Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	holy_a	son_n	13,852	5	5.7878	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06118	A true chronologie of the times of the Persian monarchie, and after to the destruction of Ierusalem by the Romanes Wherein by the way briefly is handled the day of Christ his birth: with a declaration of the angel Gabriels message to Daniel in the end of his 9. chap. against the friuolous conceits of Matthew Beroald. Written by Edvvard Liuelie, reader of the holie tongue in Cambridge.	Lively, Edward, 1545?-1605.	1597 (1597)	STC 16609; ESTC S108759	129,093	343

epistle to the Corinthians the first chapter and 30. verse where hee sayth that Christ was made righteousnesse vnto vs. To seale vp vision and prophet A testament or couenant in writing is neuer sure before the seale be set vnto it That maketh all good That confirmeth and giueth strength And therfore by a metaphor or borrowed speach to seale vp vision and prophecie is as much as to confirme the same So the word is taken in the 3. chapter of Iohns gospell and 33. verse He which receaueth his testimonie hath sealed vp that God is trewe that is confirmed Whatsoeuer in the old testament had been foretold and promised by the holy prophets of God concerning Christ his birth his redeeming the elect from thrall and sauing from sinne his forerunner his preaching his miracles his humility betraying for money death resurrection ascnceon and glorious kingdome were all most certainly performed by him in their dew time The verifying and fulfilling whereof was as it were a seale for sure confirmation of the vndoubted truth thereof And for this cause the time of vision and prophet is limited to the comming of Christ and the cleare preaching of the gospel in his kingdome wherby he was to verifie confirme and fulfill the same This we are taught in the beginning of the epistle to the Hebrewes in these wordes God in times past spake often and many wayes to the fatheres by the prophets But in these last dayes he hath spoken to vs by his sonne And to anoint This interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dare commend vpon my knowledge to the Church of GOD for good if euer any hath been good It is sure as heauen and earth no sillable amisse VVhich I speake to this end that no man doubt to receaue and hold fast this for the vndoubted truth of God in this place cōcerning the annointing of Christ being an excellent point of diuinitie whereof he euen tooke his name to bee called Messias or Christ that is annointed Ioh. 1.42 For the better vnderstanding whereof wee are to know that in time of the lawe the holy priestes prophets and kinges when they first tooke their offices vpon them were annointed with holy oile And this was the ceremonie of consecrating them to the seruice of God in those callinges For the annointing of priestes we haue the commaundement of God in the last chapter of Exodus the 13. verse where speaking to Moses of Aaron Thou shalt sayeth God annoint him and sanctifie him that hee may minister vnto me in the priestes office For the prophets annointing we haue the example of Elizeus annointed by Elias to be a prophet his stead And for kinges many testimonies in VVhereof I wil bring onely 2. one of Dauid annointed king ouer the house of Iuda The other of Salomon annointed kinge by Tsadoc the priest and Nathan the prophet 2. Sam. 2.4 Now Christ was the trewe high priest enduring for euer 1. Reg. 45. much more excellent then the priests of the law Heb. 7.24 and 8.6 Act. 3.22 He was also that excellent prophet commaunded to be heard in al things Lastly he is the eternall king to whome God gaue the throne of his father Dauid Luk. 1.32.33 to raigne ouer the house of Iacob for euer of whose kingdome shall be no end Christ then hauing in himselfe alone al those dignities of King Priest and Prophet at once together to the which other were annoynted seuerally someone some another was therefore by a certaine kinde of excellencie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the annoynted The Law Priests Prophets and Kings were annoynted with materiall holy oyle but Christ with the spirituall oyle of the holy Ghost which in the 45. Psalme is called the oile of gladnes God hath annointed thee with the oyle of gladnes aboue thy fellowes that is with the holy Ghost which therefore in the first Epistle of Iohn the second chapter the 20. and 22. verses is called an oyntment by a translation taken from the annoyntings of the Law Yee haue an oyntment from him that is holie This spirituall annoynting of Christ is spoken of by Esay in his 61. chapter the first verse The spirit of