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	church_n	speak_v	39	3	4.2314	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27115	The royal charter granted unto kings, by God himself and collected out of his Holy Word, in both Testaments / by T.B. ... ; whereunto is added by the same author, a short treatise, wherein Episcopacy is proved to be jure divino.	Bayly, Thomas, d. 1657?	1649 (1649)	Wing B1514; ESTC R17476	64,496	181

is no question but the Church may alter their own government so that it be left to themselves to alter as they shall thinke most convenient as well as alter the Sabbath from the seventh day to the first of the week or as well as they chang'd immersion into aspersion of the baptised and many other things which carried as much Jus Divinum with them as Episcopacy and yet were chang'd The Jus Divinum that is in Episcopall Government doth not consist in the Episcopacy but in the Government be it Episcopall or what it will but where the government is Episcopall no question but there Episcopall government is Jure Divino because a government and if it were otherwise that government into which Episcopacy degenerateth would be Jure Divino as well it provided that none touch this Ark of the Church but the Priests themselves for if the hand which belongs to the same body pull the hat from off the head the man loses not his right only he stands in a more humble posture but he is in as strong possession of his owne right as when 't was on his head but if another hand should chance to pull it off the party stands disgracefully depriv'd of his highest right and ornament So if Episcopall Government of the Church be put down or altered by Church-men themselves the Jus Divinum is but removed from the supremacy of one and fastened in the stronger hold of many members for this is a Maxim that admits no posterne power never fals to the ground neither in Church nor State but look what one lets fall another takes up before ever it comes to ground wherefore loosing nothing they keep their own but whether this power in Church or State in the point of convenience be better in the hands of one or many let whose will look to that that 's not my work neither the names of governments nor the numbers of governours shall ever be able to fright away this Jus Divinum out of the Church government be the government what it will bene visum fuit spiritui sancto nobis keeps in the Jus Divinum be the government never so altered whereas forbidden and improper hands actions as unusuall as unwarrantable lets out this Jus Divinum when they have changed it to what they can imagine now whether or no it be proper for a Lay Parliament or a Representative of Lay-men by the power of the Sword declining the Kings Authority will and pleasure who was appointed by God to be a nursing Father of his Church to alter Church-government so Antient so begun by Christ himself in his own person over so many Apostles so practis'd by the Apostles over others so continued all along I mean Episcopacy that is to say one Minister constituted an overseer of many and to lay hold upon tumults and insurrections to pull down these overseers and for men who in such cases should be governed by the Church to pull down the Church-government without any the least consent of the Church-governours I leave it for the world to judge only my own opinion is this That any government thus set up or by such practises as these altered must needs be so far from being Jure Divino that it must needs be Jure Diabolico but it may be objected that if they should have stayed untill the Bishops had altered themselves they might have staied long enough to which it may be answered that had the Bishops been but as poor as Job there would have been no such haste to change their cloathes The Ark was a tipe of the Church and whatsoever was literally commanded concerning the tipe must be analogically observed in the thing tipified God sate in the Mercy-Seat that was over the Ark the Ark contained within it Aarons Rod and a pot of Manna so the Church containes the Law the Gospel the killing letter and the reviving spirit others interpret the Rod to signifie the government and discipline of the Church as the Manna the Doctrine of Christ and food that came down from heaven I take it to signifie both and both answers my purpose if both be therein contained neither must be touch'd but by the Priests themselves neither must we confine this prohibition to the Priests of the Law only but we must extend it also to the Ministers of the Gospel both which were tipified by the two Cherubims or ministring Angels of the Almighty these Ministers or Angels though opposite to one another yet they both lookt alike and neither of them upon one another but both of them upon the Ark that was between them there was mutuality in their looks and their wings touch'd one another so though the Ministers of the Law and the Gospel seem opposite in the administration of the same grace yet they must come so near as to touch one another in the manner of the administration exempli gratia as there was in the old Law High Priests Priests and Levites so in the new Law Bishops Presbyters and Deacons as none but Priests were to touch the Ark so none but the Ministers should reforme the Church Thus much for Government now for Episcopacy the question then concerning Episcopacy will be whether or no Jure Divino one Minister which answers to all names and sorts of Church-men and Church-officers whatsoever may not exercise jurisdiction and power over many Ministers within such a place or territory if this be granted the Bishops aske no more if it be denied how then did Christ Jesus Bishop of our souls give orders and directions to his twelve Apostles and taught them how they should behave themselves throughout this Dioces the whole world how did Saint Paul exercise jurisdiction over Timothy and Titus who were both Bishops and how did these two Bishops exercise jurisdiction over all the Ministers of Creet and Ephesus was not this by divine institution If I find by divine writ that Christ laid the foundation of his Church in himselfe alone being over all the Apostles and if I find that these Apostles every Apostle by himselfe in imitation of ou● Saviour accordingly exercised jurisdiction and authority over many Minister● which were under them and commanded others to do the like as Paul Timothy and Titus and if I find the practise of the Church all along through the whole tract of time to continue the like Discipline shall not I believe this Discipline to be Jure Divino except Christ sends down a new conje deslier from heaven upon the election of every new Bishop Christ laies the foundation we build upon it he gives us the modell we follow the pattern the Church is built is not this by Divine Right because he doth not lay the severall stones with his own hands Christ promised that he would be alwayes with his Church and that he would send his holy spirit amongst them which should lead them into all truth so that the gates of Hell should not prevaile against it

