Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	apostle_n	grace_n	32	3	4.9258	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92321	England's restitution or The man, the man of men, the states-man. delivered in several sermons in the parish church of Waltham Abbey in the county of Essex. / By Thomas Reeve D.D. preacher of Gods word there.	Reeve, Thomas, 1594-1672.	1661 (1661)	Wing R689; Thomason E1056_1; ESTC R208033	132,074	175

he should fight a good fight 1 Tim. i. 18. and a prophecy that forbad him to Preach with Saint Paul the Gospel in Asia Acts xvi so by the laying on of the hands of Prophets he might at first be called to the Ministery so Primasius Oecumenius upon the place say expressly and say not onely that he was called to the Ministery by the Prophets but that he himself was a Prophet For the thing it self Theod●ret in Tim. ● ● is clear that Timothy received that order by Divine Revelation and Saint Chrysostome Hom. 5. in 1 Tim. c. 1. saith that as the Holy Ghost said Separate me Paul and Barnabas so was Timothy chosen yea he saith it was a common custome or ra●her a general Blessing that in the infancy of the Church the Prophets named what Ministers should be chose● Tunc quia ni●il fi●bat humanum Sacerdotes ex Prophetia veni●bant Quid ●st ●x Proph●…ia ex Spiritu Sancto And Eusebius l. 3. c. 23. s●i●h ba●…a● n● John at Ephesus and thereabout made many Ministers so somewhere supplying the Clergy with such as the ●pi●it m●…d ●…drawing lots for such as the Spirit signified Seeing 〈◊〉 so many Expositions are given of this intricate Place and that by ●he 〈◊〉 learned which ever wrote Presbytery which in these days is asserted can scarce finde in Scripture a root from whence it should branch No as the lay Presbyter from 1 Tim. v. 17. may say I was never here grafted so the Spiritual Presbyter from the 1. Tim. iiii 14. may say I was never here planted yea they may be fellow-Mourners and sob together saying We that would have all things attested by Scripture have not a clear Scripture either for the one's Binding of hands or for the other's laying on of hands for these onely places are nonely places neither pregnant nor perspicuous But to leave the Lay Presbyter as one saluted by the way and to talk a little more freely to the Spiritual Presbyter as the person to whom this conference is intended Can Presbytery of it self create a Ministery Scripture doth not affirm it will Antiquity avouch it I doubt not or without doubt it will nor Epiphanius saith that Aerius the Arian was the first which gave Presbyters power to ordain Ministers but saith he this cannot be for the order of Bishops doth beget Fathers to the Church but Presbyters do but onely beget Chidren by the laver of regeneration and not Fathers or Doctours Episcoporum enim ordo Patres generat Ecclesiae Presbyterorum vero non potens generare patres per lava●cri regenerationem generat filios Ecclesiae non tamen Patres aut Doctores Et quomodo pos●ibile erat Presbyterum constituere non habentem manuum impositionem aequalem Episcopo Epiphan Haer. 75. how is it then possible that a Presbyter which hath not the power of imposition of hands should be equal to a Bishop Oecumenius in c. 5.1 ad Tim. saith that where Saint Paul commandeth Timothy to lay hands rashly on no man he treateth of imposing hands because he wrote to a Bishop as if it were peculiar to him Saint Chrysostome saith that onely in laying on hands Bishops go beyond Presbyters and have that onely thingmore then the Presbyter Chrysostom Hom. in c. v. 1. ad Tim. Saint Jerome saith the self same in his Epistle to Evagrius The Councel of Antioch saith that the Bishop shall have power within his own Diocess to ordain Presbyters and Deacons C. Antioch can 2. The Councel of Nice saith the Ministers of the Paulianists must receive imposition of hands from the Bishop of the Catholick Church C. Nicen. c. 19. And is there not reason for this when Bishops are the direct Successours of Apostles for if Christ said that I will be with you to the end of the World Matthew xxviii 20. the Apostles being dead where is Christ's perpetual Providence if there be not a perpetual succession the Ministery in General cannot prove this for the Apostle's were superiour to the seventy Disciples so there must be some to represent the Apostles which must be superiour to other Ministers and that the Bishops are those persons it may appear because they have often the honourable title of Apostles James the Bishop of Jerusalem who was not James the son of Zebedee for he was one of the twelve Apostles but James the Just who is usually called the brother of the Lord being no immediate Apostle but a Bishop Com. in Es for his very office sake is called an Apostle 1 Gal. xix and by Saint Jerome called the thirteenth Apostle Theodor. in 1 Tim. 3.1 Theodoret doth call Timothy the Bishop of Ephesus an Apostle Ruffin de adult lib. Orig. Clemens is said by Ruffin to be almost an Apostle and by Clemens Alexandrinus he is expressly called Clement the Apostle Ignatius by Saint Chrys encom Ignat. is stiled both Bishop and Apostle Rab. Ms in Tim 4. Rabanus Maurus saith that Bishops ruled whole Provinces being call Apostles Theodor. in 1 Tim. 3. And Theodoret saith that those which they now call Bishops they did formerly name Apostles I know it is Objected that the Apostolical Order being extroardinary it is not