Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	son_n	20,542	5	6.1434	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03851	A view of the Romish hydra and monster, traison, against the Lords annointed: condemned by Dauid, I. Sam. 26. and nowe confuted in seuen sermons to perswade obedience to princes, concord among our selues, and a generall reformation and repentaunce in all states: by L.H.; View of the Romish hydra and monster, traison, against the Lords annointed: condemned by David, I. Sam. 26. and nowe confuted in seven sermons.	Humphrey, Laurence, 1525 or 6-1589.	1588 (1588)	STC 13966; ESTC S118809	105,796	218

Princes and presenting abroad their Roses their bāners their swords consecrated or rather execrated to such as shuld betray persecute the good This cruel deuise of betraieng godly gouernors was here of Abishai but not of him alone but an inuentiō of the diuel himself who seing Gods work to go forward euer laboreth to disturb and to throw it down Semper Diabolus bono operi imminet vbique gradientibus ponit laqueos Hieran Jereman the pr●ssu● of his 4. books He is stil peering into the good works of the godly he is ready to hinder the course of the gospel and laieth snares against them that walke in the way of the Lord. You remember the Sermon of Abishai I neede not repeate it nowe the second person must be produced namelie Dauid replying to Abishai This aunswere conteineth these three sub-diuisions A diuision general of Dauids Replie his Prohibition Protestation and Policie The Prohibition forbidding Abishai The Protestation of him-selfe detesting the fact His Policie in taking away the speare and the cuppe as a signe of his faithfulnes who might as easily haue takē away his heade as his helmet or those things whatsoeuer that were by him then sleeping At this tyme onely of the first and so farre as I may for the time A speciall Diuision in the ninth verse standing vpon these two points A proposition forbidding and a reason proouing the same The first in these words 1 Proposition against murder Destroy him not and this was alwaies the opinion of Dauid to be good to the bad to bee a friende to his enemies as in the case of Shimei who railed and cursed him and called him a man of blood and a man of Belial a murtherer and wicked man And here againe the same Abishai the sonne of Zeruiah folowing his hoat spirit 2. Sam. cap. 16. termed this Shimei a dead dog and would haue faine cut off his head but King Dauid then reprooued and restrained Abishai and saide that no man should die that day in Israel Cap. 19. and sware to Shimei he should liue Cap. 24. And in the twenty fourth Chapter of this booke Dauid found Saul in a caue and though his seruants and frinds told him that the Lorde had deliuered his enemie into his hand he spared his body and only for a token cut off the lap of his garment priuilie and euen for that hee was touched and striken in heart 1. Sam. 24. So in this place hee would not haue that forward or rather froward man Abishai to take that aduantage vsed this argument For who can lay his hand vpon the Lordes annointed and be guiltlesse Saul is the annointed of the Lord 2. The explication of the Reason therefore no man can lay hands on him without punishment which reason I minde to open to you and prosecute In the person of the Prince are to be considered two things his māhood Princehood Aliter Rex seruit quia homo est August Epist 50. aliter quia etiā Rex est one way a King serueth because he is a man another way also because he is a King so that he beareth representeth a double person 1 As man he must ●o● bee killed o● man As man if there were nothing els he may not be spoiled by any priuat man Who so sheddeth mans blood by man shall his blood be shed Gen. 9. for in the Image of God hath he made him Moses hath made a Law general Thou maist not kil And yet not so general Exod. 20. but that it hath an interpretatiō limitation It is not ment saith Austine of cutting or as it were of killing of shrubs trees or such like which haue no sense in them neyther is it meant of vnreasonable creatures flying Whether is be lawful to kil a man and howe swymming walking creeping it remaineth therefore that we vnderstand it onely of men that we should not kill any man therefore not our selues This generall also hath another exception Austin l. 1. de ciuitate Dei cap. 20. for it is lawful to kil a man as in lawfull wars Deo auctore by the warrant of God nay a souldior lawfully constituted if he do not kil he is