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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	aaron_n	church_n	priest_n	49	3	6.3189	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

to meddle with the comfort of this point Though in Christ there was a fountaine of oyle as it was said there was in * The new Annotations on Canti 1.2 Rome at the day of his birth yet the streames thereof make glad the city of God Psalm 46.4 The two olive branches through the two golden pipes empty the golden oyle out of themselves Zachar. 4.12 Here grace is the golden oyle Gods ordinances are the golden pipes The two olive branches are the two anointed ones vers 14. that is say they that interpret the words of Christ only either the two natures of Christ his Godhead and Manhood or his two offices Royall and Priestlie as man and priest of his Church he merited and purchased grace as God and King he actually produceth it in the soules of such as have relation unto him As the ointment trickled downe from Aarons head unto the very skirts of his garment Even so the oyle of the Spirit in Christ is diffused from him unto all the members of his body unto his lowest members Yee have received an unction from the holy one saith John 1 Joh. 2.20,27 unto those little children new converts or novices in the faith that he wrote unto In these words there is remarkeable for our speciall consolation the influence of this unction we receive from Christ against errour and seduction in fundamentals plainly implyed in the adversative particle prefixed unto both verses In ver 18.19 he speakes of Antichrist and Apostates that swarmed every where But he hath no sooner mentioned them but he forthwith opposeth this unction of the Spirit from Christ as a preservative against the poyson of their heresie and danger of their Apostacy But ye have received an unction from the holy one that will preserve you from all back-sliding Hereticks In vers 26. he makes speciall mention of seducers These things have I written unto you concerning them that seduce you And presently vers 27. he directs unto this spirituall anointing as a sufficient antidote against their infection But the anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him There are two properties in the words of this anointing which yeild full security unto believers against such false teachers The sufficiency and the permanency of it 1. The fulnesse and sufficiency of it Ye have an unction from the holy one and ye know all things vers 20. that is all things necessary to salvation And ye need not that any man teach you vers 27 to wit the grounds and principles of Christian Religion 2. The permanency of it The anointing which ye have received of him abideth in you vers 27 and hereupon in the close of the verse he inferreth their perseverance in union with Christ even as it hath taught you ye shall abide in him In Ephes 4.7 The Apostle sheweth what kind of doale or distribution Christ makes of grace unto his Church and there be 4 particulars by which he illustrates it 1. the universality 2. The variety diversity or inequality 3. The limitation 4. The freenesse of it 1. It is common and universall Vnto every one of us grace is given not unto every man but unto every believer unto every true member of Christ and his Church 2. This distribution is with great diversity and inequality Thus Cornel. Alapide comments upon it Cuique data est saith he gratia non una par sed varia dispar huic major illi minor Unto every one of us are given severall graces We have not the same degrees if we speake of the graces of sanctification We have not the same sorts or kinds if we speake of the graces of edification There is great variety both in the quantity and quality of the talents or gifts of the servants of Christ One may have five another but two talents The talents of the one may be of gold the talents of the other but of silver 3. We have the limitation that is observed in this distribution of grace Unto every one of us Grace is given by measure The best of us have but our measure a small and narrow scantling For an absolute fulnesse is the incommunicable property of Christ himselfe 4. Lastly Here is the freenesse of this distribution Unto every one of us grace is freely given not sold The diversity that is in the measure of mens gifts and graces proceedeth not from any inequality in their merits or foregoing preparations but meerely from the free grace the gift the good will and pleasure of Christ Grace is given unto us according unto the measure of the gift of Christ It may perhaps seeme that this place is not so pertinently alleadged because it speakes only of a measure in the grace of the saints and so asserts not a conformitie unto the fulnesse thereof in Christ But in the least measure of sincere grace there is a kind of fulnesse Plenitudo respectiva secundum quid And that Christ communicateth such a fulnesse unto his Church I shall farther confirme 1. From it's relation unto Christ 2 from Gods end in the collation of all fulnesse of grace upon Christ 3. By going over the severall gradations of the fulnesse of grace that Christ imparts unto her in this life 1. From the relation of the Church unto Christ She is related unto him as a spouse unto her husband as a house unto the Lord or Proprietary as a body unto the head 1. As a wife or spouse unto her husband Canticl 4.8 Eph. 5.23,25,29,30,31 In him the husband there are hid unsearchable riches of grace and wisedome And will he then suffer her whom he hath taken so neare unto himselfe to want to be poore in grace He hath grace as a treasurer and can dispense of it to whom he will May not shee who is as it were the wife of his bosome freely begge it of him The garments of holinesse are all in his custody and at his disposall Can his tender heart then possibly endure to see her goe naked and in rags Christ was a lambe absolutely without spot 1 Pet. 1.19 and therefore he will not suffer any raigning or unmortified spot in his love Thou art all faire saith he himselfe unto her and there is no spot in thee Cant. 4.7 that is if we understand the words of sanctification comparatively in comparison of the wicked and unregenerate who are all over defiled Deut. 32.5 and spotted with the world Jam. 1.27 2. The Church is related unto Christ as a house unto the Lord or proprietary Christ was faithfull as a sonne over his house whose house are we Heb. 3.6 Now did he of old fill his materiall house the Temple with his presence and glory and will he not now fill his spirituall house with his spirit and grace undoubtedly

