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	david_n	day_n	22	3	3.8990	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03839	The Ievves deliverance out of Babylon, and the mystery of our redemption plainely demonstrated in ten sermons, vpon the 126. Psalme, viz. 1. Sions saluation. 2. The saints securitie. 3. The free-mans frankincense. 4. The atheists acknowledgement. 5. Gods goodnesse. 6. The godlies gladnesse. 7. The prisoners petition. 8. The commoditie of the crosse. 9. The captiues case. 10. The Christians comfort. Preached in Yorkshire, by Iohn Hvme, Minister of the Word; and now published by authoritie.	Hume, John, minister of religion in Yorkshire.	1628 (1628)	STC 13954; ESTC S114146	137,004	180

rayne the seed rots vnder the clods the corne withereth the grasse fadeth the slowres are burnt vp the pastures plants and trees are dryed and dead all which tend to the great hurt and losse of man which made Achsab the daughter of Caleb Iosua 15.18 19. so earnestly desire of her father a blessing which was a portion of ground where there was Springs of water yet they who remayne in those barren climates were no more wretched and in no greater want or penurie then these poore distressed Iewes were in their captiuitie For their Countrie was desolate and Foxes run vpon Mount Sion they were hunger-beat and starued Iam. 5. For they had no water without siluer no wood without money no bread without hazard of their liues no pleasure without paine no profit without perill no delight without danger Water was no more pleasant to the liraclites Ps●● 107. when their soules fainted in the wildernesse of Zim Rayne no more welcome to Samariah after three yeares drought streames of water no greater a blessing vnto Achsah and fluent Riucrs no more profitable vnto the drie and sunne-be at South then this their deliuerance and libertie would be vnto them when they might sit vnder their owne Vines and see the pastures growing greene the trees bringing forth their fruit the Pig-t●ee and the Vine giuing their force their Barnes filled with wheat and their presses abounding with Oyle and when they might eate of the fat and drinke of the sweet Blessed O thrise blessed be the Lord this Kingdome may say what few other Nations can boast of that it hath not beene subdued nor ●ath beone made subiect vnto any forren Kingdome these many hundreth yeares but with a conquering hand hath ouer-run other potent Countries and made them tributarie to it selfe We haue not had our streets swimming in blood nor our Townes burnt vp our Children haue not beene made fatherlesse nor our Wiues widdowes yet these and many moe euils the poore Iewes did suftayne as we may reade in the 79. Psalme Againe in this our great peace and tranquillitie wee haue abounded with all store of plentie the Heauens haue giuen vs rayne in due season the earth hath yeelded her increase and the trees of the field haue brought forth their fruit our threshing hath reacht vnto the Vintage and our Vintage unto the sowing time we have eaten our bread in plenteousnesse and dwelt in our Land safely But if we would haue these blessings continued if with Dauid we desire to lye and rest securely in our beds with Abraham sit safely at our owne doores with Boaz follow after our owne Reapers with Iudah wash our garments in wine and with Iob bathe our pathes in butter let vs not prouoke the Lord to wrath against vs by our abominable sinnes The Iewes infinite transgressions were the cause of their abominable afflictions and their iniquitie did bring them vnto this woful captiuitie therefore if we would not feele the smart of the one let vs not delight in the sugred venome of the other Yet thou wilt say Who can abstayne from sinne Quest. seeing the iust man falleth seuen times a day True yet though with Dauid wee fall into adulterie ☜ with Aaron into idolatrie with Noah into intemperancy Answ with Lot into incontinency with Peter into inconstancy and with Thomas into infidelitie by reasonof the slesh rebelling against the spirit which leads vs captiues vnto the Law of sinne Yet let not Sinne and Satan ouer-rule vs let vs not voluntarily willingly become murthering Cains mocking Chams incestuous Ammons vnnaturall Absaloms malicious Achitophels and vnmercifull Hazaels O let vs Lot captiuate our selues to drunkennesse like Nabal to gluttonie like Diues to the world with Demas to couetousnesse with Ahab nor to crueltie with Herod but let vs breake off our sinnes betimes by vnfayned repentance and with Ezekiah call for mercy with the Publican crie for pardon and with the prodigall beg remission Now the Lord grant that our soules may bee refreshed with