pompilius among the Greekes Orpheus among the Cretenses Melissus Whereas on the other side the law of God may be and stand without a common-weale as that which is naturally implanted in the heart of man as might vndoubtedly appeare in those Barbarians which were anciently stragling in the world before they had a Theseus to congregate thē into cities and corporations as that which also at this day is proued among the rude naked Indians in the Westerne parts of the Iosep Acost hist natural and morall of the