Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	aaron_n	anoint_v	partaker_n	20	3	10.1614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21041	Tvvo treatises. The one, a most fruitfull exposition vpon Philemon: the other, the schoole of affliction. Both penned, by the late faithfull minister of Gods Word, Daniel Dyke, Bachelor in Diuinitie: published since his death by his brother, I.D. minister of Gods Word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1618 (1618)	STC 7410; ESTC S100162	203,709	388

by the rite and ceremony of annoynting and that typically to shadow out that CHRIST was ordained of his father our spirituall King Prophet and Priest Priests were annoynted Leuit. 21. 10. Kings were annoynted 1 Sam. 10. 1. Prophets were annoynted 1 King 19. 16. This name CHRIST therefore teaches that hee is the true annoynted King Priest and Prophet of his Church Acts 4. 27. Thine holy sonne Iesus whom thou hast annoynted Acts 10. 38. God annoynted Iesus of Nazareth with the holy Ghost and with power Psal 45. 7. God euen thy God hath annoynted thee with the oyle of gladnesse aboue all thy fellowes There is his annoynting as King which is also found Psal 89. 20. And CHRIST applying that Isa 61. 1. to himselfe Luk. 4. 18. shewes thereby his annoynting as a Prophet yea and this is to bee marked that the three offices of King Priest and Prophet though they were in some doubled yet neuer had any one all of them ioyntly but CHRIST who was annoynted with the oyle of gladnesse aboue his fellowes MELCHISEDEC was King and Priest SAMVEL was Priest and Prophet DAVID was King and Prophet but onely CHRIST King Priest and Prophet Hee alone was indeede that annoynted One at whom all legall vnctions poynted For the better vnderstanding of this poynt consider breefly foure things 1. The parts of his annoynting They are two First his consecration whereby hee was set a part to doe the office of a Mediatour betweene God and Man For as the Priest vnder the Law Exod. 30. 30. when he was annoynted was thereby separate and set apart for the office of the Preist-hood and consecrated vnto that function So Christs annoynting consists first in this in being from all eternity set apart to be a Mediatour between God and man and the King Priest and Prophet of his Church Secondly the effusion or powring forth the fulnesse of Gods spirit and grace into his man-hood And therefore Isa 61. 1. and Acts 10. hee is sayd to bee annoynted with the Holy Ghost Wherein Christs annoynting excells the annoyntings of all Kings Priests Prophets inasmuch as the oyle wherwith he was annoynted was the spirit of God it selfe 2. The obiect of this annoynting The obiect or subiect is the whole person of Christ God and man He was annoynted in both natures for hee was annoynted as Mediatour now he is Mediatour not as man onely but in both natures and therefore in both natures annoynted But this must rightly bee vnderstood Hee was annoynted in the Godhead onely in regard of the first part which was Consecration by which hee was designed to be Mediatour 3. The manner or measure of his annoynting That we finde Ioh. 3. 34. Hee hath not receiued the spirit by measure that is hee hath receiued the spirit of GOD in a wonderfull extraordinary measure Indeede we all receiue the Spirit in measure Ephes 4. 7. But vnto euery one of vs is giuen grace according to the measure of the gift of Christ But his measure was a measure well heaped and thrust euen so great a measure as a finite nature was capable of Therefore Psal 45. 7. Thy GOD hath annoynted thee with the oyle of gladnesse aboue thy fellowes More grace hath he then all others yea all that others haue they haue from him for of his fulnesse wee all receiue Yet was not this measure infinite for the man-hood is finite 4. The benefits wee haue by his being CHRIST that is Annoynted They are these three 1. Wee are heereby made Kings and Preists Reuel 1. 6. 2. Wee by his annoynting are also annoynted with the gifts of GODS spirit 1 Ioh. 2. 27. and hence GODS Saints are called GODS annoynted Psal 105. 15. and wee called Christians from CHRIST And if CHRIST had not beene annoynted neither should we For the oyle that was powred on AARONS head Psal 133. 2. ranne downe vpon his beard and the border of his garments but yet first vpon his head and then to the garments So wee are annoynted but our head first and so this oyle of grace runnes downe from the head vnto all the parts of this mysticall body 3. Hereby GOD smells a sweet sauor of rest in all our sacrifices duties and seruices CHRIST being annoynted with that sweet oyle and wee being in him are a sweet sauor vnto the Lord yea hence haue our prayers their sweetnesse Whatsoeuer touched any thing that was annoynted with the holy oyle was holy Exod. 30. 