Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	become_v	cast_v	great_a	173	3	2.1558	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94074	The vvay to the highest honour. Presented in a sermon preached before the Right Honourable House of Peeres, in the Abbey Church at Westminster, at their late solemne monthly fast. Feb. 24. 1646. / By William Strong, one of the Assembly of Divines. Published by order of the House of Peeres.	Strong, William, d. 1654.	1647 (1647)	Wing S6013; Thomason E377_24; ESTC R201368	39,205	58

amplexus Irea nomen Regis ipsi remansit Grass Gram. sacr p. 8. yet his Family was laid aside and Joshua his servant exalted and yet Moses must put his honour upon him that all the Congregation of Israel may be obedient to him Numb 27.20 And this is recorded to the honour of Araunah 2. Sam. 24.23 though it is conceived he was anciently King in Jerusalem over the Jebusites whom David subdued and cast out yet being now converted and become a Proselyte to the Jewes he did so far cast away all his former interest and the thoughts of it that in the publique calamity he received David with a great deale of love and enlargement of spirit manifesting that though he had lost the title Esay 14.19.20 Rex habet in potestare liget constitutiones assisas in Regno suo provisas approbatas juratas ipse in propria persona sua observet a subditis suis faciat observari Et est Corona Regis facere justitiam judicium tenere pacem sine quibus Corona consistere non potest nec tenere Bracton de leg consuetud Angl. l. 2. c. 24. Quod Reges Angliae aegrè ferentes putantes se non liberè dominari in subditos moliti sunt ipse Progenitores tui hoc jugum politicum abjicere ut ipsi in subjectum populum regaliter tantum dominari sed potius debacchari queant Fortesc de Cand. leg Angl. c. 34. p. 78. yet he had received a Princely spirit and retained that still 2. Take heed of Oppression this brought the great dishonour upon the King of Babylon that he should be cast out of his grave as an abhominable branch and not be joyned with the Kings of the Nations in buriall because he had destroyed his Land and slaine his people Therefore see that yee breake every yoake and untie every burden that the Subjects may have no cause to complaine that their yoakes are only changed Wee are told that in England our Rulers are not above our Lawes but bound to rule by them as well as the Subject to obey them and in this their strength glory and authority consists And wee finde it taxed as a common evill designe that hath been long on foote in the Government of this Nation that the Kings did desire to cast off the Rule of Law and to governe by Prerogative in an Arbitrary way that in the end their wills might become Lawes and they might command and require what they list This I say hath beene condemned as an evill in former ages and this will be found as an evill in Government in all those that succeed under what name or title soever it be for surely God did not make men to be like the fishes of the Sea that have no King Let every one of you Right Honourable but upon higher even Gospel Principles say as Tiberius did Aurum illud adulterinum est quod cum subditorum lachrimis collectum est That will never prove currant coine to the Ruler that is gathered with the teares much lesse when it is with the blood of the Subjects 3 Do not set your selves against the power of godlinesse but countenance and advance it Let not circumstantiall differences cause substantiall divisions Mar. 9.18 It was a sinfull humour in the Disciples wee saw one casting out Devills in thy name and wee forbad him because he followed not us Surely Gods people wheresoever they come they are either as Dew upon the grasse Mich. 5.7 Zach. 12.6 or as a Torch in a sheafe Either to make them fruitfull or consume them Let nothing be done by you I beseech you that may proove a seede of persecution beyond your intentions in after times You know not into what hands the actings of those things may come which you shall enact how far against godlinesse in the power of it they may be stretched and what use may be made of them in time to come Wee reade Rev. 8.11 of a great star that fell from heaven and the name of that star was called Wormwood The fall of great persons is in Scripture commonly expressed by the falling of a Star as Esay 14 12. the fall of the King of Babylon is And to be called in Scripture is to be and to be publikely knowne to be As they shall call his name Immanuel Math. 1.2 3. ●er 23.6 This is the name whereby he shall be called Iehovah our righteousnesse sc this he shall be and this he shall be commonly knowne to be This Prince his name shall be called wormwood Princeps amaritudinum one bitter in his spirit unhappy and unsuccesfull in his Government both to himselfe and his Subjects And be sure of this If any Star be it of never so great a magnitude and never so high an elevation if it be called wormwood it will fall FINIS

Die lovis 25. Febr. 1646. ORdered by the Lords assembled in Parliament That Mr. Strong one of the Assembly of Divines is heerby thanked for his great paines taken in his Sermon Preached yesterday before their Lordships in the Abbey Church Westminster it being the Monethly Fast Day And he is heereby desired to cause the same to be Printed and published And that no person whatsoever doe presume to Print or reprint the same but by warrant under his owne hand Jo. Browne Cler. Parliament I appoint John Saywell to Print my Sermon William Strong THE WAY TO THE HIGHEST HONOVR Presented in a Sermon Preached before the Right Honourable House of Peeres in the Abbey Church at Westminster at their late solemne Monthly Fast Feb. 24. 