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	pour_v	57	3	8.3750	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

my Treatise of The resolution of Pilate and therefore now I will but only desire all men to consider that seeing Christ was a king and yet refused all pompe of worldly vanities yea rex fieri noluit this king would not be made a king in this world because his kingdome was spirituall and so not of this world he was a king of righteousnesse then why should not we his subiects imitate this our king herein It is reported of king Alexander That we should not too eagerly seeke for the things of this world that his souldiers would imitate him euen in his stoopings And if they imitated him in his vices why should not we imitate our king Christ Iesus in his vertues His kingdome is spirituall and he is a spirituall king and therefore if we would be his subiects we must be spirituall men and we must vtterly despise these worldly vanities For it is possible we should doe both we cannot serue God and mammon we cannot be filled with temporall and spirituall things at once For if thy hand be full of counters thou must throw away the same before thou canst fill it with gold saith Saint Chrysostome euen so if thy heart be full of the riches of this worldly kingdome there can be no roome for spirituall riches Why then doe we not seeke to be rich Ieron de vita solit in ep ad Heliodor in Christ nam affatim diues est qui cum Christo pauper est for he is truly rich that is poore in spirit poore with Christ saith Saint Ierome and therefore seeing our kingdome is not of this world cibus potus sunt diuitiae nostrae meat and drinke food and raiment is all the riches that we should desire all other things we should willingly leaue vnto the subiects of this world apud quos solummodo splendor tectorum attenditur labes animorum non attenditur For they only respect the gainesse of their houses and the greatnesse of their lands but they neuer looke to the foulenesse of their soules And further I must desire you to note this one thing that Christ is an eternall king and his kingdome an euerlasting kingdome gloriosum imperium sine fine dabit and so shall all his subiects haue an euerlasting kingdome for that good is no good that wanteth perpetuity but our life in this How short is the life of man world is very short it is but a span long it is euen as nothing orimur morimur as soone as we are borne we draw to our end cùm vir crescit vita decrescit and while a man growes more and more in yeares his yeares grow fewer and fewer vnto him sic breuis vita ipsa breuitas semper incerta and so our life is but a very little little while and that little while is alwaies vncertaine for Irus erit subito qui modo Croesus erat There are twenty waies for the vanities of this world to vanish away and therefore Saint Augustine saith Si Aug. l. confess quid arisisset prosperum taedebat apprehendere quia pene priusquam teneretur auolabat If any worldly wealth did offer themselues vnto me I was euen loth to accept them for I saw they were ready to flie from me before I could lay hold vpon them But the kingdome of Christ is a kingdome vnshaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it knoweth no Chrys●st in 5. Rom. That the kingdome of Christ is without ending end it hath no bounds and the riches of this kingdome are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces giuen without repentance neuer to be taken away I will therefore conclude this point with that sweet demand of Saint Augustine Quae maior est insania quàm pro momentanea delectatione perdere aeterna gaudia nosmetipso● obligare ad aeterna supplicia O what great madnesse is it or what greater madnesse can there be then for a little momentarie delight to depriue our selues of an euerlasting kingdome and to cast our selues headlong to euerlasting destruction And so much for the kingly office of Christ and his kingdome 3. He was annointed to be a Prophet That Christ was annointed to be a Prophet for I will raise them a Prophet from the midst of their brethren like vnto thee him shall they heare And therefore he is called pacis annunciator Dei fidelissimus testis the proclaimer of our peace and Gods most faithfull witnesse And therefore the Lord saith that whosoeuer would not heare that Prophet that soule should be cut off from his people Now the parts of his Propheticall office are The true exposition of the law The ioyfull declaration of the Gospel The infallible prediction of future things All these he did himselfe while he was on earth and now likewise by his spirit inwardly by the preachers outwardly he informeth his Church of all truth vnto the end of the world for whosoeuer heareth you heareth me saith this great Prophet qui omnes Prophetarum prophetias signauit adimpleuit primo aduentu which sealed and fulfilled Tertull. l. contra Iudaeos all the prophesies of his precedent Prophets by his first comming saith Tertullian and now left none but his owne to be accomplished And thus you see first how Iesus That all Christians are annointed with the graces of Gods Spirit was annointed with the oyle of gladnesse aboue his fellowes In respect of the sweetnesse of which oyle the Church saith meliora sunt vbera tua vino fragrantia vnguentis optimi thy loue is better then wine it is sweeter then the sweetest ointment And with this ointment he annointeth all his members and from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are likewise called Christians quia excellenter vnctus corpus suum perungit because he being most excellently annointed did annoint all his body saith Saint Augustine and so Saint Iohn Aug. in Psal 103. saith we haue an ointment from that holy one i. from Christ the annointed that is the sweet gifts and graces of Gods holy Spirit as Theodoret doth expound Theodor. in Cant. it and as the Prophet Dauid did meane when he saith that the pretious ointment was powred vpon the head and ran downe vpon the beard euen vnto Aarons beard and ran downe to the skirts of his clothing for this cannot be interpreted literally of any materiall oyle 1. Because we neuer read that Aaron Anton. p. 1. to 6. c. 2 §. 5. was so annointed that the oyle ran downe to the borders of his garments 2. Because the words immediatly following like the dew of Hermon that fell vpon the hill of Sion must necessarily bee spiritually vnderstood for the dew of Hermon cannot possibly descend vpon the hill of Sion 1. Because they are farre distant the one from the other 2. Because mount Sion is farre higher then mount Hermon as Hugo Cardinalis doth obserue And therefore this must bee vnderstood of that spirituall oyle of gladnesse the most