will be sure to be the uppermost the three first ceremonies make him but high and mighty and puissant but the last only makes him sared and therefore some have maintained that a King is mixta persona cum Sacerdote whether he be so or no I will not here insist but sure I am that their is much divinity in the very name and essence of Kings which duly considered and believed that Kings are thus sacred as we ought and Gods word informs us we would take heed how we touch take warning how he tear and rend in peeces as much as in us lies with those leaden Messengers of death with their gunpowder commissions to fetch the higher to the lower powers and make the King a Subject to the Subjects wils the sacred person of so great a Majesty whereas the cutting off but a piece of the lappe of Sauls garment hath checkt a greater spirit then the proudest riser up against his Soveraign We would not speak so despicably of the Lords anointed what is the King he is but a man he is but one he hath a soule to be saved as well as others for though all this be true yet the end for which all this is said is most false and abhominable for though it be true that the King is but a man yet it is also true that that man is the light of Israel 2 Kings 8.19 wee must take heed how we put it out And though it be true that such a piece of silver is but a piece of silver yet as it bears Caesars image and superscription upon it it is more significant if thou either pare or impare it a jot if thou art found either clipping or diminishing of it in the least degree ●hou dost it to the preiudice of thine own life so though a King be but a man ●s in himself yet as he ●ears the representation of God and hath his character stamp'd upon him he is some-what more if you will believe him that said ●e are Gods Psalm 82.6 and therefore we must take heed how we debase or detract ●rom them who represent so great a Dei●y who by reason of their proximity ●nd neernes unto God in some respects ●re most commonly of more discerning spirits then ordinary men for Mephi●osheth when his servant had so grievivously slandred him to David he makes but a short complaint My servant hath ●landred me but as if he should say I need not tell thee much thou hast wisdome enough to find it out My Lord the King is as an Angell of God doe therefore what is good in thine own eies Therefore because thou art as an Angell of God and thy selfe art a good intelligence as all Angels are doe what is good in thine own eie as if he should have said if thou doest onely that which seemeth to be good in other mens eies it may be they will perswade thee that the thing was true wherein my servant slandred thy servant poor Mephibosheth and he suffer wrongfully I am of opinion that God gives to every King to whom he communicates his name and authority this extraordinary gift of discerning but because they do not some times make use of it to the end it was bestowed upon them viz. the better government of their severall Dominions but are contented to see and discerne with other mens eyes and to have false spectacles put upon their noses whereby many a good man suffers God in his justice gives them over that in their own particular and wherein their own greatest good is chiefly concerned they shall make least use of their own judgements and advise and wholly give themselves to be over-swayed by the advise of those whose judgements perhaps is not so good as their own and whose intentions it may be are no better then they should be It is written that the hearts of Kings are in the hands of the Lord and he disposeth them as seemeth best to his heavenly wisdome certainly I would ●ake a little advice from that heart ●hat is so directed by that hand the Kings head never plotted Treason a●ainst the Crown and no man can wish ●etter to His Majesty then the King I ●peak not this in derogation either of the Great or Privie Councell for it is ●ritten in the multitude of Councellors there 〈◊〉 safety but in defence only of these ●ons of Oyle who are supreme in both And as it is true that the King is but ●ne man so it is also true that one man ●s worth ten thousand of the people ●hou art woth ten thousands of us though all ●is worthies were in place 2 Sam. 18.3 ●nd though it be true that the King ●ath a soul to be saved as well as others ●et it is also true that he should have ●o body to be crucified by his Subjects ●nd out of his dis-esteem of the person the ceremonies of State as Anointing ●itting in Thrones holding of Scepters ●nd Coronation it selfe being to be ●xploded now a daies and who look'd ●or it otherwise when the lawfull and ●ecent Ceremonies of the Church were ●alled reliques of Popery and raggs of the Whore of Babilon was it otherwise ●o be expected but that they would call these ceremonies of State Theatrica pompa Stage-plaies toyes Tush say they what need all these● fopperies a Kings Throne is his Justice his Crown his Honour his Scepter and cheifest strength the peoples hearts his holy Oyle is his Religion and zeal to Gods glory and so it is what then may we not have the signes and the things signified also because the true receiving of the Communion is the receiving of the Body and Bloud of Christ by faith therefore shall we have no bread and wine or because that true Baptisme is the washing away of originall sin with the laver of regeneration therefore shall we have no water powred on the Child we have Scripture for these ceremonies and I am sure we have no Scripture for the abolishing of them but rather Scripture for their continuation for ever Reges in solio collocat in perpetuum God establishes Kings upon their Thrones for ever Job 36.7 CHAP. IV. Why they are called the Lords Anointed THe Lords Anointed is as much as to say the Lords Christ and Christi signifieth Anointed ones In the Hebrew you shall read it who shall ●ay his hand upon the Lords Messiah for the Lords Anointed 1 Sam. 26.9 in the Greek who can lay his hand upon the ●ords Christ Kings are taken into the ●●ociety of Gods name Dixi dii estis I ●ave said ye are gods and here into the society of Christs name and all to ●errefie subjects from lifting up their ●ands against the Lords Anointed as ●uch as if he were God or Christ him●elfe Againe Kings are not termed uncti ●omini for that were no prerogative to ●hem at all but Christi Domini for not ●nly persons but things also were A●ointed under the Law not only Kings ●ut Priests and