29. yea the altar of incense was annoynted with holy oyle CHRIST is that annoynted altar our incense our prayers layd and offered thereon thereby come to be sweet and holy By this mayest thou try whether CHRIST be in Vse 1 thee or no. Hee is Annoynted and the sweet oyle powred out vpon him if hee bee in thee thou shalt know it by the sweetnesse of the oyntment When the box of oyntment was broken vpon CHRISTS feet the sauour thereof filled the whole house How can I then beleeue that CHRIST is in that heart where are nothing but the dunghilly sauours of the world the nasty sauours of rottennesse and corruption and the vile stench of carnall thoughts This sweet oyntment should draw our affections to him Cant. 1. 2. They are wise and blessed virgins Vse 2 that labour to smell the sweetnesse of GODS annoynted and in the sense of the sweetnesse of his graces enflame their affections towards him But the sauour of the earth and the noysome smells of the lusts of the flesh doe so stuffe our heads that we cannot smell any such sweetnesse as should make our affections to long after him That CHRIST our head is annoynted it is great Vse 3 comfort to vs. Thou feelest thy selfe dry and empty of grace but yet remember our head is annoynted with the oyle of grace euen whole riuers of this oyle are powred forth vpon him and that not for himselfe but for vs. Whence we are called Christians because euery one of vs in our measure shall bee made partakers of this vnction If wee be members of CHRISTS body though the meanest the lowest the foot the very skirts of the garments thou canst not misse of thy share in this oyle It will runne downe all the body from the head Thus wee see what a sweet name this name of Christ is his name is indeede as an oyntment powred out Cant. 1. 2. 2. The thing prayed for The grace of c. of this before verse 3. Thus as PAVL begun with prayer so ends he with prayer So should all our actions be both begunne and closed with prayer So Col. 3. 17. And whatsoeuer yee shall doe in word or in deed doe all in the name of the Lord Iesus Therefore the Israelites when they remooued and pitched their tents they did neither without prayer Numb 10. 35. 36. Prayer should beginne and prayer should end the day Then if our actions prooue successefull wee may reioyce in the successe as of GOD of whom wee begged it if not wee

our selues equally bound to giue thanks to God when he hath heard our prayers This is a rule Whatsoeuer we pray for the same when it shall be granted are we to giue thankes for Psal 50. 15. Againe in the diuers dispensation of graces Gods glorie which wee are bound to redeeme euen with our owne liues is exceedingly set forth And how can I the sonne of God behold the glory of my heauenly Father and not haue my heart resoluing and melting it selfe with ioy Moreouer we are to know that the blessing of our Brethren by vertue of that neere coniunction wee are knit together in are ours wee haue a speciall right and interest in them This is that Communion in the which those words mine and thine must not bee heard My gifts are thine and thine are mine in regard of the profit and emolument of them The eye in the naturall bodie seeth not for it selfe but for the whole bodie Hence PAVL 1. Cor. 3. saith to the Corinthians All things are yours euen the most excellent gifts of the Apostles They might lay claime to them as being by God appointed for their benefit When then we behold a more plentifull blessing in another then in our selues let vs then thinke with our selues how we haue our part therein how God therein hath prouided for our good And therefore in enuying thy Brother Gods bountie and liberalitie thou doest withall vnnaturally enuie thy selfe thine owne good that is inclosed in those gifts of thy Brother So much PAVL by his practice here sheweth This is the most speciall ground of driuing away enuie and stirring vp ioy in vs in the beholding of any good thing in our Brother namely to consider that we haue our part therein Is there any man so foolish to enuie his neighbour a more plentifull Crop of Corne then he himselfe hath in his owne Field if so be that he shall haue a share in his neighbours Crop Nay rather he would be glad because the more his neighbour hath the greater will his profit be And surely it is very