Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	anoint_v	material_a	45	3	10.8539	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43554	Theologia veterum, or, The summe of Christian theologie, positive, polemical, and philological, contained in the Apostles creed, or reducible to it according to the tendries of the antients both Greeks and Latines : in three books / by Peter Heylyn.	Heylyn, Peter, 1600-1662.	1654 (1654)	Wing H1738; ESTC R2191	813,321	541

the Text as I think we need not yet might it give the Church a justifiable ground of commanding such a duty to all Christian people To the end that by those outward ceremonies and gestures their inward humility Christian resolution and due acknowledgement that the Lord IESVS CHRIST the true and eternal Son of God is the only Saviour of the world in whom alone all the graces mercies and promises of God to mankinde for this life and the life to come are fully and wholly comprehended Which is the end proposed and published by the Church of England as appears plainly by the 18. Canon An. 1603. As IESVS is the name of our Lord and Saviour his personal and proper name by which he was distinguished from the rest of his Fathers kindred ●o CHRIST is added thereunto both in the holy Scriptures and the present Creed to denote his offices Christus non proprium nomen est sed nuncupati● potestatis regni CHRIST saith Lactantius is no proper name but a name of power and principality It signifieth properly an anointed and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to anoint and was used by the old Grecians for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word of the same signification but more common use And so the word is used by Homer the Prince of the Greek Poets saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. they washed and then anointed themselves with oyl The Hebrew word Messiah corresponds to this as appears evidently by that passage in St. Iohns Gospel where Andrew telleth his brother Simon this most joyful news viz. We have found the Messias which being interpreted is the CHRIST And ' ●is no wonder if Andrew ran with so much joy to acquaint his brother with the news for by the name of the Messiah the Iews had long expected the performance of the promise which God made to David that of the fruit of his body there should one sit upon his Throne for evermore But the word CHRIST implyes more yet then a name of Soveraignty For though Kings antiently were anointed as is plain by examples of the Saul 1 Sam. 10.1 2 Sam. 2.4 yet not only they The High Priest also was anointed For it is said of Moses that he powred the anointing oyl upon Aarons head and anointed him to sanctifie him And so the Prophet seems to be in the Book of Kings where Elijah is commanded to anoint Elisha the son of Shaphat to be the Prophet in his room Vngebantur Reges Sacerdotes Prophetae saith a learned Writer and each of these respectively in their several places might be called Christus Domini the Lords anointed or the Lords Christ but our Redeemer after a more peculiar manner was Christus Dominus the Lord Christ or the Lord anointed And certainly there was good reason why the Name of CHRIST should be applyed to him in another manner then it had been to any in the times before he being the one and only Person in whom the Offices of King Priest and Prophet had ever met before that time Although those Offices had formerly met double in the self same person M●lchisedech a King and Priest Samuel a Prophet and a Priest David a Prophet and a King Yet never did all three concur but in him alone and so no perfect CHRIST but he A Priest he was after the order of Melchisedech Psal. 110. vers 4. A Prophet to be heard when Moses should hold his peace Deut. 18.18 A King to be raised out of Davids seed who should reign and prosper and execute judgement and justice in the earth Ier. 23 5. By his Priesthood to purge expiate and save us from our sins for which he was to be the Propitiation By his Prophetical Office to illuminate and save us from the by-pathes of errour and to guide our feet in the way of peace By his Kingdom or his Regal power to prescribe us laws protect us from our enemies and make us at the last partakers of his heavenly Kingdome Ieremies King Davids Priest Moses Prophet but in each and all respects the CHRIST Not that he was anointed with material oyl as were the Kings and Priests in the Old Testament but with the Oyl of gladness above his fellows Psal. 45.7 but with the Spirit of the Lord wherewith he was anointed to preach good tidings to the meek Esai 61.1 which he applyed unto himself Luk. 4.18.21 anointed with the holy Ghost and with power as St. Peter telleth us Act. 10.38 Anointed then he was to those several Offices and in that the CHRIST But how he doth perform these Offices and at what times he was inaugurated to the same shall be declared in the course of the following Articles which relate to him save that we shall refer the Execution of the Prophetical function