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	lord_n	skirt_n	25	3	11.6238	5	false

Text snippets containing the quad

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

concerning Christs gracious endowments the plenty and the excellency of them 1. The plenty of them and therefore it is in the plurall number lights and perfections 2. The excellency of them imported by the joyning of the article in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those lights those perfections For this saith Ames in an oration of his touching this subject is not without it's emphasis and might signifie that the light of his knowledge the perfection of his purity surpasseth that of all other creatures 9. And lastly The unction of Solomon Psal 45.7 was a type of Gods anoynting Christs humanity with the holy Ghost Act. 10.38 as appeareth by the Apostles application of the Psalmists words unto Christ Heb. 1.9 Now Solomons unction in the Psalme was not outward visible and ceremoniall with materiall oyle 1. Because it is attributed immediatly unto God God thy God hath anoynted thee Whereas the externall anoynting of Solomon at his coronation day was by Zadock the Priest 1 King 1.38 2. It is preferd unto that of his fellowes God hath anoynted thee c above thy fellowes And how his externall unction excelled that of his fellowes cannot be evidenced out of Scripture But if we speake of an inward spirituall and metaphoricall anoynting of him with gifts qualifying him for the office and duty of a King those that are here termed his fellowes fell farr short of him Solomons wisdome excelled the wisdome of all the children of the East country and all the wisdome of Aegypt for he was wiser then all men then Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol and his fame was in all nations round about 1 Kings 4.30,31 Solomon therefore did very fitly typifie Christ whom God anoynted with the oyle of gladnesse above his fellowes in an higher and fuller sense then him Here we have a twofold comparison of the infusion of gifts and graces into Christs manhood one of similitude another of unequalls 1. Of similitude t is resembled unto an anoynting God hath anoynted thee with the oyle of gladnesse And this oyle unto which Christs habituall grace was likened was not meere oyle of Olive but mixed with precious spices compounded after the art of the Apothecary or perfumer as it is said of the sacred oyle of the tabernacle Exod. 30.25 and unto this oyle there is an apt resemblance of the grace of the spirit in Christ because it answereth all the properties and effects thereof This oyle was fragrant yielding a sweet smell And what is said of the name of Christ in generall is appliable unto his graces in particuler Cant. 1.3 Because of the savour of thy good oyntment thy name is as oyntment powred forth therefore do the virgins love thee Oyle strengthned the body so the grace of the spirit strengthned Christ with might in the inward man Eph. 3 16. It is said of him Luk. 2.40 that he waxed strong in spirit being filled with wisdome and the reason of it is subjoyned and the grace of God was upon him With this oyle in those times they beautified their faces Oyle maketh mans face to shine saith the Psalmist Psal 104.15 So the grace and holinesse of Christ put a lustre upon him and made him to shine gloriously before God and man This oyle was of a refreshing nature and therefore used in feasts and times of rejoycing Whereupon it is termed the oyle of joy and opposed unto mourning Is 61.3 The grace of Christs soule produceth gladnesse and joy unspeakeable and that both in Christ anoynted and his members for whom he was anoynted and therefore it is very fitly stiled the oyle of gladnesse The oyle in those Easterne countries was so sweet as that Manna is for pleasantnesse of tast compared unto it Numb 11.8 The tast of it was as the tast of fresh oyle or the best * Ainsworth moisture of oyle Thus the graces of Christ are delectable and pleasant unto every soule that feeds on them by faith and devout meditation The end for which Aaron and his sons were anoynted was to consecrate them that they might minister unto the Lord in the Priests office Exod. 30.30 So the designe in powring forth without measure the true oyle of anoynting the Spirit upon the Lord Christ was the consecration authorizing and qualification of him for the administration of all his offices 2. Here is a comparison of Christs Unction with the spirit in point of quantity a comparison of unequalls collatio majoris cum minoribus He was anoynted with the oyle of gladnesse above his fellowes Here by fellowes may be understood those that were such in a speciall or generall manner 1. Those that were such in a speciall manner by peculiar office all Kings Priests and Prophets for they in those times were anoynted and therefore might in that respect be termed the fellowes of Christ who was anoynted by God himselfe to be the King Priest and Prophet of the Church And he was anointed above these his fellowes because all these three offices were conjoyned in him in dignity surmounted theirs Besides his abilities for them were vaster then theirs But 2. the fellowes of Christ may be understood in a generall way unto which interpretation I incline as the more probable of those that are such by that vocation which is common unto all beleivers for they are all consorts and sharers with Christ in the unction of his spirit and thereby are made Kings and Priests unto God Revel 1.6 But now they were his fellowes not in a way of equality but only in a way of subordination He was anoynted above these his fellowes extensively in regard of the number of his gifts and endowments intensively in respect of the degree or measure For the spirit was not given by measure to him Job 3.34 2. Of this fulnesse that was to be in Christ there ran diverse prophesies under the Old Testament The first is that of Isaiah 11.2 And the spirit of the Lord shall rest upon him Others may have some feathers of the dove as it were the first fruits of the spirit only But upon him there descended the dove it selfe the whole entire spirit fons omnis spiritus sancti saith Hierome upon the words all the gifts and graces of the spirit The spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord. And this descent of the spirit on him was not ut avolaret sed jugiter permaneret as the same Father hath it It was to rest upon him Answerable to which was the record that Iohn bare saying I saw the spirit descending from heaven like a dove and it abode upon him John 1.32 2. A second prophesie concerning this particular we have in Daniel 9.24 where the Angell Gabriel informed Daniel that Christ was to be the most Holy Seventy weeks are determined to anoint the most holy The most holy he was to be not only essentially as God