strange Who is it that would take it heauily that a piece of Money should be put into another mans hands so he shall haue as much gaine by it as he in whose hands it is Will he not rather be glad that he is rid of so great a trouble and freed from so great a feare which the charge of the Mony would haue brought vpon him for he shall haue an equall diuident in the gaine with him in whose custodie it is in the meane time being free from the negotiating and of feare lest the Mony miscarrying hee be made to make it good The case is the same here The encrease that comes of the gifts of thy brother is as well thine as his If the principall sustaine any danger he must look to that thou art not to be accountable for his negligence and vnskilfulnesse I but thou wilt say Herein is my brother aduanced aboue me in that he is so be trusted with so many Talents God doth not me the like honor O foole doth this grieue thee Thou lookest vpon the honor but seest not the burden annexed for to whom much is committed of him shall much be exacted and when he is called to his account if he be found either idle or vnfaithfull the greater wil his iudgement be Therefore think with thy selfe thus If the Lord had made me steward of those gifts haply I might haue fayled in the skilfull and faithfull imployment of them So in the end there should haue beene a heauie reckoning for me Gods dealing is both therefore wise and mercifull towards me If these Talents had beene in my hands they might haue perished without any aduantage to God my selfe or the Church Now then how wise is God to put them into the hands of a more skilfull husband that can employ and vse them better then I should and yeeld a greater encrease of profit euen to my owne selfe then I my selfe could haue done if I my selfe haue had the husbanding of them in my owne hands For it is most certaine that many men would not haue halfe that benefit of the gifts of God being in their owne keeping which they haue now being conferred vpon others As the foot if it should haue the power of seeing which is in the eye it could make nothing that vse of it which it doth now whilest it is in the eye Here then is a further cause of Thanksgiuing for the blessings of God vpon our brethren not only that we haue benefit by them but more benefit oftentimes then if we had them our selues in our owne possession Wherefore that common prouerbe is to be left which we vse when we see any good blessing hath befalne our brother O such a one may thanke God It is true But why doest thou lay that dutie wholly vpon him exempt thy selfe Mayest thou not thanke God too to whom the Lord is beneficiall in thy brother The oyntment powred on AARONS head though first of all in greater quantity it lighted vpon the next parts the beard the shoulders c. yet from them it descended to the nethermost Vestments So the graces of our Head Christ though first they come to those that are the most eminent members in his body yet they rest not in them but from them they drop and distill downe vpon the inferior members and that in farre greater measure then if they had flowne immediatly from the Head to them Wherefore as in Confession we are bound to lament and bewaile the sinnes of our brethren as our owne so likewise in Thanksgiuing to reioyce in their blessings euen as if they were our owne Thirdly If in PAVLS example others are bound to giue thanks for our graces then it is our part who Doct. 3 through Gods mercies are possessed of any of his graces so to vse them that we may minister iust cause to our brethren to giue thanks for them For many there are very richly endowed with varietie of graces that yet abusing and peruerting them to the hurt of the Church or not vsing them at all but lapping them vp in a Napkin and burying them in the bowels of the Earth giue occasion rather of griefe then of thanksgiuing But they should remember that they are no Lords or Proprietaries of their Gifts that they may say with him in the Gospell Are they not our owne may we not do with our owne what we list No they must know as DANIEL very ingenuously confessed concerning the Gift of Prophecie before NEBVCHADNEZAR Dan. 2. 32. that they haue receiued them for the Church whose seruants and debtors they are And therefore if wee shall not communicate our gifts to the Church and people of God they will complaine of vs to God and complaine of vs of iniustice in with-holding the good from the owners thereof contrarie to SALOMONS Precept Prou. 3. 27. Fourthly PAVL saying that he heard of the Faith Doct.