that in all things he might have the preheminence But this place I have allready handled pag. 150 151 152. and therefore thither I shall referre the reader To come in the last place unto the use and application of this fullnesse of Christs Authority and here I shall make application 1. Of the fulnesse of his office and authority over the Church 2. Of the fulnesse of his authority in generall over the whole universe 1. Of the Fulnesse of his office and authority over his Church 1. Then they are here to be reprehended that wrench out of Christs own hand his fulnesse of office and intrude upon his mediatory power which is incommunicable unto either men or Angels To which of the Angels said he at any time sit thou at my right hand Heb. 1.13 unto the Angels hath he not put in subjection the world to come chap. 2. v. 5. There is but one mediatour between God and man the man Christ Jesus 1 Timoth. 2.5 There are differences of administration but the same Lord 1 Cor. 12.5 there is no Lord like or master-like power in any but in Christ unto us there is but one Lord Jesus Christ 1 Cor. 8.6 Two sorts of men have herein been especially faulty Papists and Prelatists 1. Papists hence the Pope is termed the Antichrist because he is an antagonist not so much unto the natures or person of Christ as unto his unction and office and indeed he hath been injurious unto him in all his offices 1. Unto his Priestly office as by their massing priests and masse sacrifice to propitiate for quick and dead so by communicating unto the saints here on earth a power of satisfying and meriting and unto the saints and Angels in heaven a power of interceding 2. Unto his Propheticall office by assuming unto himselfe authority to supply Scripture with unwritten traditions as also by arrogating unto himselfe infallibility in the interpretation of Scripture and decision of all controversies of religion ex Cathedrâ Lastly he hath most sacrilegiously detracted from the fulnesse of Christs Kingly office by usurping the title and office of a visible and ministeriall head or viceroy in the church without any the least warrant or commission from him the head and King of the Church as also by taking upon him a vast and almost unlimited power of making lawes concerning ecclesiasticall matters obliging the conscience per se of themselves from his meer will and authority This fulness of Christs office hath 2. been prejudiced by Prelatists in their institution of divers Church officers as also of divers ceremonies of ordained and mysticall signification appropriate unto the worship and service of God without any licence from Christ himselfe Herein they have trespassed against his Kingly and Propheticall office 1. They have invaded his soveraignty or Kingly office for he is as the chiefe so the only law-giver in his Church and hath committed unto her as Ames sheweth out of Junius in his reply to Bishop Morton no authority of appointing new things but a ministery to observe and doe such things which Christ hath appointed with order and decency unto edification Indeed the 1 Cor. 14.40 is much used by the Patrons of our ceremonies to prove that the Apostle doth grant a generall licence and authority to all Churches to ordain such ceremonies as ours But that herein the place is abused is evinced by the said Ames med Theol. lib. 2. cap. 13. Sect. 36. by two arguments * Nequè quicquam Authoritatis in istiusmodi ceremoniis instituendis ex co possunt homines fibimet arrogare quod ecclesiis omnibus mandatur ut omnia decenter et ordine faciant 1 Cor. 14.40 Nequè enim ordinis nequè decori ratiopostulat ut res aliquae sacrae de novo instituantur sed utillae quae à Deo sunt institutae er modo adhibeantur qui earum dignitati est consentaneus neque pertinent ordo deco●um ad res sacras tantùm sed etiam officia civilia in utrisque enim confusio indecorum sunt vitia opposita debito illi modo qui requiritur ad eorum justum siuem et usum consequendum Neither saith he can men take to themselves any authority in ordaining such ceremonies from that that it is commanded to all Churches that all things be done decently and in order 1 Cor. 14.40 For neither the respect of order nor decency requires that some holy things should be newly ordained but that those which are ●ordained by God be used in that manner which is agreeable to their dignity neither do order and decency pertaine to holy things only but also to civill duties for confusion and indecency in both are are vices opposite to that due manner which is required to the attaining the just end and use of them Nay he undertakes to manifest that this Scripture being rightly understood doth not only not justify but plainly * Reply to Norton pag. 9.10.11.12 Freshsuit against Ceremonies c. The dispute a pag. 56 usque ad 81. condemneth them this argument he hath managed so well as that he hath quite beaten out of the field Bishop Morton and his second Dr Iohn Burges And none of the Prelaticall party hath hitherto dared to take up the cudgels against him A great Schollar I confesse of these times Dr Hammond in his view of the Directory pag. 19. hath made a new attempt from the place I shall transcribe what is argumentative in his words and I hope without offence unto the Doctor examine them I conceive saith he the cleare importance of that grand place to be that all be done in the Church according to custome and appointment The former implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custome being the only rule of decency c. And the latter in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order or appointment for so the words literally import and then upon these two grounds is uniformity built and necessarily results where all that is done in the Church is ruled by one of these by custome or by law which being here commanded by St Paul is a proofe of the more then lawfullnesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescription of ceremonies in a Church and of uniformity therein This sense is I believe received by few interpreters and therefore we might reasonably expect that he should back it with very good arguments Whether he hath done so let the reader judge That the importance of the former part of the words is Let all things be done according to custome he thus goes about to prove The former is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custom● being the only rule of decency c. He dares not affirme that this is the immediate sense of the place but only that it is implied It cannot be denied but that decency doth imply such customes the omission of which necessarily inferre undecency But that the omission of such ceremonies as ours doth inferre undecency the