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	call_v	conscience_n	39	3	6.8685	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89597	The Kings censure upon recusants that refuse the sacrament of the Lords Supper. Delivered in three sermons, containing a refutation of some dangerous common errors, and a remonstration of the duties of administration and participation of that holy sacrament. Proving the necessity of receiving it. Reproving the neglect and contempt of it. Disproving the exceptions and excuses alleged against either the giving or taking of it. Set forth to publick view for the hungry and thirsty souls sake that desire to be satisfyed. By Thomas Marshal minister of the doctrin [sic] and sacraments of the Gospel.	Marshall, Thomas, 1621-1685.	1654 (1654)	Wing M808; Thomason E732_24; ESTC R206892	44,049	52

this end that they all might be damned which believed not the Truth but had pleasure in Unrighteousness Whether the thoughts of Mens hearts be the dictates of God's Spirit they must prove by comparing them with what the Spirit of Truth writes in holy Scriptures And if the Spirit that speaks in thee contradicts the Spirit that writes in that 't is not of God neither are they his Servants that obey that his Servants hear his voyce that is the Master of the Feast And so from him now we come to them He said unto his Servants And they are mentioned before 3 Quibus to his Servants verse 3. the Men he sent out to call the Guests to the VVedding They ran not before they were sent as did the false Prophets but staid for their Mission and that was their Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb the same from whence the name Apostle springs And again Luk. 10. Mat. 28. in the 9 verse he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go a word of Authority wherewith Christ sent out his Apostles in other places Observation Without Letters of Orders to take the Ministerial Office upon us is in the Church but disorder None ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call the Guests by preaching of the Word or wait on the Table of the Lord but whom he appoints to that Service And here the Servants are not to be taken in the common and largest sense for all that worship him and serve him as the People do but in a stricter and more peculiar way for them that officiate in his service as the Priests and Ministers do Kings make a difference in their Servants some wait more nearly upon their Persons some in Offices further off So doth God the King here who makes a distinction betwixt his Ministers and his People though all serve him together yet they in a nearer way Num. 16.9 God hath separated them to be near himself in the service of the Tabernacle and to stand before the Congregation to minister unto him They are his Stewards the People his Houshold they his Embassadours but those their Auditors they his Servitors those his Guests The Guests are sent for the Servants sent the Guests called the Servants call them Vers 3. He sent out his Servants to call them that were bidden A distinction then sure must be betwixt these two Vse 1. of Instruction Priest and People Clergy and Laity God hath ordained it so and gives no license to private men to take upon them the publick Ministring without a Lawfull yea and an External Calling To do so upon presumption of Gifts and Abilities is as great disorder in the Church as for the Common Souldier upon pretence of his skill and valour to usurp his Captains or chief Commanders place in the Camp or for the Common Lawyer upon pretence of his Learning and Judgement to set him down in the Judges place in the Court This to do without Commission brings all in all the three into confusion But for private men to officiate in the Priests room 2 Of Con● So 〈◊〉 though a Heathen yet a Wise Man so abhorred that he counted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deed deserving many deaths He it may be you will think was severe But God who is gentle and mercifull censured it worthy a foul Disease when he for offering Incense in the Priests office punished Vzziah the King with the Leprosie VVorthy of deprivation in King Saul 1 Sam. 13.11 12 13 14. who but once played the Sacrificer in case of necessity yet for this was cast out of the Throne both he and his Posterity Nay more than so worthy of death and that a strange death too Numb 16.40 in the 250 Princes of the Congregation that for offering Incense were consumed with strange Fire that came out from the Lord. And that for a memorandum That no Stranger which is not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Corah and his Company And these all had the natural gift sufficient abilities to act those parts of the Priests Office they enterprised But God that was not therewithall pleased severely punished it as a prophanation for want of lawfull Calling and Consecration If private men for their practice of unlicensed preaching pretend there is more liberty under the Gospel to take on them the publick Ministry they are deceived there is no such warrant from the Word of God Not from the