the Lord is vppon mee therefore hath hee annoynted mee Hee hath sent me to preach good tydinges vnto the poore Clemens Alexandrinus hereof touching Christ his annoynting hath this saying 1. Strom. Our Lord Christ the holy of holies who came and fulfilled Vision and Prophet was annoynted in the flesh with the spirit of his father Therfore those materiall annoyntings of the law were nothing els but tipes and figures of this spiritual annoynting of Christ The holie of holies That is the most holie Christ was endued with the holie Ghost without measure Iohn 3.34 Euen a verie fountaine of holinesse of whose fulnesse wee are all made holie Christ Iesus saith Paul is made vnto vs sanctification Hereof in the first of Luke 1. Cor. 1 30. the 35. verse he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holie one Ch. 7. v. 26. Hee is in the Epistle to the Hebrewes sayde to be an high Priest holie innocent vndefiled seperate from sinners and made higher than the heauens and therefore not without cause in this place called most holie The Popes holines striueth with Christ about this tittle at least to be equal with him challenging to himselfe the name not to bee called holie which were enough for a spotted man but that is not enough for him he will bee as good as Christ euen most holie yea holinesse it selfe or nothing at all Well if he can say so much for himselfe to haue that title as Gods word sayeth for Christ let him take it otherwise let him see howe hee can auoide Antichristian pride Thus the generalitie of Daniels weekes is declared so plainely pointing out the comming of Christ the effects thereof as though hee had read the writings of the Euangelists the Apostles or had beene an eye-witnes in the time of Christ to the verifying and fulfilling of these thinges Now followeth a more speciall and particular handling of them deuided into three parts in the other three verses The 25. verse The going forth of the word Moses in Deut. the fourth chapter thirteenth verse saith That God declared vnto Israell his couenant euen the ten wordes and wrote them vpon two Tables of stone meaning therby the ten commandements Assuerus commanded his seruants to bring Vashti the Queene before him Hest 1.12 but she would not come at his word that is at his commandement When the same king had decreed that all the Iewes in his dominion should bee destroyed For publishing thereof the Posts went out in all haste by the kinges word which was nothing els but his commandement So here by the word going forth is to be vnderstood a commandement which then is saide to goe foorth when it is first sent to bee published and proclaimed as in

thought the verie same and vnderstoode the same world which ended at the comming of Messias to raigne in a new world by the Gospell and for this cause those times betweene the preaching of Christ and Ierusalem destroyed were called the last dayes in the second chapter of the Actes of the Apostles the 17. verse In the last dayes saith God I will powre of my spirit vpon all flesh and in the beginning of the Epistle to the Hebrewes In these last dayes God hath spoken vnto vs by his son These last dayes are all one with the end of the worlde spoken of by the blessed Apostle Paul in his first Epistle to the Corinthians the tenth Chapter eleuenth verse calling that time the ends of the world These things saith he were writtē to admonish vs vpon whome the ends of the world are come and in the Epistle to the Hebrewes the ninth chapter and twentie sixe verse Now in the end of the world hath Christ appeared once to put away sinne by the sacrifice of himselfe That which R. Nehemias said of wickednesse to be multiplied against the comming of Christ is it not in plaine wordes verified by Christ himselfe in the verie same twenty foure Chapter of Mathew the twelft verse giuing this for one token of his comming and the desolation of Ierusalem to be at hand that iniquitie should abound and charitie wax cold If any here demaund how the second comming of Christ can be with any reason referred to the destruction of Ierusalem seeing that it is euident by that verie same twentie foure chapter of Mathew that the comming of Christ to iudgement at the latter day is there described by the suddennes therof by his appearing in the clouds the gathering of the elect with the sound of a trumpet by the doome of the iudge declared in the next chapter where the same argument is continued Come yee blessed of my father inherit yee the kingdome prepared for you from the foundation of the world depart yee cursed into euerlasting fire which is prepared for the diuel his angels I answere that the second