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	call_v	pour_v	29	3	8.1897	4	false

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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

Behold I am vile and abhor my selfe in dust and ashes Iob. 42. Then with the Prodigall child though before thinking our selues to be too good to be sonnes wee iudge our selues scarce worthy the roome of a seruant Then with Dauid though before blessing our selues vvith the pompe and pride of our glorious estate we said we should neuer be moued yet then by experience seeing our former vanitie we despise all the glory and greatnes of this world saying with Dauid Psal 39. 11. When thou with rebukes doost chastise man for iniquity thou as a moath makest his beauty to consume surely euery man is vanity Secondly this inward Humiliation is also in the afflictions whē in the sight of our sins we haue broken 2. In affliction brused and bleeding hearts This humiliation also hath affliction alwaies wrought in the hearts of Gods children Iere. 31. 18. I heard Ephraim lamenting Lam. 3. 20. My soule hath them namely the gall and wormewood of affliction in remembrance and is humbled in mee 2. Outward Which is declared in our outward 2. Outward cariage both towards God and man This also affliction will wring frō vs for it will bring vs downe vpon our knees before God and make vs confesse our owne vnworthinesse as in Iob the Prodigall in Ephraim Iere. 31. 18. confessing his owne vntamednes with teares And Lam. 3. It makes a man to put his mouth in the dust It makes vs also to be of an humble and lowly carriage towards men doing nothing that may sauour of pride contempt or disdaine but rather abasing our selues to our inferiours and Lam. 3. giuing our cheeks to the smiters and patiently meekly without desire of reuenge enduring many opprobrious indignities Hereof we haue a notable example in Dauid who though the King yet beeing throughly humbled by that grieuous affliction of Absaloms treason most quietly and contentedly suffered the base pesant Shimei to be myre him with the durt of his filthy tongue restraining his seruants from reuenge 3. The third act of Repentance which affliction 3. In vocation teacheth vs to renue is after that we haue seen our sinnes and in some good measure haue been humbled for them to pray earnestly as for life death for the pardon of them and for power ouer them In prosperity we pray heauily drowsily as thogh we had no life but in our affliction this lazinesse is shaken off The sense of our present misery sets an edge vpon our prayers puts life and spirit into them yea it giues wings vnto them and causeth them to ascend aloft wheras before they lay groueling on the ground Oh! how sauourly do we pray in affliction how feelingly feruently forcibly Esay 26. 16. Lord in trouble how they visited thee they poured out a prayer when thy chastening was vpon them So fit and seasonable a time is affliction for prayer then it flowes from vs and we can poure it forth but alas how droppingly it comes from vs in prosperity Iam. 5. Is any man afflicted let him aboue any other pray For he most of all feeles his wants and he most of all hath the presence of the Spirit the onely Schoolemaster of prayer to help his infirmities and to stirre vp strong sighes and cryes and groanes vnvtterable Rom. 8. 26. 4. The last and principall act of our Repentance 4. Reformation which afflictions call vpon vs for is reformation of those our sinnes for the which after we had found them out by examination we humbled our selues and prayed earnestly for the pardon of them Iob 36. 10. Elihu hauing set downe the first act of repentance for sinnes past namely the discerning of thē as a fruit of affliction addeth also this last of reformation as another Hee openeth their eares to discipline and commaundeth them to depart from iniquitie So likewise Esay 27. 9. By this namely the afflictions formerly spoken of shall the iniquity of Iaacob be purged and this is all the fruit the taking away of his sinne So then afflictions when by Gods Spirit they are made powerfull Teachers they wil not let vs rest in seeing our sinnes in humbling our selues for them in praying against them but they will commaund vs as Elihu speakes to depart from iniquity to leaue and forsake our sinnes to learn the contrary graces and vertues This Dauid felt in his owne experience Psal 119. who before he was afflicted went astray but hauing been nurtured in this Schoole acknowledges that it was good for him that he had bin afflicted because thereby he had learned to keep the cōmandements The blewnes of the wound saith Salomon serues to purge out euil Pr. 20. 30. when we haue felt the smart of sinne by our affliction then like burnt children will we dread the fire In this respect affliction is compared in Scripture to a Furnace into which gold being cast loses his drosse and comes forth pure and purged 1. Pet. 1. 9. In prosperity we contract and gather together much soyle and drosse which the Lord is fayne to driue out of vs by the heate of this scorching fire that so we might be pure and refined metall for himselfe being made partakers of his holinesse Heb. 12. 10. Therefore Lam. 3. are afflictions compared to a yoake It is good for a man to beare the yoake in his youth because it tameth and mortifies our wilde and vnruly corrupt natures and makes vs in all things plyable to the will of God This Purgatory therefore we willingly acknowledge the Purgatory of afflictions whereby God scowres and cleanses vs from the draffe of many noysome and vnsauory corruptions and as it were by a strong Purge empties and euacuates those superfluities of malice enuie pride security wherewith we were before surcharged Let vs all therefore examine our selues in this one point whether our afflictions haue brought the quiet fruit of righteousnesse vnto our soules whether the Niter and Fullers sope thereof hath washed out our Leopards spots whether the rawnesse of our corrupt and fulsome humours haue beene taken away after that we were sodden and soaked in afflictions For this is the maine vse of our afflictions And that which our Sauiour said to the man healed Ioh. 5. do all our afflictions say to vs both at their comming as also and that more especially at their departure and farewell Go your wayes and sinne no more lest worse things come vnto you The want of this fruite is lamentable in many who howsoeeuer in the extremity of their affliction purpose and promise yea and solemnely vow this reformation yet no sooner is the hand of God off them but with the dog comming out of the water they shake their eares and do againe with the Sow returne to the wallowing in the mire And these be the acts of our Repentance in regard of Sinnes past 2. There is another Act respecting sinnes to 2. Wise preuention of sinnes to come come which affliction also stirreth vp in vs