Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18976	Iacobs wel, and Abbots conduit paralleled, preached, and applied (in the cathedrall and metropoliticall Church of Christ in Canterbury) to the vse of that citie; now to make glad the citie of God. By Iames Cleland, Doctor of Diuinitie.	Cleland, James, d. 1627.; Pass, Simon van de, 1595?-1647, engraver.	1626 (1626)	STC 5395; ESTC S121241	34,126	64

and it made men forget their greatest troubles and vexations as was fained of the Riuer k V●●g Aen 6. Lethe Let vs giue this water then to him that is readie to perish and to those that bee of heauie l Prou. 31.6 hearts for this water is more cordiall then any distilled hote water soeuer nay it is more healthfull light and of easie digestion in the stomacke seeing it is a Well of water springing vp into euerlasting life And seeing the nature and propertie of common and ordinarie water is to ascend againe so high as from whence it discended at m Repetunt proprios quaeque recursus redituque suo singula gaudent Boet. 3 pros 2. de consol first it is no maruell our Sauiour said I came forth from the Father and am come into the world againe I leaue the n Iohn 16.28 world Moreouer this is likewise the nature and propertie of good water onely to taste of water and to haue no other rellish in the mouth y Sicut aquae nullus inesse debet n●c succus vel sapor vel odor teste Plinio lib. 15. c. 23. ita aquae idiuinae gratiae nullus admisceri debet sapor vel odor terrae sed Coeli ac Dei ipsius vnde venit Amor Dei nihil aliud quaerit praeter Deum cuncta spernit cuncta despicit omnia sibi vilescunt quia ei solus Christus dulcescit Ber. serm 9. in Caena Domini so this Water of Iacobs Well tastes onely of God and of no other thing not of the World of the Flesh or of the Deuill z It is true some water is brackish and tastes of Salt some of Steele or of Iron some of some minerall or of other but the water of Iacobs Well is most sweet and tastes onely of Honie as was prophecied Psalme 81.16 And with Honie out of the Rocke should I haue satisfied thee Brethren I would not that yee should be ignorant how that all our Fathers did drinke of that spirituall Rocke and that Rocke was Christ 1. Cor. 10.1 Fiftly and finally the Feeling of this Water is not only sensible to the fiue senses without but also it is common to the common sense of Phantasie within a Nihil in intellectu quod non suerit prius in sensu Aristotel Scalig. ex●rcit 18 307. a duersus Cardanum For this Well is the Poole of Bethesda hauing fiue Porches by which whosoeuer goeth into it with Faith hee shall be cured from all diseases sicknesses sorrowes and sores soeuer b Omnia Iesus Christus est nobis si volumus curari desidenas medicus est schribus aestuas sons est grauaris iniquitate iusti●la est auxilio indiges virtus est mortem times vita est c. Ambros lib. de virginit IESVS is the Well and Hee according to the number of the fiue letters in his Name and so many wounds on his precious Bodie may be iustly called ПENTAФIAON or the Name of fiue letters bearing this word YГEIA in Greeke Salus in Latine Salue in English as that ПENTATION which in former times was mysteriously reuealed vnto King Antiochus surnamed the Sauiour for the sauing and deliuering the bodies of his b Reuclin lib. 3. de Caba Euseb in vita Constantini lib. 1. c. 25. people whereas IESVS saueth both the bodies and soules of his people His owne and of others once and for euer and therefore most worthily to be called our Sauiour Thus hauing discouered Iacobs well plainly enough so that we can distinguish it from that foule Well of the Samaritans wee must consider now one of the first chiefe and necessarie meanes to saue vs is by washing with the water of it c O Aqua quae Christi Sacramentum essc meruisti quae lauas omnia nec lauar is Tu incipis prima tu comples persecta mysteria Ambros in Luc. 22. Christ himselfe assureth vs this in a double asseueration thus d Ioh. 3.5 Verily verily except a man be borne of Water and of the Spirit he cannot enter into the Kingdome of God Where Water is an outward necessarie meane to our Regeneration e Com. Catechist so the Spirit is an inward cause and therefore both be ioyned in our Baptisme For f Anglicana confess artic 27. art 25. Baptisme is not only a signe of profession and marke of difference whereby Christian men are discerned from other that be not christned but it is a signe of Regeneration whereby as by an instrument they that receiue Baptisme rightly are grafted into the Church And as a Serm. 14. de Passion Dom. cap. 5. Leo speakes incorporated into Christ b Eph. 5.30 flesh as it were of Christs flesh and bone of his bone the Spirit in this our New birth is in stead of a Father the Water in c Maldonat in locum stead of a Mother Therefore in this sense the Scripture tearmes Baptisme a d Tit. 3 5. Bath of Regeneration e Ep●● 26. whereby God cleanseth his Church vnto f Act 3.38 remission of sinnes and hence may wee say and sing of Iacobs Well as g Paulinus ep 12. ad ●euerum Paulinus wrote of the Fountaine of his Baptisme Hic reparandarum generator fons animarum Viuum diuino flamine flumen agit Sanctus in hunc coelo descendit Spiritus amnem Coelestique sacras igne maritat aquas Hence h Non li●uit Israelitis nisi lotis purgatis p●aeparatis manna vesci c. Quid igitur hinc dicemus Nisi quod oportebat fidei Baptisma lauari omni victure omni Euangelica doctrina m●ndos puresque animos nostros sacere ita vt omnimo alierigeni mores Algyptiaca cita vitiorum scil omnium turba nos deserat demum depurato desaecateque animo coelestem ●ibum esse accipiendum Haec omnia Nyssenus 〈◊〉 vita Moysis moreouer we may easily obserue there was neuer any Sect or Religion true or false Christian or Ethnicke in which they did not vse to wash before euer they entred into their Congregation As in the Law of Nature it was written vpon the doore of Diana's Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Law of Moses it was commanded vnder the paine of death that none should come into the Tabernacle before they washed and for this purpose the Lauer made of womens Looking glasses was set at the doore of the Tabernacle Exod. 30.20 and the Iewes at this day wash before euer they enter into their Synagogues So you see in all Christian Churches the Font is placed at the great doore and first entrie as commonly in euery Cathedrall Church-yard as here there is a Conduit signifying we must all be washed by the water of Baptisme The Turkes likewise wash before they goe into their Mosquees and the Idolatrous Gentiles washed before euer they could be admitted vnto their superstitious Sacrifices a Macrob. Satur l. 3. c. 1. Virg Aenei 6.