Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eternal_a	holy_a	son_n	7,025	5	5.5036	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14669	Rabboni Mary Magdalens teares, of sorrow, solace. The one for her Lord being lost. The other for him being found. In way of questioning. Wondring. Reioycing. ... Preached at S. Pauls Crosse, after the rehearsall, and newly reuised and enlarged: by Thomas Walkington, Doctor in Diuinity, and minister of the Word at Fulham.	Walkington, Thomas, d. 1621.	1620 (1620)	STC 24970; ESTC S119401	49,143	164

the great King Christ Iesus who was and is to mee the Bread of life and euer shall be Opto ad Bestias pugnare I doe thirst and long to fight and grapple with wilde beasts be it at Ephesus or elsewhere Though I see with Irenaeus on the two hils the idoll of the Tyrant on one and the Crosse of our Lord Iesus on the other I will chuse rather the ignominy and curse of this then the greatest glory of that Though with Cyprian that holy Saint and happy Martyr I heare that decree of Galerius Thacius Cyprianus gladio fodiatur Now Cyprian to the sword I will answer Amen ô Lord and Deo gratias thankes be to the Lord Iesus Christ Though I bee pounc't and brayed in a morter with iron pestles as was Anaxarchus the Philosopher I will cry vnto the Tyrant-Tormentour to Nicocreon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bray bray the sachell of Anaxarchus his soule his body Anaxarchus himselfe thou neuer canst bray Though with Vincentius I bee rackt and torne with wilde horses I will with courage crye Insurge ô Daciane c. Bristle vp thy selfe ô Dacianus thou Tyrant against mee and vomit out all thy virulency and bitternesse of spirit thou shalt see that I can do more who am tormented then thou possibly canst doe that doest torment me Though with Ieremie I bee sawne in pieces of Manasses my owne Cosin-germane with Amos bee killed with a wooden beame bee boyled as S. Iohn should haue beene in a hote caldron of scalding oyle broyled on a Grid-iron with S. Laurance my soule it selfe diuorced from my trembling panting throbbing limmes I will neuer whiles I breath be diuorced in my loue to thee since thy loue ô Lord was neuer diuorced from me I stand in awe of no torment whatsoeuer for I know Wisedome 16. The creature that serueth thee which art the maker is fierce in punishing the vnrighteous but is easie and gentle to doe good vnto such as put their trust in thee O Lord maile and arme vs with heauenly and manly resolution to lay downe our dearest liues for thee being well assured that although the Alabaster boxes of our bodies bee broken all to peeces for thee the precious spikenard of our soules besides the anoyling of thee our sacred Head a sacrifice of our best deuotion shall cast forth a redolent and sweet perfume ouer all the House the whole Vniuerse thy habitation and footstoole and be an incitation vnto many to suffer martyrdome it selfe with all alacrity vndauntednesse of spirit for the confession of thy holy name and withall shall strike thy heauenly nostrils with all acceptable fragrancy like to that sweet smelling sacrifice of Noah a sauour of diuine rest And so Lord let this our due deuotion bee Let this erect another new Sabboth a sacred memoriall of thy rest from those dissoluing workes of Iustice and Indignation And thus the sound of my little Saints-Bell is ended The Lord grant that this Bell may ring vs All-In to glorifie God in the great Congregation in this Church Militant that so wee may be glorified of God in that Church Triumphant in the new Ierusalem the Citty of thrice-blessed soules where is our happy Incorporation our right Infranchisement our truest Denization And now my breath and spirits are spent but sure that 's wel spent which is expended layd out for the seruice of this great Rabboni yet haue I so much spirit in-bosom'd in my humblest heart by Gods Eternall Spirit the right and sole Incumbent in this Temple or rather his vnworthy Synagogue that by it I can and so I le winde vp all sing that sacred Hymne of Halliluiah heere on Earth and so I hope I shall in Heauen which those deuout and holy and euer-blessed Saints with long white Robes and Palmes in their hands doe caroll out in that Heauenly Quire to that Rabboni our sweet Sauiour in whom all blessednes doth hiue Glory bee to the Father and to the Son and to the Holy Ghost As it was in the Beginning is now and euer shall bee world without end Amen FINIS 1 Reg. 18. Ester 10.10 1 Tim. 2.5 Gen. 32.24 Exod. 15.3 Acts 7.30 31. Diog. Laertius in vita Herac. Origen * And Eucaria was their mother Iohn 11. Vide Hadrico m. Delph Redditio effectus non causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heming * S. Hierom. epist. de Quaest. Hedibiae As Agamem Menelaus * Aristinaetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.16 1 Ioh. 4.19 1 Reg. 17. Cant. 2.11 Ios. 15. Recedentibus discipulis Maria non recedebat she stayd and wept vt propheticum Teares were her meat day and night whiles they sayd Where is now thy God See Bonauent lig vit cap. Iesus intumulatus 1 Reg. 19.4 Psal. 36.9 Lam. 3.15 Marcus Heremita 2. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 6.34 Mart. Corporis factura Corporis fractura S. Cyprian lib. de mortalitate praemittuntur non amittuntur Exech 8.14 Rabbi Dauid and Rab. Shel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 20 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Ioh. 20.15 Verse 16. Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyp. lib. de ablutione pedum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entre le ch●●n le loup Cant. 3.1 2 3. Si non inuenit amor quando inuen●et tepor Gilbert Abbas sir. vicant Ioh. 20.12 Pausanias in Baeoti●s Cant. 4.15 Cant. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Meged delicatum dulce pomum So Meged shammaijm is the deaw the excellent gift of Heauen S. August in Serm. 133. Reuel 19.16 Ioh. 19.38 Lucan lib. 6. S. Augustin cap. 35. medit S. Chrysostom Homil. 28. S. Cyrill 10.45 Oraculo non oculo credebat Reuel 1.8 Rom. 1.25 Gen. 27. S. Bernard Heb 9.14 Reuel 4.10 11. Gen. 5. Marcus Drusus in Velleius Paterculus Melancthon Esa. 55. Fulgent ad Venantiam filiam 1 Cor. 10.4 Dionys. in Matth. 20. Luk. 10.42 Isa. 63.1 Dum à Deo auertimur ludit Dum ad Deum conuertimur laedit Satan Iob 39.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huc vsque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 38.11 Ierem. 5.22 Theodoret. ser. 4. pag. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus Diogen Laert. in vita Anax. archi Tertullian S. Bernard hom de Coena Domini Heb. 11. Amos 8.2 S. Gregory Of Spikenard Ioh. 12.6 Canc. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. An Ephah a Gomer full Vrbanus quartus in exposit 51. Psalmi Qua de lacu facis miseriae extrahuntur Reuel 7. Psal. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Orat. in Laud. Cypriani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith may looke all forlorne and pine and win●le away but sure it withereth not Rom. 11.32 Ierem. 13.23 Gen. 3.1 * S. Cyprian but Hierome saith 2. ag Iouinian it was Montanus his heresie before Nouatus for Montanus

haue broke their prison-wals or haue had a Gaol-deliuery by the match of a bloudy Boute-feu match-lesse for his villany Faux or Fax Infernalis the Titio the Fire-brand of Hell at one-sudden blow to haue blowne vp all But thankes bee vnto the Lord who with the bellowes of his breath and fearefull indignation hath blowne them all downe to Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iudas his owne proper vault and place to whom is reserued the mist of darknesse for euer Thus the Diggers and Pioners for others doe become their owne Sextons to dig their owne graues and are fallen into the same pit they delved for others Thus Haman is hanged by the crag on Mardoche's gibbet And thus those Stygian Sheolits that thought with the damp of their powder mine to haue put out all the lustring and glorious Lights of Israel to haue huft vp so high the Annoynted Cherubes the Cedars of Libanon with all the sacred Sciences the goodly Chesnut-trees in the garden of God the Flowre of Nobility the graue Senatory the vncorrupted Iudges the Reuerend Ephod-wearers the Chariots of Israel and the Horse-men thereof the wise Rabbies nay Rabboni himselfe some of their hairy scalps which God hath wounded are without honour staked vp higher then euer they dreamed they dreaming of height of honour their brainelesse sculs are made gazing stocks to God to Angels and to Men their braines which euer were at a dead low ebb for wisdome are long agoe dropt out of their too fiery sockets and haue left a nasty noysome stench behinde them So let thine enemies perish ô Lord doe vnto all such as haue ill will to Sion doe vnto them as vnto the Midianites as vnto Sisera and to Iabin at the riuer that ancient riuer Kishon which perished at Endor and became as the dung of the earth make them and their Princes like Oreb and Zeb like Zebah and Zalmanah the foure Kings of Midian which say Let vs take our selues the houses of God in possession c. And Lord protect and blesse the shield of this our Island our most gracious and Soueraigne Lord the King Iames the first of that name from all forraigne inuasion and from all viperine and inbred domesticke conspiracy and treason smite through the loynes of all his enemies but on him let his crowne florish and the good will of him that dwelt in the Bush bee vpon his sacred head the thrice-noble Prince Charles Vntill the second comming of Shiloh our Lord and Sauiour Iesus Christ and let all loyall true-hearted Subiects say Amen And now let our streames of deuotion and thanksgiuing returne vnto the fathomlesse Ocean of all mercies from whence they were first deriued and had their flow Thanks be vnto the Lord who hath shewed vs meruailous great kindnes in a strong Cittie whose strength was from the Lord O pray for the peace of our Ierusalem they shall prosper that loue thee peace be within thy walls and plenteousnesse within thy Palaces And blessed be Rabboni our Lord and Master the Lord God of Israel world without end and let all the people say Amen Amen RABBONI Note here an admirable extract Christ Iesus hee first calls Mary before Mary can call him Rabboni All our vtterance all our action all our power and ability proceeds from the sacred spirit the blast to