Prophecy of those times by Joel Ioel 2.28 which St. Peter saies was fulfilled in the Apostles speaking with Tongues those Magnalia Dei upon the day of Pentecost Act. 2.16 17. This is that saies he which was spoken by the Prophet Joel that in the last daies meaning the daies of the Gospel at the beginning of them not the last daies before the end of the World God will pour out his Spirit upon all Flesh and your Sons and Daughters shall prophecy as did the Daughters of Philip the Evangelist for this was a prediction of the holy Spirits emanation at the first plantation of the Gospel Act. 21.9 not of phanatique spirits eruption towards the end of the World when false Christs and false Prophets shall arise Mat. 24. and Mockers be in the last times which walk after their own lusts And these are they saies St. Jude which separate themselves Iude 18 19 and are sensual having not the Spirit Nor have they precept as they pretend for their practice That of St. Paul That all may prophecy one by one 1 Cor. 13.31 will not patronize them in it That is not to be understood of all the People private Men and Women which he forbids elswhere to speak in the Church 1 Cor. 14.34 but of all the Prophets or Preachers lawfully called to instruct the Church of God as appears by the Context 'T is great boldness then without an external Calling from Men to assume that high Calling under God and to be as St. Basil tearms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mans self-ordainer Yea a madness Lib. 4. Instit cap. 3. sect 14. saies Calvin Vt ab hominibus designetur Episcopus omninò ex ordine legitimae vocationis esse nemo sobrius inficiabitur That a Bishop or Minister should be designed of Men none but a mad Man will deny to be a lawfull Ordination Heb. 5.4 Exod. 29.1 St. Paul saith No man assumed the honour of the Priesthood unless he was called of God as Aaron was who was consecrated by Moses with a great deal of Ceremony But that none should upon a conceit of an internal Calling or Gift of the Spirit go out to preach without the external Consecration by Imposition of Hands the Holy Ghost hath given us a plain direction Act. 13.3 saying Separate me Barnabas and Saul for the work whereunto I have called them Called they were to the work of the

to be guided by the Vice-Roy of his Spirit that rules in the hearts of his Children nor submit to any Government that ever yet he set up in the Churches of his Saints but under a pretence of liberty of Conscience obey the unruly Lusts of their own wicked hearts and so fall off from God's guidance to make themselves the servants of Sin and slaves to the Devill and under a pretext of Christian liberty refuse to conform to any Order or Discipline in his Church Count them but Priest-ridden that 's their terme that will hearken to St. Paul and obey them that rule over them and submit to them that watch over their Souls that they may give an account with joy which they shall never do of such but with grief which loosness and unruliness dissolves all Bands of his Government who is set up King in his holy hill of Sion and brings all Beauty and Order in a Church to ataxie and confusion These deny him obedience 2 Of Atheists ' two sorts 14. Psalm 1. will not have God their King to rule over them nor is that all they will take away another part of his Kingly Office his Court of Judicature from him say he is not Elohim with David's Fool in the Psalm no Supreme Judge that punisheth men but if the ludgments of God befall them impute it to Fortune and Chance with the Epicures of old or with Astrologers to an unluckie Constellation at the day of Birth which carries them on to an unfortunate death How salfe the First is God tells by his Prophet that saies Such as attribute the judgements of God to Fortune and Chance 10 Matth. 29 There is no evill in the City meaning malum poenae the evill of punishment but the Lord hath done it And by his Son who opposes his Providence against Fortune and Chance when he saies a sparrow lights not on the ground without the providence of your Heavenly Father and if Providence be in such light Accidents how much more in heavy judgments that befall mens Persons Families and Nations But if his word be of no weight with them for they count it but a device of mans brain examples enough may be found in all Ages to demonstrate his justice upon Sinners Who could see the Doggs licking up Ahabs blood in the same place where they had licked the blood of innocent Naboth before 1 Kings 21 19. and not say it is the just judgment of God upon him for his sin according to the word of Eliah Or look upon that Tyrant Adontbezeck bleeding under the table with his thumbs and great toes cut off as he had served seventy Kings before 1 Iudg. 7. 2 Machab. 