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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	anoint_v	ark_n	25	3	9.6825	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47625	A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.	Leigh, Edward, 1602-1671.	1654 (1654)	Wing L1008; ESTC R25452	1,648,569	942

cum adjectione Meshiach Jehovah unctus Domini Dan. 2. 2. cui Luc. 2. 26. respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est que haec appellatio in N. T. libris tritissima Aaron and his sons were anointed and the high-Priests in succession ever after but the inferiour Priests only at the first time The high-Priest was anointed alwayes with sacred oyl the confection of which the Lord himself appointed in the Law One Prophet may seem to have been anointed but there seems not to be any certain proof of anointing any Prophet Whether the Kings had the holy oyl poured upon them or no it is doubtful yet it seems rather it was by 1 Kings 1. 39. This outward Ceremony or Type expressed two things 1. That God did of his good pleasure assign and depute that person to that Office 2. That God would certainly assist him with gifts fit for his place if he were careful to seek the same at Gods hands Unctio antiquitus in V. T. oleo fiebat quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia accomodum erat duabus rebus naturalibus significandi quarum una est personae ad munus aliquod divinum obeundum sanctificatio consecratio alterum adaptatio seu donorum ad illud necessariorum collatio Armin. Thes. Pub. decim● quarta Christ as man first received Gratiam habitualem which did perfect his humane nature in it self These personal excellencies in Christ were Dona virtutes qualifying gifts for his office and sanctifying graces 2. Gratiam capitis as the Churches head John 1. 14. Not as if that of the Papists were true it is therefore perpetual because continued by the Priest still who they say offers up the body of Christ in the Masse as a Sacrifice to God but 1. Because by his once offering he did fully accomplish that which was needful for his Church so that he needs not to be offered again 2. Because the fruit is eternal thy pardon shall be for ever thy grace for ever Christs priestly actions were transient but the benefit endureth for ever 3. He continually exerciseth his intercession 4. He admitteth of no successour and this is one main reason why the Apostle maketh him a Priest for ever because there is no Successour as there was in Aarons order therefore to hold Priests Sacrifices and Altars is to make void the office of Christ and to deny his Priesthood The great relief the Jews had against sin committed was in the priestly Office The high-Priests great work was to make Atonement for the sins of the people for reconciliation Levit 16. 14 21. Heb. 2. 18. when Christ died upon the crosse he then offered up himself a Sacrifice and made atonement to God the Father all our sins were laid upon him But Christ did all in a more transcendent and eminent way then any high-Priest did before the high-Priest though he offered up a Sacrifice to God yet himself was not made a Sacrifice The parts of Christs priestly function are two Satisfaction and Intercession the former whereof giveth contentment to Gods justice the later soliciteth his mercy for the application of this benefit to the children of God in particular B. Usher of Christs Incarnation Some say there were three things in the priestly Office 1. Ostensio a representation of ones person Exod. 28. 12 29. The high-Priest did bear the names of the children of Israel on his shoulders to shew that Christ represents you to his Father every day and on his heart to shew Christs tender affection to you Heb. 9. 24. 1 Ioh. 2. 21. 2. Oblatio an offering of a Sacrifice the Priests offered Sacrifices Christ in a way of obedience voluntarily laid down his body and soul which was equivalent to all the persons in the world Heb. 9. 14. 3. Intercessio Heb. 7. 29. the Priests burned Incense Those things which God hath promised and Christ purchased shall be bestowed by the Intercession of Christ. When the Priest went into the holy place he sprinkled it with bloud Christs Intercession is his most gracious will fervently and unmovably desiring that all his members for the perpetual vertue of his Sacrifice may be accepted of the Father Rom. 8. 34. Heb. 7. 25. Vide Aquin. part 3. Quaest. 22. Art 1 2 3 4 5 6. Alwayes when the Scripture speaks of the redemption of Christ it cals him God Acts 20. 28. because therein the efficacy of his redemption lay but when that speaks of Christs intercession it cals him Sonne Heb. 4. 14. 7. ult because Christs interest and favour with God was the great ground of his acceptance with him A compleat Priest must have 1. Fulnesse of righteousnesse so had Christ habitual righteousnesse active and passive righteousnesse 2. Fulnesse of interest in God so had Christ Matth. 3. ult therefore he was able to reconcile us unto God 3. Fulnesse of compassion must be a pitiful high-Priest 4. Fulnesse of merit in his Sacrifice The obedience of Christ did in a far higher degree please God the Father then the rebellion of Adam did displease him For there the vassal rebelled here the equal obeyed B. Bils Full Redemption of mankinde by the death of Christ. His death was an act of obedience he died in obedience unto his Fathers will or to the agreement between his Father and him Matth. 