Selected quad for the lemma: soul_n
Text snippets containing the quad
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A36466
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Rex meus est deus, or, A sermon preached at the common place in Christs-church in the city of Norwich by G.D. ...
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G. D. (George Downham)
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1643
(1643)
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Wing D2061; ESTC R209871
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32,251
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33
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Imprimatur July 28. 1643. This is licensed and entred into the Register of the Company of Stationers according to Order Rex meus est Deus OR A SERMON Preached at the Common Place in CHRISTS-CHURCH in the City of Norwich By G. D. Scatter thou the People that delight in warre Psal. 68. 30. EX IGNE RESVRGIT VIRTVS LONDON Printed in the Yeare 1643. CIVITATI LONDINENSI Salutem et quietem a IESV CHRISTO humiliter precatur G. D. Rex meus est Deus OR A SERMON Preached at the Common Place in CHRIST-CHURCH in the City of Norwich Gen. 4. 7. If thou doe well shalt thou not be accepted and if thou doest not well sinne lieth at the doore and unto thee shal be his desire and thou shalt rule over him AS there was never any history in the world comparable to the books of Moses either for antiquity of time or for latitude of extent or for variety of matters most memorable and none of Moses his works for all respects like this of Genâ—sis so neither is there any particular passage of this booke more memorable then the relation of Cains patricide wherein we have a man killing a man a bad man a good man a brother slaying a brother an elder brother a yonger brother hatred and envie moving action in the one vâ—rtue and goodnesse occasioning passion in the other One of the first riddles that ever was made the first man that ever was born killed the first man that ever died Which God foreseeing who is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the only searcher and knower of mens hearts Cui pervium omne solidum apertum omne secretum cui obscura â—larant muta râ—spondent as Leo wittily To whom every solid thing is pervious transparent every secret thing open and manifest to whom dark things shine bright dumbâ— things speake loud from whom nothing câ—n bâ— hidden or conceal'd I say tâ—is omniscient power perceiving the malicious intentions of this malevolous wretch against his innocent brother doth in the words of my text labour to prevent it by disswading him from committing so horrible a sinne by these three arguments The first is argumentum ab utili a reason drawn from profit and comfort in well doing nonne si bone egeris remissi If thou â—o well shalt thou nâ—t â—e accâ—pted The second is Argumenâ—um ab iuutili an argument taken from the unprofitablenesse of the contrary doing not well sicerò non ben egâ—râ—s prae foribus est peccatum exeâ—bans and if thou doest not well sin lieth at the doore Lastly here is Argumentum abâ—aequo et bono a reason drawn from right and equity at â—rga te est appetitus illius tuâ—raees illi And unto these shall be c. And these are the measures of your patience and of this time of them in order and first of the first argument which is taken from the comfort and profit that ariseth from well dâ—ing si be â—egeris if thou doe well shalt not thou bee accepted In iâ— there are two things coâ—siderablâ— a work and a reward The worke supposed if thou do well the reward promised shalt thou not be accepted the question putting â—t out of question of these first jointly and by themselves and afterwards as they are put together where I will thew you how our doing well makes us to be accepted The first I divide again into these three particulars First the work or duty it self Doe 2 the manner of performing it well 3 the person admonished to parforme it Cain shadowed under the pronoune primitive Thou first of the worke or duty it selfe Doe By which is understood the conformity of our whole carriage unto â—ods wiâ—l revealed in his law not that we can performe obedience to the Law legally that is in that perfection which the law requireth for in many things we offâ—nd all saith the Apostle but when I speak of doing the will of God I meane that we should conform our selâ—es and all our actions according to the rule of the Law after â—n evangellical manner that is we must desire resolv and endeavor to perform unto it as perfect obedience as we can and this doing of the word and fulfilling of the law almighty God accepteth for his sons sake who hath in all points and parts perfectly fulfilled the law for all those that believe But without this doing of the will of God there can be no salvation for as the law saith Doe this and live so Christ in the Gospel pronouâ—ceth them onely blessed that so doe therefore this was Saint Pauls first Quaerie Lord what wilt thou have me to doe and likewise the poor Goaler Sirs what shall I doe to be saved Which condemneth the carnall gospellers of these times that are all for faith and nothing for works that believe they shall be saved as soon as the best but they have nothing to shew for it but this shewing the Apostle will have Iam. 2. 18. shew me thy faith by thy works for the tree is knowne by it's fruit Know ye therfore O ye carelesse â—â—â—â—ration you scandalizers of religiâ—n you enemies of grace that faith is operative working by love it is not if thou believest well but if thou doest well that shall rendâ—r thee acceâ—ted before God for what is the â—ody without the soule but a dead carcase such is thy faith without works according to Saint â—ames as the body without the spirit is dead so faith without works is dead also therefore for all your boastings I may say of you as he Angell said of the Church iâ—Sardâ—s that you have a name that you live but indeed you are dead Againe if thou do well This pusheth sore at all ouâ— idle talkers â—f religion whither they be those of the clergy that preach the will of God but doe it not like Noahs carpenters building houses for other men perâ—shing themselvs or whither they be the common-tatlers of the times that goe from house to house prating of religion a great deale more then their shaâ—e whose works if you look inâ—o you wil take them for Atheists rather then for Christians these in stead of making godlinesse a great gaine according to the Apostle make a great gaine of godlinesse the first of these if they bee Christs true disciples are taught by their masters example first to doe and then to teaâ—h Act. 1. 1 and the latter may be admonished by his sharp rebuke Matth. 12. 34. O generation of vipers how can ye being evil speak good things how is it that I heare Iacobs voice but feele Esaus hands Once more if thou do well shalt not thou be accepted what have most of our forward hearers to do with this who of men and women are become monsters having all eares but no hands as if relgion were to go no