Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	bear_v	body_n	sin_n	5,827	5	4.7431	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04127	The oath of allegeance defended by a sermon preached at a synode in the Metropoliticall Church of Yorke; by Thomas Ireland, Bachelour in Diuinitie.	Ireland, Thomas, b. 1577 or 8.	1610 (1610)	STC 14267; ESTC S119564	25,917	46

the second third proceed to shew that though the nature of mankinde be like and equall in many common gifts yet there may be many respects why some be before others and one before all the rest If then we will rule our selues or be rulers in our owne families if we would enioy the creatures of this world as we hope to bee like Angels or to renew the likenesse of God himselfe in vs wee must imitate these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is diuine better and more ancient is also more honorable now the Monarchie was the first policie for when our first parent had begotten many children hee became a king his experience was their arbiter his blessing their honour his curse their crosse and heauie punishment as long as he liued which was very neare the floud it was vnnaturall for his off-spring to striue with him for any preëminence Thus Noah was vnto the second world and his children in their seueral trauailes ' to their seuerall posterities till the rulers authority grew tyranny and the peoples libertie turned into licenciousnesse till the crafty mighty got the weaker and ruder to their seruice and all thinges were confused as among Pharoes Kine the worse eate vp the better without care and conscience as among the fish the lesse were deuoured of the greater without any respect of humanity How detestable was the sinne before the floud when they were carelesse eating and drinking euery one did what they list and tooke them wiues where they lusted How miserable was the confusion in the building of Babel when euery one commanded but none followed How abhominable was it when there was no ruler in Israel but euery one did that which was good in his owne eyes euen such and so much worse as our estate is weaker in these later dayes would be the manners of mankinde were there not some could rule whom others would obey Thus the want of kingly power shewed it good and a good the more generall it is it is the better whereas many taking parts it growes particular so weakens as a riuer cut in many streames Quot capita tot sensus many heads haue many thoughts and many faults and therefore Homer said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one bearing rule the rest will better meete and liue and loue as one otherwise as in a body when the soule is gone there are diuers humors euery one striuing who should soonest be seuered and thereby bring the body to confusion Such is a country without one ruler euery one seekes his proper good and leaues the publike either impaired or dishonored as a flocke without a sheapheard as a ship without a Pilot as other creatures without man so man would grow wilde and vnwieldie without such an ouer-seer For this cause the Gentiles called them Gods which gathered and gouerned ciuill societies together Whereas Aristocracie seemes the deuice of Pythagoras which imagined many principles and Democracie to be the proportion of Epicurus which would haue infinite and irregular beginnings the Monarch is diuine as only representing Gods owne power As the Moone offers the sun-beams with pleasure to mens eies which hardly can be looked vpon in his owne beauty so the Monarchy presents the wisedome power iustice of the highest which otherwise cannot be looked vpon in his own glories for none hath seene God and liued As then the children of Israel when they durst not heare the Lord but would haue Moses to speake to them tooke this condition also that they should obey Moses as God himselfe So since men are so weake and timerous they dare not haue Angels much lesse the Lord himselfe immediatly to gouern them yet it is ea lege that they must obey the Lords Liuetenant as if he spake himselfe for it is not his but Gods authority by which he rules This the Scripture often teacheth vs where wisdome saith by me kings reigne and tyrants also do possesse the world Good Kings are Gods images and euil Princes are his executioners Ashur was his rod Nabuchodonosor his seruant Cyrus his annoynted Attila called himselfe his scourge and Tamberlan his wrath And therefore although God vses them as a father doth his rod first correct his children by them and then throw them into the fire prepared for them yet the sonnes and Saints of God should submit themselues vnder his instruments of correction not so much like a dogge running at the stone that is throwne at him biting the chaine that holds him i. repining at the tyrant whereby God restrains him but looking higher vnto the chiefest cause of his trouble Gods anger which punisheth then lower vnto the greatest motiue of Gods anger their owne sinne which deserues it If we thus thinke of euill Princes what must we thinke of good Doubtlesse it is Gods onely maiesty which appoints his iustice which directs his power which enables them in this high calling God hath giuen diuers gifts vnto diuers men in some wisedome to rule in some willingnesse to be ruled God in his word hath set forth euery mans office and duty God hath blest it with successe in euery state and degree God in his owne people Israel hath set forth an example how men should behaue themselues in this businesse It was the Lord which appointed Moses Ioshua Dauid and his posterity to rule ouer Israel It was the Lord which moued the peoples hearts to receiue honour and obey them for as euery beame from the Sun and euery branch from the root in like sort euery power doth proceed from God Thus by nature and Scripture kings haue rule ouer subiects and therefore subiects by the condition of relatiues must be ruled by them Thus Saint Peter bad vs feare God and honour the king all therefore that hold of S. Peter should be thus counselled Thus God Christ and Christians haue honored them God cals them Gods Christ names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in re as hauing done or in spe as being able to do much good vnto their people Iustin saith vnto the gouernours Deum adoramus vobis in alijys rebus laeti seruimus We worship God alone in spirit but in outward things we gladly do you seruice Policarpus answered the Proconsull Docemur potestatibus quae sunt à Deo deferre honorem qui religioni non sit contrarius all such honour as is not contrarie to religion we may nay we must yeeld our Emperours the Christians of the first fiue hundreth yeares did some reuerence as is manifest by the cunning imposture of Iulian to their images and since beare themselues lowly to the chaire of State A simple officer is heeded if he bring but the kings name a Iudge because he takes his person a messenger because hee beares his armes to shewe the honour that wee owe vnto themselues Ester trembled at the countenance of Assuerus Israel heard the iudgement of Salomon as if it were the

