Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	lord_n	17,551	5	3.7649	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44705	[Eloheem], or, God and the magtistrate as it was delivered in a sermon before the honorable Baron Atkin and Justice Tirril, two of His Majestie's judges of assize, in the cathedral church of Lincoln, and in the shrievalty of the honorable Sir Edward Dymockek, and champion to His Scared Majestie / by Obadiah Howe ...	Howe, Obadiah, 1615 or 16-1683.	1663 (1663)	Wing H3050; ESTC R10259	38,248	64

quo minus imperio deposito privatus tutò vivere possit That he did nothing during his Government but his power being laid aside he could live safely a private life It is well for men in power so to act as that they may freely look man in the face but it is a great deal better so to act as that they may be able with cheerfulnesse to look God in the face The Jewes have a Saying Quem admodum judicasti ad lancem Innocentiae imaginetur sibi judex acsi gladius inter faemora ei gehenna aperta fuisset As thou hast judged by the ballance of Innocency so the Supreme Judge shall judge thee Therefore let the Judge upon the Bench imagine to himself as if he had a Sword between his thighs and as if Hell was open before him So judge us here whil'st we stand before you that when you come to stand before God you may change your Judgement Seat for Thrones there to sit and judge the Twelve Tribes of Israel Lastly one word of application general to us all and I have done Magistrates are Gods as representing him and doing his work in judgement Then God is Iudge himself and he will judge the World and there is a Iudgement to come and these are but the Prologues to that dreadful Solemnity And it cannot well be that we being helped on by such Monitors should be unmindful of that day these being so lively representatives of it and least we should these are our Annual Remembrancers all we who are but Spectators of others Iudgement must be persons concerned in that upon our own accompts where we all shall have our Last Trial not for Temporal Inheritances but for Eternity The true Notion of Iudgement to come well considered made Felix tremble when he sate upon the Iudgement Seat much more will it have that effect upon us when we come to stand before it Can we hear of the coming of the Iudge and not think of that wherein it is said He cometh to judge the World in Righteousnesse riding his last Circuit upon his Cloudy Chariot Psal xcvi 13. Can you behold the great Conflux of people from every Quarter to this Solemnity and not think of that day wherein he shall call to the heavens from above and the earth beneath to his judgement Psal l. 1 4. Can yee behold the person of the Judge and not think of that man by whom God hath appointed to judge the World Acts xvii 31. Can ye hear the Trumpet sound before the Judge and not think of those formidable Heralds of that Day when he shall descend from Heaven with a shout with the voice of the Archangel and the Trumpet shall sound and the dead shall be raised 1 Thess iv Latter End Can ye behold these as the Poet calls it Ignita purpurea so here upon better reason these flaming Scarlet Robes with which the Iudge sits vested and not think of those flaming Robes which that Iudge shall come cloathed with when he shall come in flames to render vengeance upon all ungodlinesse 2 Thess i. 8. Can ye behold the Iudge sit down upon his Seat to take cognisance of all Causes Criminal and Civil and not behold as in a Vision Christ sitting down upon his Seat to take cognisance of all things done in the body whether good or evil 2 Cor. v. 10. Can ye behold the Iustices of the Peace upon the Bench as Iudicis Coassessores Coassessors with the Iudge by joynt suffrage ratifying the sense and proceedings at Law And not think of those Coassessors with the Great Iudge who shall judge the World and sit upon Thrones by joynt suffrage and assent ratifying the proceedings of that Iudge 1 Cor. vi 2. Can ye behold the Gaol delivery the prisoners conducted to the Bar by the Iaylor and surrendred up to Iustice and not think of that great Gaol Delivery wherein Earth and Sea shall give up their dead and small and great shall stand before God Rev. xx 12 13. Can you see the Books opened every mans Case stated Inditements read Witnesses produced and circumstances proved and all fit for Sentence and not think of those Books which shall be opened wherein all our actions are registred and we all shall be judged out of those books Rev. xx at which time there will be imprisonment without Bail Indictment without Ignoramus Conviction without Plea Sentence without Writ of Error Execution without Reprieve and Judgement without Mercy for all Sinners all which though it be the least in mens thoughts yet it shall certainly come and its prudence before-hand to set our selves before that Tribunal And when we behold the guilty felons at the Bar with pale face and akeing hearts let us think every one of us Iam mea res