excellent graces of Gods spirit that was powred vpon the head Christ Iesus without measure and thence ran downe vpon the beard i. the Apostles and Preachers and so to the skirts of his clothing i. to all faithfull Christians bee they neuer so meane And therefore if wee be Christians i. annointed with the graces of Gods spirit odor bonus sumus Deo wee smell sweetly in the sight of God we are like the smell of a pleasant field which the Lord hath blessed and he will finde in vs a sauor of rest But if we liue in loathsome sinne we shall smell most odious in the nosthrils of God And 2. you see how Christ was annointed to be King Priest and Prophet which should teach vs two especiall lessons 1. The dignitie the superiority and Dignity of Kings Priests Prophets the excellency of Kings Priests and Prophets and that in many respects For 1. They only were annointed a sufficient argument of soueraignty for if you powre Water Wine Vineger and Oyle together they say Oyle will needes be vppermost 2. They were not onely annointed with oyle sed oleo sancto but with holy oyle he tooke it not from the Apothecaries shop or the Merchants ware-house but from the Sanctuarie to teach vs that sacred is their office whereunto they are designed sacred the power wherewith they are indued and sacred the persons whereunto it was applied and therefore this should teach all men to render vnto these their due respects and to beware of the contradiction of Corah lest wee fall into the same destruction But it may be some will say what if these annointed proue wicked if Kings proue Tyrants Priests Heretikes and Prophets lewd and lying Prophets are we still enioyned to the same reuerence and obedience I answer that some indeed are of minde if this annointing proue defectiue this oyle may be wiped off and as the Iewes gaue there bill of diuorcement so we should haue our writ de iusta abdicatione of renunciation But if this were allowed all Kings That inferiours must neuer stand against their superiours would be soone made Tyrants and all Priests Hereticks in the iudgement of the disobedient and therefore we say Proue what they will thou art bound to obey in all ciuill and outward actions and neuer to rebell in any action For the anointing of these men did not giue them grace to execute their offices but onely a iust title to enioy their offices neither doth it include any thing but a iust title of administration nor exclua● any thing but vsurpation for we read that Cyrus was Christus annointed though no christian and Iulian was vnctus though worse then a Pagan and so Saul was the annointed of God when he was forsaken of the spirit of God and yet Dauid would not touch Saul though he was a tyrant and the Christians would not lift vp their hands against Iulian though he was an Apostata because they were annointed i. appointed of the Lord though they were none of the true seruants of the Lord. For the Lord many times will place wicked men ouer vs for our correction as well as godly men for our consolation and therefore when God placeth any we must not seeke to displace him though he were neuer so wicked vnlesse it be by our priuate praiers and publike patience Yet I denie not but in cases of great In cases of extremity we may flie to saue our liues extremities where losse of life or danger of soule is imminent we may with Lot fly and haste away to saue our selues ●s Dauid did from Saul but to take armes against the Lords annointed or any waies to proue imurious vnto them to their persons places or dignities we may no waies doe it though wee had power to doe it as that most excellent example of Dauid towards Saul doth most excellently declare And therefore S. Ambrose saith Ambros orat in Auxent Wee must not rebell against the most wicked Kings that in such a case we may refuse the doing of the fact if it be contrarie to the word of God but we may not refuse to submit our selues to the penaltie we may sigh and mourne but we may not stirre vp rebellion we may humbly intreat and beseech but we may not stubbornely fight for we are bound to yeeld our true allegeance though we be forbid to yeeld to any wicked performance And what is said of Kings I say the same of Priests that their people should haue no hand in their deposition nam sapientis est sapientes indicare and they euer hate vs because we hate their vices And so much for the dignitie and soueraignty of Kings Priests and Prophets 2. Seeing Christ was annointed to be King Priest and Prophet and that Christ was annointed King Priest and Prophet to make euery christian a King a Priest and a Prophet 1 Apoc. 6. Acts 2. 24. from Christus we be all christians it must needs therefore follow that we were all annointed to be Kings Priests and Prophets and that as he hath appointed Kings Priests Prophets to be such ouer many so he hath annointed euery man to be such ouer himselfe for so the Scripture sheweth he made vs kings and Priests vnto God his father and againe I will powre out my spirit vpon all flesh and your sons and your daughters shall prophesie saith the Lord. And therefore this should teach euery man 1. As a King to rule and raigne ouer That euery man should rule as a King ouer his owne affections Virgil. Aeneid l. 1. his owne affections and as the Poet saith of Aeolus Luctantes ventos tempestatesque sonoras Imperio premit ac vinclis carcere fraenat to bridle all our vntamed lusts and to suppresse all the vnruly motions of our flesh for this is most certaine that against all the temptations of sin there is no better remedie then the mortification of our flesh and the suppression of our affections but if we be tam grauiter temptats so violently assaulted and so strongly beset against that we cannot vtterly expell them nor perfectly subdue them then let vs euer looke to this vt minimè superati that they may Aug. de ciuit Dei l. 1. c. 10. neuer subdue vs and depriue vs of our kingdome For if they once get the vpper hand ouer vs we shall be no longer Kings but the bond-slaues of sin and Satan And therefore vt barbara gens optima flens pessima ridens as barbarous men are best subdued but the worst of all when they haue their libertie so these barbarous lusts of our flesh must be subdued if euer wee would be happy Idem in Psal 137. Kings these Babylonish children must be taken and dashed against the wals as S. Augustine expoundeth those words of the Psalmist if euer wee would be happy 2. As Priests we should all offer vp those christian sacrifices that are holy Perkins in expos Symb. and acceptable