Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	flesh_n	son_n	7,126	5	5.5139	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62252	Toleration with its principal objections fully confuted, or, An answer to a book intituled, Sions groans for her distressed, &c. offered to the Kings Majesty, Parliament, and people wherein is pretended to be proved by Scripture, reason, and authority of fifteen ancients, that equal protection under different perswasions is the undoubted right of Christian liberty, but, hereby confuted : wherein the power and proceedings of the Kings Majesty and the Church are vindicated / by H.S.	H. S. (Henry Savage), 1604?-1672.	1663 (1663)	Wing S765; ESTC R24513	70,771	96

secundum allegata probata for matter of fact but on his own head or some underhand information of some whom the party accused shall never see nor know as has been practised under the late Tyranny He were mad if he should Who would be contented that another mans Bowl should have a byass and his own have none at all Therefore Arist Rhet. 1. 1. sayes That it is most convenient that all things be determined by Laws and that as few things as may be be left to the power of the Judges And that 1. Because it is easier to find one and a few then many that are prudent enough to give Laws or determine Causes 2. Because Laws are made upon mature deliberation going before their Sanction but Sentences are given on a sudden which renders it difficult for the Judges to do right to every man 3. Because which is the weightiest of all reasons the judgement of a Law-giver is not of singularities and present matters but of things future and universal but a concional Auditor and Judge are to determine of present and definite things where oftentimes either love or hatred or private commodity comes in in so much that they cannot sufficiently look into the merit of the cause but either private interest or trouble will darken their judgement But there is no good Body of Laws wherein there is not a Lex Talionis h. e. a provision made that any man whatsoever he be may have his remedy against him that has done him wrong though it were his own Master that did it for otherwise a tyranny would be introduced And on the other side that a man may make or expect a retribu●ion for a favour done otherwise ingratitude would take place Both which are grounded upon this namely Whatsoever ye would that men should do unto you the same do ye also unto them And the same measure ye meet shall be measured to you again Matth. 7. 20 So sacred a thing was gratitude that the Heathen as Aristotle testifies Eth. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put the Temple of the Graces in the way that a man cannot walk the street but he must stumble upon the duty And the Civil Law puts it in the sole power of the Parent to disinherit his Son for the contrary whose examination is to be rescinded and he deprived of his undeserved liberty Cod. 8. c. 50. And though our Laws punish not unthankfulness to the Fathers of our flesh the Fathers of our spirits the Fathers of our fortunes for indeed it being comprehensive of all wickednesse no one punishment is enough for it yet neverthelesse the Temple of the Graces is not shut against these the Law is open to these with us and therefore that Royal Law is so far observed But yet in as much as the Law is an universal precept as one calls it in the universality whereof all particular Cases cannot be comprehended therefore something of necessity must be left to the prudence of the Judge to determine as he thinks meet provided it be not against the Law which is immutable In which case why should any man prejudge his Judge who is sworn to observe this Royal Law Indeed should he do so then what they seem to threaten by the Objection here made they might have just cause of fear for they do as good as say Let them look to it for trump may turn up on our side again which if it does the same rigour which they use to us shall we use towards them a Resolution not only contrary to this Royal Law but to Christs commandment under the Gospel Mátth 5. 39. Resist not evil but whosoever shall smite thee on the right cheek turn to him the other also But to answer for them as much as possibly can be said in favour of them They may say that they give this as a Rule which in common prudence a man would observe not but that they would make demonstration of meekness and lenity should the disposal of affairs fall into their hands But I answer that this is more then they can promise for so said Parmenio to Alexander when Darius offered him ten thousand talents for the redemption of Prisoners with all the Land he had on this side Euphrates and one of his Daughters for a wife to boot I would take it if I were Alexander and so would I said Alexander if I were Parmenio Plut. in vita Alex. Private persons know not what themselves would be should they come to sit at the Helm of Government Then things that make for the interest of themselves or their Partisans may seem convenient which were before abominable in their eyes One did not know that he should account the Universities the only remaining glory of the Nation till he came to be head of one of the fairest Colledges in the Enigmatical pillars were then no longer Mysteries of iniquity Another would have Christ. Church passe for a Collegiate Dean and Prebends till he found Leases to be invalid without the prophane Title of Cathedral A third and he guilty of the Magnum latro●inium of all was at first for a popular Government till he had gotten upon the back of the populasse which he perswaded that it could not mannage its liberty without a Rider And then what then As a reward of their ingratitudes to the King the Father of his Country Non equitem dorso nec fraenam depulit ●re Sect. 15. ANother-Argument is That as it is not any wayes lawful from the Word of God for Christian Magistrates in the dayes of the Gospel to destroy and root out the contrary minded in religious matters though Idolaters so such proceedings may sometimes prove inconsistent with the very being of Nations for suppose any Nation were wholly heathenish Idolaters and the Word of God coming in a-amongst them should convert the chief Magistrate and one twentieth part of the Nation more must he then with that twentieth part destroy all the other nineteen if they will not be converted but continue in their heathenish Idolatry It cannot possibly be supposed to be warrantable And this Reason holds good against the rooting up and destroying of Hereticks out of the world because an excommunicated person is as a Heathen or Infidel Matth. 18. 17. Besides the Lord calls some at the third some at the sixth some at the ninth hour others at the eleventh He therefore that destroyes any one though an Idolater c. or hinders his conversion and so brings eternal losse to him Answ That a Magistrate providing for the establishment of a Commonwealth ought to temper his severity with Christian prudence Now it were no prudence at all for him and his twentieth part to wage war with the other nineteen for a war this were like to beget in as much as instead of establishing this would ruine himsulf and his Commonwealth with Religion and all Suppose then that he had nineteen parts on his side and only the twentieth part remained