agitur our part is now acting And thus reason Seeing we look for such things what manner of persons ought we to be in all holinesse of conversation and knowing the terrour of the Lord let me persade you to passe the time of our sojourning here in fear Homo timet Regem qui forte cras morietur ne puniat eum non timet à Rege vero in cujus potestate est anima nostra in hoc faeculo in venturo Aben Ezra in Exod. xx 3. We fear the Magistrate who may die too morrow least he should punish us but fear not the great King in whose hand our souls are in this life and that which is to come The Iews have left a good caution behind them Haec tria consideres non incides in manus transgressionis Vnde venis quo tendis coram quo tibi ratio reddenda sit Consider these these three things and thou shalt not fall into hands of transgression Whence thou comest whither thou goest and before whom thou must give an accompt So speak and so do as those that must be judged by the Royal Law the strictest Rule and stand at his Tribunal who is the severest Iudge that we may with freedome go to meet him in the air not having the black stone of condemnation and so to fall but the white stone of Absolution and so to stand in Judgement and be for ever with the Lord. And thou O Father who hast appointed to judge the World by that Man Iesus Christ and wilst convince the World of sin by thy Holy Spirit Send down thy Spirit into our hearts and so blesse these thy servants who are now to judge in endowing them with a Spirit of Iudgement that they may so execute the Iustice of the Lord in this their day that they may not fear to stand before that Great Tribunal in the Day of the Lord. And so blesse and direct us all in our passage through this Valley of Tears that we living in thy fear not to the will of the flesh but to the will of God we may all when we come to meet at that Great Assize be found blamelesse and without spot at his appearing And this we beg for the Sake and in the Name of Iesus Christ our dear Redeemer to whom with thee O Father and the Holy Ghost be all Glory and Honour now and ever Amen ●INIS

Judicature we must not cut out work for the Judge that needs not much less that which ought not An ancient Complaint or an unjust defence are equally harsh in his eares who is a God of truth and equity Carry therefore all thy Causes to the balance of the Sanctuary and the Bar of thine own Conscience before thou bringest them to Gods Tribunal let them be thy Grand Jury and if they return Ignoramus let them die It is good advice that is given thee by the wisest of men Eccles viii 3. Stand not in an evil matter stir not by complaint stand not in it by defence do but ask thy soul this Question Dare I commence this action before Gods dreadfull Tribunal if not what doth it here If the pretended mother of the Child had thought that she should have had to do with a Solomon a man of a large heart she would have desisted from her querulous falsities But know that a greater then Solomon is here Let a Spirit of Love and Peace compound and take up Let every man be willing to yield to right though against himself Man is not the Creature that God hath made to live in the fire it is true of Humane as it is said of Divine Laws good if used lawfully 1 Tim. i. 8. There is a Curse that attends them that delight in War it 's true of the Wars at the Barre as well as those of the Field These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle speaks of James iv 1. Wars and Fightings which come of our lusts Turn not our Rephidim into Meribah our pleasant Streams of Justice into the Waters of Strife they will then be both Marah 05 and Massah bitter to us and we shall tempt the Lord and say Is the Lord with us yea or no. We need not doubt it for his is the Judgement and he is with you in Judgement 2. The Witnesses may be directed here and the Text speaks a word to you Set you your selves before the Lord before whom you speak and who weighs both your spirits and your words you stand before the Lord and the Oath of the Lord is upon you your Evidence is Cynosura Causae and directs to Judgement as the Chard doth the Mariners to his Port. Prevaricate not before the Lord who can detect your falsity and will revenge the injury God before whom you speak is a God of Truth and you had need be men of Truth that you may appeal to God and say as 2 Cor. xi 31. God knoweth I he not he is a Witnesse to thy Testimony It is a dreadful thing to tell a lie at the Barre and call God to be a Witnesse to it The Antient Jewes have a Saying which will sit us here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui vult mentiri amoveat testes suos He that will tell a lie must first remove his Witnesses Tell not therefore a lie at the Barre until thou beest sure thou hast removed God himself from the Barre Look to the form of thy Oath it is very full and pertinent The truth the whole truth and nothing but the truth The truth without equivocation the whole truth without mutilation nothing