26 54. Ioh. 10. 18. 17. 4. Phil. 2. 8. As there is a Covenant of grace between God and us so there was a Covenant of redemption between God and Christ. Non intercedit per humilem deprecationem ut vulgò loquuntur per modum suffragii sed potius per modum jurisdictionis atque per efficacissimam perfectissimi sui meriti repraesentationem Maresii Hydra Socin expugnata lib. 1. cap. 17. Joh. 17. 24. Christ doth not in Heaven kneel upon his knees utter words or put up a supplication unto his Father for us that is not agreeable to the glory to which he is exalted but appearing in the sight of God for us as a publick person he willeth and desireth that the Father would accept his satisfaction in the behalf of all that are given unto him Vedel de Deo Synagog● l. 2. cap. 11. Vide plura ibid. Quid potuit cogitari convenientius quam ut imago Patris increata creatam reparare● imaginem Filius naturalis Patri accerseret Filios adoptivos Rivet Disp. 13. de satisf Christi Vide Grotium de satisfactione Christi c. 4. Mors peccati poena est Rom. 5. 12. 6. 2. quam nemini infligit Deus nisi aut peccatotori aut peccatoris Personam referenti Rivet Disput. 13. de satisfactione Christi Ex 1 Pet. 2. 21. i●eprè Sociniani colligu●t Christum exemplarem saltem servatorem esse qu● doctrinam amm●tiatam mortalibus non actionibus solum sed passionibus sanguinis sui effusione obsignavrrit adcóque in utroque genere exemplo praeiverit Quasi verò alli fines

especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company 1 Cor. 11. 29. It were much to be desired saith M. Downame that all wicked persons were excluded from this outward Communion with the Saints for what have dogs to do with holy things or swine with pearls and it were a great comfort to the godly if none but such as are like unto themselves had fellowship with them at this feast our Love Zeal and Devotion is more enlivened in this action by our mutual prayers when with one minde and heart we joyn together yet it should not wholly discourage us from coming to this sacred Feast though wicked persons be there present if we our selves be duly prepared For though we would not willingly eat with slovenly persons nor permit them to put their unclean hands into our dish yet if we have a good appetite and cannot help it we will rather admit such inconvenience then for want of food pine with hunger Theodosius the Emperour being a man guilty of rash effusion of bloud coming upon a Sabbath-day to the place of publick worship would have received the Sacrament Ambrose seeing him coming goes and meets him at the door and speaks thus to him How dare those bloudy hands of yours lay hold on the body and bloud of Christ who have been the shedders of so much innocent bloud Which speech did so startle him that he went away and was humbled for his sinne and afterwards came and made his publick confession and then was received in Whence we may see that Kings yea Emperours have been kept back from the Sacrament The Canons of our Church Can. 26. straitly charge every Minister That he shall not in any wise admit to the Communion any of his flock which are openly known to live in notorious sin without repentance Whether Iudas received the Sacrament of the Lords Supper M. Gillespie in his Aarons Rod blos●oming chap. 8. holds he did not and chap. 9. questions Whether he received the Sacrament of the Passeover that night in which our Lord was betrayed and chap. 10. saith If it could be proved that Iudas received the Lords Supper it maketh nothing against the Suspension of known wicked persons from the Sacrament One saith The evidence of this fact hath ever appeared so fully to the Church that this alone hath been ground sufficient to deduce their right of free admission D. Drake in his Barre to free Admission to the Sacrament pag. 5 6. urgeth reasons that Iudas did not receive the Sacrament and saith that it makes nothing for free Admission if he did M. Selden De Synedriis veterum Ebraeorum cap. 8. saith Seriò perpendatur Judam ipsum Furem Proditorem Scelestissimum hisque nominibus satis notum publicè peccantem in ipsa institutione cum reliquis undecim Sacramenti Eucharistiae juxta plerosque Veterum Recentiorum participem fuisse nec omninò ea interdictum He hath much more there out of divers ancient and modern Writers to confirm that opinion At what time the Lords Supper was instituted Christ instituted it at night because occasion so required we have not the like occasion therefore are not bound unto it In Trajans and Tertullians time Christians did celebrate the Sacrament before day Tempore antelucano because of persecution they durst not receive it in the day time in St Augustines time Tempore Antemeridiano so now It behoved that Christ should suffer at the time of the Passeover to shew himself the true Passeover 1 Cor. 5. 