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	head_n	skirt_n	260	3	12.1871	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95869	Christ and the Church: or Parallels, in three books. In the first ye have the harmony between Christ and the foregoing types, by which he was fore-shadowed in the Old Testament, both persons and things. In the second the agreement between Christ and other things, to which he is compared in the holy Scriptures of the Old and New Testament. In the third the agreement between the Church and the types, by which it was foreshadowed in the Old Testament; and other resemblances, by which it is set forth in the holy Scriptures. By Henry Vertue, M.A. rector of Alhallows Hony-lane.	Vertue, Henry, d. 1660.	1659 (1659)	Wing V274; Thomason E975_1; ESTC R203902	335,049	439

first hand we through him 1 John 2.20 We have an Vnction says the Apostle from the holy one as the holy oyl was powred upon the head of Aaron Psal 133.2 and from the head it came down to his beard and to the skirts of his garments God Joh. 3.34 Eph. 4.7 saies the holy Baptist hath not given him the Spirit by measure but to us saies St. Paul grace is given according to the measure of the gift of Christ that is in such measure and proportion as it pleased Christ to bestow it upon us Hear St. Ambrose descanting on that Prophesy Joel 2 28. to this purpose He said not I will powr out my Spirit but of my Spirit for we cannot receive the fulnesse of the Holy Ghost Non spiritum dixit sed de spiritu nos enim accipere non possumus plenitudinem S. Spiritus sed tantum accipimus quantum de suo arbiter nostri pro sua voluntate diviserit Supra nos ergo effusum est de Spiritu at supra Christum cum in forma esset hominis manebat Spiritus To. 2. de S. Sancto ad Gratiam l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. habuit caro S. Sanctum non partem donorum sicut nos cum uni sapientia alteri scientia datur sed omnia habuit dona In nobis dividuntur dona in Christo autem carne omnia dona fuere Tom. 6. serm de S. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille plenitudinem accepit nos de plenitudine Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non habet ipse donum participabile sed est ipse sons radix donorum omnium non in seipso continens bonorum divitias sed in universos diffundens quibus diffusis plenus permanet nec ex eo quod aliis suppeditat minuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod autem ego fero participabile est ab alio enim id accepi exigua pars totius est quasi gutta parva ad immensam abyssum infinitum pelagus comparata In Joan. Evang. hom 13. but we receive so much as God divides to us There is therefore powred on us of the Spirit but upon Christ being in the form of man the Holy Ghost abode And so St. Chrisostom The Humane Nature of Christ had the Holy Ghost not a part of his gifts as we have when to one wisdome is given and to another knowledge In us therefore the gifts of the Holy Ghost are divided but all were in Christ all perfections meeting together in him as lines from the Circumference in the Center And afterwards in the same place alluding to Joh. 1.16 He saies the Father that is Christ received the fulnesse but we of his fulnesse Hear him again elsewhere noting this difference between Christ and Christians He that is Christ hath not the gift by participation but He is the Fountain and Root of all gifts not keeping in himself the riches of good things but powring them out upon all which being powred out he still remaines full and is not diminished by that which he gives to all others Thus it is with Christ But how is it with others This he shews speaking in his own person But what I have is by participation for I have Received it of another saies he and it s a small part of the whole and as it were a small drop in comparison of an unmeasurable depth and a boundless Sea And what he speaks of himself is true of all Christians and to this Confession the best of us may justly subscribe 5. The Angels ministered unto Christ and they minister unto us but here is also a vast difference for they ministred to him as to their Lord even to the Lord of Angels To us as to their fellow-servants for so the Angel confessed to Saint John Rev. 19.10 and 22.9 I am thy fellow-servant and of thy Brethren that have the Testimony of Jesus and of them that keep the sayings of this Book And that by the appointment of our common Lord and as a fruit of that Union that intercedes between Christ and us as between the Head and the Members 6. Christ must suffer before he comes to Glory and so must we but here also is a vast difference as Saint Austin observes We are not therefore equal with Christ Non propterea Christo pares sumus si pro illo usque ad sanguinem Martyrium duxerimus potestatem ille habuit ponendi animam iterum sumendi eam nos nec quantum volumus vivimus morimur et si nolimus Ille moriens in se occidit mortem nos ejus morte liberamur à morte Postremo et si frates pro fratribus moriantur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur quod fecit ille pro nobis In Joan. Tract 84. if we shed our blood for him He had power to lay down his Life and to take it up again We neither live as long as we would we dy though we would not He by his Death destroyed Death We by his Death are freed from Death Lastly though Brethren dye for Brethren yet never any Martyrs blood was shed for the Remission of their Brethrens sins as Christ did for us Saint Paul disavows it for his own particular Was Paul says he crucified for you 1 Cor. 1.13 q. d. At no hand I abhor the thought of it Indeed sometimes he mentions his sufferings for the Body of Christ Col. 1 24 that is the Church but he meant not as if he suffered for the expiation of the sins of the Church but for the edification of the Church as he says The things that have happened to me Phil. 1.12 14 have faln out to the furtherance of the Gospel Many of the Brethren waxing confident by my bonds are much more bold to speak the Word without fear according to that known saying Sanguis Martyrum semen Ecclesiae The blood of the Martyrs is the seed of the Church and that of Tertullian This Sect says he Non deficiet haec Secta quam tunc magis aedificari scias cum caedi videtur De Persec ad Scapul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vides quo plures sunt qui suppliciis afficiunt tanto majorem numerum esse aliorum sc Christianorum Ep. ad Diognet speaking of Christians shall not fail which know that it 's then more built up when it seems to be cut down And that finally of Justin Martyr Seest thou not that by how much the number is increased of them that inflict torments by so much the more the number of Christians is increased 7. Christ rose and we shall rise but with a great dissimilitude Christ rose the third day and saw no corruption but according to the profession of Martha concerning her brother Lazarus we shall rise again at the last day Joh. 11.24 and in the mean time we see