but the truth without addition For the Jews will tell thee Tres veritatem dixerunt tamen perierunt Serpens Doeg Exploratores Three told truth and yet perished the Serpent Doeg and the Spies that went to search out the Promised Land The Serpent he told Eve that if they eat the fruit God knew they should be as Gods knowing good and evil it was truth but not without equivocation they understood him of notional but the Devil meant it of experimental knowledge and hence he is called a liar from the beginning John viii 44. Doeg told Saul that Ahimelech the Priest inquired of the Lord for David gave him victuals and the sword of Goliah the Philistine 1 Sam. xxii 9. And this was truth but not the whole truth had he told Saul that David told Ahimelech that Saul sent him about some important business he had saved the lives of many of the Priests of the Lord and therefore Doeg is marked with the brand of a lying and deceitfull tongue Psal lii 3 4. The spies told the Israelites there were Gyants in the Land and it was truth but they did it with aggravation and said it was not possible to overcome them and possess the Land and so they told more then the truth They are herein said to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying report or a slander upon the Land and they perished Numb xiv 36 37. What thou speakest before the Judge thou speakest before God Let not this Testimony come out of deceitfull lips lest whilst the Judge cannot detect thee God comes to charge thee as he did by Peter to Ananias Why hath Satan filled thy heart to lye to the Holy Ghost Acts v. Tremble to think that God may by some amazing Judgement tell thee and the world thou lyest The Jewish Adage tells thee Qui loquitur lingua mala perinde est ac si abnegaret Deum peccat in coelum in terram He that speaks with an evil-lying or deceitful Tongue is as if he denied God himself and sins both against Heaven and Earth Remember that command that chargeth thee not to bear false witness against thy neighbour Let not fear malice hope of gain draw a false Testimony from thee to draw thee into a pernitious lye Know that mendacii merces vilis est the wages of a lye is very dishonourable a false witness being one of those six things which God abhors and he that telleth lyes is one of those that shall not escape Prov. vi 19. and xix 5. 3. The Text speaks a word to you Gentlemen that are of the Counsel you that are Magna Legis Oracula the great Oracles of the Law whom we consult as of old with whom when and how we should go to war You are to the Judge in Civils what John Baptist was to Christ in Spirituals his fore-runner to prepare his way and you do it well if you make crooked things straight beforehand You may do it in your Counsel-giving and in your Pleading at the Bar and in both consider that what you speak to man you speak also before that God that knoweth well that the hand of Joab is in the cause and can point out the very men that devise mischiefs and give wicked Counsel in the City Ezek. xi 2. Your work is honourable Christ stiles himself the Counsellour and its the greatest trust that you are capable of for you to give Counsel and we to follow it in our greatest temporal concerns Therefore give it liquidly and faithfully as before the Lord liquidly and clearly not as the Oracles of old of whom it was said Obscuris ambagibus responsa dabant gave their answers aenigmatically and darkly that men knew not how to resolve them give no

take their share both in the Dignity and Duty in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Judges dignity they are Gods 2. The Judges Commission they are said to be so 3. The validity of that Commission it 's said by one that may say it 4. This is applicable to all Magistrates and Judges wholly their Place and Office are so and as to all so to you My Lords he hath said Ye are Gods The Text being thus well spelled if as well put together as it shapes out work for a Judge so it stirreth up a Judge to his work in laying before him this Doctrinal Consectary which I intend by the divine assistance for the matter of my ensuing discourse That Magistrates and Judges are not less then Gods and God himself hath said it Thus your Commission is broke open and my first task discharged with ease The second I am now come to which is to read your Commission and so distinctly that all may hear and fear and the reading of your Commission is the due understanding of the Text and that I may do it clearly I must speak a word first of the Ani secondly of the Amarti thirdly of the Elohim First for the Ani I have said who is this I in the Text that saith You are Gods That Question is apposite here that is put Acts viii 34. Doth the Prophet speak of himself or some other man Doth David speak of himself as if he said it who was but a man and may speak out of mistaken thoughts as Ahaz who sacrificed to the gods of Damascus that smote him 2 Chr. 28.3 Those would be low and imaginary Gods which are of mans making And here there may be as great a mistake as in the men of Lystra who said of the Apostles who were but men that Gods were come down in the likeness of men The Magistrates authority is weak enough untill we know who this I is in the Text. Suppose that it be David that here saith yet the authority will be strong enough his inspiration for a Penman of Holy Scripture licenceth him to call them in spirit Gods as it did to call Christ in spirit Lord Mat. xxii 48. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of David the Apostle owns and gives us a reason why we should do so Acts ii 30. He being a Prophet and knowing that God had sworn with an oath and seeing this before he thus spake David either speaks it out of Scripture or it is Scripture because he speaks it Propheta eis in persona sacram Scripturam docentis ait Ego dixi saith Cajetan that is He saith Cajetan in Lo● com I have said in the person of one who is dictating holy Writ And Christ himself when he takes cognizance of it John x. 34. brings it in with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it not written in your Law Davids say if it be his must pass for their Law But yet we are short in the Ani it reacheth beyond a David even to God himself Potest hoc accipi in in Dei persona saith Marlorat Marlorat in loc It may be taken in the person of God himself Propheta ducit Deum ipsum loquentem saith Mollerus Mollerus The Prophet produceth God himself speaking thus I have said And so best answering to the words of Christ John x. 34. If he called them Gods to whom the Word of the Lord came His word bespeaketh them Gods whose word sanctifieth the Son and sent him into the world and if so the Magistrates authority is undoubted for Gods word must stand thongh every man be a liar yet God must be true and his word shall stand when mans shall fall Let Tyrus though a mighty Prince say it nay with the Emphasis of the Language Ezek. xxviii 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numquid dicendo dices In saying thou shalt say In saying he said it that he was God as if he would take no controll either from earth or heaven yet it did not stand because God did not say it there was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too for Herod the people cried and said that Herod was God said it so as not to whisper him so in a corner but as with drum and trumpet to proclaim him so by popular suffrage and yet it did not stand because God said it not Acts xii 22. But here in the Text this Ani I say it and it shall stand and the Scripture cannot be broken Secondly The Amarti I have said it may be demanded Hath the Magistrate and Judges onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Almighty for their Sanction Titles of honour and dignities especial executive powers are not looked upon as valid without hand and seal as well as word their Commission seems to be but slenderly fortified that hath but his say for it But it s enough in this case There needs no farther sanction of any thing under the Sun then according to the known language of Scripture The mouth of the Lord hath spoken it Jesus Christ hath no more for his regal power which he universally exerciseth over the Church or the whole world and Supremacy is strongly enough vested in him by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Father Psal ii The Lord hath said Thou art my Son this day have I begotten thee Consult the Linguists and they will tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in the Text signifies his cogitavit his dixit his jussit his constituit his purpose his declaration his precept his institution so that by his Word he as well constituteth as declareth It was so in his first Creation his dixit was his fecit he spake the word and every thing was made It is so also in the methods of his Government he calls things that are not as if they were and they are that thing they were not it was so as to Jesus Christ So David our Psalmist telleth us Psalm ii His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one verse is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse In one ver it is I have said in the other constitui I have set my King upon my holy hill of Sion which telleth us that the Fathers saying was an authoritative constitution of the Son as King And thus the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. viii 5. is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. xiii 1. His calling them Gods in one Text is his ordaining them Powers in the other Text as if he would tell us that his calling is their valid and authoritative ordination Hence is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substantive signifies autoritas and potestas as well as verbum authority and power as well as word as if power and authority was truly derived from the Fathers word And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Princeps or Judex to tell us that there needeth not farther a corroborandum to a Judges power and authority then this in the