7. and immediately after the eating of the last Passeover should institute this Sacrament to shew that now he abrogated the Jewish Ordinance and did appoint this in stead of it A fair intimation that Baptism follows in the room of Circumcision as the Lords Supper doth the Passeover The consideration of this circumstance should be of great force to make us respect and reverence the Sacrament seeing Christ instituted it then when he was about to depart out of this life and to suffer death for us we usually remember the words of a dying friend The Elements of the Eucharist They are two not only differing in number but also in their kinde Bread and Wine the first of which is solid and belongs to meat the later liquid and serves for drink The body is sufficiently nourished if it have bread and drink Christ cals himself both Iohn 6. 58. Bread because it strengtheneth the body is therefore called Christs body and wine because it turneth into bloud is therefore called Christs bloud Isidor These two creatures are 1. Of ordinary use not rare gotten in every Countrey 2. Such creatures as God of old made representations of his grace Isa. 25. 6. and 55. 3. 3. They are creatures best in their kinde of all things we eat bread is most nourishing and universally necessary for all kinde of bodies Panis à pascendo and wine of all drinks 1 Cor. 10. 17. We are all one body in as much as we are partakers of one bread The Analogy standeth thus as many grains of Corn make one loaf of bread and many Grapes make one measure of wine in the Cup So many Christians partaking faithfully of this Sacrament become one mystical body of Christ by the union of faith and love The Lord hath appointed those Elements to shew that men should come with an appetite and thirsting to receive the Sacrament in ancient times was as much as desiderare è cujus manu desideravit In Baptism we have one sign as the material part in the Supper we have two signs partly to note out our whole full and perfect nourishment in Christ having whatsoever is requisite for our salvation and partly to shew a fuller remembrance of his death for the wine which is a figure of his bloud doth as it were represent it before our eyes Attersol of the Sacr. l. 3 c. 5. Vide Aquin. Sum parte 3. Quaest. 74. Art 1. There are two representing signs in the Sacrament of the Lords Supper 1. That we might know tha●●● Christ w● have whole and perfect spiritual nourishment and whatsoever is ●●q●isite to ●al●●●ion 2. For a more ●●vely representation of Christ his death and p●ssion in which his bloud was separated from his body These elements are to be administred in both kindes severally Christ at his last Supper delivered first bread by it self and then wine and not bread and wine together in a sop or bread dipt in wine In the sop the wine is not d●un● but eaten Of receiving the Sacrament in both kindes Bread and Wine The Communion was instituted by Christ in both kindes as three Evangelists shew Mark 14. 23. Luke 22. 20. Matth. 26. 27. It was

Body a pledge whereby whole Christ with all his merits and all that he is is made over to a believer 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta quadantenus moralia they are accompanied with the power and vertue of the holy Ghost We must therefore receive the Sacrament To confirm our faith Communion with Christ and all saving graces in us to keep in remembrance the Lords death untill he come again and to testifie our love one towards another 1. Our Faith God is able and willing to save us 1. Able to save to the utmost look upon him 1. In his Natures God-man Man that he might suffer God that he might satisfie 2. In his Offices he is a Prophet Priest and King Mat. 8. 2. 2. Willing he died to save humble and penitent sinners Rom. 8. 34. Rom. 4. ult if he spared not his life for us he will spare nothing else There is merit and grace enough in him what ever my sins are or have been for pardon of them and salvation 2. Communion with Christ and all saving graces in us Gods end in instituting of Ordinances is that we might meet him there and have Communion with him Exod 20. 24. it should be our end in frequenting Ordinances Gods eye is specially on our end in all religious duties Matth. 11. 7 8. Hos. 7. 14. Zech. 7. 5. 1. He pondereth the heart 2. He judgeth of our actions by the end 3. The answer will be sutable to our end The Sacrament is the nearest and visiblest Communion with Christ on earth We come to God by Christ in prayer as our Intercessour in the Word as our Teacher in the Supper as the Master of the Feast Rom. 6. 11. 3. To keep in remembrance the Lords death until he come again 1 Cor. 11. 26. that is 1. The Doctrine of it the bread represents his body the wine his bloud we shew our belief of this Doctrine 2. The Necessity of his death we hereby testifie to God our consciences fellow-Christians the world our need of Christ as bread is necessary for our bodies 3. The Sufficiency of Christs death no two creatures are more universally sufficient for all sorts of men then bread and wine therefore God made choice of them for this purpose 4. The Application of Christs death it is the receiving of bread and wine into our stomacks that nourisheth us when the conscience beginneth to be oppressed with the hainousnesse of sinne and the fear of Gods vengeance we should consider Christ bare the curse for our sins upon his body that we might be delivered from them and made perfect satisfaction to his Fathers justice that we might be received into favour Rom. 8. 