Selected quad for the lemma: spirit_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A36466
|
Rex meus est deus, or, A sermon preached at the common place in Christs-church in the city of Norwich by G.D. ...
|
G. D. (George Downham)
|
1643
(1643)
|
Wing D2061; ESTC R209871
|
32,251
|
33
|
sitters have taken peace from the earth you furies of hel whose voices are lightnings and thundrings whose breathing is nothing but sword fire rages rebellions pardon me if I shake off all respect of civility towards such miscreants is this orthodox divinity is this according to Christ and his Apostles surely the devill drop't poyson into their pens to infect all Christian countries with disobedience and disorder for let them but shew me but one place of holy Scripture and onâ— is but a smal number yet let them shew me but one either in the old or new testament or any one of the ancient fathers who have let fall so loose a speech as may be strayned to make good their tenets and â— will bee their bondman for ever therefore were not the spirit of division I meane the devilâ— bin seated in their soules hey would not so openly opposed the settlings of their cotten braine against the expresse command of holy Scripture which forbid forbiddeth so much as resistance under any Prince though never so heathenish or tyrannicall but as for the word rebellion the very thought of it was so odious to Christ and his Apostles that as Solâ—n made no law against paricide because he thought no man would prove so wicked as to commit such a horrid fact I do not finde it so much as once mentioned throughout the new testament yet they have got a trick to produce some examples out of the old testament of rebellion which though were ever attended upon with heavy judgements from God but I would faine know what they can force from thence will they â—ake over all histories for examples of rebellion and then argue a facto adjus and say every thing is lawfull that they finde hath bin done we must judge facts by law and not lawes by facts for there hath bin no fact so impious which may not be parraleld by examples will they justifie their grosse sacriledge their â—â—â—aturall inceâ—â—â— with their frequent adulteries their notorious lying their uncharitable judging because they have for these examples of Achan Ammon David Ananias and Saphyra the Scribes and Pharisees who then hath but halfe an eye and cannot see how these mens pens have ranged and their judgements raged beyond all compasse and course of reason or religion But to let goe these as they and the devill would have it what policy can there be in it for the Subject to oppose or resist the King upon any termes for what can wee expect from thence but murders out-rages ripes ruine and desolation for what if the Prince aggriev'd be able to make and maintain his party as King John and Henry the third did against their Peeres what if some forreigne Prince whom it may well concerne as well in honour to see the Law of natâ—ons observed as also in policy to break the neck of those proceedings which may form precedâ—nâ—s against himselfe do come in and side with his brother king and in the end play the kite with them both wil not this prove a pretty piece of policy were it not farre more safe to take Saint Pauls counsell and be obedient unto Princes not onely for conscience sake because they are the ministers of God but for our owne sake because hee is so to us for good it is for our safety and tranquility that we may lead under them a quiet and peaceable life for the Prince is the very soule of the body poliâ—ick and what is the body without it but a confused lump unformed sencelesse witlesse and destitute of all meanes to maintaine or uphold it selfe but it is quickned and moved and provided for and kept from dissolution only by the soule Now of the soule there are two principall receptaclâ—s although she be totain totâ— et tota in qualibet parte The head and the heart such is the king in respect of the body politick he â—s the head in which regard we should have him in so high esteeem as we should not onely seek his ease and welfare but even exposâ— our selves to any perills for his sake and safety wee should be so far from offering violence unto him that wee should readily receive the strokes and wounds inâ—ented against him yea there is no part of us but would willingly endure paine by incision scarrifying ligature or issue to remedy his grievances especiâ—illy considering how deare and tender all the members are to him for such is the sympathy and fellowseeling that he hath of the griefes of the whole body that when the most inferiour member suffereth he suffereth together with it even as a little wet or cold taken in the remotest part of the body hath forthwith a ready passage to the head Againe the king is the heart of the body which is the wel of life the furnace of heat the centry of blood the first thing in man that lives and the last that dies and look as the heart sendeth forth somtimes the blood and spirits with a ful flush plenteously replenishing al the parts of the body And otherwhile againe being possest with a feâ—â—â—… of imminent danger retireth them home with all speed to his little sconce to comfort and fortifie it selfe and judge if this be not sometimes the case of Kings And whilest you are judging of that I will passe fairely on to the second point which is that Abels innocency did not free him from subjection to his brother If the superior have his power from God the inferiour ought to obey him for God no mans vertue that hee hath in himselfe can be a warrant for him to be vitious to another but who ever is holy and righteous must expresse it in duties to God and men Therefore be the subject never so much in the right and the soveraigne in the wrong yet notwithstanding there is due from every one of them to him a threefold duty honour to his person subjection to his calling obedience to his lawe First we must honour his person and that in word and deed the first consisteth in speaking honourably and reverently of him he being no other then the derivative or rather diminutive of Almighty God This Moses enjoyneth Exod. 22. 28. Thou shalt not revile the Gods nor curse the rulers of thy peâ—ple no not so much as in our thoughts saith Solomon Ecclesiastes 10 And this God takes notice off Nu. 12. 8. as a speciall indignity done unto him wherfore are ye not afraid saith he to Aaron and Miriam to speake against my servant against Moses not against my servant Moses but more emphattically against my servant against Moses against my servant although he were not Moses against Moses my great servâ—nt seeing hee is both my servant and my servant Moses wherefore are yee not afraid to speake against him When this searching and piercing presumption shall get up to this highest step and dare to pry into the kings dispositions intentions
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