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	gospel_n	29	3	5.5240	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

Jesus Christ 3 Matt This is my wellbeloved Son saies he by a voice from Heaven at his Baptism and again at his Transfiguration 17 Matt. This Son is the Bridgroom His Spouse the Church The Marriage the spiritual Union betwixt them The wedding dinner the merrie cheer which the faithfull perceive in the Doctrin and Sacraments of the Gospell The Guests invited are of three sorts they which lye in the high-wayes and hedges are Separatists and schismaticks August in Epist 50. Intelligemus vias Haereses schismata saepes Idem l. 2. cont 2 Epist Gaudensii tom 7. in Serm. 53. de verb. Dō Venant de saepibus Haeretici nam qui construnt saepes divisio nes quaerunt Division which adhere to the divisions and separations made from the Church of God and these the King would have compelled to come in Luke 14.23 They that in the first place were called and would not come were the obstinate Jewes and all other Recusants which refuse the Grace of God offered them in the Gospell They that made light of it and by going another way to their Farm or Merchandise thought to be excused are the careless and negligent that preferre the profits of the World before the provision of their Souls The servants sent to call the Guests to the wedding are the Ministers of God at whose bidding they that come not when t is ready are by the sentence of God the King to his servants said to be unworthy And he said unto his servants Truly the Wedding is ready but they that were bidden are not worthy Thus have you that Parable unmasked in which my Text is which admits of a threefold partition In the first stands the Master of the Feast talking with his servants And he said unto his servants In the second is the marriage-Feast made ready truly the Wedding is ready In the third the Guests absent are censured but they that were bidden are not worthy In the first which is the entrance into the Text there is quis quibus to be considered of who speaks and to whom and thirdly the modus dicendi the manner how he said unto his servants In the second as in the dining Room there are two things most observable Nuptiae Paratio or the nature and quality of the Feast a Wedding and secondly the preparation or propensity of it the wedding is ready In the third as in a Court of Judicature we hear two things querela censura a Complaint a nda Censure The Kings complaint of the guests invited they were bidden but came not for that is also here implied and his Censure upon them they were not worthy These are the parts of the text all worthy to be spoken of by me and hearkened unto by you in these times And first of the first 1 Quis. the Quis who it is that speaks this And if we mean to find him out Observation we must look back as far as the second verse where he is stiled Rex quidam a certain King God goes often under the name of a King as Kings somtimes under the name of Gods 82 Psalm 6. 47 Psalm 44 51 5 24 3 Esa Vse of Information Hoc toto tempore us que ad Cae sarem August qui videtur non adhue vel ipsorum opinione gloriosam sed contentiosam exitiosam planè jam enervem languidam libertatem ōnimodo extorsisse Romanis ad regale arbitrium cuncta revocasse quasi morbida vetustate collapsam veluti ●nstaurasse renovasse rempublicam Aug. de Civita Dei l. 3. c. 21. Exhortation The Spirit of God in the Holy Scripture seems to take pleasure in the Metaphor and cloathes the Deitie of Heaven oft times with the Majesty of a King on Earth God is my King of old saies the Kingly Prophet God is the King of all the Earth a great King above all Gods my King and my God the King of Glory and many more The Prophets set him out by the like Epithite Jehovah is our King saith Esay The living God and King saith Jeremiah King of Kings and Lord of Lords is one of his names in the Revelation and in the Parables of the Gospel he is by Christ compared to a King that took account of his servants and here to a certain King that made a marriage-feast for his Son Surely then the name and Office of a King is not simply noxious and sinfull God never puts on such Attributes as import sin and mischief to his people and therefore the Roman Senators were simply being Heathen or knowingly mistaken being conscious of what they had done when after Tarquinius their King was expelled they rendered the very name and office of a King odious unto the People whom they gulled of their Libertie while they pretended to get it for them Nor was it ever restored as St. Augustine a man as well verst in those Histories as any man living now is or can be reports out of his reading untill Augustus Caesar wrested it out of the hands of the Senators and brought back their contentiosam exitiosam libertatem as he tearmes it ad Regale arbitrium reduced their contentious and exitious liberty to royal rule and arbitrie But to follow that is not my purpose happily you will think t is no Theme for this time yet God is our King what ever Kings on earth be Let me and you keep our selves close unto him whose Kingdome is everlasting He is our King let us obey him he rules and of right ought to rule internally in the hearts of us all externally in the Churches of his Saints and will reign eternally amongst the Saints and Angells of Heaven All which rule goes often in the Gospell under the name of the Kingdom of Heaven but that may be distinguisht into two the Kingdome of Heaven in Heaven and the Kingdome of Heaven on Earth In this on earth the scope of my speech now the Saints are his Subjects the Preachers his Embassadors the Temples his Houses of Parliament the word and Scriptures his Lawes and Statutes the Spirit his Vice-Roy the Rayment the Robe of Christs Righteousness the Food the Sacrament which is the marriage feast of his Son the Ministers of the Gospel the servants and waiters at the Table The King said unto his servants And here I would have turned over to the Servants it being beside my purpose to stay long in the Dore and entrance of my text but that the Rebellious wickedness and open Prophaness of our times calls upon me to vindicate his Rights and to stand up in the defence of his Honour and Estate 1 Against them that say 2 Of Reproof ond Refutation 1 of the Libertines that under a pretence of Libertie will not obey him inwardly in heart Nor outwardly in Church 13 Heb. 17 like those disobedient servants in the Parable nolumus hunc regnare we will not have him to Reign over us will not endure