34 35. 4. To testifie our love one toward another that I shall speak of afterward Of du● Preparation for the Sacrament We must labour to perform all holy duties in a right manner God requires preparation to every service to the Sabbath Sacrament Some say the scope of the first Commandment is that Iehovah alone must be our God whom we must worship of the second that he must be worshipt alone with his own worship of the third that he must be worshipt after his own manner God is more delighted with Adverbs then Nouns None might approach to the holy things of God having his uncleannesse upon him Nadab and Abihu through carelesnesse or hast brought common kitchin fire whereas it should have been heavenly fire therefore God punisht them God makes admirable promises to prayer yet if we perform it not in that manner which God requires he abhors it Psal. 109. 8. The word is the power of God to convert and strengthen us 2 Cor. 2. 16. The Sacrament is a seal of the Covenant yet if it be received unworthily it is a seal to a blank Iudas took the Passeover at least and the devil entred into him See 1 Cor. 11. 18 20. so the great duty of fasting if not rightly performed is unacceptable Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8. Reasons 1. Because the Lord requires and orders the manner as well as the matter our obedience must have Gospel-perfection sincerity and integrity In the Passeover the Lamb must be perfect of the first year the man and the Lamb prepared and it offered in the appointed time See Exod. 12. 9. 2 Chron. 30. 18 19. There were four dayes preparation for the Passeover the Lords Supper both succeeds and exceeds it The Ark was to be carried on the Priests shoulders 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order 2. The manner of performing the duty is the most spiritual part of it Non tantum considerandum est id quod agimus sed etiam quibus circumstantiis This shews the true cause why our attending upon God proves so unprofitable and uncomfortable to us because we rest in the work done Secondly We should labour to perform the Ordinances aright and that we may do so 1. The person must be accepted God had regard to Abel and his offering Cains Sacrifice for the matter was as good as Abels the person is onely accepted in Christ This is my beloved Son in whom I am well-pleased in him with us 2. Ever bring God the best thou hast in thy approaches to God bring the best devotion affection Cursed is the deceiver that hath a whole one and brings a blemished one Mal. be troubled thou canst bring no better 3. Come in faith rest upon the promise of Christ that thy services shall be accepted mingle faith with hearing prayer 4. Bring an humble Spirit Let thy soul be rightly possest with the majesty and holinesse of that God to whom the duty is tendred Revel 4. 3. The Lord is to be lookt on as a King in his Glory in his Throne we have a principle of envy in us whom we envy we undervalue 5. Bring a right estimation of the excellency and ends of the Ordinance Isa. 2. 3. Hear and thy soul shall live Take heed how you hear with what measure you mete it shall be measured to you again according to your diligence in the duty will God measure out his blessing 6. There must be a serious meditation before-hand of the spiritual manner of performing the duty Heb. 12. 28. Do not utter indigested prayers a Minister should speak as the Oracles of God 7. One should labour to stir up the graces sutable to the duty and keep down the sins opposite thereto 1 Pet. 2. 1 2. Iam. 1. 18 19. It is the duty of Christians in a special manner to examine themselves that they may come prepared to the Lords Supper 1 Cor. 11. 20. to the end the Apostle proves the necessity of preparation both from the nature of the Ordinance or the institution of it the benefit that we reap by coming prepared and the mischief that befals those that come

do not admonish complain of or withdraw themselves from scandalous offenders In a word when many of these things are either in whole or in part omitted that are appointed then is this Commandment broken So that according to the number of duties commanded so must the breaches of this Commandment be numbred in case any of them be wholly or in part neglected Now I come to shew the sins of Commission that is the doing of things contrary to the duties commanded even things that are forbidden Sins of Commission are here of two sorts 1. Direct 2. Indirect The former being simply and of themselves sins the other sins by a consequent and in some respect annexed to them Direct breaches of this Commandment are in regard of performing these Ordinances and in regard of preserving and continuing them For performance here are two things forbidden The tendering of a false worship or abasing of the true False worship is a worship not enjoyned by God for the measure of Gods worship is the manifestation of his will wherefore what agrees not with that as being inconformable to the right rule of worship is worship alone in shew and appearance that is feigned and counterfeit like bad coyn not true and right Now worship is false in regard of the Object and Parts of it For the Object it is false First When the true God himself is