cōming of Christ containeth his whole raigne iurisdiction and iudgement in the Citie of God the heauenly Ierusalem by the gospel preached frō the desolation of the outward earthly Ierusalem when it begun to the end of the world at the resurrection of all flesh so that the destruction of Ierusalem and the latter doome being both included within the time of Christs second comming there is no let but that the comming of Christ may be referred to both to one in regard of the beginning to the other in regard of the end and consummation thereof And this is the cause that Christ there speaking of his second comming blendeth these two together the desolation of Ierusalem and his last iudgement because both pertained to one and the same kingdome of Christ And hereof it is that respecting the beginning of that kingdome in the destruction of Ierusalem wherein hee first appeared a rauenging iudge hee saith that that generation should not passe till all those thinges were fulfilled All one with that in the end of the sixteene chapter of the same Gospel Verily I say vnto you some of them that stand here shall not taste of death till they haue seene the sonne of man come in his kingdome What time was there more fit for an other comming of Christ to fall vnto within one generation from those wordes by him vttered a little before his death then this what time more agreeable to that which after his resurrection hee spake of Iohns tarrying till he came then the downefall of the Iewes estate and the vtter desolation of their Citie common wealth which that Euangelist liued to see It is not vnlike or disagreeing to reason that then should begin the spirituall raigne of Christ ouer all Nations by the preaching of the Gospell when the doctrine of the law with all the ceremonies thereof were vtterly abolished That then shuld begin the heauenly kingdome of Christ whē the earthly kingdom of the Iewes and all their law gouernment was first extinct That then should begin the inward subiection of Gods newe people the elect amongst the Gentiles and the spirituall seruice of GOD when the Iewes outward worship had ceased That then should begin the spirituall Sion and new Ierusalem from heauen when the earthly Sion and olde Ierusalem had no more being According to the saying of Esay the Prophet in his second chapter It shall come to passe in the last daies that the mountaine of the Lords house shall be prepared in the top of the mountaines and shall be exalted aboue the hils and all nations shall flow vnto it And many people shall goe and say Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and we will walke in his paths for the Law shall goe forth of Sion and the word of the Lord from Ierusalem Where by the high mountaine of the Lords house and the names of Sion and Ierusalem is vnderstoode not any certaine earthly place or materiall citie but the Church of Christ ruled and guided by the preaching of the Gospell Which the Apostle in the fourth chapter of the epistle to the Galathians calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is high Ierusalem or Ierusalem which is aboue Alluding to the former prophesie of Esay and opposing the high Ierusalem to the earthly and materiall Ierusalem which begot children of bondage by the law like Agar and mount Sinai there called the new Ierusalem or Ierusalem that now is For as there were two kinds of Iewes spoken of by Paul in his Epistle to the Romanes the second chapter one visible the other secret so there were two Ierusalems one outward by the visible ceremonies of the Law the other in ward by the spirituall graces of the Gospell which is Christ his Church termed the heauenly Ierusalem in the Epistle to the Hebrewes the twelfth chapter and 22. verse This heauenly Ierusalem then begun when the earthly Ierusalem was brought to an end being destroyed by the Romane armie and consumed by fire and the Iewes led captiue and dispersed abroad The preaching of the gospel begun long before the destruction of Ierusalem I confesse euen by Christ himselfe while he liued and continewed after by the apostles for the space of 40. yeares All this is true Yet so as withall the outward and ciuill gouernement of the Iewes common wealth with their ceremoniall seruice and law worship remayned still all that while in the holy citie and temple of God And therefore that preaching of Christ and his apostles so long before seemed rather a preparation to this kingdome of Christ then any perfect beginning thereof According to that manner of preaching vsed by Christ and followed of his apostles Mat. 4.17 Mat. 10.7 repent for the kingdome of God is at hand Meaning that Christ in