Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	truth_n	word_n	6,260	5	4.2360	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10060	The spring A sermon preached before the Prince at S. Iames, on Mid-lent Sunday last. By Daniel Price, chapleine in ordinarie to the Prince, and Master of Artes of Exeter Colledge in Oxford.	Price, Daniel, 1581-1631.	1609 (1609)	STC 20305; ESTC S115203	15,405	32

THE SPRING A SERMON PREACHED BEFORE THE PRINCE AT S. IAMES On Mid-lent Sunday LAST By DANIEL PRICE Chapleine in ordinarie to the PRINCE and Master of Artes of EXETER Colledge in OXFORD MATTH 3.8 Bring foorth fruit worthy amendement of life LONDON Printed for Roger Iackson and are to bee sold at his Shop in Fleetestreete fast by the Conduit 1609. To the Right Honourable Lord worthy the confluence of all Honours ROBERT Earle of Salisburie Lord High Treasurer of ENGLAND one of the Oracles of his Maiesties most Honourable Priuie Counsell Knight of the most illustrious order of the GARTER c. MOst Noble Lord this Sermon the Spring preached in the Spring garden of this land the Princes Court is offered to your Honourable Acceptance and Patronage It is a free-will offering Obseruance did appoint it Zeale did kindle it Study did enflame it Pietie did sacrifice it and now duetie doth offer it The aboundant fruitfulnesse of your Lordshippe doth challenge this from all other both for your ablenesse and willingnesse to good workes wherein you beatifie your selfe and beautifie this Land the Lord reward you according to your harts desire He that hath them hath blessed your Honour with the Treasures of wisedome and vnderstanding and hath giuen you the heart of prudence the eye of prouidence the eare of iustice the heart of Religion and the spirite of deuotion and hath made your Honour a most speciall nursing father of his two deare Daughters this Church and common wealth Ride on with your Honour because of the worde of truth of meekenesse and righteousnesse and the Lord shall bee with you and shall blesse you with the Grace of Glory here and the glory of Grace hence And so in all obseruance I rest To be commaunded by your Lordshippe DANIEL PRICE THE SPRING MATH 3.8 Bring forth fruit worthy amendment of life THe Yeare the Circle of time is so intorteled as that Annus is become Annulus for one day telleth another and one night certifieth another that all things are in a Consumption and time that consumeth all things is it selfe consumed In the Generall distinction of Seasons Salomon the Prince of Preachers accommodated a time not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oportune time to euery thing and among the rest a time to plant and a time to plucke vp that which is planted Nyssenus followeth the Allegorie God our father is the husbandman Wee are his husbandry the Soule is the ground the Seede is the word The Preachers do plant Baptisme doth water the Spirit is the Winde Repentance is the Dewe and Christ the Sunne of righteousnesse is the Sunne and as in Nature so in Grace there is a Winter and Summer a fall and Spring a time of planting and a time of supplanting At that season of the yeare I haue already handled the Fall of the Leafe At Richmond October 1 1608. as I doubt not but this high and Honourable presence doe remember and therefore now I haue chosen out a Text fit for this season the opening of the yeare the flouring of the figge tree the blooming of the Lilly the budding of fruit the flourishing of Flowers and the resurrection of all those buried hearbes whose honour lay in the dust vntill the Spring had againe apparrelled the earth with various and glorious ornaments It was the springing voyce of the spring who was Oriens eximo Cant. 3. Oriens ex alto in the Canticles Arise my loue my faire one and come away for behold Winter is past the raine is gone away the flowers appeare in the earth the time of the singing of birdes is come the voyce of the Turtle is heard in our land the Figge tree hath brought foorth her young sigges and the vines with their small grapes haue cast a sauour Arise my Doue my Loue my faire one and come away Pliny S●linus The voyce of the Turtle as the Naturalist obserueth is a mourning voyce Turtur non canit sed gemit The Turtle singeth not but mourneth Quid per turturem nisi Ecclesia quid per terram sponsi nisi vitailla beata designatur Greg. mag in Cantica What is meant by the Doue but the voice of the Church what by the land of the Spouse but the life of the blessed sayth Gregory we haue already heard