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	old_a	24	3	6.0412	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

it is to be called craftinesse Petrarch dial 7. Ingenium bonis artibus applicabile tantum est pretiosa supellex Wit applicable to good Arts is onely the pretious houshold-stuffe Id ibid. Ingenium est excellens sed magnum refert in quo genere excellit malo enim bonum ingenium quam excellens Wit is excellent but then it is of great consequence to consider in what kind it doth excell I had rather saith Petrarch have a good wit then an excellent wit For if the wit be disordered it may be said as it was of Galba that Ingenium male habitat there is a good wit in a bad skull or as Crispus said of Catiline magna vi animi fuisse sed ingenio pravo there was a quick apprehension but a bad wit Who had a more seeming wit then Simon Magus then the great Heretick Basilides then Iulian the Apostate then Dionysius the Tyrant then Nero the Prodigie of Nature Those then which are cried up for the great Wits are not alwayes the true Wits for then ye might have all the crafty Merchants smooth tongued Sycophants Lucre-skilled Projectours Artificiall State-Fiendes go for Wits these can reason though without reason and use Arguments though but figments and roare out loud motions though but crude notions Sinon had a braine Davus wanted not a tongue Herod was a Fox and the Devil himself is a subtle serpent but be jealous of such heads beware of such wits Petrarch dial 7. de ingenio From an Aspe there doth come nothing but poyson magni errores ex Magnis ingeniis prodiere Great errours have had such great Wits for their Authours These are the greatest Alchymists in States the Mimicks in Common-wealths the Perdues Decoyes Implanatours Veteratours Larv's Lemures Suborners Supplanters Dive-doppers Hiaenaes Vulpones Trapanners that can appeare upon earth There are no upright intentions nor sincere drifts in any of their designes which work all by stales and insnare by ginnes their chief art doth lye in ambushments and Stratagems Is Saul amongst the Prophets are these wily heads amongst the wits Our conservatours thus wrought our consumption our many Princes skinned us with such a wit Therefore it is not the head but the heart not the braine but the brest not the conception but the conscience that must give the true test to wisdome The judicious man is not he which is a man of policy and contrivance which can speak elegantly and flourish Oratorically but the man skilled in fundamental truths versed in solid and just principles the man of understanding and knowledge But by a man of understanding and knowledge 3. Thirdly This doth shew that a prudent Prince is the happinesse of the Nation Our many Princes with their state-tricks ruined us it must be a man of understanding and knowledge which must repaire us there is nothing but the weapon-salve of such a mans judgement which must heale this wound and the rare skill of such a prime Physician which must cure this half dead State A divine sentence is in the lippes of the King Prov. 10.16 that is of such a King that hath his lips replenished with this understanding and knowledge He doth speak like a celestial spirit to men afflicted and oppressed he hath none of the Maximes of the old Machivillians but is experienced in a more heavenly Art A divine sentence is in the lips of the King A divine sentence which will make all his people ravished to hear his adages of liberties and Laconismes of priviledges Hearken saith such a King I come to ease you of your heavy burthens to release you from your insupportable servitude ye whose bellies did cleave to the ground stand upon your feet ye which did run into corners return to your own thresholds ye which were threshed with instruments of iron see these flayles cast away ye which felt the fists of wickednesse smiting upon your cheeks see your buffeters hiding their heads ye which were giving over your Trades open your shop dores ye which could not serve God freely behold the old Orthodoxe Teachers fixed in Cures Mourners wipe your watery eyes despairers comfort your fainting hearts I come saith that King with a general peace in my lips I bring prosperity in my hands I will seek up the oppressed I will go forth to meet the banished I have a Court to entertain such I have an Exchequer to sustain such let all forget their former sorrows I present them with comforts let them not think on their Tyrants let them look upon the face of their gracious Soveraign I would send Tabrets into all my Dominions I desire to make my whole Land sing go forth therefore in the dance amongst them which make merry shout upon your shores that they beyond Sea may hear your melody ye have seen your King see an end of all misery ye have heard your King he wishes that he had a voyce loud enough to convey joy into all your eares and hearts he would not have you to fear his presence for he doth stretch out a golden Scepter he would have you to come nigh to him for he would touch you and cure you of the Kings evil trust me saith he I intend to be your Foster-father believe me saith he I purpose to be your Physitian this is the reviving voice of a Natural Prince thus speaketh the Rational Governour this is the salutation of the Man of understanding and knowledge A divine sentence is in the lips of the King who then would not have a wise King yes a wise King is next unto a bright Seraphim he doth dazle all with his presence and doth set all in an extasie wheresoever his radiant splendour is seen Suidas Joseph Cuspin Xiphil Cuspin No marvel therefore that wise Kings have been in all places desired and honoured wheresoever they were enjoyed Mercurius Trismegistus the King of Egypt had the sirname of Thrice the Great for his singular wisdome Argus the King of Peloponnesus was stiled ΠΑΝΟΠΤΗΣ ALL-SEEING for his admirable learning Lud. vives Ioh. Curaeus in annal siles Periander King of Corinth or as some say of Ambracia was so wise that he was reckoned amongst the seven wise men of Greece Iuba the King of Mauritania was more memorable for his wisdome then his Kingdome Ptolomaeus Philadelphus being the Scholar of Straton excelled in all literature Trajan was no lesse admired for his learning then his vertue M. Antoninus for his rare insight into all Arts was called the Philosopher Numerianus for his excellent knowledge had a Statue erected to his honour in the Vlpian Library Theodosius the elder was the best and most Learned Emperour and he ought to be set forth as an Idea to all good Princes Mattheus King of Hungary was a Library himself and built a most sumptuous Library How were these wise Princes celebrated and their endowments as well as their Governments reverenced how did they blesse their people whilst they were living and their