guilty of contempt imperij deserti atque contempti as the saide Augustine teacheth in another place of the same City of GOD. Li. 1. c. 26. Againe it is lawful for a Magistrate to put to death a malefactour or for such as bear the person of publicke power by the Lawes of God or of any which is mooued certainely and called therevnto by a special inspiration of the holy Ghost or for that authority which did choose and ordaine that gouernour or in any such like case and cause Otherwise no spirite no reason no friend no carnall respect may authorize any man of his owne heade or his priuate affection to draw weapon against any man much les against a double and compound person as the Prince established by lawful and publique authority What if Abraham should haue killed his owne sonne Isaac Gen. 21. Is it therefore lawful for al parents to doe the like The commaundement of God for the killing was onely to trie his faith but the sauing of Isaac by God was a secret commaundement to all fathers to commit no such thing against their children Of this example Augustin also writeth in his first book De C. Dei cap. 16. Though Moses killed the Aegyptian Exod. 2 Num 25. 1 Sam. 15. Acts. 5. and Phinehas the fornicatours and Samuel Agag and Peter Ananias and Saphira without sword with a worde yet the specialties are not generall rules for priuate men against men according to the sayeng Priuilegium non est lex A priuilege is no law It is said of the Magistrates rightly by Hierom vpon Ieremy Lib. 4 c. 22. To punish murderers Church-robbers poisoners is not shedding of bloud but the ministerie of Lawes It is saide to Magistrates and to priuate men by Ieremy in the same Chapter speaking to the King of Iuda Cap. 22. Doe no violence nor shedde innocent bloode in this place These wordes as Hierom expoundeth them forbid not only the Kings court but Episcopos socios eorum presbyteros al Bishops and their fellowes the Ministers Deacons and all the order Ecclesiasticall or else they leese their dignity What shal we saie then of the Byshoppe of Byshoppes that draweth his sword as the foole dooth his wodden dagger against euery body and for euery trifle No man publique or priuate secular or Ecclesiastical inferiour or superiour ought without crime or cause to put to death any man It is said to Peter and to Peters successour the Pope Ioan. 18. as they wil haue him Put vppe thy sworde into his sheath for all that take the sword shal perish with the sword If Peter did il in cutting off an eare of a seruant how much more doe they offend

sodenly ●y downe hee might be destroied but as God would he felt it and perceiued it before and so auoided the peril There is nothing can annoy the godly Magistrate but all shall woorke for the best There haue beene in all ages and specially in these latter times many fetches and deuises to circumuent to catch in a snare the Lords annointed but the prouidence of god hath confoūded the wisedom of man for he giueth life he is the life and length of their daies Deut. 30. Psal 103. he deliuereth their life from death who can then take it away or abridge it He that is aboue beareth stroke in the Kingdome of men Daniel 〈◊〉 and he bestoweth vpon whom hee will and who is he that dare take vpon him to dispose it otherwise then is appointed As Austin saith of the greatues of the Empire of Rome The cause thereof is because it is not ruled by fortune or destiny so I say of the state and prosperity of England of the preseruation of our Prince It is not by chaunce nor by our cunning nor our policy but only by the merciful protection of God Austin de ciuit Deil 5. cap. 1. Prorsus Diunina prouidentia regna constituuntur humana The Kingdoms earthly and humane are constituted and stablished altogether by the prouidence of God The ship saith Chrysostom can neuer passe the waues of the sea without a gouernour a souldiour can doe no great exploite without the conduct of a captaine and house is not built vnlesse there bee one to build it and can this large and vnmeasureable world can the ornaments of these elements be moued casually or rashly Is there none that can moderate them and knoweth by his wisedome to keepe and preserue them Whereupon I gather this conclusiō He that ruleth and v●doeth these superiour and iuferiour things he that maketh the world maketh an end therof must make and marre the Mouarches of the world and therefore bould fooles are they that go about to rule or ouerrule or vnrule them The prouidence of God appeareth also in the person