Resemblance holds excellently between Christ and the Head of the natural Body and that in sundry Particulars 1. The Head hath conformity of Nature with the Body and the Members of it else it 's a Monster It were a strange sight to see an Head and a Body like the Image which Nebuchadnezzar saw in his Dream Dan. 2.32 33 His Head of fine Gold his Brest and Arms of Silver his Belly and Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay It were altogether ridiculous to see a Painter to joyn an Horses Neck to a Mans Head Humano capiti cervicem jungere equinam Pictor si velit c. Horat. de arte Poetica We see therefore that it 's always so such an Head such a Body Head and Body of the same nature It is easie to see in Christ such conformity of Nature with his Church We are partakers of flesh and blood Hebr. 2.14 and he partakes of the same so that it is most true even in this respect that the Apostle says Verse 11 16 Both he that sanctifieth and they that are sanctified are all of one for He took not the nature of Angels but he took the seed of Abraham Nor is it otherwise with Christ now since his Resurrection in this respect then before his Death for even after he was risen from the dead he could say of himself Luke 24.39 Behold my Hands and my Feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me to have And as he took Humane Nature into Unity of Person with himself so he doth in some sort communicate unto us and makes us partakers of his Divine Nature 2 Pet. 1.4 which is not so to be understood as it the Divine Nature and Essence were transfused into us but that the manifold Gifts and Graces of God which are in God nothing but his Essence are imparted unto us in our proportion So Paraeus expounds it We are made Partakers of the Divine Nature Non transformatione naturae humanae in divinam sed participatione donorum quibus conformes efficimur divinae naturae In loc not by a Transformation of the Humane Nature into the Divine but by a Participation of Gifts by which we are conformed to the Divine Nature And so Z●nchy Id est divinarum perfectionum sapientiae bonitatis sanctitatis similium quibus donat electos Deus De nat Dei l. 2. c. 2. q. 1. He hath made us Partakers of the Divine Nature that is of those Divine Perfections of Wisdom Goodness Holiness and the like which God gives to his Elect. And this in both kinds the Ancients will have to be shadowed out by that which befell Adam in the Creation of Eve when God took a Rib out of Adam Gen. 2.21 and closed up the flesh in stead of it Costa robur significat divinitatis caro infirmitatem humanae naturae The Rib say they signifies the strength of the Divinity the Flesh the infirmity of Humane Nature So there is a conformity of Nature between Christ and the Church as there is between the Head and Members of the natural Body 2. The Head hath the same Soul with the Members and not the Head one by it self and the Body another one Soul quickens and enlivens Head and Members onely the Head is the proper seat of it and from thence it exercises all its operations for the guidance and government of the whole Body and all the Members of it As a King in his Kingdom so is the Soul in the Body The Kings ordinary residence is in his chief City the Metropolis of his Kingdom but yet he exercises his Authority for Rule and Government not there onely but also throughout his whole Kingdom sending out his Edicts and Proclamations from thence through all the parts of his Dominions So though the Soul hath the Head for its special place of residence yet the same Soul that guides the Head guides the Hand also in working and the Feet also in going It 's so here The same Spirit that is given to Christ is given also to Christians See what the Prophet says of Christ Isai 61.1 The Spirit of the Lord God is upon me And Saint Paul says of all Christians We have received the Spirit that is of God 1 Cor. 2.12 The same Holy Ghost Matth. 3.16 that descended upon Christ in his Baptism in the likeness of a Dove descended also on the Apostles in the day of Pentecost in the likeness of fiery cloven Tongues Acts 2.3 4 and the same is given to all even to the meanest Christians Eph. 1.13 14 and received by them as the earnest of their inheritance The Holy Ghost is that Vnction 1 John 2.20 Psalm 45.7 which we have received from that Holy One and that Oyl of gladness with which himself was anointed though herein Christ hath a double pre-eminency he is in Christ first and principally not in us but at the second hand Psalm 133.2 and by his means as the holy Oyl was first poured on the Head of Aaron and thence descended to his Beard and so to the skirts of his garments And to Christ this Spirit is given not by measure but to us in measure and in different proportions according to our several stations in the Church as the Apostle saies To every one of us grace is given according to the measure of the gift of Christ. So that its most true Eph. 4.7 that the holy Psalmist sings Prophetically of Christ and to him God even thy God hath annointed thee with the oyl of gladness above thy fellowes for it pleased the Father Joh. 1.16 that in him all fulnesse should dwell as befitting the head and of his fulnesse we have all received as members from the head 3. The head and members aim at the same end the conservation of the whole person this the head plots for and this the several members in their several places endeavour and seek for It s so here the whole study of Christ and of the whole Church is for the same end which is the Eternal glory and happinesse of whole Christ Mystical consisting of Christ and the whole Church This was the care of Christ the head Those which thou gavest me saies he I have kept Joh. 17.12 And again Father I will that they may be with me Ver. 24. where I am And to this end he sticks not at the enduring of any indignities but became obedient to death Phil. 2.8 even the death of the Cross And this no lesse is the care of every godly and true-hearted Christian See it in St. Paul for himself I press towards the mark saies he Phil. 3.14 for the price of the high calling of God in Jesus Christ And so was he minded in respect of others Brethren saies he my hearts desire and prayer