the loud voyce of Iohn the voyce of the beloued Iesus the moning voyce of the Church the mourning voice of the Turtle I hope the crying voyce of Iohn hath begot the weeping voyce of the Church in you that so hauing beene planted and watered now Gods graces in you may bee increased and you may bring forth fruit worthy amendment of life Man was once placed in Paradise now Paradise is placed in man Praedestination Vocation Iustification Glorification bee the foure Riuers of Paradise the vnderstanding is the tree of knowledge Beliefe the tree of life In the fall after the Creation there was an Angell with a flaming sword set to keepe out man now there is an Angell set in man to keepe out Sathan the Angell is Christ the sword the worde and the administration of the word hee vseth this sword sometimes as a pruning knife as in the Canticles sometimes an axe as in Mathew Euery tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire Math. 3.10 It was the Proclamation of Ieremie O Earth Earth Earth heare the voyce of the Lord I may ioyne my Text with that Proclamation and as Ezechiel was sent to Preach to drie bones Ier. 31. and Iohn Baptist to the drie desart and Ieremy to the drie earth so may I say to the drie empty bare barren desart desolate hearts of vnfruitfull hearers O earth earth earth bring foorth fruites worthy amendment of life Iohn Baptist here seeth the Pharisies heape together to heare him and knowing that they came hypocritically onely to heare hee requireth that they also belieue and beleeuing professe and professing practise and so bring foorth fruit worthy amendment of life Be not dead or withered or barren or hardened for that is feareful and acursed but bring forth not buddes nor blossomes nor flowres nor flourishes for these may be fained but bring forth fruits not the fruits of the world they be but fancyes or the fruits of the flesh they bee but folly not the fruit of honour it is but pompous folly not the fruit of strength it is glorious vanity not the fruites of pleasures they bee voluptuous sensuality not the fruit of riches they are immanent inconstancy not the fruits of long life it is but transient mutability Worthy fruites worthy not of earthly prayse or of worldly prize but that high hopefull holy liuely happy heauenly calling of amendment of life Bring forth fruites worthy amendment of life First a Production bring forth second a Fructification fruit Diuision third the fruites perfection fruit worthy amendment The first against

barrennesse the second against weakenesse the third against Pharisaicall Fainednesse The first common to all Creatures to bring forth the second proper to the best Creatures to bring forth fruit the third most proper and onely proper to the best Christians fruit worthy amendment of life It is truely obserued that the Spirituall Regeneration of the Soule is shadowed in the first creation of the worlde The Chaos in Praedestination 1. Part. the separating of light from darkenesse in Vocation the creating of the Soule in Iustification the framing of Adam in Glorification In the first there is the depth of Gods foreknowledge a darke forme that cannot bee discerned In the second Knowledge is separated from ignorance the light from darkenesse In the third the bright beames of Grace shine in the heart the Sun is created In the fourth the image of God is plac't in the Paradise of immortall ioy onely Austen this is the difference at the first God placed Adam in Paradise before hee did appoint him to worke but now he appointeth him to worke before he placed him in Paradise For when God had made a Paradise vpon earth he tooke the man and put him into it to digge it and keepe it not enioyning him to bestow any bodily labour in dressing it at that time for that was his future punishment but as Ambrose obserueth Quia primus homo lex posteritatis futurus erat Ambrose legitimi etiam in Paradiso speciem labor is suscepit Because the first man was to be a liuing law to posteritie therefore euen in Paradise hee tooke a shew of labour A labour and no labour hee had the pleasure of labour but not the labour of pleasure Paradise was his Pallace all the world his Demaines the creatures his Subiectes the Angels his seruants And he dressed and kept Paradise as Ambrose obserueth onely by keeping those good graces which God had giuen him and encreasing them continually for O Ecumenius addeth this reason that the graces of God O ecumenius as the flowers of a garden must not onely bee kept but also be dressed that