Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	bone_n	flesh_n	7,585	5	7.4908	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47772	The blessing of Iudah explained, and applied to the present times, in a sermon preached at S. Maries, Oxford, March 27, 1644 : being the anniversary of His Majesties inauguration to his crowne ... : wherein by Henry Leslie ...	Leslie, Henry, 1580-1661.	1644 (1644)	Wing L1161; ESTC R21216	30,794	49

and set it upon his head to shew that power is given him of the Lord and Soveraignty from the most High And so much all Kings doe professe stiling themselves in their Writs Dei Gratiâ but now Iesuits and Puritants will teach them to change their stile and for Dei Gratiâ to write Favore populi From all this that I have said I may safely conclude that Kings are from God receive their power from him onely and are no way dependant from the people Now if God give them their authority if it be God onely who puts them in Commission then it is onely God who can turne them out for in Law Institution and Destitution belong both to one are both done by the same power And therefore for people even the whole representative body of the Kingdome to take upon them to depose their King or to dispose of these things that are his is a sacrilegious usurping of Gods prerogative who onely is King of Kings and Lord of Lords he removeth Kings and setteth up Kings he only brings Iudah unto his people and he onely can take Iudah from his people And now to returne to my text you have yet heard but the first part of the meaning of these words bring him unto his People that is set him as King over his people In the next place I will shew you that the words will beare a further sense namely that if Iudah at any time be driven from his people it would please God to bring him backe unto them againe So Tremelius reads it Reduc eum ad populum Suum It was Davids case he was banished from his kingdome by his unnaturall Sonne Absolom for the treason was so great that he was forced to flye from Ierusalem with his familie and the Priests for the Priests did suffer in that Rebellion with their King as they doe at this day after a time God brought him back again in peace according to that trust which he put in God in his greatest distresse for when he commanded Zadock to carry back againe the Arke unto Ierusalem 2. Sam. 15.25 he said if I shall find favour in the eyes of the Lord he will bring me againe and shew me both it and his habitation In the last place to make up the full sense of the words I say Moses prayeth that God would establish a firme union betweene Iudah and his People this is indeed to bring the King unto his People and his People unto him wherein consists the safety and security of a Kingdome for unity is the perfection of all things Salust Concordiâ res parvae crescant discordiâ maximae dilabuntur without concord Peace cannot continue Warre cannot prosper In the naturall body the Spirit holds the members together if they be separated and divided one from another the Spirit cannot animate them as we are taught by Ezechiels vision of scattered bones which were to be revived first the bones came together every bone to his bone then the sinewes grew and knit them after the flesh and skin covered them Ezech. 37.7 9. and when they were thus united and not before he called for the Spirit from the foure winds to enter into them and give them life It is so in the body Politicke if the members be separated and divided amongst themselves and from their head there is little life in that Kingdome Math. 12.25 for every Kingdome divided against it selfe is brought to desolation and every City and house divided against it selfe shall not stand Unity is that which both makes and preserves a Citie for Civitas est civium vnitas Plaeto saith this is the strength of the Republicke Rempub. facit firmissimam Civium inter se concordia consensus Lib. 3. de repub Agesilaus being asked a reason why the Citie of Sparta was not walled about he pointed at the Citizens all in their armour and well agreeing among themselves Loe these be the walls of our Citie saith he Plut. in Apoph Lacon signifying thereby that Cities and Kingdomes are not safer by any walls and Bull-warkes then by the mutuall consent and concord of the Citizens The Psalmist commends Ierusalem for her unity Psal 122.3.4 Ierusalem is builded as a Citie that is compact together whither the Tribes go up the Tribes of the Lord. And therefore he exhorts us to pray for her Peace Pray for the Peace of Ierusalem they shall prosper that love thee Silurus taught his sons what great strength is in unity by delivering unto them a bundle of arrowes which no man was able to breake while they were fast bound up together but being taken asunder it was an easie matter to breake them one by one wherein he taught his sons by the light of nature that lesson which the Psalmist hath taught us by the Spirit