the Riuers of Life that the fierie flames of sinne may be quenched and our hearts replenished with all spirituall graces that being fully freed from the captiuitie of our corruption we may enioy the libertie and freedome of the Kingdome purchased for vs and promised vnto vs by Christ our Sauiour to whom be all prayse for euer and euer AMEN TO THE RIGHT WORSHIPFVLL AND RELIGIOVS GENTLEWOMAN Mistresse ELIZABETH FOLIAMBE Noble and vertuous Mistresse WHen I called to mind the great losse many receiued by the death of that worthie personage your noble Aunt my most honoured Ladie in whose hearing some of these drie Sermons were preached whose gracious attention secmed to giue unto them some fauourable approbation And now being published to the open view of the world and withall depriued of her Countenance from whence they should haue receiued their true lustre I had once resolued to haue let them passe without a Mistresse yet whilest I was musing of Salomons proposition Prou. 31.10 Who can find a vertuous Woman And at last remembring how you haue hitherto shewed your selfe not onely a Niece but a Child of hers no lesse affectionate to the Word no lesse thirsting after Grace to vse the Apostles words 2. Iob. 1.4 I reioyced greatly that I had found of her Children walking in the trueth and so thought myselfe bound in equitie to commend that vnto you which I was indebted to consecrate to her Moreouer the great respect I haue euer receiued from your noble Husband doth oblige mee thereunto yet am I silent of his courtesies lest by verball thankefulnesse I should seeme to craue new fauours 1. King 2. Now hee that doubled the Spirit of Eliah vpon Elisha redouble in you these vertues which were in that Elect LADIE that heereafter it may be said of you as it may now be truely affirmed of her Many daughters haue done vertuously but shee surpassed them all Your Worships and your noble Husbands to command in all Ministeriall duties IOHN HVME THE THIRD GENERALL PART OF THIS PSALME Viz. A Consolation not onely to the captiue Iewes but generally to all the faithfull that lie vnder the Crosse and groane vnder the burdon of their sinnes expounded in three Sermons whereof the First is The commoditie of the Crosse THE EIGHTH SERMON VERS 6. They that sow in teares shall reape in ioy NOw wee are come to the third generall Part of this Psalme wherein the Psalmist doth consolate and comfort all the distressed Iewes who were not as yet returned home to Iudea but still detained in Chaldea by some of the Persian Kings vnder whom they indured not a few troubles yet the Psalmist doth tell them that for their afflictions they shal haue case and for their sorrow they shall reape ioy Hugo from hence would inferre Three sorts of persons compared to a sower first the charitable man for foure respects Opera bona in has vitalachrymosa Hug. ●●r that

wondering and meruailing at this their vnexpected freedome which made them like vnto men that dreame I suppose the curious Obseruer of dreames supposeth that I should obserue somewhat else of the lawfulnesse or vnlawfulnesse of the obseruation of dreames I purpose not to wearie the godly eare in relating the curious and fond coniectures of the idle Expositors of dreames onely this which is not very dissonant from this place but rather seemeth to bee implyed in the words For whilst the Psalmist sheweth the peoples incredulitie by comparing them to such as dreame he doth couertly taxe the vanitie and deceitfulnesse of dreames So that I say we may conclude The obseruation of dreames vnlawfull and why that it is absolutely vnlawfull to bee too curious an Obseruer of dreames For first they are forbidden You shall not soothsay nor obserue dreames Secondly they are in themselues vaine and idle Where there are many dreames there are many vanities Thirdly they are deceitfull and erroneous for dreames haue caused many to erre But thou wilt say Quest are not diuine dreames lawfull and laudable Yes truely they were to be receiued and beleeued Answ but now there are none such or they are not frequent nor vsuall How then wilt thou say doe I vnderstand that place of Ioel I will powre out my Spirit vpon all flesh Octiect and your sonnes and your daughters shall prophesie your old men shall dreame dreames and your young men shall see ſ Ioel 2.28 Solutio prima visions I vnderstand it as the Apostle expounds it that by these words are meant the gifts and graces of Gods Spirit which vnder the Gospell should be giuen to the Church in greater abundance then in times past and whereas in old times they had dreames and visions so vnder Christ they should haue cleare reuelations and this was verified