intended to be worshipped but under some visible or sensible representation when I say God set forth by any Picture or Image is worshipped or when any such Image is used as a means to derive and convey honour unto him by This was the sinne of the Israelites in the wildernesse for they purposed in their intention to serve that God which brought them out of Aegypt but for the better helping of them in this worship and to stir up their devotion they would set up the image of an Ox a most beneficial creature whose labour did yield them through Gods blessing the best means of maintenance and living somewhat to represent God unto them and to bring his benefits unto their mindes So Aaron professeth when he saith To morrow shall be an holy day to the Lord. This was likewise the sinne of Micah the Ephraimite he made a Teraphim and had an house of Images Teraphim was the Image of a man ●e made this to worship God in and by for he saith Now I know Iehovah will blesse me it must needs be that he purposed to worship that God of whom he did expect a blessing for his worship and his mother had vowed the silver to Iehovah to make a graven and molten Image wherefore this Image vowed to Iehovah must needs be intended to serve Iehovah by This was the sinne of Ieroboam who said of the Calves These are thy gods that did bring thee out of the Land as if he had proclaimed that he intended to do service to the God of their Fathers but he thought it convenient to have him represented to them by these figures and under these Images to have service tendred unto him And therefore David chargeth the Israelites to have changed their glory meaning God who was indeed their glory into a similitude of a Calf that is to have set up an image of a Calf to represent him by and Paul saith the same of the wiser Heathen that they did worship God but not as God but changed the glory of that incorruptible God into the similitude of a corruptible man that is they went about to set out and represent to themselves the glorious maker of all things by sueh base and inglorious pictures as if there could be any proportion betwixt God and a dead Image the workmanship of mans hands which is indeed a great embasing of their apprehension of his Majesty causing them at last to think as meanly of God as of a thing that could be so set forth yea this is the sinne the Prophet so findes fault with in Gods Name saying What similitude will you set up to me and whereunto will you liken me And this is the sinne of the Popish Church which they continually commit and maintain and by which they have so corrupted themselves that they even cease to be the true Church of God and are turned into a company of spiritual adulterers for that Church with the wine of her fornications hath made almost all Nations drunken to whom hath she not conveyed the infection of this foul Idolatry God must be worshipped under the picture of an aged man the holy Ghost under the similitude of a Dove the Sonne of God under the similitude of a man hanging on the Crosse all foul Idolatries for seeing that Christ is God as well as man he is no more to have an Image set up to him then the Father or holy Ghost seeing the Divinity is not representable and the humanity without the Deity is not Christ so that it is nothing but a strong fancy makes men take any picture for Christs picture for seeing his natural physiognomy is wholly concealed in Scripture and no approved story hath acquainted us with it and seeing his Deity is wholly irrepresentible why should any picture drawn by man be called a picture of Christ rather then of the thief that hanged by him It must needs be a very dead devotion that a dead picture can provoke This is the first falshood of worship for the Object when the true God is intended as the Object but under some picture or representation for God represented by an Image is now become an Idol seeing the true God hath disavowed all such representing This is the first kinde of Idolatry Another is When a creature hath these kindes of worship performed to him or any like them which God hath appointed to himself and so becomes the object of worship so Paul to the Galatians defines Idolatry to be a serving of the creature or of those things which by nature are not Gods He useth the word serving which utterly overturns that fond distinction of worship and service mentioned by Papists to shift off the blame of this sinne to serve that which by nature is not God is flat Idolatry Now there are divers creatures which have been and are worshipped with the worship due to God or something like it and coined in imitation of it First Angels which thing began in the time of the Apostles and is by Paul writing to the Colossians condemned as a base will-worship Secondly Saints departed which grew into the Church long after by degrees and was rife since four hundred years after Christ amongst many though not allowed by the authority of the Church-Governours as after it was by building Churches dedicating Altars and dayes and offering Incense and the like to these all which are still in use and practice among the Popish Churches yea are by them maintained as very devout and profitable exercises for what more common then Invocation of Saints with