of God Behold how good Psal 133.1 and how pleasant it is for brethren to dwell together in unity c. And as it is in the body naturall and politicke So it is likewise in Christs mysticall body the Church Vnlesse there be an union of the members amongst themselves there can be no union of the members with the head The Church is not Babel but Ierusalem It is not a number of stragling sheepe but a Communion of Saints A flock united under one shepheard having but one Lord Ephes 4.5 Act. 4.32 one Faith one Baptisme one God and Father of all yea and but one heart too Thus were the Disciples prepared for the receiving of the holy Ghost They were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 with one accord in one place And afterwards it is noted of the company of Beleevers that when they prayed Act. 4.24 Act. 8.6 Act. 2.46 they prayed altogether when they heard the word they heard altogether when they brake bread they did it altogether It was the legacie that Christ left in his last will to his Disciples Peace I leave with you my peace I give unto you Ioh. 14.27 not as the world giveth give I unto you But who so considers what little Peace is now amongst us may justly suspect that Christs will is not proved his legacie is not paid And indeed it is our owne fault who have driven Peace from us we were weary of our Peace and loathed it as the Israelites did their Manna so that it is no wonder we have lost it And yet it is certaine that unity is necessary for all societies especially unity betweene the King and his Subjects as being that which preserves Peace both in Church and Common-wealth And this union is from God It is he who brings Iudah unto his people and his people unto him for God is the author of Peace and lover of concord as the Church hath taught us to pray he maketh men to dwell together in one house to speake the same thing and to be all of one mind In such God doth delight Psal 76.2 For in Salem

was given him from above but if he had received his power from the people Christ should have said De subter not De super The judgement which they execute is Gods saith Moses Deut. 1.17 and they iudge not for man but for the Lord that is in the Lords place saith Iehosaphat 2 Chron. 19.6 They are Gods Ministers even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 which is a name peculiar to Church-Officers so termed because they are Gods Deputies or Lieutenants upon earth appointed to procure not onely the temporall but also the eternall happinesse of the People by planting and preserving the true service of God This was acknowledged by Popes in ancient times for Pope Eleutherius writing to Lucius the first Christian King in Britaine termed him Gods Vicar within his Kingdome so did Pope Anastasius stile Anastasius Caesar but it is not my purpose at this time to speake of the Kings Power in Causes Ecclesiasticall but onely to prove that they are advanced by God and receive their power from him for which I have yet a cloud of witnesses to produce The making of a King is ascribed to God 1 Kings 3.7 And now O Lord my God saith Solomon thou hast made thy servant King instead of David my father The providing of a King is ascribed unto God 1 Sam. 16.1 For I have provided me a King The setting up of a King belongeth unto God for this Moses prayed before his death Numb 27.16 Let the Lord the God of the spirits of all flesh set a man over the congregation where we shall do well to marke the stile which is given to God The God of the spirits of all flesh as he is the God of the spirits of all flesh that is of the soules of all men so is he the God who sets a man over the Congregation now God is the Authour of the soule of man immediately by creation and infusion albeit an humane act do intervene so is he the Authour of regall power immediately though some humane acts do intervene to the investing of the King with that power So God after Moses death set Ioshua over the Congregation and all that succeeded him in that charge Samuel said of Saul Behold the Lord hath set a king over you 1. Sam. 12.13 where he useth the same phrase which is used of Christ and of his kingdome Psal 2.6 I have set my king upon my holy hill of Sion We know that no man had a hand in constituting Christ King over his Church so the advancement of Saul was not from men but from God And least you should thinke that this was peculiar unto the Kings of the Iewes who were Gods owne People and he their King in a speciall manner I must shew unto you that all other Kings as well as they are advanced by God He anointed Hazael to be King over Syria 1 Kings 19.15 He gave unto Cyrus all the kingdomes of the earth as he himselfe confesseth 2. Chron. 36.23 Ezra 1.2 As God gave these kingdomes to Cyrus so before he had given them unto Nebuchadnezzar as the Lord himselfe testifieth Ier. 27.6 And now have I given all these lands into the hand of Nebuchadnezzar c. And Ezech. 