Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	aaron_n	appoint_v	numb_a	17	3	9.8835	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64622	A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.; Body of divinity	Ussher, James, 1581-1656.; Downame, John, d. 1652.	1645 (1645)	Wing U151; ESTC R19025	516,207	504

things concerning God wherein consisteth his Priestly office Heb. 2. 17. 5. 1. 7. 24. The second in things concerning man wherein he exerciseth his Propheticall and Kingly function Why must he be a Priest To offer sacrifice for his Church and to reconcile us unto God Psa. 110. 4. Heb. 3. 1. 4. 14. 5. 5 6. c. 7. 3. 17. 8. 2 3. 9. 11. 14. otherwise we should never have been justified nor sanctified and so not have been at peace with God Why must he be a Prophet Doctor or Apostle To teach his Church Deut. 18. 15. 18. Act. 3. 22. 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him Joh. 1. 18. Why must he be a King or Prince To rule and govern his Church Psal. 110. 1 2 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan nor be put in possession of eternall life What is his Priesthood It is the first part of his mediation whereby he worketh the means of salvation in the behalf of mankind and so appeaseth and reconcileth God to his elect Heb. 5. 5 c. and 7. 1. 3. 13. 17 c. and 13. 11 12. Where is the doctrine of Christs Priesthood especially handled In the Epistle to the Hebrews and namely in the 7 Chapter from the 13. ver to the end wherein is contained a declaration of his office of Priesthood being compared with the Priesthood of Aaron the Apostle shewing 1. What manner of one he ought to be that hath this office 2. How he executeth it Wherein standeth the manner of him that shall have this office Partly without him and partly within himself without him as first that he was chosen of the Tribe of Judah and not of Levi to shew that he was not successor of Aaron but rather was to abolish all those Ceremoniall services and offices Secondly that the Priests of Levi were appointed by the law of the fleshly commandement whereas Christ was appointed by the law of the power of life Thirdly that he was installed in it by his Father and appointed by an oath for ever to be a Priest after a new order of Melchisedec What benefit ariseth to us in that this was confirmed by an oath It giveth unto us comfortable assurance that all the parts of his Priesthood be performed unto us and that he paid the ransome for our sins Was not the Word of God sufficient for the performance of this promise without the binding of it with an oath Yes doubtlesse but the Lord in this promise having to deal with weak man and willing more abundantly to shew unto the heires of promise the stablenesse of his Counsell bound himself by an oath Heb. 6. 17. Whereby is the perpetuity thereof confirmed In that it did not proceed by succession as from Aaron to Eleazar from Eleazar to Phinehas and so by descent but is everlasting always abiding in him which is another difference of their Priestly office What profit comes to us by the perpetuity of his Priesthood That he continually maketh intercession for us to God and of himself alone is able to save us comming to the Father through him So much of the quality of him that is to be Priest which is without him what is the part that is within him 1. That in himself he is holy 2. To others harmlesse and innocent 3. Undefiled of others or of any thing and to speak in a word he is separated from sinners in all which he differeth from that of Aaron for they are neither holy in themselves nor innocent neither undefiled but polluting and being polluted by others What is the fruit we gather of this his holinesse innocency and undefilednesse That he being holy innocent undefiled and so consequently separated from sinners the same is attributed to the faithfull and these his properties imputed for theirs and therefore he freeth them both from originall and actuall sins Contrary to their doctrine who say that he delivereth us from originall sin onely and that we must make satisfaction for actuall What is the difference touching the execution of this office 1. That they offered first for themselves he for the people only for himself he needed not 2. He but once they many times 3. He offered himself they something else then themselves What is the use of this To prove the absolutenesse perfection and excellency of this his Priesthood May not the Priesthood of the Papists be overthrown by all these arguments and proved to be a false Priesthood Yes verily for 1. They are not of the Title of Judah and so cannot succeed our Saviour 2. They are not confirmed by an oath from God and therefore not perpetuall 3. They are not as he was holy in themselves but unholy neither innocent nor undefiled but defiling others and being defiled of them and so not separated from sinners but altogether sinfull and set in sin 4. They offer first for themselves then for the people likewise many times 5. They offer sacrifices which are not themselves 6. They bring a great disgrace to the Priesthood of Christ by preferring themselves to him as the sacrificer to the sacrifice whom they say they offer 7. Christ hath a Priest hood that passeth not away What comfort have we by the Priesthood of Christ Hereby we are assured that he is our Mediatour and that we also are made Priests VVhat need was there of such a Mediatour Between parties so disagreeing the one of finite nature offending the other of infinite nature offended the one utterly disabled to do any the least good 2 Cor. 3. 5. or satisfie for the least sin Job 9. 3. the other requiring perfect obedience Deut. 27. 26. and satisfaction Mat. 18. 34. what agreement could there be without a Mediatour In this case what was this Mediatour to doe He was to work the means of our salvation and reconciliation to God 1. By making satisfaction for the sin of man 2. By making intercession Mat. 20. 18. Joh. 17. 19 20. Heb. 7. 24 25 26 27. therefore Jesus Christ our high Priest became obedient even unto the death offering up himself a sacrifice once for all to make a full satisfaction for all our sins and maketh continuall intercession to the Father in our name whereby the wrath of God is appeased his Justice is satisfied and we are reconciled VVherein then stands his satisfaction to Gods Justice which is the first part of his Priesthood In yeelding that perfect obedience whereupon dependeth the whole merit of our salvation Dan. 9. 24. Eph. 1. 2. 14 15 16. VVhat is the effect thereof towards us Redemption Luc. 1. 69. Heb. 9. 24 25. which is a deliverance of us from sin and the punishment thereof and a restoring of us to a better life then ever Adam had Rom. 5. 15 16 17. 1 Cor. 15. 45. For our Saviour Christ