6 7 9. and not say with him as he had done to others so had the Lord requited him Or who can think of the intolerable pains crawling wormes noysom Vloers odious smell of the body of that bloody Antiochus Iuseb his Eccl. Hist that so cruelly persecuted the people of God and not acknowledg with him the scourg of God upon him for his sin Or read Josephus or Eusebius of the cruelties acted and the miseries endured by Herod through the burning heat of his body both within and without the gnawing in his stomach the swelling in his leggs and thighs festering of his Bowells wormes breeding in his flesh that eat him up and stinking with putrefaction and not say as those that saw him these are not diseases incident to human Nature but the manifest stripes of divine Anger Or can any recount the wrongs done by those unrighteous Jews to their King and Saviour How their King Agrippa was after the same manner mocked and their Nobles scourged at Alexandria Thirty of them sold for a penny which bought Him for thirty pence were crucified by hundreds upon the Walls as they crucified Him besides eleven hundred thousand that were destroyed by those three devouring Plagues at one time Famin Sword and Pestilence and not acknowledge a jus talionis from the revenging hand of the great King of the World who ordereth all things by his Providence without giving way to Fortune or Chance And to the second 2 Such as impute them to the influence of the Starrs Hexam l. 4 c. 14. Lib. 5 de civit Dei c. 1 that impute their Calamities to Constellations at their Nativities a thing which St. Ambrose labours to evince with many Arguments I shall only in short but shoot out the Queries of St. Augustin If they say the Starrs are causes of human actions and events Quale judicium de hominum factis Deo relinquitur quibus Coelestis necessitas adhibetur What judgment is left to God over humane affairs if we attribute the guidance of them to a necessary influence of the Starrs Or what 's the Reason there can no Reason be given why Twinns born under the same Figure of the Heavens as Jacob and Esau yea one at that time laying hand on the others heel should oft-times differ more in Dispositions Events Actions Professions Honours and other things of this life and in the manners of Death also than they which were born of divers Parents in divers Countries and at divers times Or why should men so diversly born so often come to the same ends perishing by water or slaughter as is often seen in Souldiers and Mariners if their deaths depend upon the Constellations at their Births No sure there is a King that ruleth in these things a God that judgeth the earth And yet I have not done with the person of this King in my Text 3 Of Blas phemers that take the name of God upon themselves till I have vindicated him against another sort of Rebells more grosse than these that would pull the King of Heaven out of his Throne Vote him down and set up themselves in his room say they are God so have some done of late O Deus bone in quae nos tempora reservasti O good God in what an evill age do we live to hear of such horrible Blasphemies against the Divine Majestie If they did simply deny God's Essence and yet they do it by consequence seing there is but one God with the word of God we might put them to silence Or if they believe not that to be of Divine inspiration but as some say of humane invention we might turn them to the volume of Gods Workes where every Creature is a Character in which they may read the Essence and Attributes of God the Creator Est Caelum tellus superos quid quaerimus ultra There is an Heaven and an Earth there is a God make no more question on 't But to such a one as saies it himself or his Followers for him that he is God I know no better way than to let him blood for his Blasphemies as he deservs at sight whereof he will cry peccavi and say no less than great Alexander bleeding of a wound to them that saluted him

now shall the Apostles Successors under a pretence of Reformation teach onely and not feed Understand all these pasce's of feeding Ore with the Doctrin of the mouth none of them opere with the example of the works or if that None re Sacramenti with the Sacrament of Christs body and blood which is the onely proper feeding indeed Such Pastors are Ministers of Gods word onely and not of the Sacrament at least not of the supper of the Lord. They have forgotten one part of their function these twelve years together whereby they starve the souls they have taken in Charge The Lord amend it that it be not laid to their charge in the day of judgment THE THIRD SERMON IN my last I made known the good pleasure of God the King to have the marriage feast of his son or the Sacrament of his body and bloud duly made ready for his people according to the practise of the Primitive Church in the purest times After which I made my address to those Ministers that neglect or refuse to make ready this feast and answered their plea on their peoples behalf Now I shall have the opportunity my beloved in Christ to make my application to you You have heard what the readiness of the wedding requires at the Ministers hands 2 Use to the Communicants Now more briefly say what will be expected from thence of you the Communicants And that is a readiness also in you that are called to come to the feast The King said unto his servants Tell them that are bidden I have prepared my dinner and all things are ready