29.19 Behold I will give the land of Aegypt unto Nebuchadnezzar Nebuchadnezzar not knowing s● 〈◊〉 was ●●●ed to converse with beasts untill he 〈…〉 this lesson that he had received the kingdome dominion and power from God Dan. 4. Kings in Scripture are called Gods Kings and the Lord 's Anointed Christi Domini and Christi eius above twenty times but we no where reade Christi Populi nor Christi Pontificis to shew that they are dependent from none but from God onely and that stile is given unto Heathen Kings as well as to the Kings of Iudah as namely unto Cyrus Isay 45.1 Yea that all Kings are advanced by God and receive their power from him is fully declared by God in that message which he sent to the Kings of Edom Moab Ammon Tyrus and Zidon by the hand of the messengers Thus saith the Lord of hosts the God of Israel thus shall yee say unto your Masters I have made the earth the man and the beast that are upon the ground by my great power and by my out-stretched arme and have given it unto whom it seemed meet unto me Ier. 27. vers 3 4 5. The son of Syrach speaketh universally of all Kings Ecclus. 17.17 In the division of the Nations of the whole earth he set a ruler over every People He saith nor that he set Rulers but a Ruler for God did not institute a Democracy nor Aristocracy but a Monarchy and it was not the People who set a Ruler over them but God set a Ruler over the People and this was universall over every People in the division of the Nations of the whole earth onely Israel is excepted whom God reserved to be under his own immediate command as it followeth in that Text But Israel is the Lords portion In a word it is God that giveth Kings that chooseth them that anoints them that adopts them that exalts them we have them all in the Psalme 89. And therefore Solomons wisedome exhorts Kings after this manner Chap. 6.1 Heare O yee Kings understand yee that be Iudges of the ends of the earth give eare you that rule the People for power is given you of the Lord and Soveraignty from the highest By all these testimonies which I have produced it will appeare that there is no truth more fully more clearly revealed in Scripture then this that Kings are from God receive their power from him and neither from the Pope nor from the People This was the Divinity of the Primitive Church for at least eight hundred yeares Tertullian saith In Apologetico Inde est imperator unde homo antequam imperator inde potestas illi unde spiritus And before him Irenaus Lib. 5. adver Haeres Cujus jussu homines nascuntur hujus jussu Reges constituuntur Now it is certaine that Kings as men are created by God receive their breath from him neither from the Pope nor from the People as by Gods appointment they are borne so by his appointment they raigne St Austin speaketh fully to this purpose in many places so doth St Gregorie and the rest of the Fathers Let this suffice that it was never heard of in the Church of Christ that the people had any power to dispose of the Kings Crowne before Pope Zacharie Eginhart in Princie histori when the French were resolved to dethrone Childericke and to set up Pipin in his place they sent to the Pope to be resolved touching the lawfulnesse of that act and he like a bad Divine gave them an advice to their owne mind that they might doe it for that the People have power to make him King who manageth the affaires of the Kingdome Such a Papall determination and a worse too is given by Buquanan Populo

is his tabernacle In Salem that is where Peace is for so the Fathers read it In pace fastus est locus ejus But where division and discord is there God can have no Tabernacle And therefore the Brethren of the Separation in their present Schisme and Rebellion are not lead by the Spirit of God who is love it selfe Galath 5.20 but by the lusts of the flesh ingendring hatred variance emulations wrath strife seditions heresies envyings These as they are not Iudahs People so neither are they Gods I have now done with my Text for the time will not permit me to speake of the other two Petitions but the Service of this day and your expectation doe require that I say something by way of application This day was this Scripture fulfilled in your eares Luk. 4.21 for upon this day full nineteene yeares agoe Almightie God brought Iudah unto his people he set our gracious Soveraigne that now is upon the throne of his Father which unto us was no small blessing if we had knowne our owne happinesse For to have a King though he be none of the best is a great blessing unto a Land Moses tells us Num. 27.16 17. that unlesse God set a man over the Congregation which may goe out and in before them the Congregation of the Lord will be as Sheep without a Sheepheard And we are often told in the Book of Iudges that when there was no King in Israell every man did that which was right in his owne eyes Experience also hath taught all men that tyrannie is nothing so bad as Anarchie Saul was no good King yet his advancement was counted a great favour unto the people for of it Samuel said 1. Sam. 12.24 Consider how great things the Lord hath done for you By his government they reaped divers benefits for he saved them often from their Enemies Saul did slay his Thousands 1. Sam. 18.7 C. 28. 