Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	power_n	regal_a	2,103	5	11.1413	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25202	Anti-sozzo, sive, Sherlocismus enervatus in vindication of some great truths opposed, and opposition to some great errors maintained by Mr. William Sherlock.	Alsop, Vincent, 1629 or 30-1703.	1676 (1676)	Wing A2905_VARIANT; ESTC R37035	424,995	711

10. 38. How God Anoynted Iesus of Nazareth with the Holy Ghost and with Power which proves indeed that he was Anoynted and that with the Holy Ghost but not the Time when he was Anoynted onely we are Assured that after the Baptism of Iohn it was openly Preach'd and Published v. 37. I have met with some of your systematical Divines that would have scorn'd to talk so crudely and loosely of these matters and they tell us 1. That Christ was Anoynted by the Holy Ghost with an All-fulness of Gifts and Graces from his Incarnation and that there was no Moment wherein Christ was and yet was not anoynted with the Oyl of gladness above his fellowes 2. That he was declaratively Anoynted at his Baptism when the Spirit descended on him like a Dove And therefore they can grant that Christ was then Anoynted according to that known Rule Multa tunc fieri dicuntur quando facta esse manifestantur Thus the Resurrection of Christ is said to be a fulfilling of the Psalmist Thou art my Son this day have I begotten thee Act. 13. 33. when yet the same Apostle understood well his own meaning that Christ was then Declared to be the Son of God with power by the Resurrection from the dead Rom. 1. 3 4. But because our Authors Mistake herein seems to be more speculative and notional to carry a more innocent Aspect with it than some others of his which like blazing Comets dart their malignant Influences upon the very Vitals and Essentials of Christianity it may plead for a more gentle Treatment and accordingly I shall dismiss it without more severe Animadversions than what it carries along with it 2 He proceeds in the next place to inform us in the true Nature of Christs Offices and that first in General p. 5. His Consecration to the Mediatory Function Virtually contained all those Offices of the Prophet Priest and King which are not properly distinct Offices in Christ but the several parts and different Administrations of his Mediatory Kingdom I shall take little notice what Poyson may lurk under that fair word Virtually it sounds somewhat oddely that Christ should be Actually consecrated to a Mediatory Function and yet his Offices reside in him onely Virtually a Function in Act without an Office in Act is ●…ust like an Office in Act without a Function I know no difference nor they that are wiser than I Christs Offices it seems lay dormant in his Function till time should serve for them to emerge into Act They were in Abeyance that is when he should ascend to Heaven he should then become a Priest We know very well in what Shop this Tool was forged Nor shall I stay upon that Expression wherein he so much delights of Christs Mediatory Kingdom as if all the Offices of Christ were to be reduced to that of the Regal Power that which he plainly speaks out is That the Offices of King Priest and Prophet are not properly distinct Offices in Christ. It has been the Interest and therefore the unwearied endeavour of the Socinians to confound the Offices of Christ which else they were well aware would confound their Heterodoxies so Volkelius lib. 3. de verâ Relig. cap. 37. de Sacerdotio Christi Iam ut de Pontificio Christi munere explicemus primo loco animadvertendum est illud ab ejusdem officio Regio si in rem ipsam mentem intendas non multum differre Now that we may speak of the Priestly Office of Christ we must in the first place observe that it differs not much from his Kingly Office if we narrowly attend the Nature of the Thing and his fellow Crellius to the same purpose Duo ista Munera Regium nempe Pontificium in sacris Literis apertè a se invicem disjuncta ut in Scholis loquuntur contradistincta nuspiam cernas sed potiùs alterum in altero quodammodò comprehensum videas Those two Offices viz. the Kingly and the Sacerdotal you shall never observe in the Scriptures to be separated or as the School men speak contradistinguished but rather the one included after a sort in the other And our Authors Notion is the very Pallas hammer'd out of their Brains the Falshood whereof we shall endeavour to lay open in a few words And 1. The Names which express the Offices of Christ signifie things properly distinct amongst men and yet these very Names by which God knew we understand properly distinct Offices was he pleased to Use to express the Offices of Christ by They were not Names or Terms coyned by the Holy Ghost and then a signification stampt upon them by Divine Authority but they were first used in common speech and past currant in the world never any question'd but a Priest a Prophet a King were distinct Officers and it were more than strange the Spirit of God should translate the words to signifie Religious matters and never give us the least intimation that the Significations of the words were changed 2. They were Properly distinct Persons who Typified our Lord Jesus Christ in his Offices Aaron was onely a Priest had a Priesthood in him distinct from the Kingly and Prophetical Office and it were really an astonishing thing that Aaron should be a real proper High-priest and bear that Office distinct from all others to typifie him who had the Office but in an improper and that a confused manner in himself Nay those Persons in whom two of these Offices did meet yet kept the Offices in them distinct Melchizedek acted otherwise when he enacted Laws at Salem than he did when he stood besides the Altar though both those Offices center'd in his Person yet they remained really and truly distinct 3. The special Acts of all these Offices are properly distinct in Christ. As the Kings Crown is really another thing from the Bishops Mitre the Scepter really distinct from the Censor so are Teaching Governing Sacrificing Properly distinct things As I cannot imagine how to drag foretelling things to come into the Kingly Office nor conquering of Enemies and trampling them under his feet to the Prophetical Office so neither how to force offering up a Sacrifice to God upon an Altar to be an Act of either of the other two offices 4. The Objects of these Offices are distinct For as the Kingly and Prophetical have Men for their Objects Men are to be governed and instructed so the Sacerdotal hath God for its Object Sacrifices are for Men but unto God Heb. 5. 1. For every High-Priest taken from amongst men is ordained for men in things pertaining to God that he may offer both Gifts and Sacrifices for sins And we may admire the wisdom of God in ordering matters with such exactness in every punctilio that our Lord Jesus should so exactly and closely answer this description that no room for cavil might be left nor any creep-hole for a witty evasion He was taken from amongst men ordained for men in things pertaining to God he