perpetual but that is not so for the calling of Aaron was extraordinary at first yet it was perpetuated in the succession so likewise the calling of the Apostles for though it be not perpetual in respect of that which was extraordinary as the gift of tongues healing and discerning of Spirits yet it is in respect of the ordinary offices else I cannot see how any Minister could at this day Preach or administer the Sacraments For as inferiour Ministers do derive from the Apostles the use of Preaching and Sacraments so do Bishops both these and Jurisdiction and the power of Discipline But it will be said that a Presbyter and a Bishop in Scripture is all one and so a Presbyter hath as much power in the Church both for ordaining and exteriour regiment as the best Bishop parcius istis Credat Judaeus Apella If it were so I am but a Presbyter and no Bishop and would faine be at work next to the creating of a race of Penitents I would be creating a race of Preachers and next to wrastling with Principalities and Powers would be delivering up men to Sathan I do not know but my heart might be as Ambitious and my hands as Pragmatical and my tongue as Devouring as any others but I read that we must not stretch our selves beyond our line nor be many Masters lest we receive the greater condemnation James iii. 1. The Lord will be sanctified in them that come near Him Levit. x. 3. No man must take this Office upon him but he that was called as Aaron was Heb. v. 4. I finde no calling for these things therefore I have no comfort in them nor courage towards them Pride is odious in a Lay-man it is execrable in a Clergy-man all men must

of the dungeon hath freedome no trances no extasies yes Let us praise the Lord who hath remembered us in our base estate for his mercy endureth f●r ever And hath rescued us from our Oppressours for his mercy endureth for ever Psal 136.23,24 What people once more miserable what people now more happy magnifie your God and kisse his present extol his mercy and be ravished with his Man We have had enough of the Many men here is the one and the Onely Man we have had enough of the intruding men here is the interessed man we have had enough of the self ended man here is the genraell-ended man the right republike man the true and great Statesman a Man that doth mind nothing but the common good that doth preferre the welfare of the Nation before the splendor of his owne palace a Man that is naturally ours a man that is cordially ours a Man that is wholy ours the Man of the Kingdom the Man for the Kingdome a Brittish man the Brittish glory what would ye expect in man that is not to be found in this Man what would ye desire in man that is not eminently in this Man I am unwilling to call him Man doubtlesse he is celestiall or let him be Man but withall call him Mirrour A Prince of constellations a Prince of the Sunne a Prince that hath in him the influence of the third heavens yea I might say the inspiration of Gods own brest the Prince of Gods right eye and Gods right hand Blessed Prince that enjoys such a God happie Land that enjoys such a Prince Since the Foundations of the earth all things considered when were there so many mercies and miracles shewn in one Prince I admire them and almost adore them sure I am I may God for them This Age hath the fruit of them after ages will have the bruit of them that we had judgement enough to prize them or thankfulnesse enough to honour them Oh that this should be the Prince that God in the sight of the whole world would Crown with his own right Hand That this should be the Land where such a Darling of Heaven should raign To speak much of him is but his desert to speak all of him is beyond my All. It had need be some Appelles that should draw this Picture or some Thamiris the sonne of Philammon whose songs were said to be composed by all the Muses which should be the Precentor in this Dittie Yet thus much I can and will say of him and that not only for to shew my Princes honour but the peoples happinesse that his birth is Royal and blessed art thou Oh Land when thy King is the sonne of Nobles Now where is there a Prince in Christendom which can derive such an ancient Linage Secondly That his puissance is proved and approved his valour being the fame of all Nations Thirdly That his patience is renowned he having shewn himself the suffering Anvile both of necessities and indignities What should I speak of more his Temperance is an Example and his clemencie is beyond Example Should I set out his other perfections and break a string in the expressing of them some Grashopper or other would be so kind as to leap upon my Instrument and sing out that which I might be defective in Strabo l. 6. as it happened to Eunomus when he contended with Ariston For his Eminencies are so well known that they are the daily speech of the vulgar To abridge therefore much that might be spoken I shall only give him the just praise of my Text and say that whatsoever a rare Man he be in other things he is a proper Man I mean a proper man to cure a Diseased and perishing State for he is a Man of Understanding and Knowledge Briefly to descant upon both these First He is a Man of Understanding in heavenly things he will own no Faith but that which is inspired nor no Worship but that which is Primitive nor no Ministry but that which is Apostolical nor no conversation but that which is