9. C. 22. 7. he destroyed the Sorcerers out of the Land he gave them Fields and Vineyards he made them Captaines over Thousands and over Hundreds insomuch that after his death David ascribed all their wealth unto him saying Ye daughters of Israell 2. Sam. 9.24 weep for Saul which cloathed you in scarlet with pleasures and hanged Ornaments of gold upon your apparell Such benefits came by the government of a Tyrant but when they had no King at all all manner of evill did ensue Whence came it that the People in the wildernesse did worship the golden Calfe but that Moses their Prince and keeper of Religion was absent and Aaron the Priest was too weake to withstand the importunity of the People and whence was it that a little after they were seated in the land of promise the state of Religion became so corrupt and all manner of iniquity so to abound that it is often said in the book of Iudges the Children of Israel did wickedly in the sight of the lord the cause appeareth plainly in the text Ioshua their godly Prince was dead and either they had no cheif Governor or at least not one armed with sufficient power to restrain them for it is said they would not obey their Iudges Iud. 2.17 but went a whoring after other Gods So it came to passe that every man did what seemed good in his owne eyes And so it will ever be when there is not authority strong enough to controule our unruly desires therefore the want of a King is threatned as the greatest of judgments Hos 3.4 the children of Israell shall abide many daies without a King and without a Prince and without a Sacrifice Certainly these were miserable dayes in which there were neither justice nor religion But if there be a King set upon the throne of power his feare will restrain the wicked as Solomon saith Prov. 20.8 A king that sitteth in the throne of judgment chaseth away all evill with his eyes And vers 26. A wise king scattereth the wicked and causeth the wheele to turne over them So that upon the King depends the safety of the people and therefore in the book of Iudges the cheife governor whom God raised up is still called a Saviour because by him God did procure the Salvation of the people The Scripture useth this as a motive to pray for the King Ps 20.10 Lord save thou the King then followeth the reason he answer us in the day we call For that I take to be the true reading of the text In the Ps 144. at the 10. vers there is a thanksgiving for the deliverance of Kings it is he that giveth deliverance to Kings at the 11. vers there is a prayer for King Davids safety Rescue me and deliver me from the hand of strange children and in the verses following he sheweth what great good commeth unto all from his safety that our sonnes may be as Plants Our daughters as the corner stones that our garners may be full c. Eight temporall blessings they be in all yea that which is above all the rest is added in the conclusion Blessed are the people whose God is Iehova for even that too that the Lord be our God that the true religion and worship of God be preserved amongst us doth in a great part depend upon the King But some will say though these blessings come by such a King as David and we are to pray for him yet not for every King yes for every King the Jewes in captivity were commanded to pray for the King of Babel 1. Tim. 2.1 2. and St Paul at that time when Kings were none of the best injoyned us to pray for them and the reason which he useth sheweth that upon their safety doth depend the safety of the people Therefore for Kings that under them we may lead a peaceable life in all Godlinesse and honesty as if he should say if the King be safe the peace will be safe by peace commeth the knowledge of God from the knowledge of God a Godly and honest life Thus to have a King is a blessing unto a Land but to have a good King is the greatest blessing which God can vouchsafe unto a Kingdome And such a King hath God given us He hath not dealt so with any other Nation nor yet with this Nation at other times When God set him over us it might have been said of England as the Queen of Sheba said of Israel when Solomon was King 1. Kings 10.9 Because the Lord loved Israel therefore made he him King to doe Iudgement and Iustice Here I need not to feare the aspersion of flattery for he who flatters the King can expect no reward there is indeed on the other side a reward for Traitors and Libellors and therefore flatterers now speak against the King not for him they blaspheam the Lord and his anoynted And truth never stands more in need of an advocate then when it is spoken against Give me leave therefore out of