Another The short of the Business lyes here Our Lord Jesus Christ by his Resurrection Ascension into Heaven and sitting down at the right hand of the Majesty on high is visibly exalted to more Dignity and Honour he exercises his Regal power in a way more glorious and agreeable to his exalted state yet was he truely a King from his Incarnation and all along in this world and gave such Proofs of his Royal greatness and Power that the Devils had not Impudence enough to out-face them And now to conclude all with this excellent Gloss upon the whole matter It was an Act of his Regal Power to conquer Error and Ignorance to destroy the Kingdom of Darkness by the Brightness of his Appearing to erect his Throne in the Hearts and Consciences of Men. These Metaphors of conquering destroying erecting a Throne came in as luckily as the heart of man could wish to prove a Royal Power for what man will now be so refractory but he will confess and so senseless and stupid but he may smell a Kingdom in the wind when he hears such language but now if you strip these Metaphors to their bare skins and uncase them of all our Authors Bombast and Fustian they shrink into a mere declaration of Truth leaving the matter to the umpirage of an habitually prejudiced and prepossessed Will and some think here 's no great Kingship in all this for all this is done by the Power and evidence of Truth which argues a Prophet teaching an Oratour pleading or a Disputant arguing but little of a King commanding conquering and subduing the heart to himself and there erecting a Throne in opposition to all the force that Satan and Hel●… can make against him We do freely own that to conquer and destroy the Kingdom of Darkness to erect a Throne in the Hearts of Men are proper Acts of Christs Kingly Office but then there goes a little more to the business than the bare Evidence of Truth the Arm of a King must be revealed as well as the Mouth of a Prophet opened a Power to deal with the enslaved and obstinate Will as well as a Light to shine into the darkened understanding which Light yet requires something of the Kingly energie to render it savingly enlightning to the mind and understanding And now our Author has made the kingly Office to swallow up the Prophetical have but patience till he has made it ●…at up the Priestly Office too and then ●…e day is his own for ever Secondly He comes to Attacque the Sacerdotal Office of Christ. He was saith he a Kingly Priest Well! so he was and so he might be and yet though both the Offices center'd in his Person they might be formally distinct in their Acts special Ends and proper Objects Nay we will allow that All his Offices conspiring in the same general Ends their Acts might have mutual respect and give reciprocal assistance each to other And he could not have chosen a fitter Instance than that of Melchizedek who being King of Salem and Priest of the most high God Heb. 7. yet would it savour of too gross Absurdity to say that when he offered sacrifice or blessed Abraham he appeared in the Quality of a King or when he enacted Civil Laws he bore the Character of a Priest but our Authors Proofs are as Pertinent as his Doctrine True His Doctrine is When he offered himself a Sacrifice for sin he acted like a King p. 6. Really one would think he acted as like a Priest as we could reasonably desire For 1. Here is a Sacerdotal Act he offer'd 2. A Sacrifice Himself And 3. This was for sin And what of a King do we spell out of all this The truth is there 's nothing in all this but a pitifull Socinian Iuggle who having resolved not to own Christ as a true and proper Priest at all and yet not daring to deny express phrases of Scripture found out this Expedient to own the thing in words and then to shuffle it off with a Metaphor The Proof of his Doctrine is of the same Leaven Ioh. 10. 18. No man took his Life from him he had power to lay it down and he had power to take it up again Our Author had told us p. 2. of a crafty sort of Men in the World that consider nothing but the sound of words and from thence form such uncouth Idaea's of Religion as are fitted to the meanness of their understanding and will tell us further p. 102. of some who Interpret Scripture by the Sound and Clink of Words and Phrases And it seems the Contagion of this vanity infected his own intellectuals he found the word Power in the Text and he runs away with a full crye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Mischief on 't is it 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Physical but a Moral Power that Christ owns there a Power which is common to all his Offices he had Power or Commission to Preach Power or Authority to Rule and govern Power or warrant from his Father to lay down his Life for the great End that was agreed on between them both For he explains himself in the same Verse Not this Strength but This Commandement I received from my Father Nor yet is it denyed that Christ made use of his Kingly might in laying down his Life and taking it up again all we plead for is that the Offices and their peculiar Acts may not be jumbled and confounded together Thirdly Having dispatch'd out of the way the two great Eye-sores of the Prophetical and Priestly Office he thought it not amiss to send the third after them And that to which we commonly appropriate the Name of Regal Power that Authority he is vested with to govern his Church to send his Spirit to forgive sins to dispense grace and supernatural assistances to answer Prayers and raise the dead and judge the World All this is the reward of his Death and Sufferings I confess I wondre'd why he should make the Regal Office of Christ so over-top all the rest but I soon satisfied my self from Volkelius lib. 3. de verâ Relig. p. 41. Maximè Regibus id habebatur honoris ut Christi sive uncti appellarentur ita ut cum Christum dici audis Regem imprimis dici intelligas Kings had chiefly that Honour that they should be called Christs or Anoynted ones so that when you hear the Name Christ mention'd you must understand that a King is especially intended This I confess quieted me but why our Author should be so zealous to set up a King of his own making and then all o' th' sudden to pluck him down again to enthrone and dethrone at pleasure is at present to me unaccountable for I observe he has removed these great Things from his Kingly Office and placed them upon another Foundation viz. the reward of his death and sufferings Now take away Preaching the Gospel from