exercise of a Fast is in adversity and of a Feast in prosperity the Vow may be in both Who are the fit persons that may vow Such as have knowledge judgement and ability to discerne of a Vow and of the duties belonging to the performance of the same Numb 30. 6. Are all such bound to vow Not simply all for it is no sinne not to vow Deut. 23. 22. but those onely which either being in distresse feele a want of feeling of Gods assistance thereby to strengthen their faith for neecessary ayde or they who being delivered from some necessary evill or have received some singular good where no vow hath gone before should witnesse their thankfulnesse Deut. 13. 21 22. Numb 30. 2. 6. 2. c. What have we herein further to consider That the Vow must be of lawfull things else it is better not to pay the Vow then to pay as Herod and the forty mentioned in the Acts 23. 14. And as the Munks Fryers and Nunnes vow wilfull poverty perpetuall abstinence from Marriage and Canonicall obedience and the people pilgrimage May we vow any thing which is lawfull to be done We may not vow any vile or base thing As if a wealthy man should vow to give to the poore some small value far under his ability for what either token of thankfulnesse can that be or what comfort in his troubles can he take of the performance thereof What have we secondly to consider That the vow must be of such things as are in our choice to performe How many wayes faile men against this Two wayes 1. In vowing that which we are not able to performe 2. In vowing that which otherwise by the Law of God we are bound to performe Who be they that vow that which they cannot performe They are either they whose strength doth faile through the common frailty of all men as those that vow perpetual continency whose lets come from themselves or they which cannot performe it by reason of subjection unto others as wives unto their husbands children to their parents servants to their Masters c. in whose power they are to performe their vowes or not to performe them Numb 30. 3 4. Why may not a man vow such things as he is otherwise bound to doe For that they are due unto God without the service of a vow and therefore it were a dalliance with God to make shew of some speciall and extraordinary service where the common and ordinary is only performed as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof What may we then lawfully vow An increase of Gods service as to pray more often every day then ordinary is used or to be more liberall to the poore with some straine of our ability building of Colledges Almes-houses c. What is the duty of those that have vowed 1. To have a diligent care to performe their vowes Eccles. 5. 3 4. Deut. 23. 21 22 23. For if it be a reproachfull thing to deale with God as with a man it is more reproachfull to deale worse with God then we dare deale with any man 2. Not to delay the performance of it Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes Gen. 35. 1. 1. By his daughters deflowring 2. By the rage and murther committed by his sonnes Is the necessity of performing vowes so great that they may no wayes be omitted Not so for to the performance of a greater duty a man may omit his vow for a time and after a time returne and be not a Vow-breaker As the Rechabites for safety of their lives came and dwelt at Ierusalem notwithstanding a former vow that they would not dwell in an house Jer. 35. 9 10 11. and yet God witnesseth that the vow was not broken thereby so to help our neighbours in some present necessity we may cease from any vowed duty at that time and not sin wherein the Papists greatly faile who having vowed unlawfully yet thinke they may not intermit their vowes If a man in vowing doth not consider sufficiently the greatnesse of the matter may he not break that vow that he hath not so advisedly made No the vowing being otherwise lawfull that rashnesse is to be repented but the vow must be kept What have we to learne of all this That we be advised in that we doe and not to enquire after we have vowed to find some starting hole where to goe out but either not to vow at all or if we vow to have a good remembrance of it and a diligent care in the due time to performe it Prov. 20. 25. Having spoken of those good things which we doe give unto God Let us proceed to that which we doe give unto our needy Neighbour What is Almes It is a duty of Christian love whereby such as have this worlds good doe freely impart to such as are in want 1 Iohn 3. 17. 1 Tim. 6. 17 18. Mat. 5. 42. How can it be both a duty and withall free 1. That it is a duty appeareth by many formall precepts touching this matter Deut. 15. 7 c. Heb. 13. 16. in that it is called our justice or righteousnesse Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others 1 Pet. 4. 10. Finally in that according to the performance or neglect even of this duty men shall be judged at the last day Mat. 25. 35. 42. 2. It is free not as being left by God unto our choice whether we will doe it or no but as proceeding from an heart as freely and as cheerfully performing this obedience to God and reliefe of our brother without compulsion of humane Law Who are to give Almes Whosoever hath this worlds good that is such a portion out of which by frugality something may be spared though it be but two mites and therefore not only rich men and housholders are to give but also such as labour with their hands out of their earnings and wages children out of their Parents allowance wives out of any portion they have in severall without their husbands or allowance from their husbands or out of the common stocke they enjoy with their husbands provided the husbands consent in whom the possession fundamentally remaineth be either expressed or by silence or not gainsaying implied Finally even they that live upon almes must spare something unto those that have little or no supply May there not be some cases wherein such as are accomptable to others may give without their knowledge yea against their will Yea as appeareth in the wise and commendable example of Abigail to wit when the life and whole estate of the giver or receiver may be now or not at all thus or not otherwise preserved for extreame necessity dispenseth with the ordinary course of duty