to the Article of the holy Ghost by the effusion of whose gifts on the Pastors and Ministers of the holy Church it is most powerfully discharged The Name of CHRIST as it is commonly added unto that of IESVS to denote his Offices so in a sort it is communicated unto those whom he hath chosen to himselfe for a royal Priesthood a chosen generation a peculiar people and for that reason honoured with the name of Christians And the Disciples were called Christians first at Antioch saith the book of the Acts. Called Christians what by chance I believe not that The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Original hath more in it then so We have the same word in the second of St. Matthews Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the Wise men that came from the East to worship CHRIST and there we render it that they were warned by God warned by him in a dream not to goe to Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in this place of the Acts must have some reference to God and seems to intimate at least if not fully evidence that they took not this name upon themselves but by Gods direction The Iews had formerly called them Nazarites as the Mahometans do still in the way of reproach And though the Disciples were neither ashamed nor afraid of any ignominy which was put upon them for the sake of their Lord and Master yet they conceived it far more honorable to him into whose heavenly house and family they were adopted to own themselves by that name which might most entitle them to all those priviledges which did acrew uuto them in the right of Adoption A caution to which God more specially might encline their hearts that his dear CHRIST might look upon them as his own to whom he gave the unction or anointing of the holy Spirit The anointing which ye have received of him saith the beloved Disciple abideth in you and ye need not that any men teach you That God had a directing hand in it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth perswade me which intimates at

or designement unto that high office a calling far more solemne and of better note then that which Aaron had to the Legal Priesthood For of the calling of Aaron it is only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was called by God is a common word and therefore like enough 't was done in the common way But the calling of Christ it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a more solemne and significant word and intimates that he was solemnely declared and pronounced by God to be a Priest after the order of Melchisedech Now as the calling was so was the consecration in all points parallel to Aarons and in some beyond Aaron was consecrated to the Priesthood by the hand of Moses but Christ our Saviour by the hand of Almighty God who long before as long before as the time of David had bound himself by oath to invest him in it Aarons head was anointed only with materiall oile Christs with the oil of gladnesse above all his fellowes The consecration of Aaron was performed before all the people gathered together for that purpose at the dore of the Tabernacle That of our Saviour was accomplished in the great feast of the Passeover the most solemne publick and universall meeting that ever any nation of the world did accustomably hold besides the confluence and concourse of all sorts of strangers In the next place the consecration of Aaron was solemnized with the sacrifices of Rams and Bullocks of which that of the Bullock was a sin-offering as well for Aarons own sins as the sins of the people and of the Rams the one of them was for a fire-offering or a sacrifice of rest the other was the Ram of consecration or of filling the hand And herein the preheminence runs mainly on our Saviours side who was so far from needing any sin-offering to fit him and prepare him for that holy office that he himself became an offering for the sins of others even for the sins of all the world And as he was to be advanced to a more excellent Priesthood then that of Aaron so was he sanctifyed or prepared if I may so say after a far more excellent manner then with bloud of Rams For he was consecrated saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his own bloud and with this bloud not only his hands or ears were spinkled as in that of Aaron but his whole body was anointed first being bathed all over in a bloudy sweat next with the bloud issuing from his most sacred head forced from it by the violent piercing of the Crown of thornes which like the anointing oyle on the head of Aaron distilled unto the lowest parts of that blessed body and lastly with the streams of bloud flowing abundantly from the wounds of his hands and feet and that great orifice which was made in his precious side Though our Redeemer were originally sanctifyed from the very wombe and that in a most absolute and perfect manner yet would Almighty God have him thus visibly consecrated in his own bloud also that so he might become the authour of salvation to all those that obey