Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	beard_n	member_n	55	3	6.8747	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15415	Hexapla in Danielem: that is, A six-fold commentarie vpon the most diuine prophesie of Daniel wherein according to the method propounded in Hexapla vpon Genesis and Exodus, sixe things are obserued in euery chapter. 1. The argument and method. 2. The diuers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and diuine prophesies are opened, and difficult questions handled with great breuitie, perspicuitie, and varietie ... and the best interpreters both old and new are therein abridged. Diuided into two bookes ... By Andrevv Willet Professour of Diuinitie. The first booke.	Willet, Andrew, 1562-1621.	1610 (1610)	STC 25689; ESTC S118243	838,278	539

is the minister of the true Tabernacle which God pight and not man Hebr. 8. 2. And in this sense Christ also Ioh. 2. calleth his bodie the Temple Polan 31. Quest. How Christ was anointed Three things briefly are to be touched concerning the anointing of Christ wherewith he was anointed in what manner and whereunto 1. We doe not read that Christ was annointed with any externall or materiall oyle or oyntment but his anointing was by the spirit of God as Isa. 61. 1. The spirit of the Lord is vpon me therefore he hath anointed me c. 2. For the manner he was anointed with all graces of the spirit abundanter aboundantly aboue his fellowes Psal. 45. 7. and beyond measure Ioh. 3. 34. God giueth him not the spirit by measure and redundanter his fulnesse redoundeth and ouerfloweth to his members Ioh. 1. 16. Of his fulnesse haue we all receiued grace for grace like as the oyntment which was powred vpon Aarons head ranne downe vpon his beard and so to the skirts of his cloathing Psal. 133. 2. so the graces of the spirit in our head Christ are imparted to his members 3. He was anointed to be our Prophet King and Priest of the first speaketh the Prophet Isa. 61. 1. Therefore hath the Lord anointed me he hath sent me to preach good tidings to the poore c. which prophecie our blessed Sauiour applyeth to himselfe Luk. 4. 18. of his anointing to be King speaketh the Prophet Psal. 45. 8. Because thou hast loued righteousnes and hated iniquitie therefore hath God thy God annointed thee with the oyle of gladnes aboue thy fellowes of his priestly office and anointing likewise the Prophet Dauid maketh mention Psal. 110. 4. Thou art a Priest for euer after the order of Melchisedech and of this his priestly anointing this place is specially to be vnderstood 32. Quest. When Christ was thus anointed 1. Lyranus generally vnderstandeth the time of Christs incarnation and humanitie in humanitate vnctus est c. he was anointed in his humanitie aboue his fellowes 2. Pererius referreth it to the first instant of his conception alledging those words of the Angel to Marie That holy thing which shall be borne of thee shall be called the sonne of God 3. Hugo Card. indifferently would haue it vnderstood either of the time of Christs incarnation or of his baptisme when his Father from heauen gaue testimonie vnto him or of his resurrection when his spirituall anointing was yet more euidently declared 4. But the solemne anointing of Christ was in his baptisme when the spirit of God descended vpon him in the likenes of a doue non citra visibile●● pompam facta est haec Christi vn●tio this anointing of Christ was not done without some visible pompe both in his baptisme and afterward in the mountaine when his father testified of him from heauen Bulling for although Christ alwaies had the spirit of God yet in his baptisme and afterward in the preaching of the Gospel the graces of the spirit did more manifest themselues in him Osiand And this further may be gathered by the words going before for then when Christ brought eternall righteousnes the fruit and effect of his annointing appeared which was by his most holy life and obedience and by his most holy passion and oblation of himselfe which followed immediatly after 5. Their error then appeareth which would haue this prophecie of the Angel fulfilled in the ende of the world for Christ shall not then be againe annointed his annointing was in his first comming it shall not be in the second Here followeth the explanation of the most difficult and obscure prophesie of Daniels 70. weekes 33. Quest. Of the obscurenes and difficultie of this prophesie How darke hidde and obscure this prophesie is may appeare by these three arguments 1. the opinion and sentence of the auncient learned interpreters thereof 2. the diuersitie of interpretations which are giuen 3. the difficulties and doubts in the prophesie it selfe 1. Hierome vpon those words of Daniel v. 25. Know thou and vnderstand thus writeth Si Gabriel suscitat animum Danielis c. If Gabriel doe ro●ze vp the minde of Daniel that was a Prophet to vnderstand the prophesie what should we doe that haue not any such propheticall light c. Likewise Origen saith sermonem Danielis de septuaginta hebdomadis c. Daniels speech of the seuentie weekes none can make plaine as it would require but the spirit of God which taught Daniel this mysterie c. Hereupon Hierome rehearsing diuers opinions of others about the exposition of these weekes forbeareth to set downe his owne And Augustine falling into mention of this prophesie of purpose seemeth to passe it ouer in diuers places as epist. 