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A18926 Theologicall axioms or conclusions publikly controuerted, discussed, and concluded by that poore English congregation, in Amstelredam: to whome H.C. for the present, ad-ministreth the ghospel. Togither with an examination of the saide conclusions, by Henoch Clapham. Here-vnto is added a litle tractate entituled. The carpenter. Clapham, Henoch. 1597 (1597) STC 5346; ESTC S117152 42,593 52

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herein a legall and not an Euangelicall preacher they iniure his ministrie 2. Tell these men that Isaiah prophecyinge of the glory of the new testaments church ch 49.23 he saith that Kings and Quenes shold be nource fathers and mothers vnto it they answer True the Church being within their Dominions as we are now within this kyngdome of hy and lowe-Germanie they shalbe compelled by the lord to permit vs an foster vs. But herto I replie if this be that Glory he foresees in the spirit then suerlie he foresees no newe thinge for Nebuchadnetsar Euilmerodach Cyrus Darius Ahashuerosh etc. they brought this benefit vnto old mother Zion yet stoode aloofe sor ioyninge in religion But Isaiah here foresees som new thing and therfore ver 22. he crieth Behold as the Angell speaking of a new thing Luk. 1.31 etc 2.10 crieth Behold and as himselfs in the like occasion Ch. 7.14 Behold a virgin shal conceiue This Euangelicall prophecie therfore is no otherwise performed properly then bi Addinge kings and Quenes vnto the Church togither with their dignities as Reuel 21.24 26. The old church had typicall kyngs raised vp in her owne bowels but n● Gentele kyngs added vnto it we neuer heard of any such to becom proselytes This scripture therfore is by them asmuch abused 3. Tell them that it is by the Apostle termed an Ordinance of god Rom. 13.2 they answer yea but an ordinance only without the Church Tell them that there is no Ordinance established by god vnto the Conscience of his Saynts but that Ordinance may be within the Church and only in the Church receiues his peculiar sanctifica●ion they absurdly answer nay the Ordinance of beinge a kinge as it was fi●st without the Church so it was afterwards giuen vnto the Church in the person of Saul in the lords wrath for whipping Israel 1. Sam. 8.4 etc. I answer first it is a lye to say that kings were not in the church before for Iudg. 17.6 etc. 18.1 etc. 19 1. the holy ghost attributeth the wrack of Israel to want of Kings namely becawse there then was not kings as before Kings therfore were Moses Ioshua and the Iudges By the way let som in Scotland that ●arped at my calling Ioshua King hereafter lay their hand on their mouth Secondly the being of a king was not giuen in wrath for the want of a king before was a signe of Iehouahs wrath against Israel but the giuing of Such a king viz a king lyke the kings of the Gentiles that is a Tyrannus king one that shold transgresse the lymits of a Kinge and so afterwards it is explayned in particulars 1. Sam. 8.11 etc. But this Tyrannie of his say they was god his ordinance and therfore lawfull in Saul I answer If it were lawfull then it hewes their owne shynnes who first said it was god his ordinance that only shold haue bene without the church as also then Tyranny is lawfull both within and without the Church To say Ioshuahs spoiling of Iericho was lawfull true because god had appointed him a figure of Iesus to roote out such as wold not be one with his church This was no tyrannie but iustice not against but for the Church Besides to say that Sauls tyrannie was god his Ordinance therfore lawfull they may so say God Ordayned Absalom to ly with his fathers wyues 1. Sam. 12. and 16.22 therfore Absaloms fact lawfull Nebuchadne●sar was ordayned for Ierusalems distruction and so were the Romaines called by gabriel the Army abhominable Satan ordayned to smite Iob therfore their facts lawfull Filthie Conclusions Do we not talke of diuyne ordinances enioyned to the Consciences of the saynts While they talk of an ordinance diuine they neither knowe what is Ordinance or diuine We talke of Callinges or offices appointed by god by reason wherof the faithfull theyr consciences ar tyed Nay the Apostle saith that is an Ordinance or conscionable office for the punishment of Euell and for praise and welth vnto the good Rom. 13.3.4 and 1. Pet. 2.17.18 Mariage is a diuyne Ordinance though without the church so is the place of a Maister the place of a father the calling of a Seruant yet none of them but retaine these diuyne Callings after they com to Christ so fares it with Maiestracie 4. But all the former strings of their bowe broken they think to smite all dead with this pitifull argument what soeuer was a figure of a thinge to com that is by christ his comminge abolished But the place of a kyng the bearing of the sword ciuil figured Christ his sword spirituall Therfore abolished THis their Argument stands in the Moode of pitifull complaining A childe will wipe it of his fingers end Not to medle with the Proposition they must knowe their Assumption if it be particular namely if it speake of Som king his sword then we graunt it The typicall king his sword is abolished But if they vnderstand it vniversall of All kings their swordes as they doe or else they fight not with vs but their owne shadowes then we flatly denie That all kings their swordes figured Christ his sword Nay they themselues graunt all owr Majestra●es still to be God his ordinance and an ordinance not by Christ abolished therfore themselues confute themselues Som of their Basilisk faction from the words Ye are Christ his fremen did teach seruants to ron from their Masters I looke when from Math. 23.8.9.10 Be not called Mr. Doctor nor call any on the earth father I looke I say when they shold affirme all Mastership Doctership or Teachers place and fatherhood abolished by Christ. They brag of speaking but as the scripture speaks so may they teach children and seruants not to say Father Maister to anie but to god and yet speak but as Christ speakes Oh filthie spirits troubling the waters of god with ther feete will they neuer leaue peruerting Maiestracy and all these are commanded in the first Commandement of the second table Abolish one abolish all Barre one without the Church barre all and so we shal haue but 9. Commandements The end of bearinge the sword is to defend the Good and to punish the Euell for he beareth not the sword for nought Rom. 13.4 which is the same end with that for which Israels Gouernours bare the sworde Least therfore I shold be like the foole in answering his endles fooleries I therfore according to Salomons aduise Prov. 26.5 Will now answer him no more God saue our Quene Elisabeth Conclus 10. The first day of the weeke is by Commaundement diuyne enjoyned the new Testaments church as the seauenth vnto old mother Zion for peculiar exercises spirituall Examination AGainst this Conclusion Anabaptists and Atheists barke First we will heare their barkings and then cast a crust in to the Dogs throate What soeuer was Ceremoniall is abolished But the obseruation precisely of a day for spirituall exercise was Ceremoniall There fore euery such day abolished What if I