the organ pipe the hand that moues the golden Cymball here we may cry Gelgel ô wheele and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô profundity the depth of the power of God his wayes are past finding out we loue him because he loued vs first 1 Iohn 4. The spirit helpeth our infirmities Rō 8. Draw me and we will runne after thee Cant. 1. First there must be a drawing then a running Prayer is premised the action is performed but Grace presupposed No man saith Christ comes to me except the Father that sent me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do draw him yet not violentèr but volentèr not haled by constraint but readily led by a mercifull manuduction Arise ô North and come ô South and blow vpon my Garden let my Beloued heere shee corrects her owne stile come to his Garden and taste of his pleasances first she cals it Ganni and then Ganno my Garden and then his Garden As though all the fragrant flowres of Gods graces in her were of his plantation and setting So worke out your saluation with feare and trembling and then immediatly as reuersing reclaiming his owne errour hee saith For it is God that worketh in you both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to wi●● and to effect First in the Psalme Seeke yee my face and then is ecchoed backe Thy face ô Lord will I seeke Esay 40. The Spirit sayd cry and he answered what shall I cry The Holy Spirit must first dictate then can wee make repetition It giues vs Hindes feet be fore wee can run or so much as stand Ezech. 2. The Spirit saith Son of man stand vpon thy feet and in the next verse the Spirit set mee vpon my feet Hashiuenu Iehouah Eleca venashuna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turne vs ô Lord and so shall wee be turned First there was a flauit Spiritus then a fleuit Maria. The Spirit first breathed and then this blast begot the showre Mary mourned Rabboni heere first calls Mary before Mary is able to cry Rabboni Therefore Da Domine quod iubes iube quod vis Lord giue vs power to performe what thou commandest and then command what thou wilt O good Iesu in the attracting odour of thy sweet oyntments we will run after thee for words for works For words thou hast the words of eternall life and neuer any man spake like thee For workes Thou didst not reiect the penitentiary Theefe confessing the woman of Canaan imploring the Adulteresse deploring nor the Euangelist at the receipt of custom sitting and sinning not the poore Publican suppliantly praying not the Disciple Peter reuolting nay nor thy very enemies smiting thee scourging thee mocking thee crowning thee crucifying thee with a Father forgiue them for they know not what they doe If I ô Lord bee poore and bankrupt in merit hauing the palsie of spirituall imbecility my sinnewes resolued by surfet of sin the blindnesse of internall ignorance the bloudy issue and flux of concupiscence the deafnesse and dulnesse and stupidity of heauenly vnderstanding if I cannot call thee Rabboni ô then thou blessed Rabboni the Totall Summe of all my blisse the true Treasury and Exchequer it selfe of all my happinesse Lord enrich me with thy mercies giue mee a firme and steddy hand to all holy actions make with thy spirituall spittle and clay the scales of mine eyes to fall that I may see the wonders of thy Law ô thou bright Morning Star thou Star of Iacob Lord lighten mine eyes that I sleepe not in death O let mee poore wretch but touch the hem

thing to desire to be and to bee called Master The first two may bee good but the last is ill and yet not simply ill for if any of eminent parts doe desire and affect regiment magistery power authority and degree competent for the managing of any place of eminency wherein the rule of wisdome is required and bee it the more to giue grace and countenance to his wisdome in that titular place if hee bee sensible without eleuation or haughtinesse of spirit of his owne yet vn-valued worth and ayming at the future common good in no wise at his owne priuate profit like the Tyrant in Synaesius to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thine is mine He surely is not peccant in this in thus desiring Magistery and Rabbi ship if I say the Iebusite-pride of heart bee extermined and banished out of his borders To desire Rabbi-ship a degree or honor solely is as the Schole speakes Appetere consequens sine Antecedente As if an inferior ignorant person should affect to make a leap with Elizeus from the plow to be a Prophet with Peter from being a Fisher-man to bee a Fisher of men with Dauid from the sheep-fold following the Ewes great with young to feed Iacob Gods Chosen and Israel his Inheritance If hee lay his leuel at sinister respects as at esteeme with tinseld Herod to be heard and seen and admired at it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine-glory if at gaine it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue of lucre if at ease and rest and voluptuousnesse and luxury then is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue of pleasure Lagnalucath shette Banoth Nay more wee haue descryed the Horse-leech to haue three daughters all of them the Limbes and Brats of Abaddon The sinne