they may haue not onely a beeing but an abounding because a man may haue great good things beeing in him and yet be himselfe a Garden that is kept indeed but not dressed and so bee altogether vnfruitfull for though S. Bernards position in some things bee true Bernard Praestat esse Concham quam canalem it is better to bee a Cesterne then a sluse and yet hereby many offend in retiring their labours as wel as others in obtruding them yet in Christianity Prestat esse Canalem quam Concham It is better to bee a sluse then a Cesterne for that light is no light that is not seene before men that knowledge is no knowledge that is not imparted that wisedome is no wisedome that is not discerned that faith is bare faith which is not exercised that seed is barren seed that is not fructified for vnlesse Christians bring forth they are idle and vnfruitfull in the knowledge of Christ Apelles could make Artificiall Grapes Archimides an Artificial flying Doue the Alchimist of making artificiall men but all their birthes be abortiue When God had ordained a Church at the first this was his appointment that shee should fructifie and bring forth and therefore ordered her that shee should bee euer encreased by her owne afflictions perfited by her persecutions erected by her owne dilapidations Hilar lib. 4. de Trinit by her owne teares her thirst should bee quenched by her fasting shee should be refreshed and by the bloud of her Martyrs her vineyeard should bee watered In the former time of his Church hee watered her with the bloud of beastes but in the latter time by the bloud of men making white Lillies to become red roses and then hee promised to make sinners that were as red as scarlet as white as snow now hee hath made some seruants that were white as snow to bee by Martyrdome red as scarlet and in the time of loue hath required more sacrifices then in the time of the law hee had sacrificed beasts because as Saint Ierome obserueth in his Epistle ad Heliodorum that for euery day of the yeare euen in his time Jerom. ad Helio there were fiue thousand Martyres which had shed their bloud for the truth hee that watered his Vineyearde plentifully with the springes of Caleb springs beneath the springes of the bloud of the Saints and springes aboue the most pure and pretious springs of the bloud of his Sonne how doth hee expect that this vineyeard should bring foorth fruit in due season and as Esay speaketh how hath hee hedged and gathered out the stones of it and planted it with the best plants Isai 5.2 and built a towre in the midst thereof and made a Wine-presse therein and looked that it should bring forth When hee made the world he bad that the earth should bring forth and when hee made the waters let the waters bring forth and so to the Fowles Gen. 1. and to the Fishes she s and to the creeping things and to the growing things and last of all to man Bring forth hee brought foorth all things that all thinges might bring forth to man and therefore expecteth that man should bring forth to him and as in the former birth he hath taken care to bring forth to vs So in the latter and better birth he hath vouchsafed to bring vs forth for God is our Father the Church his Spouse our mother to conceiue vs his word the seede the meanes to beget vs 1. Pet. 1.3 Gal. 4.26 his spirite the soule and life to quicken vs 1. Pet. 1.23 Ephes 2.5 his Ministers the Nurses to feede vs 1. Thes 2.7 his Gospell the milke to nourish vs 1. Pet. 2.2 that so wee may increase and grow bee able our selues to bring forth The Doctrine is that God cannot endure that any of his seruants be barren in Christianity Barrennesse was a reproach among the Iewes Doctrine much more among the Gentiles it was a naturall reproach in the Law but a more spirituall reproach in the Gospell Plato obserued Plato Pieran Hierog and Pierius in his Hierogliphics that a man is Arbor inue●sa a tree turned vpward his hayre of the head the roote his armes the branches and so of the rest and therefore in Scripture the godly are called trees of righteousnesse and fruitfull branches Es 61.3 the Vinetree of the Lord The trees in Gods Orchard Ioh. 15.2 as one well obserueth Esa 61.3 are eyther Palmes or Cedars The Palms beare fruit from their first growth the Cedars though they bud long before they beare fruit yet bring forth beautifull fruit That which Saint Austen in his 44. Homily de Sanctis obserueth of Mary and Elizabeth may I obserue of the Palme and Cedar De sterili seruus de virgine dominus de sterili vox de virgine