come to the marriage ver 4. A readiness there must be of mind to accept his kindness without running another way to the farm on Merchandice And more then that too There must be a Dressing and making of your selves ready answerable to the solemnity of the wedding The King overlooks the guests when they are come in and finding one there without his wedding Garment checks him for it How camest thou in hither not having made thy self ready 11. with thy wedding Garment 12. Nay more then checks condemns him to be manacled and fettered 13. and so cast into utter darkness where shall be weeping and gnashing of teeth The heaviest censure that can be pronounced to be excommunicated and cast out into that horrid place of hellish torments No porticipation no presentation ought to be at this feast without due and fitting preparation Gen. 41.14 Joseph changed his garments when he came out of prison to appear before Pharoah King of Egypt put of his sorded habit and put on sweeter So must they do that appear at this banket before the King of Glory They must deponere aponere put off and put on put off the forded habits of their sins and put on a resolution of reformation of life Ephes 4 22.24 or as St. Paul hath it put off the Old man with the deceiveable lusts and by faith put on the new man Christ Jesus which is after God created in righteousness and holiness Colos 3. 12. Put off all these sayes he anger wrath malice 13 and filthy Communication out of your mouths 14. and put on as the Elect of God the bowels of mercy tenderness humbleness of mind meekness long suffering forbearing one another and forgiving one another but above all things put on Charity which is the bond of perfection Of which vertues and graces the wedding Garment of Sanctification is woven and wrought though some frame it of Charity and some of faith onely yet the most make it the ornament of the spirits vertues and graces in the conversation without joined with a good conscience cleansed from sin within When God was to come down uppon mount Sinai Exod. 19. to give the Law he commanded Moses to sanctifie the people two dayes before and charge them to wash their cloaths and to be ready on the third day So when the Lord comes to make us a feast of sat things and refined Wine in mount Sion his Evangelicall Church They that set in Moses chair are to teach the people to sanctifie themselves by prayer and examination and charge them to wash themselves by tears of repentance and contrition and so be ready against the time which if they do accordingly they shall not be Shent for coming without their wedding garment As guests thus must we all fit and prepare our selves and not only so but more precisely than ordinary guests Every soul is here at this wedding to present it self as a Bride ready trimmed to meet with her Bridgroom decked with the costly ornaments of Christs active and passive merits which he hath given it and with those pretious Jewels of the spirits gists and graces In a word adorned we must be with the righteousness of Justification and Sanctification But without these how disguised and disfigured do people appear in Gods sight when they come before him with ulcerous sores uppon their consciences and in the uncleanly raggs of their own unrighteousness And if they shall come as men go now adayes with the halting feet of Newtrality eyes blinded through errors and ignorauce ears dear to Gods truth tongues dumb in his prayses with the wry-neck of aversness black-mouths through blasphemy blew-teeth of envy hands full of bloud and bribery They must look for no better welcome than the five foolish Vergins to whom the Bridegroom said Depart from me ye workers of Iniquity I know you not Or the guest here that wanted his wedding garment whom the King commanded to be bound in chains and cast into utter darkness where is weeping and gnashing of teeth But I would be loath to tire out your Attension with a matter of such ordinary Observation you are not unacquainted with the danger of unworthy Receiving which there is no way to prevent but by preparation before you come not by Renegation when you are called They that do so and absent themselves to prevent the danger of unworthiness in Receiving fall into another as bad and incur the Kings censure of unworthiness for Refusing who said unto his Servants the wedding is ready but they that were bidden were not worthy Which leads to the third partition of the text where the King sits in Judicature upon the Recusants Of whom there is The third Partition Observation how dangerous it is to refuse the grace offered in the word preached Zach. 7. Querela Censura The Kings Complaint and his Censure His complaint is that they were biden intimating that they came not or else why should he complain that they were biden when God sends to call us he looks we should come is grieved if we come not The son of God sighed that the tender of his Grace was not accepted Oh Jerusalem Jerusalem that killest and stonest the Prophets how oft would I have gathered thee as an hen doth her chickens under her wings and they would not come