unblemished He doth desire a bright Church more then a glorious Court Secondly He is a Man of Knowledge in temporal things He that in his greatest extremities beyond-Sea hath wronged none but hath preserved the honour of his justice will not come come home to his own to feed upon his peoples Birthrights there is nothing in him that doth seem like a claw For matters of Judicature the Administration of Justice is like to be as free under him as the light of Heaven for as he hath the ablest Judges so he will make them the faithfullest he that ca●…ies such an eye over his Bishops will likewise watch over his Judges that there may be no remissnesse partiality nor corruption in them He doth set up his Royal Standard to the whole Nation and if those which were entrusted by him do not weigh out justice to his people he will as soon punish a Judge as a Judge should a Malefactour or an Oppressour howsoever if any thing should escape that way for want of his privi●y it shall be the sinne of the Judges and not of the Prince For the advancement of the welfare of the Nation ye need not doubt it for as he is a King so his Kingdom doth lye close under his Eyel●…●…ea it is deeply engraven into the bottom or ●his 〈◊〉 the benefit of his people being as dear to him 〈◊〉 the R●… of his Crown-land His Presence hath ●…ken a●…ly 〈◊〉 hindrances to obstruct Trade and His Princely care shall be to add all furtherances that all Callings both by Sea and Land may prosper for he is very sensible that his Subjects stock is his Bank it being impossible if there be not the height of tenaciousnesse and ingratitude that there can be a wanting Prince where there is a flourishing people In point of knowledge I do fear him but in one thing and that it the first the preserving of his own Rites but that he will not fail in for want of Knowledge but through abundance of good nature for I hear that he hath a heart so great and an hand so liberal that he will give Royalties to expresse Bounty but this perhaps may be but a particular mans fear my wise Prince in time may prove as great an Husband of his Rights as others would have him a boundlesse Distributer But if this should be his errour it were but his own injurie and an exuberancy of an heroical and magnificent Spirit Thus then I have now shewn you what your Prince is and it is fit for every one to know the worth of his own Jewel to honour a Prince is a part of loyaltie Give honour to whom honour belongeth Fear God and honour the King Honour me before the people said Saul and Samuel did not refuse it To ascribe more to a King then is due is flattery to substract from a King what he doth deserve is Felony And as there may be many Parasites so I doubt there are a great company of Crown-plunderers What I have uttered I intend rather for an Alarum-bel then a Trumpet for an Incentive then a Panegyrick to quicken your thankfulnesse then to decipher my Princes perfections and this I think is both duty and conscience If he be such a Prince then affect him admire him value him reverence him Think whit a miserie ye had what a blessing ye have oh strange alteration Oh blessed change Have ye a King and such a King then do nothing to diminish his Worth to disturbe his Government to prejudice his Rights to injurie his person Malicious is that eye which coth look upon him with spight Venomous is that heart which doth envie his Government and cursed is that hand that would assault his person Would any one throw down that dish by which he should be fed Pluck out that eye by which he should see Bruise that foot by which be should walk Clip out that Tongue by which he should speak Stamp under foot that evidence by which he should inherit Rend in pieces that Garment wherewith he should be cloathed Burn that house wherein he should dwell abase scorn scandall maligne mischieve murther that King that should make him happie both for bodie and soule Is this the subjection to a King Is this the obedience to a Man of Understandidg and Knowledge God deliver us from such loyal Subjects here is horrid Allegiance I beseech you therefore by the remembrance of the Many Princes ye have had and of the one Prince ye have by the men of violent spirits and politick heads and by the Man of Understanding and Knowledge by your former slaverie and your present libertie by your Kings Right and your Kings Graces by your Countrymens welfare and your Enemies watchfulnesse by the honour of obedience and the shame of Rebellion by the names of Subjects and the Noblenesse of Saints by the obligation of Oathes and the commination of Gods Lawes by the impartial Judges which ye feel in your own bosomes and the incorrupt Judge which ye will meet with at the Throne by the fruit ye desire under the Ministery and by the comforts you expect upon your death-beds that laying aside all jealousies irefull passages exasperated passions humours and tumours motions and commotions ye do bow before such a King and blesse God for such a Man Know his just Claim and acknowledge his Perfections pray for his prosperous Raign and do what ye can to preserve his precious and sacred Person so may the King have safety thy Kingdom prosperity Religion Honour the Church Unity the Gospel propagation Faith Purity the Nation may be preserved the State may be prolonged and Upon all the Glory there may be a Defence All which God grant for his mercies sake Amen Amen FINIS