1646. By William Strong one of the Assembly of Divines Published by Order of the House of Peeres Transit honor hujus seculi transit ambitio In futuro Christi judicio nec absidae gradatae nec cathedrae velatae nec sanctimonialium occursantium atque cantantium greges adhibebantur ad defensionem ubi caeperit accusare conscientia conscientiarum arbiter judicare Quae hic honorant ibi onerant quae hic relevant ibi gravant Aug. Maxim Episcop Epist 23. LONDON Printed by T.H. for Iohn Saywell and are to be sold at his Shop in Little Britaine at the signe of the Star 1647. To the Right Honourable the House of Peeres assembled in Parliament Right Honourable IT is an argument that God hath advanced a man in mercy when he gives him a spirit suitable to his honour when his disposition is noble according to his condition Otherwise Dignitas in indigno est ornamentum in luto Bern l. de consid but as beauty in a faire woman without understanding A Princely spirit is mainely seene in two things In great services and great satisfactions 1. Inter initiae principatus quotidie secretum sibi horarium sumere selebat nec quicquam ampliù quam muscas captare ● 8. All delight arising from suitablenesse betweene the minde and the object a minde that is truely great cannot please it selfe in these low things that others doe To eat and drinke gather riches build houses and delight themselves in these contentments of the flesh As Sueton reports of Domitian Who had the great affaires of the Empire to busie himselfe in yet he did constantly spend some time every day in catching of flies But a truely noble spirit is with David considering how he may lay out himselfe in some great service for the glory of God the advancement of his Ordinances and the enlargement of the Kingdome of his deare Son As for other things he lookes upon Them as beneath him Hister Ammian Charceil●a l. ●0 As Themistocles after a great victory won against the Persians walked up and downe among the slaine and saw here ther some great rich spoyles which he disdained to stoope for but said to one that stood by him Recte recusat conditionem banerut omnibus liqu●dum sit quiequid postea Abrabae contigit contingere tantum 〈◊〉 ●enedictionem Domini ●en ex homin●●m savore Lu be● sin Gen. 14. Tolle haec tu qui Themistocles non es Let such take care of these things that have spirits fit for no higher things 2. Such as a mans spirit is such will his satisfactions be A noble spirit as he doth all unto God so he exspects to receive all from God and he admires nothing but God and the things of God He cannot be content only to be rich in this world but he must be rich towards God or to be honourable among men he must have the honour that comes from God only He saith with Abraham Valde prerestatus sum me nolle sic satia●i Melch. Adam 〈◊〉 vita Luth. it shall never be sayd that the King of Sodome made Abraham rich And with Luther when a great gift was sent him that God should not put him off with outward mercies he would not be satisfied with any thing here below God hath highly advanced your Lordships above your Brethren let it appeare by your Princely spirits in laying out your honour yea and laying it downe also for God He hath raised you to great honour and given you such opportunities as your ancestors never had See that you answere the price put into your hands Let his glory be precious to you if you doe expect that yours shall be precious unto him And know if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian oret 20. all the outward embalmings of men will never be able to keepe your names from stinking and rotting For the word is gone forth of his mouth they that despise me shall be lightly esteemed I shall only commend to your Honours that two fold study of Basil and Nazian As worthy of your Noble spirits 1. Esteeme this to be a great thing to be as well as to be called Christians to have it in truth as well as in name 2. So to live here with hopes of Heaven having your hearts affections and conversations there that you may as it were prevent your departure and seeme to be stollen thither before hand That the Lord would thus enoble and raise your spirits set you upon the highest services with the greatest successes and give unto you the fullest satisfactions himselfe and the honour that comes from him alone That your glory here may be but the pledge and the first fruits of that crowne of glory which he hath prepared for them that love him This is and shall be the humble and constant prayer of Your Lordships servant in the Gospel WILLIAM STRONG A SERMON PREACHED in the Abbey Church of Westminster before the House of Peers on the 24. day of February 1646. 1. SAM 2.30 For them that honour me I will honour and they that despise me shall be lightly esteemed GOD hath made of one bloud all Nations that dwell upon the face of the whole earth All men are equall in their originall in their creation Adam and in their fall Enosh there was in neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great eminent and honourable man Only God makes the difference and appoints one vessest to honour and another to dishonour heere as well as heereafter Ps 75.6.7 Promotion commeth neither from the East nor from the West nor from the South Psal 82 6. Jo. 10 35. Omnis potestas est à sumena potestate Aug. Principis solius jus est minuere vel augere valorem monetae Gr. Tholossan Syntag Iur is l. 36. c. 2. S. 26. de repub l. 9. S. 31. he pulleth downe one and setteth up another It is because he hath sayd Yee are Gods and his word of Command and Commission comes to you To set the value upon Coine is reckoned inter Regalia to cause money to rise or fall at pleasure it is Gods prerogative royall to exalt the value of one man above another to honour some