examples of a sea and a fountaine of fire You cannot exhaust the sea though you draw as much water out of it as you can Though never so many rivers runne out of the sea yet will it never be drawne drie Even so though all the saints that were are or shall be either did doe or shall receive of his fulnesse yet will he never be emptied never the lesse full for all that The utmost that we receive is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a small drop in comparison of a botomlesse abysse and boundlesse sea But Chrysostome thinkes this similitude not sufficient to set out the fulnesse of Christs grace because if we take but a drop of the sea it makes some diminution though it be unsensible and undiscernable Whereas the fountaine of grace in Christ cannot be lessened in the least degree though it be never so much communicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This similitude being defective he proceeds unto another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Suppose there were a fountaine of fire if you light never so many lampes or candles thereat you could diminish nothing therefrom but still it would be as full of fire as before Even so what measures and portions soever of his spirit and grace Christ dipenseth unto any he is not a jot impaired thereby but he hath still a plentifull remainder nay an all-sufficient an indeficient fullnesse an inexhaustible fountaine unemptible treasures an overflowing redundancy of spirit and grace Fulnesse of grace as Aquinas noteth qu. 7. art 10. may be taken either with regard unto the subject him that hath grace or else with regard unto grace it selfe and so it is nothing else but the perfection and excellency of grace 1. With regard unto the subject of grace him that hath it with regard either unto his office place and condition requiring or else capacity receiving grace 1. There is a fulnesse of grace considered in respect of the condition and state of the subject or partie that hath grace When one hath it fully perfectly and sufficiently according to his state and condition to the utmost bound that God hath perfixt to them of such a condition and in all the vertue and efficacy of it in that it extendeth to the performance of all things any wayes appertaining to the condition office or state of such as are of his place and ranke And such a fulnesse we have ascribed unto many of the saints unto the Virgin Mary Luk. 1.28 unto John Baptist Luk. 1.15 and unto his mother Elizabeth vers 41. unto his father Zacharias vers 67. and unto Stephen Act. 6.8 ch 7.55 All these had grace full and enough for that place and condition to which God had appointed them Thus the Romans are said to be full of goodnesse and filled with all knowledg Rom. 15.14 Full after a sort full with such a fulnesse as is proportionate unto the Age of Childhood in which we here live This fulnesse may be greater or lesser according to the various places which those unto whom is is distributed beare in the Church according to the severall exigences and measures either of their condition in themselves or of their service in the Church For the effusion of the spirit of holinesse is likened in scripture to the pouring forth of an oyntment Now no oyntment at the skirts or edges of a garment doth runne so fresh and full as on the upper parts Upon the upper parts there is more conferred the measure of the * Bishop Andrews Ephah double portions of the spirit John Baptist Christs precursor must be filled with the holy Ghost from his mothers wombe The blessed Virgin the sacred vessel of his incarnation must have grace in greater fulnesse then other mortals But now upon the edges and skirts of Christ's garment Christ's body the lowest ranke of his members there is conferred lesse the measure of the Hin single portions of the Spirit Unto every one is dispensed grace sufficient sufficient for themselves sufficient for full and adequate unto that worke and employment unto which they are designed 2 Fulnesse of grace may be taken with regard unto the subjects capacitie of receiving it So the word fulnesse carrieth our conceit to place and measure from whence it is borrowed In which fulnesse is nothing but a commensuration of the things or bodyes contained unto them containing Even so in Christ a fulnesse of grace is the adequation of grace unto his capacity his power of receiving grace As a place or measure is then said to be full of a thing when it hath as much of it as it can hold So Christ is said to be full of grace in that he hath received so much grace as his capacity would containe no more There is a twofold capacity of a subject to receive an accident one naturall another obedientiall A naturall capacity towards Grace Christs soule had not seeing grace is altioris ordinis of a ranke and order above nature As for the obedientiall capacity of his soule to receive grace that is nothing else but the being of his soule considered as not repugnant to grace And according to it his soule was capable of so much grace as implied not a contradiction thereunto This capacity the Scotists think that God filled up unto the brimme so that if he should stretch nay rack his power unto the utmost he could not possibly poure into the soule of Christ one the least drop degree of grace more then it was possest of already not out of any deficiency in the divine power but meerely for want of roome as I may so speake in the limited and stinted capacity of the soule to receive it Now the Thomists on the other side hold that their adversaries in thus determining do little better then over-saucily narrow and limit the divine omnipotency And for their owne parts thus resolve it That God in the infusion of grace into Christs soule did fill up its capacity so farre as it could be fil'd in reference onely unto Gods ordinary not absolute power And if I be not mistaken there is more moderation in their opinion then in that of their adversaries For that Christ's grace was by Gods absolute power capable of farther intension they make good ex parte gratiae ex parte efficientis ex parte subjecti ex parte objecti 1. Then ex parte gratiae Grace is forma intensibilis a forme that hath degrees and it is finite and therefore capable of a farther intensive enlargement 2. Ex parte efficientis God is absolutely omnipotent and therefore able to produce whatsoever implieth not a contradiction Now the increase of a finite grace in point of degrees implieth no contradiction 3. Ex parte subjecti The grace of Christ is received in the obedientiall capacity of his humanity and according unto that his humanity was capable of whatsoever measure of grace God could produce Lastly ex parte objecti The greatest measure of grace can never be

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