of Dauid The 2 prouidence of God ouer his Elect. and Abishai who came into the centes of Saul and tooke away the spear and pot from him and yet no man seeth nor marketh neither did any awake and so they went away through the whole army vnwounded vntouched vnseen for God had cast the enemies into a dead sleepe This part of gods prouidence is also the more to be considered because euen the godly seing their own afflicted state in this world the prosperity of the wicked In praefat Abacuc begin as Theophylact faith to doubt whether God be touched with the care of worldly things In this point Dauids feet beganne to slip Psal 73. Cap. 1. And Abacuc crieth O Lord how long shal I cry and thou wilt not hear And Icremy Why happeneth that the way of the wicked dooth prosper Cap. 12. And Ionas Lord take my life from me Cap. 4. So Iob What profit shal we haue Cap. 21. if we serue and pray to him So Malachie also Cap. 3. where God aunswereth that he hath a booke of remembrance for them that feare him biddeth these murmurers consider what a difference there is betweene the iust and the wicked So dearely beloued let vs consider though Dauid here be banished yet he cōmeth into the host neither king nor captain nor souldior saith any thing to him nor seeth him This is a general care that God hath of his Church of al the members his elect by one meanes or other to deliuer them The meane here set downe for the deliueraunce of Dauid is Tardemáh a sound sleep slumber and drousines of Saul and his camp While Adam sleepeth Eua is created and so many times the Church is preserued euen as Ioseph in his sleepe was warned to fly into AEgypt with Iesus and Mary his Mother Marth 1. Iudith conquered Holofernes because God had cast him into a sleepe Iudith 13. Gideon ouercame the Midianites drousing and lying in the valley like grasse-hoppers Iudic. 7. and was en couraged thereunto by a dreame that one told vnto his neighbour As this is one mean so we may consider all other meanes ordinary and extraordinary by which hee ouercommeth daūteth the aduersaries of his church sometimes by frindes sometimes by foes by friendes in procuring them in strengthning them by foes in confounding their deuises and in bridling their furious affections as wel it is expressed by Origen Duobus ex modis constat in omnem creaturam Christi domination Lib. 9. ad Romanos The Lordship and soueraignty of Christ is two waies shewed by his maiesty and power subdiung all thinges al creatures first bowing and bending the holy minds and spirits to his pleasure secondly commaunding and forcing the wiched and reprobate to the excrution of his purposes God in his dominion dooth so excell that all his creatures good and bad yea the diuel himselfe cannot annoy those whom hee loueth The Diuell goeth no farther then his chaine wherewith he is tied as a dog He could not hurt Iob but by a License Iob. 2. Mat. 8. nor enter into Hogges but by leaue Sometimes God maketh enemies frindes When the souldiours of Iulian for feare had sworne to him only Nebridius withstoode it saying that he could not be tied by an oath against Constantius Marcellinus lib. 21. to whom he was by many and often benefites bound and beholding which when the souldiours heard they were inflamed and ready to kil him then●uen Iulian his enemy seeing him falling down vpon his knees couered him with his coat of armor and gaue him a protection of security Hind quo libet abi securus Goe thy way front hence whither thou wilt safe and secure It is not amisse that is said of Thomas Aquine defining Prouidence after this sort Prouidence is which to things foreknown by God in his wisedome ordained ministreth that thing In tractatri de Praedest which may keep vphold that order remoueth away al disorder or inordinatiō that is taketh away all that may hinder it so directeth al things that the last end proposed by him may be archiued Whereby the Princes come to their Kingdoms continue al the prefixed time without hinderaunce and the Preachers run their race and keepe on their course without interruption of man or diuel Esay the Prophet cōtinued in spite of his enemies about fourscore years Polycarpus fourscore six Polycarpos Ieremy was threatned of the Iewes Let vs say they destroy the tree with the fruit therof Ierem. 11. cut him out of the lande of the liuing but yet Gods decree was otherwise that the mē of Anathoth should dye with the sworde and they that sought his life would not hear his prophecy in the name of the Lord Ieremi●● should bee