when on the day of Pentecost the holy Ghost descended in the visible forme of fiery clouen tongues and sate vpon the Apostles and when the House was filled with an audible sound from heauen as of a mightie rushing wind whereupon the Apostles were all filled with the holy Ghost and began to speake with other tongues as the Spirit gaue them t Act. 2.1 2 3 4. Solutio seeunda vtterance Againe if you take that place of Ioel literally yet was it fulfilled in the time of the Apostles When the Lord powred out his Spirit vpon all flesh Man and Woman Iew and Grecian your sonnes and your daughters shall prophesie as did Agabus and the foure daughters of Philip the Euangelist Your n Act. 21.9.10 young men shall see visions and your old men shall dreame dreames as did old Peter in his * trance and the young man Paul when hee was rapt vp into the third x 2. Cor. 12.2 3 4. Heauen Yet thou wilt say Quest is there no vse at all then to be made of dreames I answere Answ as for those dreames that are procured by the Deuill whose end is either to vexe or disquiet the godly as by Gods permission he did Iob who complayneth Iob 7.13.14 Non satis habuit Satan Iobum ita grauiter in corpore assligere nisi etiam cius animum terrificis somnijs consternaret Merc. in Iob 7.13.14 that in his Couch where hee sought for rest and in his bed where hee did hope for comfort euen there and then he was affrighted with dreames and astonished with y visions or else to hinder the good and saluation of man as his intent was to hinder mans saluation by moouing Pilates Wise in a dreame to mooue her husband not to intermedle with our Sauiour knowing that vnlesse Christ suffered Man could not be z Matt. 27.19 saued Thirdly Vide Tertull de somnijs tom 2. if he cannot bew●●ch the heart of Man yet his end is to defilo the body by obscene and filthy thoughts Vide Tho. 22. ● 154.5 as that pollution of the body which happens to man in the * Leuit. 15.16 Qui nocturno est pollutus som●ie night for which man was accounted vncleane vntill the euen was and is certainly procured by dreames proceeding from the Deuill Lastly hee striues there by to infect the ignorant with * Daemon plerunque somnoijs se immiscet implens super stitione noxia hominum animos eosque non tantum wariè de ludens sed etiam pernitiosè de cipiens Greg. superstition thereby to diuert and turne away their hearts from the true worship and seruice of God to such I say we ought at no time to giue credit but abhor them and pray against such dreames As for the vse of naturall dreames it is onely physicall for thereby wee coniecture of the bodies constitution as hee that dreames of blacke mists darke fumes and cloudie smokes abounds with melancholy And hee that dreames of strife and contention is ouer-charged with choller or by them we may ghesse of the nearnesse and propinquitie of some disease As if a man dreame of bathing in hot bathes it is likely hee shall shortly after fall into some hot Ague This is the vse that Galen Hippocratas and Aristotle doe make of dreames Consule Aristetelem de in somnijs and other I know none and therefore I conclude with that vulgar Verse Somnia ne cures nam fallunt somnia plures For dreames regard not any for dreames deceiue many And with the aduise of the Wise-man who saith Somnia fallaci ludunt temeraria nocte Et pauidas mentes falsa timere iubent Proper●● lib. 3. that Diuinations Sooth-sayings and Dreames are vaine and the heart fancieth as a Womans heart in trauell if they bee not sent to thee from the most High in time of thy visitation set not thy heart upon them for dreames haue deceiued many and they haue fayled that haue put trust in b Eccl. 34. them And now to make an end our Redemption shall bee like vnto the Iewes deliuerance on a sudden and when wee least expect it And as Cyrus came into Babylon to set the Iewes at libertie and to bee auenged on the Chaldaeans for their crueltie before they were aware euen so Christ the Sonne of Man will come to redeeme his Elect and to iudge the wicked at an houre when yee c Luk. 12.40 thinke not bee not you therefore like the foolish Virgins sleeping and slumbring without Oyle in your Lamps when the Bridegroome comes to his d Mas. 25.1 to 14. marriage Bee not you like vnto the euill seruant beating your fellowes and giuing your selues ouer to gluttonie and drunkennesse For the Lord e Luk. 12.45 46. of such a seruant will come in a day when hee looketh not for him and in an houre that hee is not aware of and will cut him in sunder and will appoint him his portion with vnbeleeuers But let your loynes be girded about and your lights burning and yee your selues like vnto men that waite for their