him and that he having washed our robes in the bloud of the Lamb might be also sanctifyed and consecrated to the service of our heavenly father Finally the consecration of Aaron and of all the high Priests of the law which succeeded him was to last seven dayes that so the Sabbath or seventh day might passe over him because no man as they conceived could be a perfect high Priest to the Lord their God until the Sabbath day had gone over his head The consecration of our Saviour lasted seven dayes too in every one of which although he might be justly called an high Priest in fieri or per medium participationis as the Schoolmen phrase it yet was not he fully consecrated to this Priestly office till he had bathed himself all over in his own bloud and conquered the powers of death by his resurrection That so it was will evidently appear by this short accompt which we shall draw up of his actions from his first entrance into Hierusalem in the holy week till he had finished all his works and obtained rest from his labours On the first day of the week which still in memory thereof we do call Palme Sunday he went into the holy City not so much to prepare for the Iewish Passeover as to make ready for his own and at his entrance was received with great acclamations Hosanna be to him that cometh in the name of the Lord And on the same day or the day next following he purged the Temple from brokery and merchandizing and so restored that holy place to the use of prayer which the high Priests of the Law had turned or suffered to be turned which comes all to one to a den of Theeves The intermediate time betwixt that and the day of his passion he spent in preaching of the Gospell instructing the ignorant and in healing of the blind and lame which were brought unto him in the performance whereof and the like workes of mercy he was more diligent and frequent and more punctuall far then Aaron or any of his successors in the legal Priesthood in offering of the seven dayes sacrifice for themselves and the people On the fift day having first bathed his body in a bloudy sweat he was arrained and pronounced to be worthy of death in the high Priests hall And on the sixt according to the Iewish accompt with whom the evening is observed to begin the day he went into his heavenly sanctuary to which he had prepared entrance with his precious bloud as Moses at Aarons consecration did purifie and consecrate the materiall Sanctuary with the bloud of Bullocks and of Rams Not by the bloud of Goats and Calves saith the Apostle but by his own bloud hath he once entred into the holy place and obtained eternal redemption for us Which Sacrifice of the Son of God on the accursed Crosse although it was the perfect and full accomplishment of all the typical and legal sacrifices offered in the law yet was it but an intermediate though an especiall part of his consecration to the eternall Evangelical Priesthood which he was to exercise and not the ultimum esse or perfection of it That was not terminated till the day of his resurrection untill a Sabbath day had gone over his head which was more perfectly fulfilled in his consecration then ever it had been in Aarons and the sons of Aaron For then and not till then when God had powerfully defeated all the plots of his enemies did God advance him to the Crown to the regal Diademe setting him as a King on his holy hill the hill of Sion and saying to him as it were in the sight of his people Thou art my Son this day have I begotten thee And then and not till then when he had glorifyed him thus in the

on the authority and warrant of the holy Scriptures yet certainely the Scripture as we see by these two last passages is against him in it That which occasioned his mistake if I guesse aright was those words of David viz. Therefore the ungodly shall not stand in the judgement which is not to be meant of their not appearing but of their not daring to stand to their tryall but shrinking under the heavy burden of their sinnes and wickednesses Thus have I made a brief but a full description of Christs coming to judge both the quick and the dead according as it is laid down in the book of God The substance of it we have there delivered in so plain a way that every one that reads it understands it also unlesse he wilfully mistake and turn all to Allegories But for the Circumstances of this great and most glorious action that is to say the method and the manner of it the time and place and other things co-incident to those particulars in those I shall crave leave to enlarge my self a little further as well for my own satisfaction as the content of the reader And first beginning with the time there is but little I confesse to be said of that Our Saviour telleth us in plain termes that of that day and that hour knoweth no man no not the Angels which are in heaven neither the Son but the Father And yet as plain as these words are they have given great matter of dispute in the Christian Church especially that part of them which concernes