lies three wayes First in desiring of honour a testimony and garland of excellency and merit which he neuer had nor hath and this is an affectation beyond proportion Secondly in so affecting honour that we referre and ascribe it not vnto Gods honour all dependancy is from Superiour Dominion Thirdly in not employing and plating out that honour vnto a publike good S. Iames forbids to bee called many Masters that is to vndergoe the danger and burthen without cause when there is no vrgency Thus where there is a competent number of Iusticiary Magistrates for the managing of any peculiar place City Common-wealth a requisite number of Captaines and Colonells for the conducting of a Campe a sufficient number of Doctors graue wise learned religious hauing both Vrim and Thummim ingrauen on their brests In the Church of Iesus Christ so many Mosesses and Aarons Leaders to the Land of promise It is a fault to be desirous for honor and repute sake that we our selues should make a needlesse addition to that number not considering this that to whom much is giuen of him much shall bee required Rulers are not so thin sowne that there is neede of our growing vp There was a definite number of Seuenty Elders A sutable Assembly and Company of Officers and Iudges to ayde Moses by Iethro his father in lawes aduise as a set multitude of the Athanatoi in Herodotus No infinity of Apostles and of the Disciples of our Lord and Sauiour Iesus Vnicus est Rabbi vester One is your Master Christ One cheefe prime celestiall Master who teacheth and is not taught himselfe howsoeuer he learned vs obedience by that which he suffered but there bee many subordinate Masters who teach are themselue taught of God of Angells of men As there is one Moses for matters of moment of grand decision but many selected Elders for causes of lesse importance for triuiall occurrents This speech of one is your Master denyes not regulated Dominion Superiority Rabbiship as the Anabaptists and Iudas Galilaeus would haue it from whom those Galilaeans were denominated whose bloud Pilate mixed with their sacrifice By the way these Galilaeans were a kinde of Catharists who followed the sect and decree of Iudas the Galilaean And his decree as Iosephus in the last booke of the Iewish Antiquity sayes It had a great pretext and shew of piety for hee auerred that no man ought to call any one Lord either in honour or ciuility wherupon many of these Galilaeans Secters of him rather then they would call Caesar Lord did vndergoe very greeuous torments And whiles they were in the midst of their Mosaicall sacrifices to which onely they held themselues abandoning and abrogating all others Pilate mixed their bloud with their owne sacrifice This speech one is your Master brings not in new Popedomes new Elderships disanulling all other authority and disabling all wiser Regiment leauing onely Iothams bramble to be annoynted King It denyes not Kings Supreme Gouernors Counsailours Lords Bishops the reuerend Rabbies of the Church Iudges Magistrates nor inferiour Masters and Rabbies It brings not in the Rabbi of Romes primacy as if thus Vnicus est Rabbi Romanus It brings not in Viretus and Caluins Presbytery and new Papacy It brings not in Beza's Parity no Hierarchy but a Gauel-kinde among all the Clergy no vnmated purity nay impurity It is the base speech of Edom Downe with it downe with it euen to the ground These in the Scripture are termed Whisperers Raylers Murmurers Male-contents for their owne meane fortunes Mockers Makers of Sects Schismes and Dissentions And as S. Paul Rom. 16.17 he first bids vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look about vs then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to auoyd them Now I beseech you Brethren marke them diligently which cause dissention and offences contrary to the doctrine which yee haue receiued and auoyd them the reason is in the succeeding verse For they that are such serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering deceiue the hearts of the simple These and such like cannot rightly call with Mary our Sauiour Iesus Rabboni Excellently Nazianzene whose sweet lines I cannot forget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The surfet of hony breedes and procures a vomit Where a Prince is most gracious benigne flexible to good motions loth to take forfeit of euery offence nay where hee grants a Toleration if not of Indulgency yet of Conniuency there the Schismaticke there the turbulent male-contented spirit who is like Quick-siluer euer tumbling vp and downe till hee bee imprisoned within such wals as possibly he cannot eat thorow There the men of thy hand ô Lord the sonnes of Belial belk out and vomit their impostumations their virulency most against Principality Hierarchy all Oeconomy and Authority There the Mint-master of Hell bestirres him the Powder-plotter the God of Flyes Beelzebub to cause those Flyes that came flickering out of the bottomlesse pit that came humming out of Hells Larder to seeke to ouershade the Sunne with an Aegyptian darknesse these Cymmerian Cyclopses with gun powder barrells which lurking vnder faggots and billets and bars of iron like close prisoners should