80. ad Hesych lib. 18. de ci●it Dei c. 34. as not satisfying himselfe in the right vnderstanding thereof 2. The great varietie of interpretations which are very many as they follow to be declared in the next question is an euident demonstration of the obscuritie thereof 3. And beside the vncertentie of forren stories which fell out in the change of three Monarchies the Persian Grecian and Romane for it beeing an hard thing to finde the true reckoning and computation of yeares in one kingdome it must needes be more difficult to finde a true account in laying together the yeares of diuers Monarchies Beside this vncertentie there are foure other principall difficulties in the prophesie it selfe 1. when these 70. weekes should beginne 2. when they determine and haue an ende 3. whether the space comming betweene the beginning and ende consisting of 490. yeares doth precisely containe so many neither more nor fewer 4. how all these things prophesied here of the Messiah were fulfilled and accomplished in this limited time Now notwithstanding these difficulties I will proceede by Gods grace to make some way for the better vnderstanding of this great mysterie wherein I will gather together the most probable opinions of learned interpreters approouing in my iudgement the best 34. Quest. Of the diuers interpretations of Daniels weekes with an answer to the cauill of the Iewes concerning the dissention of our interpreters The diuers opinions here of writers about the beginning of the seuentie weekes may be sorted into three ranks 1. Some make them to beginne before Cyrus 2. some pitch their beginning at Cyrus 3. and some beginne the reckoning after Cyrus vnder the raigne of other Persian kings 1. They which beginne the computation of these yeares before the times of Cyrus 1. some count these 70. weekes by weekes not of seuen yeares but of tenne times seuen for euery yeare taking tenne and beginne their reckoning from the beginning of the world so that 70. weekes shall make 4900. yeares from the creation of the world vnto Christ thus Origen hom 29. in Matth. 2. Some will haue these weekes take beginning from the 4. yeare of Zedekiah 7. yeares before the great captiuitie which was in the 11. yeare

tenebitur in manu accusatoris which shall be held in the accusers hand which is the deuill But 1. as Augustine saith non sic datur liber mortis c. there is not found to be a booke of death as there is of life onely they which are elected are said to be written and the reprobate not to be written in the booke of life 2. And whereas Pererius answereth that though there be no such booke of death with God yet the deuill may haue such a booke neither doth the deuill know who are saued who condemned and therefore he can haue no such booke neither is there any booke mentioned in Scripture but of the Lords writing as Moses saith Exod. 32. 32. Rase me out of the booke of life which thou hast written 3. Apoc. 20. 12. there are other bookes saide to be opened beside the booke of life then is not the booke of life here comprehended 2. Augustine by these bookes vnderstandeth the Saints which shall come with Christ to iudgement In whose godly life and conuersation the good will of God appeared and in them the wicked as in bookes may see what they should haue done But by the opening of these bookes not onely the wicked but the rightehus are iudged Apoc. 20. 12. The dead were iudged of those things which are written in the bookes 3. Beda by these bookes which shall be opened in the day of the Lord vnderstandeth the sacred Scriptures according to the which mens doings shall be examined and sentence giuen according to the same But the Scriptures are called a booke Apoc. 10. 9. not bookes 4. Calvin by the opening of the bookes would haue signified the manifestation of the knowledge of God vnto the world at the comming of Christ which before lay hid But here bookes are not opened for instruction vnto saluation but for triall and examination vnto iudgement 5. Therefore these bookes are better interpreted to be euery ones conscience wherein all their doings good and bad are written whereof S. Paul speaketh Their conscience also bearing witnesse and their thoughts accusing one an other or excusing in the day when God shall iudge the secrets of men by Iesus Christ Rom. 2. 