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	office_n	robe_n	20	3	10.7919	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

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

wounds and diseases of our soules be many and deepe the oyle of gladnesse wherewith Christ was anoynted above his fellowes is able to heale them Siquidem ante faciem unctionis Christi nullus omnino stare poterit morbus animae quamlibet inveteratus saith Bernard in the but now cited place The Yoake saith the Prophet shall be destroyed because of the anoynting Esay 10.27 Where some by yoake understand the yoake of sinne and by the anoynting the spirituall anoynting of Christ with the Holy Ghost If unrighteousnesse hath a kingdome and dominion in all men by nature Christ is a King of righteousnesse that will in all his members overthrow the reigne and dominion of unrighteousnesse here in this life and destroy the very being and existence of it in death that will batter and weaken all its strong holds now and utterly raze and demolish them then If our soules be overspread with spirituall darknesse and ignorance with the noysome fogs and mists of iniquity why Christ is a sunne of righteousnesse upon the first arising of which in our hearts our ignorance and lusts will be dispersed and scattered but when it shall come to its full strength then all shadowes shall fly away Canticl 4.1 All darkesome clouds nay the thinnest vapour as well as the thickest mist shall be dispelled and wasted Even all the remainders of the old man the least reliques of the flesh shall have a totall abolishment and be utterly rooted out of the soule All conflicts and combatings of the Law of the members with the law of the mind shall then receive an everlasting period 2. Here is consolation against their emptinesse of grace against the wants weaknesse and imperfection of their holinesse How many and great soever their wants be how defective soever their graces how imperfect soever their holinesse yet by union with Christ and consequently communion in and conformitie unto his fulnesse they shall be made compleate and perfect Ye are compleate in him Col. 2.10 As by reason of a compleatnesse and perfection in him imputed to you for justisication so also by a compleatnesse from him really imparted unto you for sanctification Christ hath riches and treasures for their poverty a wardrobe for their nakednesse a fulnesse for their emptinesse an unmeasurablenesse of the spirit to supply any deficiency to remove any decayes of grace and to make up whatsoever is wanting for the full fashioning of Christ in their hearts Indeed an absolute fulnesse is not to be expected as long as we carry about us these robes of fraile flesh Here something will still be lacking to our faith and other graces As the sunne communicateth it's light unto the moone leasurely by degrees till she come to her full light till it be full moone So Christ the sunne of righteousnesse gradually conformeth his members unto that fulnesse of grace which dwelleth in him So that here below they are but in a state of infancy and so subject to defects But yet he poureth out his spirit and grace upon them in such order and measure as that they proceede from strength to strenth Psalm 84.7 like the sunne to the perfect day Prov. 8.18 Untill at last they arrive unto an absolute fulnesse of grace in respect both of parts and degrees incompatible as with mixture so with measure admitting neither of decay nor growth Then they shall be at the well-head and therefore brimme-full of grace each according to his capacity They shall have so much grace as they can hold When I awake saith David I shall be satisfied with thy likenesse Psal 17. vers 15. I shall be full of thy Image it is by some translated filled with all the fulnesse of God Ephes 3.19 Unto us then God will be all in all 1 Cor. 15.28 Unto the reason as Bernard descants upon those words he will be plenitudo lucis unto the will multitudo pacis unto the memory continuatio aeternitatis Here we are but sprinkled with the spirit with a few drops of it In heaven it shall be poured most plentifully upon us Here we are but covered with a parcell of grace and holinesse there we shall be cloathed all over with it There shall be no more any spots blemishes or wrinckles in our holinesse Ephes 5.27 No longer any eb's of our graces any fainting of our hope any dulnesse in our devotion any drooping of our love any languishing of our zeale All shall be blowne into a purer flame and advanced to a degree of Angelicall sublimitie Those first fruites of the spirit which are but sowne in our seede time here shall then arise grow up into a full harvest of grace an entire pure unmixed absolute fulnesse For then we shall all come c. unto a perfect man unto the measure of the stature or age of the fulnesse of Christ Ephes 4.13 Of which words I shall reckon up three of the most probable expositions that I have met with And they proceed according unto the threefold acception of Christ in scripture It is taken 1. For Christ himselfe 2. For the Image of Christ Gal. 4.19 Vntill Christ be formed in you that is untill the Image of Christ be stamp't upon you consisting in the knowledge of him conformitie unto him both in qualitie practise as Mr Perkins sheweth at large upon the place 3. It is taken mystically for Christ considered as a head joyned with his body the Church 1 Cor. 12.12 1. If you take Christ here for Christ himselfe Why then answerably the fulnesse of Christ is to be understood of such a fulnesse as was formally in Christ himselfe either in the graces of his soule or in the stature and growth of his body Unto the measure of both which we may be said to come in regard of our graces at the resurrection analogically and proportionally Because there shall then be in our graces a fulnesse or perfection of degree or quantity Even as there was in the graces of Christ from the very first moment of his conception as there was in the growth of his body at his resurrection 2. If Christ be here put for the Image of Christ then the fulnesse of Christ is to be understood exemplariter of a full conformitie unto the fulnesse of grace and glory in Christ At the resurrection our resemblance of Christ shall be full and perfect the Image of Christ shall be fully framed or fashioned in us So that then we shall receive the full shape of Christians Christ shall then As Musculus upon the place expresseth it grandescere in nobis Our now weake and as it were infant graces shall then come unto a perfect man unto a ripe age unto the measure of the stature of fulnesse or unto the measure of a full stature and be in nothing defective not so much as in point of degree Thirdly If Christ be taken Mystically why then the fulnesse of Christ here is extrinsick the same with that Ephes 1.23 The Church which is