in Persia when the second Squire of Darius body said the king ruled all all thing were done at his command warfare tillage tribute killing sparing planting wasting all depended on his pleasure It was not so with Ioshua to whom the Reubenites Gadites and halfe the tribe of Manasse said whosoeuer shall resist thy will or will not obey whatsoeuer thou commandest let him be done to death It was not thus at any time in Israel for whether the kings were faithfull or vngodly the people euer yeelded ciuill faith Samuel when he should first annoynt a king he told the manners of a tyrant that hee would make his people and their children slaues not because a king should be so but because if hee were so we should rather suffer then resist If the Centurion bid the souldiers come they came or go they went do this or that and they did it and shall our Generall in all causes be lesse honored then a Centurion The Iewes were bidden pray for the peace of Babylon with the life of Nabuchadnetzar and of Balthasar his sonne and shall we cease to pray for kings those that are in authoritie that we way leade a quiet life vnder them Without all question we must be faithfull in thought word and worke Curs not the King no not in thy thought speake not euill of the ruler of thy people but rather pray for him as Daniel for Darius though he put him in the Lyons denne By this obedience likewise must we be readie saith Saint Paul to euery good worke Obedientia perfecta sua imperfecta relinquere and sometimes thou must leaue thine owne vndone to do the businesse of thy Soueraigne Such is the faith we should performe vnto which wee must also ioyne defence this is as manifest in Scripture the wisest holiest and mightiest kings of Israel had a speciall guard of Cherethites and Pelethites which would neuer haue bene granted of Gods owne people vnto men after Gods owne heart vnless the like might haue the like It was an honor vnto Iudah that notwithstanding the treacheries of Sheba yet they stood fast vnto their King from Iorden to Hierusalem The Worthies of Dauid are also counted by their threes and their thirties as they stood more or lesse for him in like manner they are not vnworthily most honored of our Soueraigne which haue stood most in his defence Like to Dauid is he worth many thousands therfore if any danger shold happen he should be kept farthest from the reach of it This is religion to defend the defender of the Faith why should not all defend him who defendeth all His sword cuts off theeues and murtherers that wee may keepe our goods and bodies in safetie his lawes curbe adulterers that we may keep our wiues and daughters in chastitie his nauies on seas and forces on land mainetaine our quiet and securitie in him as in the Palladium or purple haire of Nisus consists the safeguard of our common weale As the King of Syria sayd fight neither against small nor great but onely against the King of Israel so the Pope which hath persecuted vs euer since Wickliffe with fire and sword now fights not against small nor great but hath cast all his quarrell vpon our Soueraigne and therefore both small and great must fight for him Farre be it then frō English hearts for to be like the men of Belial who despised Saul as if he could not saue them but we must be like those whose hearts the Lord had touched for to stand with and followe him not like accursed Meroz which would not helpe which would not helpe the Lord against the mightie but like to Zabulon or Nepthalim who ieoparded their liues to death with Barak and Debora not like to Ioab who for his priuate quarrell would make Dauid naked of his friendes but rather like Abishai which exposing his owne bodie to perill preserued the life of his deere Prince For as a Serpent will defend his head and a man his heart because therein lies the life-blood of their bodies so should euerie subiect their Soueraigne being as Iosiah was the breath of their nostrils and the blessing of their state as Codrus did for Athens or Curtius for the Romanes or if I may compare as Christ our Sauiour for his truth so should euery man euen with his owne life redeme the life of his king on whom so many liues depend Dulce decorum est pro patria mori euen death were pleasant and honorable in such a cause let vs then bee valiant for our Prince our Citties and the seruice of our God and let the Lord doe that which is good in his owne eyes so should wee promise and performe defence And thereon followes the disclosing all conspiracies which is a part of true defence for otherwise qui tacet consentire videtur he that conceales seemes to consent who can hide fire in his bosome and not bee burnt who can conceale a mischiefe and bee guiltlesse Qui non vetat peccare quum posiit iubet he that forbids not such a sinne fauours if not furthers it and it is not onely those that sinne but those that fauour sinne that shall be punished in Gods iudgement When Iezabel shall bee cast into the bedde of paine her louers also shall suffer great afflictions if Bigthan and Teresh then intend euill against Assuerus it is for Mardochaeus an honourable seruitor to disclose it if the King of Aram euen in his priuy chamber worke mischiefe against the King of Israel it is for Elizaeus to reueale it if Absalon or Adoniah stirre vp rebellion against Dauid or Salomon it is for Zadock and Abiathar the Priests and Nathan the Prophet with all speede possible to preuent it It is the tricke of a Dalilah not to disclose a danger till the Philistines be vpon vs but Michol will discouer it euen against her owne father while there is time to fly Beware then of Iacobs curse who said of his owne children when they became brethren in euill Into their secret let not my soule enter let not my honour bee ioyned vnto their assembly so grieuous was their crime he thought it a sinne to know them and a shame to come amongst them Praeferre patriam liberis Regem decet It is a Princes glory to preferre his country before his children much more is it in priuate men to say with Aristotle Amicus Plato magis tamen veritas est amica Our friends or kindred may bee deare but our king and common-wealth must be dearer As a good Pilot then discry the tempest and giue warning discouer treason before thou be discouered as a partie for otherwise either the bird of the aire saith Salomon may vtter the voyce or the stones in the street saith Christ will cry out the truth or thine owne mouth may condemne thee like Iudas who could not hold from saying maister is it I. This may perswade the lay parties but the Priests in their auricular confession