15. And thus are those bookes interpreted Apoc. 20. 12. The dead were iudged of those things which were written in the bookes according to their workes So Hierome conscientiae opera singulorum in vtraque parte bona vel mala revelabuntur the consciences and works of euery one shall be reuealed whether good or bad c. To the same purpose also Rupertus As here the acts and workes of this fourth beast are examined before sentence giuen 6. But as Chrysostome well noteth these bookes are not opened that God should receiue information thereby to whome all mens hearts are opened like as in earthly tribunalls bookes are brought forth non so●um vt princeps in instruatur sed vt iudicium iustum appareat not onely to informe the Prince but that the iudgement may appeare iust c. So God openeth euery mans conscience that they may themselues see and confesse that their iudgement is most iust whether to life or death Oecolampad 38. Quest. Of the destruction of the fourth beast v. 11. v. 11. I beheld till the beast was slaine c. Hierome whome Lyranus followeth vnderstandeth this of the destruction of Antichrist in the ende of the world whome Christ shall destroy with the spirit of his mouth so also Vatablus Antichristus significatur eius membra Antichrist is signified and his members But in this sense this prophesie should not yet be fulfilled whereas it is euident that all this was fulfilled before the first comming of Christ. 2. Calvin applying this to the Romane Empire thinketh that the beast was destroyed when the Empire beganne to decay which was immediatly after Traiane the Emperours time for after that time well nigh these 15. hundred yeares nullus Romano potitus est Imperio none hath enioyed the Romane Empire But though the state of that Empire was somewhat empayred yet it was not then wholly destroied but continued in great power and glorie many hundred yeares after Traians time but here the beast is slaine and his body vtterly destroied 3. Bullinger expoundeth this of the ruine of the Papall kingdome 4. Osiander of the decay of the Turkish dominion togither with the Romane Empire so also Oecolampad expoundeth it of the destruction of the Pope and Turke togither by that prophesie Apoc. 19. 20. of the taking of the beast and the false prophet But these prophesies must be distinguished Daniels extendeth to the first comming of Christ Iohns Reuelation to the second 5. Iunius in his Commentarie applieth this prophesie vnto Antiochus Epiphanes his iudgement is set forth in three degrees 1. the beast is slaine the death of Epiphanes is foreshewed who hauing receiued euill tidings first at Persepolis then at Elymais fell into a grieuous and incurable disease as is set forth 1. Macchab. 6. 2. Macchab. 9. 2. his bodie is destroyed his armies were ouerthrowne and all his posteritie rooted out for Antiochus Eupator his sonne raigned not aboue 3. yeares and in him the whole familie of Epiphanes was extinct and the kingdome returned to the right heires 3. his bodie is giuen to the burning fire whereby is signified the grieuous torments of his disease which he endured 2. Macch. 9. 6. But seeing Antiochus Epiphanes is the little horne of the fourth beast and this iudgement belongeth to the whole beast here rather is described the ruine and destruction of the whole kingdome of the Seleucians the meaning then is this rather 1. that the power of the Seleucians after Epiphanes began to abate and their kingdome to be much ●olested by enemies without the Parthians and Armenians and by commotions within and so the beast was slaine then the bodie of the beast was destroyed the kingdome beeing taken from the house of the Seleucians and giuen to Tygranes king of Armenia as Iustine writeth lib. 40. And this bodie was giuen to the fire when Tigranes beeing taken the kingdome was dissolued and made a Prouince by Pompey Polan 39. Quest. v. 12. When the other beasts had their dominion taken away and how their liues were prolonged 1. Some doe interpret these words by the time past that before the destruction of this last beast the other three had beene destroyed so Calvin Vatablus ante interitum quartae bestiae evanuerāt they had vanished away before the ouerthrow of the fourth beast Osiand And though mention be made hereof after the destruction of the fourth beast yet the other beasts were before remooued and taken out of the way Calvin But to what ende is it said that after the dominion of the other three beasts was taken away their liues were prolonged if there had not beene some remainder of the other Monarchies the Chaldean Persian and Grecian after their dominion ceased 2. Some on the contrarie hee thinke that here is