of Israel and to bee without God in the world But when once we come to haue fellowship in one and the same Common-wealth of the Communion of Saints then thorough Christ wee haue accesse by one spirit vnto the father euen vnto one and the same father 2. They haue one common mother the Church Gal. 4. 26. Ierusalem which is aboue is free which is the mother of vs all So are they fellow-brethren both by fathers and mothers side Fitly therefore are these two articles ioyned together I beleeue in the holy Catholique Church the Communion of Saints By vertue of the Communion of Saints wee challenge a freedome in that holy incorporation 3. They haue one common elder brother IESVS CHRIST Heb. 2. 11. For which cause he is not ashamed to call them brethren This Communion stands not onely in a brotherhood among themselues but in a common brotherhood betweene CHRIST and the faithfull As the head is not onely the head of the shoulders but of the feet of the leggs and all other parts of the body They haue all one cōmon head 4. They haue all one common inheritance So that this partnership and fellowship doth not onely make them brothers but heerein it goes further for many brethren haue common parents a common elder brother but not the inheritance common their common elder brother makes that proper and peculiar to himselfe But heere there is a communion in the inheritance it being alike common to euery one Hence the faithfull are called fellow-heires Ephes 3. 6. and Fellow-citizens with the Saints and of the houshold of GOD Ephes 2. 19. And IOHN writes himselfe a brother of the Churches and a companion or co-partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Kingdome of IESVS CHRIST Apoc. 1. 9. Hence in CHRIST neither bond nor free c. but hee hath made vs all Kings and Preists to God his father Apoc. 1. 6. Hence IVDE calls it the Common saluation Iude 3. The Saints of God haue all communion in one and the same saluation and Kingdome of God So PETER speakes of himselfe I a witnesse and a partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory 1 Pet. 3. 1. 5. They haue all one common profession of the same faith Therefore howeuer faith in regard of the beleeuers application is proper and particular yet in regard of the profession thereof it is called the common faith Tit. 1. 4. To Titus mine owne sonne after the common faith This is that fellowship PAVL mentions Philip. 1. 5. your fellowship in the Gospell Their fellowship stood as in other things so in the common beleeuing receiuing and professing the Gospell Thus are they fellow-beleeuers and fellow-professours 6. They haue all the same ordinances of Gods worship in common and haue a ioynt fellowship and communion in the vse and exercise of them fellow-hearers of the same Word and Gospell Hence that phrase of the fellowship of the Mystery Ephes 3. 9. fellow-partners and fellow-partakers of the same Sacraments Hence the Supper called the Communion The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Cbrist 1 Cor. 10. 16. and see the reason vers 17. for we being many are one bread and one body for wee are all partakers of that one bread The Ministers and their Ministry is not their owne nor any mans peculiar goods but the common goods of the Saints in which they are all fellow-partners It was a misse in the Corinthians when they sayd I am Pauls and I am Apollos I am Cephas 1 Cor. 1. they are as farre awry that say PAVL is mine APOLLOS mine CEPHAS mine for all things are yours whether Paul or Apollos or Cephas c. all are yours and you are Christs and Christ is Gods There are but three Lords of all things GOD CHRIST and the Saints and these subordinate each to other So then PAVL and APOLLOS and the Ministers and Ministry of the Gospell the Word and Sacraments are the common goods of the whole Church in which all the Saints are fellow-partners 7. They haue the prayers each of other in common Therefore our Sauiour teaches vs to pray Our father Giue vs this day our daily bread forgiue vs our trespasses Teaching vs an exercise of this fellowship in prayer we are bound to pray for others therfore others haue a partnership in our prayers Heerein is the poorest and meanest Saint of God happy that as he hath the benefit of Christs intercession in heauen so hath he also the benefit of the prayers of all Gods Saints on earth 8. They haue the graces and gifts each of other in common In Grace there is not this meum and tuum we haue no grace hut by vertue of this communion wee are bound to communicate it and to make it common to others what gifts wee receiue others haue a right in them 2 Cor. 1. 11. the gift bestowed on vs for many As once of goods Acts 4. 32. so euer of grace none must say of the grace hee possesses that it is his owne Conduits are not any ones proper goods but are common to the whole towne And PAVL sayes of the Philippians Philip. 1. 7. That they were all partakers or fellow-partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his grace All the graces and gifts that any haue they are but the Church-stocke and part of their treasury in which the whole Church hath a partnership Graces who euer is berusted with the keeping of them are Church-goods in which all the Saints are fellow-partners 9. They haue a partnership in their affliction so that one Christian suffers not without the fellowship of another as the members of the same body haue all communion in the same greefe If one member suffer all suffer with it 1 Cor. 12. 26. Remember those that are in bonds as though yee were bound with them and them which suffer aduersity as being your selues of the body They haue as well a partnership in the crowne of thornes as in the crowne of glory as well in the sufferings as in the Kingdome of CHRIST Reuel 1. 9. I Iohn who am also your brother and companion or co-partner in tribulation and in the Kingdome and patience of Iesus Christ This partnership in afflictions stands both in a fellow-feeling and a fellow-suffering both are ioyned together Heb. 10. 33. 34. Partly whilest yee became companions or partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them that were so vsed Now marke wherein they shewed themselues partners with those that were so hardly vsed in afflictions For yee had compassion on mee in my bonds there is a fellow-feeling and tooke ioyfully the spoyling of your goods there is a fellow-suffering Hence vers 23. of this Epistle calls EPAPHRAS his fellow-prisoner fellow-prisoner not in regard of place but of cause and affection yea so neere is this partnership that in regard of their fellow-feeling each in others crosses euen