so the Moon may be above the Sun in a several respect In respect of the distance from the Center of the World the Sun is ever above the Moon but in respect of Elevation above the Horizon the Moon may be is many times above the Sun 2. Adversaries to the foresaid truth on the other side are those with whom we have here to doe who will not have the Church in any wise to be subject to any temporal power in as much as they receive no such from Christ And to prove this they urge here in the first place That the Lord Jesus Christ would never by any outward force compell men to receive him or his doctrine for when his Disciples supposing he might use violence as under the Law would have had him command fire to come down from heaven as Elias did to consume them that would not receive him Christ turned and rebuked them saying Ye know not what Spirit ye are of the Son of man is not come to destroy mens lives c. Luc. 9. 54 55 56. Ans The fact of Elias was extraordinary and not justifiable by the Law as they pretend and so had this been in our Saviour had he done it at their request But what had this been to the reciving of or rejecting his Doctrine The question was touching the reception of his person and the reason why those Samaritans did not that act of civility to him as to entertain him was because either they supposed he would not have come upon their invitation or else they would not invite him by reason of the animosity that was between the Jews and Samaritans as supposing that a friend of Hierusalem or an inhabitant thereof neither deserved nor would accept of entertainment from them And all this is clear by that conference of the woman of Samaria with our Saviour John 4. 9. How is it saies she that thou being a Jew askest drink of me that am a woman of Samaria for the Jews have no dealings with the Samaritans They further urge John 12. 47 48. If any man hear my words and believe not I judge him not for I came not to judge the world c. Ans There are two comings of Christ one secretly and in humility that he might be judged and delivered up the other manifestly and majestickly that he might judge and remunerate Now if Christ had come at first manifestly he had never been crucified for had they known it they would not have crucified the Lord of glory and had he come majestickly with a great retinue of men or angels which he might have commanded the whole Roman Empire would have trembled at his presence so far would Pilate the R●man Procuratour have been from calling him before his tribunal Nevertheless he did sometimes use outward force in things appertaining to the worship of God giving us thereby not only an adumbration of his spiritual Kingdome but also a copy for Magistrates his Vicegerents to write after for finding in the Temple those that sold oxen sheep and doves John 2. 14. and the changers of money sitting he made a scourge of small cords and drove them all out of the Temple and the sheep and the oxen and poured out the changers money The like did he at another time Mat. 21. 12 13. For the distance of time and other circumstances do prove that these were different acts of our Saviour as all Expositours agree in this chapter from the second to the thirteenth verse we read how he sent two of his disciples to press an ass and a colt to carry him as it were to his Coronation the which was obeyed as all good subjects will their Sovereign upon this ass they put foot-clothes and mounted him the multitudes that met him spread their garments in the way and strewed it with branches of trees crying on either side Hosanna to the Son of David which is as much as to say God save the King The first thing he did after his coming to his Royal City was the reformation of things amiss in the worship of God went into the Temple cast out them that bought and sold there and there he cured the Kings evil too h. e. such diseases as could not be cured but by this King of the Jews v. 14. to teach all Kings which claim under him to employ their first and chiefest endeavours after their enthronization towards matters appertaining to the worship of God and in works of charity towards such as are in extream necessity But should our Saviour have used such authority as often as occasion presented it self he would have been dreaded by all men and crucified by none and so prophecies would not have been fulfilled Nevertheless he ceaseth not to govern the Church and in that sense to judge the world by the Magistrates and Ministers of the Word for as Grotius saies some actions of Christ in the Administration of his Kingdom are as he calls them Terminal viz. such as concern the beginning and ending of his administration Such as concern the beginning of his administration are the giving of Laws to his Church under hope of eternal reward or under pain of everlasting damnation That which concerns the end is a definitive jurisdiction at the last day whereof as he hath done the one so will he do the other himself alone wherein he hath neither companion nor Vicegerent Other actions of Christ are middle actions which come between these two terms which partly concern the inward partly the outward man He acteth in the inward man by his Spirit several waies viz. by enlightning by converting by strengthening against temptations by remitting or retaining sins yet he useth herein the outward ministry of men viz. of Pastou●● private men Kings every one in his several capacity not as his Vicars or Vicegerents these being not able to produce actions congenial to those of Christ but as his ministers only being apt to the production of such actions as may subserve to the principal cause in matters aforesaid The actions of Christ that concern the outward man consist in defending and delivering the Church and in ordering and adorning the same as I said before and herein he uses the Vicarship of his Magistrates as being apt to produce actions in this respect congenial to his own whom he therefore calls his Christs h. e. his ANOINTED ones And now whereas they say that the Apostles were far from propagating the Gospel by outward force It is evident that the ordinary power of the Apostles and of the Magistrates are different things and who talks of propagating the Gospel by outward force in either Our King is the Defender of the faith by the sword that he holds He goes not about to propagate it if by propagation you mean plantation too by force and violence His Majesty is furnished with an Aphorism of his learned and judicious Grandfather against that viz. That it is never good to use too much severity or bloudshed in matters of