many a proud and sullen spirit selfe-conceit and selfe-will will carry a man to selfe-pleasing though he displease all the world beside and men pleasing but grace carries a mans heart to desire to please God in all things and to walke before him unto all well-pleasing 3. When men feare not his wrath tremble not at his presence have no dread of his great and terrible name sleight his threatnings and disregard his alseeing eye then men are said to despise God Deut. 29.19 Psal 10.13 When they doe wickedly and say in their hearts I shall have peace though I walke after the imaginations of mine owne heart surely God will not require it when they say Jer. 5.13 Zach. 1.6 the words of the Prophets are but winde and the word of the Lord is not in them though when they fly the threatning will certainly overtake thē When men fly to the creatures to uphold them against the wrath of God Dan. 11.38 Jer. 2.18 Hose 5.13 ●say 30.12 honour Mahuzim or the God of forces drinke the waters of the river trust in oppression and leane upon it to be protected against the displeasure of God Send to King Jareb to be healed of wounds from God And with Saul to comfort himselfe in any creature-respect in the consideration of the losse of Gods everlasting love it is a despising of God in an high degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de regno Interitum paratum illi civitati video in qua non lex Magistratibus sed legi Magistratus presunt Tholos de repub l. 7. e. 20. Ps 119.126 Math. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. When men set up their wisdomes or wills against the Law of God and the Ordinances of God The highest power of a Prince is legislative and he rules onely in his Law and the highest contempt of him is to despise him in this his highest power Yet thus men despise God dayly Sometimes they exalt their wisdome against it by the oppositions of science falsly so called by the curiosities contradictions or the superinducements of fleshly imaginations upon truths of God and by this means they enervate unlord and make voide the Law of God And sometimes men set up their wills against the Law cast it behinde their backs withdraw the shoulder resolve not to be subject But what thou speakest to us in the name of the Lord we will not hearken unto thee but wee will certainly do whatsoever goeth out of our owne mouth c. Jer. 44.16.17 5. When men set light by the things which tend unto Gods dishonour and doe not testifie their zeale against them as becomes the Majesty of God So did Ely here despise God in that he did not shew that zeale against his Sons in the cause of God Jo. 2 17. Authoritat Iohannis allegantis hunc locum de Christo major est quam ut ullis verbis nos ind● abduti patiamur Tarnov in loc as he ought to have done and is therefore charged to honour his sons more then God Christ was zealous in all things that tended to Gods dishonour Psal 69.9 thereproaches of them that reproached thee are fallen upon me The wrongs done to God did affect him as if they had been injuries against himselfe yea they drowned and swallowed up all personall wrongs whatsoever and he that is in his owne wrong dumb as a Lamb before the sheerer he is transported exceedingly in the cause of God with how much zeale did he assert the truth of God against the false Doctrines of the Pharises In partes divisêre variarum homines ●ealè cariosi arque uno ex en are infiniti diversi omnes contrariinaci funt Cunaeus l. 2. c. 17. Math. 16.23 Jo. 2.4 Jo. 2.15 Sadduces and Herodians the Hereticks of those times How sharpely did he reproove sin not only in the Pharises a generation of vipers but also in a Disciple get thee behinde me Satan thou art an offence to me And in his mother woman what have I to doe with thee How much zeale did he manifest for the worship of God in purging the Temple and whipping out the buyers and sellers who turned the house of prayer into a den of theeves And so fullfilled that Prophesie of him the zeale of thy house hath eaten me up it swallowed up all other affections in him as if he had been transformed into burning zeale So it was with the Saints of old they did contend earnestly for the faith once given to the Churches they could not beare them that were evill under what shew or pretence soever though they said they were Iewes yet were found upon tryall to be of the Synagogue of Satan The rule given 2 Jo. 10. is much to be considered in these dayes If any man come unto you and bring not this Doctrine receive him not into your house nor bid him God speede for he that biddeth him God speede is partaker of his evill deeds He speakes it of those Deceivers and false Teachers which were then entred into the world and he saith not only that they should not favour them and plead for them but also that they should neither out of love to the error or an affectation of novelty countenance entertaine them or converse with them But in testimony of their zeale for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 3. Euseb Hist l. 4. c. 14. and their constancy in the truth reject them avoyd them that they be not encouraged in their sin nor they partakers thereof as abettors of their evill deeds Irenaeus hath a story of Polycarpus how when Marcion the Heretick came to see him and desired him to know him he answered him I know thee to be the first begotten of the Devill So zealous and fervent in spirit were the Apostles and their Disciples against those that corrupted the truth or worship of God This would be accounted bitternesse of spirit in our dayes that ancient zeale for God being in a great measure cooled amongst us and many men who pretend great zeale who as it s sayd of the Carbuncle Rueus de G●mmis translucet ad modum ardentis prunae if ye looke upon them a far off yee would thinke them to be all fire yet if yee touch them will be found key cold Spiritus diffunditur profunditur contemptus Ps 107.40 Jer. 22.28 Quia suis adorabatur quasi Idolum jam in captivitate vilis abj●ctus contritus est Notent principe● nisi opes gloriam fundent in timore Dei non fore ea stabilia● sed se cum iis quasi vilia inutilia vasa abjiciend●s esse A L●p The second branch for explication is how God dishonours men And this he can doe upon the greatest Kings are the fountaine of honour upon earth and by them it is dispenced but yet he poures contempt upon Princes It notes abundance the highest measure of dishonour They that convey honour unto others cannot preserve their owne honour And