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	change_v	priesthood_n	26	3	10.0241	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

in Christ be improved for Obedience That his Love to us may so powerfully constrain our hearts that we may wholly live to him that dyed for us and rose again who is also at the right hand of God making Intercession for us To him be Glory Amen CHAP. IV. Sect. 1. Of our Union to Christ and Communion with him OUR Author will not in Courtesie or cannot for Shame deny that the Scripture does mention such a Relation between Christ and Christians as may be express'd by an Union and that these Phrases of Being in Christ and Abiding in Christ can signifie no less Now this Union to Christ being a very suspicious Phrase he is deeply concern'd to mollifie it with some such Healing Explication that it may not prejudice or however not utterly destroy his main design To interpret it according to the sound of words is to blow up himsels with his whole Cause and therefore it is judg'd a safer way to accommodate the Expression if it will be tractable or to force it if it proves obstinate to a Complyance with his own espoused Notions and preconceived Opinions And now we see that the True Reason why he so zealously declaimed against that way of Interpreting Scripture in the last Section was that he might without suspition serve himself of it in this Some do not like his Tottering and Staggering way of wording his Matters It may be express'd by an Union and it can signifie no less than an Union A form of speech invented doubtless to let us know how unable he is to deny and yet how loath he is to confess the plainest Truth I have not forgot that he told us p. 108. That the Scripture describes the Profession of Christianity a sincere Belief and Obedience to the Gospel by Having Christ and Being in Christ but now he is graciously pleased to Mount them a little higher and is gently content that they should signifie no less than an Union with Christ. Four Notable Observations he makes to us in this one Section 1 That those Metaphors which describe the Relation between Christ and Christians do primarily referre to the Christian Church and not to every Individual Christian. I am sorry that it must still be my great unhappiness to dissent from him but seeing all Accommodation is desperate we must bear the shock of his Reasonings as well as we can Christ says he is called a Head but he is the Head of his Church which is his Body as the Husband is the Head of his Wife No particular Christian is the Body of Christ but onely a Member in this Body This indeed would do pretty well but that it wants two small Circumstances Truth and Pertinency which being so inconsiderable we may well spare in any of His Writings And 1. Methinks I want that sorry circumstance of Truth in his Argument Christ is the Head of his Church as the Husband is Head of his Wife but the Headship of the Husband over the Wife will not exactly measure the Headship of Christ over Believers we must call in assistance from another Similitude that of the Head in the Natural Body over the Members Christ is a Head of Influence as well as Authority he communicates Grace to Obey as well as commands Obedience And this is that the Apostle would teach us Eph. 4. 15 16. The head even Christ from whom all the Body fitly joyned together and compact by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the Body to the edifying of it sel●… in love Here 's an effectual Operation in every part the Growth and Increase of every individual Member by virtue of that Influence which the Head communicates to it And now to make the Husbands headship over the Wife to represent the whole of Christs Headship is craftily to seduce us from the Consideration of that Grace which from Christ we receive to help us in time of need The Holy Ghost has singled out the most per and perspicuous Metaphors that outward things would afford to instruct us in the Nature of that Union and Relation that Believers have to Christ the Priviledges and Advantages which they receive thereby and those Duties which indispensably arise from thence and yet such is the incorrigible and untractable Nature of all outward things such is their shortness poverty and narrowness that they do not yield a Similitude that will adaequately and commensurately express the total of Christs Grace Mercy and Authority or of our mutual Obligations and Duty Much of the Poverty and Beggarliness of the Mosaical Types lay in this those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 9. that they could not represent Jesus Christ to the life whom yet it was their design in some measure to shadow out And when I have named a shadow I have given a sufficient Reason of my Assertion for though a shadow may describe the general Lineaments of its Body yet it will not paraphrase upon the Complexion To supply this defect it has pleased the Wisdom of God to institute that numerous train of Types that so what could not be express'd by any one might yet in parcels be described by Another Hence is it that one Type represents the Death of Christ as a Sacrifice for Sin as the Goat of the Sin-offering Lev. 16. 15. Another the Intercession of Christ at the right hand of the Father as Aarons appearing in the Most Holy place upon the Feast of Expiation The same Wisdom has it pleased the Spirit of God to exe●…cise in describing to us the Union and Relation betwixt Christ and Believers for seeing that no one single Metaphor however borrowed from the nearest and most intimous Relation upon Earth could possibly convey to our understandings all that Mercy Grace and Love which from Christ issues to all that are in Covenant with him nor all that Reverence Love and Duty which from Believers is due to a Redeemer therefore has he chosen out many that so by putting together the Mercy and Duty which is comprehended in each we might spell out the Meaning of what is wrapt up in that Relation wherein we stand to him But 2. It wants Pertinency as well as Truth For what if no particular Christian be the Body of Christ. yet is he a Member of that Body and Christ as Head of that Body is related in particular to him without the Intervention of the Body A Body is nothing else but the result of all the Integral parts put together in their due Scite and proper Order and the Church is nothing else but the aggregate of many Christians united under their proper Pastor And as the Head in the Natural Body is immediately related to all the parts so is Christ immediately related to every true Christian. If then he will argue thus No particular Christian is the Body therefore Christ is primarily related to the Body any one with as much honesty may inferre