the Son and his not knowing when that day and that hour should come The Arians hereupon concluded against CHRISTS divinity as being ignorant of some things which the Father knew But unto this the Fathers of that age answered very rightly that Christ speaks not of himself as God or as the Word both made and manifested in the flesh but as he was the Son of man to whom the Father had not pleased to communicate the knowledge of so great a mysterie And of this minde were Athanasius Serm. 4. cont Arium Ambrose l. 5. de fide c. 8. Nazianzen Orat. 4. de Theolog. Theodoret Anathem 4. cont Cyrill Cyril of Alexand● l. 9. Thesaur c. 4. the Author of the imperfect work on St. Matthews Gospel ascribed to Chrysostome Which though no doubt it was the most ready and most satisfactory answer which could be given unto the objection yet when the learning of the Schooles came to be in credit this answer was conceived to be derogatory to the honour of CHRIST and many quaint devises found to avoid the Argument some of them so derogatory to the honour of Christ that I think a greater scandall could not possibly be laid upon him And such I take to be that of Estius though I thinke him to be one of the modestest men that ever came out of the Schoole of Ignatius Loyala who telleth us that Christ is said to be ignorant of that day and hour quia non sic eum didicerat a Patre ut illum ulterius hominibus m●nifestare deberet because he had not so learned it of his Father as that he ought to make it known to us men More briefly thus Christ saith he doth doth not know of that day and that hour ut videlicet nobis notum faciat he doth not know it so as to tell it us Which is in plain termes neither better nor worse then to make Christ the author of equivocation so much in use amongst the Iesuits For though our Saviour was not bound nor did thinke it expedient to communicate all those things unto his Disciples which had been imparted to him by his heavenly Father yet to put such a speech in the mouth of Christ viz. I know it not that is to say I do not know it so as to tell it you is such a cunning piece of Iesuitisme that it is hardly to be matched in all their writings And therefore leaving them to their strange devises we will look back again upon the answere of the Antient Fathers which though both right and satisfactorie as before I said yet was it so deserted in the age next following that the Themistiani in the time of the Emperour Mauritius were accounted hereticks and nick-named commonly Agn●etae because they taught that Christ considered in his humane nature was ignorant of that day and hour of his own coming to judgment And possible enough it is they might still passe for hereticks did they live amongst us if they maintained this universally of Christs humane nature as if he neither did know it nor were capable of it and not with reference to the time in which he spake it there being many things communicated to him after his resurrection which before were not known unto him And therefore I for my part shall subscribe unto that of Origen who telleth us that when our Saviour spake these words he was indeed ignorant of the day of judgement post resurrectionem vero seivisse quod tun● Rex Judex a Patre constitutus sit but that he knew it after his Resurrection because he was then made by God both our King and Iudge But whether Christ did know of that day or not seemes not much materiall to some men who because they would be wiser then Christ our Saviour have marked us out the precise time of his coming to judgement And some there be who think they do not trespasse at all upon Gods prerogative to whom it only doth belong to know the times and the seasons Act. 1.7 if they content themselves with a certain year and do not look so narrowly into it as to name the day Of the first sort was a Dutch Priest in the parts near Noremburg who being skilful in Arithmetical calculations concluded out of the numerical letters of this prediction in the Gospel videbunt in quem pupugerunt Ioh. 19.38 that the world should end Ann. 1562. And having fooled himself in that he presumed so far as to name the very day nay the hour it self in which the world should end and Christ come to judgement so far prevailing on his Parish that they gave beliefe to his prediction and at the day and hour appointed met all together in the Chappel or Parish Church to hear their Prophet preach and expect Christs coming It were pity to leave the story so and therefore I will tell the successe thereof which in brief is this No sooner were the people assembled together but there fell a great storme with thunder and lightning and that in such a violent and fearfull manner that they looked every minute for the Lords appearing But the day waxing fair again and no Saviour coming the people finding how they had been abused fall on the Priest and had doubtlesse slain him in the place if some of the more moderate men had not stayed their fury and helped the silly Prophet to get out of their fingers Somewhat